Volume II

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 Mannargudi Sri.Srinivasan Narayanan

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CONTENTS

SlOkam 36 1

SlOkam 37 9

SlOkam 38 17

SlOkam 39 23

SlOkam 40 31

SlOkam 41 39

SlOkam 42 47

SlOkam 43 57 sadagopan.org sadagopan.org sadagopan.org SlOkam 44 71

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SlOkam 52 160

SlOkam 53 170

SlOkam 54 182

SlOkam 55 193

SlOkam 56 201

SlOkam 57 211

CONTENTS (Contd.)

23 SlOkam 58 219

24 SlOkam 59 230

25 SlOkam 60 246

26 SlOkam 61 258

27 SlOkam 62 268

28 SlOkam 63 282

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sadagopan.org nsidered the chief nsidered the chief

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flows like nectar in the thoughts of flows like nectar in the thoughts his is one interpretation that SrIhis is one interpretation BEFORE

SrI Sankara's interpretation for the rter of , the commander-in-chief 1 ahmaNya, who is co so can mean One who melts like butter so can mean One who melts AVAM dharah dharah dharah - One who destroys the -s and other destroys the asura-s - One who - - N -

SlOkam 36 SlOkam SlOkam 36 SlOkam SlOkam 36 SlOkam RA P ADD

(gItA 10.24) - I am skanda among chiefs of the skanda skanda skanda - - - LEASE > skandah > skandah > skandah - - - P [ SkNdSSkNdxrae xuyaeR vrdae vayuvahn>, xuyaeR SkNdSSkNdxrae vasudevae b&hÑanuraiddev> purNdr>. 36. SkNdSSkNdxrae xuyaeR vrdae vayuvahn>, xuyaeR SkNdSSkNdxrae vasudevae b&hÑanuraiddev> purNdr>. 36. SkNdSSkNdxrae xuyaeR vrdae vayuvahn>, xuyaeR SkNdSSkNdxrae vasudevae b&hÑanuraiddev> purNdr>. 36. vAsudEvO purandarah || bruhadbhAnu: AdidEvah SkNdxr SkNd> SkNdxr SkNd> SkNdxr SkNd> skandas skandadharO varadO vAyuvAhanah dhuryO |

nAma 330. nAma 329. of the army of gods. The above quote from gItA thus states that skanda is is skanda that states thus gItA from quote above The gods. of army the of apart of bhagavAn's or glory.

The Supporter of skanda. of skanda. The Supporter skanda-dharAya namah. (SrI BhaTTar) - BhagavAn is the suppo evil-doers (SrI BhaTTar). skanda al evil-doers (SrI BhaTTar). His devotees, or when it comes to helping His bhakta-s - skandati iti skandah (T - gItA to SAstri gives reference Sankara gives). SrI rAdhAkRshNa senAnInAmaham skandah armies. Here skanda refers to subr skandayati Soshayati iti skandah skandayati Soshayati He who dries up (destroys). skandAya namah. among the chiefs of armies. nAma 330. nAma 329. nAma 330. nAma 329. sadagopan.org nAma 333. nAma 332. nAma 331. nAma 333. nAma 332. nAma 331. He who has vAyuasHisvehicle. nilamtaram Seyyum....peRRatAyinum AyinaSeyyum nArAyaNa -" AzhvAr.Needlesstosaywhat tirumangai for usis" detachment is vara-da.best", andsoOnewhogive The tam varAh abhIpsitaharthah, cakram writer remindsvaradAya namah. us that the best The Grantor ofboons. oronewhoshow Arga-darSi part ofanobject,andinterpretsthe word"dhur"-thefront alternatemeaningalsoforthe vAsisshTha givesan also theSupporterofUniverse mandara mountaininHiskUrmaincarnation, One of themeanings fortheword'dhur' dhuryAya namah. The Supporter. gives isthatbhgavAntheupholder ofthe pathof dharma. vyAkhyAna he and sothe path-dharmapatham", term skandais"righteous nAma 333. nAma 332. nAma 331.

nalam tarumSollainAnkaNDuko

xuyR xuyR xuyR vayuvahn vrd> vayuvahn vrd> vayuvahn vrd> kulam tarum Selvan tandiDum aDiyAr paDu tuyar Ayina ellAm Ayina paDutuyar aDiyAr kulam tarumSelvantandiDum > > > - - -

dhuryah dhuryah - dhuryah - - varadah varadah varadah > > > - - - vAyu vAyu s thebesttothosedevote s thepathforeveryone.

dadAti iti vara-dah. varam vara-dah. iti dadAti

- - - vAhanah vAhanah vAhanah 2 nAma tomeanthatbhagavAnisthem - bhuvana-bhRte. SrI satyadevo - bhuvana-bhRte.SrIsatyadevo nDEn nArAyaNA ennum nAmam nDEn nArAyaNAennum is load. He bore the weight of the one gets by chanting the nAma of and so He is the Supporter. He is

" . es who praytoHim with also means "the alsomeans " per sadagopan.org He - of space. SrI of space. SrI that bhagavAn is and to envelope. himanDala. It is said that it is is just as important to us, and thus and the stars, the and stars the ng to adhyAtmavAsudeva or para para or adhyAtmavAsudeva to ng to live, this should nAma us remind ese regions of air that the various ese regions , the life-breath of the world. world. of the life-breath , the tween the clouds and the sun, that tween the clouds and the about these seven regions which are about these seven A. SrInivAsa rAghavan notes that etc. The dharma cakram writer points etc. The dharma lled the sapta-maruta-s. Six of these lled the sapta-maruta-s. Six The name indicates

the seven regions the seven regions

from vas - to reside

thors. These regions are: the space thors. These regions are: Him, and sarvatra vasati - He lives 3 kaSyapaand , because of the powers kaSyapaand diti,of the powers because SrI Sankara gives the vyAkhyAna that SrI Sankara mEdagum aim-perum bhUtamumnIyE also has 12 akshara-s in it. dEvah dEvah dEvah - - - vAsu vAsu - - - > > > vasudev vasudev vasudev

nAma 334. planets, and the planets and the sapta-Rs planets, and the planets regions are listed by many of the au regions are listed by many that be between earth and the clouds, are nAma-s 12 the moon between the sun and the moon, next The other. each with colliding from by th because of the pressure exerted keep objects stellar as referri interpreted by SrI BhaTTar Prof. form of bhagavAn. within live it that bird a making like world it He the in covering because by lives it He is He since protects wings. vAsu also is He and out-spread its sarvam vasati - everything lives in mother a with like ones everywhere. young its Himself protects given to them by bhagavAn. They are ca given to them by bhagavAn. the vAsudeva coincidentally, rAdhAkRshNa SAstri describes in detail rAdhAkRshNa sons of controlled by seven different vAsu and He is deva. vAsu is derived

This nAma occurs again as nAma 701. He who pervades and sports. Vasu-devAya namah. controls the pa~nca bhUta-s such as air controls the pa~nca air is very important for us out that while who makes the air move that mahA vishNu the atmosphere in bhagavAn controls we should learn to meditate on Him. we should learn IntiruvezhukkURRirukkai, we have - IntiruvezhukkURRirukkai, vAyu-vAhanAya namah. namah. vAyu-vAhanAya BhagavAn vAyu drives on and rides nAma 334. nAma 334. sadagopan.org (vishNupurANam1.2.12) incarnation astheson ofvAsudeva. SrI v.v.rAmAnujan points outthatbhagavAngotthisname alsobyHis omnipresent iscalled vAsudeva". "All beingsremainintheparamAtman, smRtah||" vAsudevastatah bhUteshu casasarvAtmA para vasanti bhUtAni tatra "sarvANi all things,andalthingsab "Learned mendeclarethatbhagavAnis (mokshdharma12-328-36) tatah savAsudevetividvadbhih cavasatyatreti samastam "sarvatrAsau -s bythe IamknownasvAsudeva Therefore all beings, andwith "I amtheabodeof (udyogavAsudevastato j~neyah yogibhis_ta deva-y vasutvAt "vasanAt sarva-bhUtAnAm residing inallbeings; henceIamcalledvAsudeva". "Like thesunwithhisrays,Iamcoveri tatah vAsu-devah sarva-bhUtAdhi-vAsaSca bhUtyAsUrya jagad-viSvam "chAdayAmi interpretation: quotes aregivenbySrISankara from div -69-3) krIDAyAm andsoHeis asaleelaa, above (vAsu) - toplays, wishes to conquer, and shines. play. He also protects the beings as described So a

ide inHim". paripaThyate ||" ttva darSibhih|| mAtmani | 4 vaiyatah| vAsu-deva. Theworddevaisderived vAsu-deva. ll Hisactsareleelaa-s.Thefollowing and SrIBhaTTartosupportthe called vAsudeva becauseHeabidesin called vAsudeva ng thewhole universe,andalsoIam ivAmSubhih | and Heisinallbeings;hencethe a divineformIliveinallofthem. onitah | smRtah || whohaverealized thetruth". (vishNupurA.6.5.80)

sadagopan.org agavAn gives light

the air, the sun, the planets, etc., the planets, the air, the sun, nt from an AcArya, and so is not nt from an AcArya, e subtle point that bhagavAn point that e subtle is in nAma nArAyaNa, is this nAma also ccessfully conceals Himself from all Himself conceals ccessfully means rays. gives SrI Sankara the Him. The dharma cakram writer points gAminah | e external world, Bh sun, moon, and others, and He who sun, moon, and others, and em, is called bRhad-bhAnuh". SrI 5 for us to realize our internal self. m nemA vidyuto bhAnti kuto'yamagnih | bhAnu: bhAnu: bhAnu: bhAnu - - - ccessfully conceals Himself while being present in being while Himself ccessfully conceals

bruhad bruhad bruhad - - - b&hÑanu> b&hÑanu> b&hÑanu> means huge, very large.

nAma 335. to the Sun as well as the light needed as well as the light needed to the Sun out that while the sun gives light to th (muNDaka Upa. 2.2.10). 2.2.10). tamevabhAntam anubhAti sarvam tasya bhAsA sarvamidam vibhAti|| Upa. The sun and moon get their luster from (muNDaka rAdhAkRshNa SAstri gives the support from muNDakopanishad - na tatrasUryo bhAti na candra tAraka

illuminates the universe through th through illuminates the universe (udyoga 70.4) 70.4) (udyoga tair-viSvam sa bRhad-bhAnurucyate ||" bhAsayati yah great rays surpass the "He, whose bRhat He of profuse lustre. bRhad-bhAnave namah. following reference: "bRhanto bhAnavo yasya candra sUryAti everything and everywhere, and yet su yet and and everywhere, everything He su devotees. except His as the antaryAmi, controlling everything etc. having svayam-prakASa, points out that like the SrI BhaTTar discussed in detail. further The dharma cakram writer brings out th writer brings cakram The dharma arahasyam whose meaning should be lear meaning arahasyam whose nAma 335. nAma 335. sadagopan.org nAma 337. nAma 336. nAma 337. nAma 336. half ofthe pASuramis: referenced bynammAzhvAr intiruvAimozhi ofrudr wasthe antaryAmi a) bhagavAn Puram dArayatiitipurandarah purandarAya namah. d) Hewhobringsanendto sUkshma andkAraNaSarIra-s c) Hewhohelpsthedevoteeintransc b) TheDestroyerofthesufferin a) TheDestroyer ofthecities. with theactofcreationetc.justli creation,protection,anddestructionofallthebeings.Heplays or sportin devah. Aswasseenearlierin"vAsu-de That Hesportswiththeworldsas Adi-devAya namah. The FirstDeity. dwells inspace". BhagavAn one whogivesinplenty, - " The FirstCause.SrI rAdhAkRshNaSAstri protection anddestruction.SrI Sankara'svyAkhyAnamis"AdihkAraNam"- sthema bhangAdileele building andsmashingsand-castles(SrIv.v.rAmAnujan)." nAma 337. nAma 336.

devo dAnAdvadIpanAdvA dyotanAdvA dyusthAno bhavati (7.25) dyusthAno dyotanAdvA devo dAnAdvadIpanAdvA purNdr Aaiddev purNdr Aaiddev purNdr Aaiddev > > > - > - > - > purandarah " purandarah purandarah - - - -ItisHissporttogoth Adi Adi Adi thebodiesofallbeings is Adi-devainthissense. - - - - Onewhodestroyedthecities. dEvah dEvah dEvah gs fromtheAdi-daivikacauses shinesandmakesothe

ke achildplayingon

6

vah", thetermdevareferstoHisleelA

pleasesisindicatedbythenAmaAdi- a indestroyingthethreecities as ending theattachmenttosthUla, givesthedefinitionfromniruktam 1.1.8 (SrI v.v.rAmAnujan).second rough this cycle of creation, rough thiscycleofcreation, rs shine,andone who akhilabhuvana janma theseashoreby - deva is sadagopan.org - " purANi purANi He gives . Him and surrender The destroyer of the thou, , and thou, - three cities in the form of , three cities in iyandu aran ayan ena ulagu aran ayan iyandu -s, we cannot experience the self. -s, we cannot experience the self. indrAvishNU dRgmhitA Sambarasya of the enemies of the gods, He is ains that if we consider the sthUla sthUla the consider we if that ains la SarIra. If we dedicate the mind usal bodies (sthUla, suKshma, and -sleep. Since bhagavAn helps in -sleep. Since bhagavAn ender it in His service, then He helps ender it in His service, then He helps e gods.in this sense refers to the refers e gods.in this sense e deva-s in the form of , and and brahma, of form the in deva-s e m, He helps us overcome our actions actions us overcome our He helps m, at that moment the three "cities" areat that moment the three "cities" us from the constraints of the ve mahAviSvAsam in 7 - Ye have destroyed, , protection and destruction". , protection and

sura SatrUNAm pura dAraNAt purandarah sura SatrUNAm pura dAraNAt inety fenced castles. inety fenced ets and other troubles which go by the name "Adi- go by ets and other troubles which asurapurAni dArayati iti purandarah asurapurAni dArayati iti purandarah

"puram oru mUnru eRittu amararkkum aRivu amararkkum oru mUnru eRittu "puram azhittu amaittu uLanE".azhittu the the One who destroyed "EmperumAn is gave the knowledge of the veda-s to th to the veda-s of gave the knowledge functions of creation performs the the explanation- gives bhAradvAj kRshNadatta SrI SambarAdInAmasurANAm iti purandarah nagarANi dRNAti Rgvedic mantra 7.99.5 - reference to the nava puro navatimca SnathishTham vishNu,Sambara's nine-and-n SrI Samkara vyAkhyAnam is " c) SrI cinmayAnanda talks of the "cities" referring to the fields of of fields the to referring "cities" of the cities Because He is the Destroyer the of called purandarah. b) SrI BhaTTar: talks cities of asura-s. This indicates of fear the removal from asura-s, piSAca-s, thunder and lightning, plan daivika" from th - those that proceed cinmayAnanda "dwellings of asura-s". SrI c) - waking, dream and deep experiences transcending the Gross, Subtle, and Ca The darma cakram writer graphically expl our attachment to the sthU in overcoming to His service and to meditation on Hi mind. If we ha being controlled by our to Him unconditionally, He relieves kAraNa), and then experience the self, self, the kAraNa), and then experience the attachmentburned down or pillaged or blasted. Without overcoming to the sthUla, sUkshma, and kAraNa SarIra SarIra as belonging to bhagavAn and surr sadagopan.org is purandarah-puramdArayatiitipurandarah. and givestheinterpretationthatsince startswith d) SrIsatyadevo standing inthewayof ourexperiencing Since bhagavAn isthecauseofdest kAraNaSarIram aswell.Thisiswhen

8 theself,Heiscalledpurandarah. bhagavAn putsanendtothebody,He ruction ofthethreesArIra-sthatare the meaning"body"forwordpura, we areabletoexperiencetheself. sadagopan.org

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AAM N EACH

that bhagavAn is devoid of defects defects of devoid is bhagavAn that ivika. Thus, the sequence of nAma-s nAma-s ivika. Thus, the sequence of h, are interpreted as His guNa of will be interpreted in terms of will be interpreted Adi- ciated with His removing the sorrows ciated with His removing BEFORE bles such as sorrow, delusion, hunger, hunger, bles such as sorrow, delusion,

, and so He has this nAma. In SrI , and so He has this nAma. h was covered last week, covered the 9 AVAM N

SlOkam 37 SlOkam

SlOkam 37 SlOkam SlOkam 37 SlOkam RA

P

ADD

asOkah asOkah asOkah LEASE

tAraNah tAraNah tAraNah - - -

- - P - > > > [ AzaekStar[Star ZzUrZzaEirjRneñr>, ZzUrZzaEirjRneñr>, AzaekStar[Star AzaekStar[Star ZzUrZzaEirjRneñr>, ZzUrZzaEirjRneñr>, AzaekStar[Star AzaekStar[Star ZzUrZzaEirjRneñr>, ZzUrZzaEirjRneñr>, AzaekStar[Star AnukUlZztavtR> pÒI pÒinÉe][>. 37. pÒI pÒinÉe][>. 37. AnukUlZztavtR> AnukUlZztavtR> pÒI pÒinÉe][>. 37. pÒI pÒinÉe][>. 37. AnukUlZztavtR> AnukUlZztavtR> pÒI pÒinÉe][>. 37. pÒI pÒinÉe][>. 37. AnukUlZztavtR> asOkastAraNastArassUrassaurir janEsvarah | anukUlassatAvartah padmI padmanibhEkshaNah || padmI padmanibhEkshaNah anukUlassatAvartah tar[> Azaek tar[> Azaek tar[> Azaek

nAma 339. nAma 338.

protecting us from all the different kinds of fears. protecting us from all the different He who takes others to the other shore (a boat). etc. SrI Sankara gives the interpretation etc. SrI Sankara gives the of the adhyAtmika kind. The next nAma bhautika. nAma 336, purandarah, whic category of sorrows designated as Adi-da purandarah, aSokah, tAraNah, and SrI Sankara and SrI BhaTTar give differing but equally enlightening giveSrI Sankara and SrI BhaTTar equally enlightening differing but BhaTTar points out that bhagavAn has this nAma vyAkhyAna-s for this. SrI is the dispeller of the trou because He The dispeller of sorrows. a-SokAya namah such as sorrow, delusion, hunger, etc. nAma is asso BhaTTar's vyAkhyAna. this nAma 339. nAma 338. nAma 339. nAma 338. sadagopan.org nAma 341. nAma 340. nAma 341. nAma 340. one whoisfollowingtheprapattimArga. thebhaktimArgaforattain is pursuing The Valiant. tasmAt bhayAttArayati Siras (4)-" devotees crossovertheoceanofsamsAr SrI BhaTTar'sinterpretationisthat tArAya namah. The Savior. is thekindofdistinctionthatma swim, vs.pullingoutthe drowningperson buttryingto difference isoneofthrowingasticktosomeonewhodrowning the next nAma "tAra"refers to bhagavAn"helping"others cr refers tobhagavAn. SrIcinmayAnandaseemstoma His saving otherstAra, whereasSrISankaraassociatesth Himself. I wonderexplanation thatHehelpsincrossing if the overcoming thefears groupedasAdi- gave forpurandaraandaSoka,isthatth The interpretationthatSrIBhaTTargi tArayati ititArah tAraNAya namah. birth, aging,anddeath. great fearoftheoceansamsAracons nAma 341. nAma 340.

zUr> zUr> zUr> tar tar tar > > > ------

garbha-janma-jarA-maraNa- samsAra sAgaramahA samsAra garbha-janma-jarA-maraNa-

sUrah sUrah sUrah tArah tArah tArah One

ucyate tArah" who helpsincrossing.

de sometimesbetween the oceanofsamsAra forthenext nAma, 10 HeistArahbecausemakesHis bhautika. SrIBhaTTarreservesthe ossing theocean ofsamsAra,whereas One whotakesHisdevoteeacrossthe ing mokshaishelpedbybhagavAnvs. ves, continuingonthevyAkhyAnahe a. Thefollowingquotefromatharva- when hehasgivenupswimming.This is name refers to His assisting usin is namereferstoHisassisting isting ofgarbha-vAsaorconception, ke a subtle suggestion that tAraNa suggestionthattAraNa ke asubtle e current nAma with this guNa of how thepersonwho sadagopan.org - " ODAda dayaraRkkumaganAit

- e evil asura-s. Our life tOzhim tenRit tiSai tiSaitOzhim tenRit (Note the choice of the word (Note the choice hNa SAstri. In support of the first win first, and then the deva-s seek win first, and then the deva-s vya prabandham illustrate the which e significance of this nAma for our e significance of this e found for this nAma based on the le called SUra-s in the yAdava race.le called SUra-s in the yAdava SenRu a~ngu ten ~ngai SeRRAn ten ila~ngai SenRu a~ngu ts out the valor of nandagopan - of nandagopan ts out the valor from SrI parAsara BhaTTar and other SrI parAsara from 11 whenever there is battle between the is battle between whenever there constant battle between the bad qualitiesconstant , the bad will win out unless we seek the , the bad will win out unless

ke vasudeva, dasaratha, etc. ke vasudeva, dasaratha, etc. o then helps them defeat th saurih saurih saurih

- - - > > > - periYAzhvAr tirumozhi 5.3.4 - periYAzhvAr " SenRu a~ngu vANanai Ayiram a~ngu SenRu zaEir zaEir zaEir in both examples). in both examples). " SenRu

nAma 342. vIzhaccheRRAi SrI from is second The BhaTTar. SrI on The first is vyAkhyAna-s. different vyAkhyAa-s their base who writers from SrI rAdhAkRs Sankara. The third is interpretation, SrI v.v.rAmAnujan poin

The above different interpretations ar interpretations The above different Sauraye namah. tiruppAvai; " " li a) The son of valiant people b) The grandson of SUra, the name of vasudeva's father. of the group of peop c) The descendant tOL valian nadagOpan kumaran, the valor of dasaratha The dharma cakram writer illustrates thThe dharma cakram writer day-to-day that life. He points out "go-get" nature of His victories."go-get" nature " deva-s and asura-s, the asura-s invariable the help of mahA vishNu wh This nAma is derived from the root "Su" to go, and signifies the urge for for urge the signifies and go, to "Su" root the from namah. SUrAya derived is nAma This nAma, of this to emphasize the "go" aspect victory. Perhaps gives examples from di SrI v.v.rAmAnujan in us and the good in us. Invariably us. in with the is a replay of this scenario, good the from and learn us should we in what is This nAma. His chanting by vishNu mahA of help this nAma. nAma 342. nAma 342. sadagopan.org nAma 344. nAma 343. nAma 344. nAma 343. kUlam anukUlAya namah. One whois withinbounds. people. interpretation thatHeisjaneSvarahbe appropriately tothehigherlevels. when theyfeelneedtoseek levels, andthosethatdon'tbenefitfall onHimbenefitby those thatmeditate of everythingbyguidingthemalways as or created. The dharma cakram writer points out that bhagavAn is the Leader janAnAm jantUnAmISvarahjaneSvarah janeSvarAya namah. The Lordofthepeople. pumAn Saurih father'snamewasSUra. whose son ofvAsudeva, interpretation isthatbhagavAninHi tOnRi struck about that-" struck about valor, the limits.LordrAma hadgreat kRshNa isSaurih. group whowerecalledtheSUra-s.Si SrI rAdhAkRshNaSAstripointsoutth nAma 344. nAma 343.

means shore. means - born as the son of the valiant dasaratha, etc.SrISankara's born asthesonofvaliant dasaratha, AnukUl> jneñr> AnukUl> jneñr> AnukUl> jneñr> or

SUra kulodbhavAtSaurih

kUlam anuvartate itianukUlah kUlam anuvartate vIryavAn nacavIeyeNa mahatAsvenavismitah - - - -

-

-

janEsvarah janEsvarah janEsvarah

anUkulah anUkulah anUkulah

s incarnation as kRshNawas born as the bornasthe s incarnationaskRshNawas 12 SrI satyadevo vAsishTha gives the vAsishThagivesthe SrIsatyadevo butwasnotconscious andwonder- Him. AtthispointHeguidesthem appropriate. Whenthereissuffering, at amongtheyAdava-s,therewasa cause He gives aiSvarya or wealth to orwealth cause HegivesaiSvarya - to lowerlevelstilltheyreacha point those sufferings byreachinghigher nce vasudeva was from thisgroup, nce vasudevawasfrom . The Lord of all things that are born The Lordofallthingsthatare

- One who isconstrainedby SUrasyagotrApatyam SUrasyagotrApatyam " . SrIP.B. sadagopan.org right. The inner yadi Saknoshi gaccha yadi Saknoshi because He helps His because He helps kaNNInUN SiruttAmbinAl bhagavAn is always acting His role bhagavAn is always acting or ability to be within bounds. SrI or ability to be try to cross the ocean of samsAra. interpretation that He is anukUlah interpretation that He is is the humanity, and bhagavAn just ything that will be negative to theirything that will be negative ever anyone does. Thus a murderer murderer ever anyone does. Thus a spite of His enormous and unbounded enormous and His spite of telling them what is telling e who disobey their inner conscience e who disobey their inner conscience l cycles - the cycle ofsamsAra for all - the cycle ofsamsAra for all l cycles that anukUla means going towards the that anukUla means going towards e murderer in the above para) by being para) by being e murderer in the above of His being bound by yaSodA - being bound by yaSodA - being His being of s Himself within His bounds. SrI s Himself within His bounds. those who seek Him. He is bound by by bound Him. He is seek those who Aycci kaNNIkkayiRRinAl kaTTat tAn Aycci kaNNIkkayiRRinAl 13

me by being their inner conscience. me by being their

. and He just remains tied, because He is remains tied, because He and He just t not overflowing (like vortices) t not overflowing (like - bhagavAn is anukUla .

" ations to sustain dharma satAvartah satAvartah satAvartah

- - - - mUnRAm tiruvantAdi His identity, - 91. Without knowing kUla= shore ztavtR> ztavtR> ztavtR>

nAma 345.

a) He who has several incarn bu bubbling wealth is b) He whose c) He who maintains and manages severa maintains c) He who the beings, the cakra-s of graha-s, nakshatra-s etc. aNNa~ngarAcArya svAmi explains that in explains svAmi aNNa~ngarAcArya greatness, He is easily accessible to to accessible easily is He greatness, - be to supposed is child a what of bounds the within , and this is His AnukUlya svabhAva v.v.rAmAnujan points out the incident kattuNNap paNNiya peru mAyan kaTTuNDirundAn if you can! - " yourself free - Make Him YasodA challenges ceshTita! tvam ati ca~ncala who Those wrong. is what and right is what to pointing always is conscience not do an do inner conscience obey their path of progress towards and thos Him, deteriorate and move the away from Him. But He does His job of being anukUlah in everyone's case all the ti anukUlah. SrI cinmayAnanda givesanukUlah. SrI cinmayAnanda the because He always goes along with what because He always goes along helps commits his murder, and another in both cases. He keep Observer the meaning rAdhAkRshNa SAstri gives shore, based on (including th as an anukUlah to everyone and everyone conscience of the internal The dharma cakram writer points out that The dharma cakram writer devotees go towards the shore when they when devotees go towards the shore nAma 345. nAma 345. sadagopan.org vAsudeva inSrIBhaTTar's interpretation. (from the334thnAma Now -vAsudeva). withreferencetoHis qua para-vAsudeva kinds ofcycles-nakshatra cakra,rASi samsAra. Another has thisnAmabecauseHerotatesor way toSata, andcycle(cakra)forAvarta, look at this vAsi knowledge andlife.SrIsatyadevo nAma is thatSAntodita vij~nAna prANAya He controlsHis devotees.ThiscorroboratestheMant differentcalled SatAvarta (SrIBhaTTar).Inspit expressing themselveswithoutoverflowin also meansvortex.SinceHisriches(aiS wonders by protectingtheyAdavapeople fromallcrueltiesmetedoutto asking forfoodaftershehadcleaned public, from 'scursewhen hete fromdu example. Heprotecteddraupadi repeatedlywhen anddraupadi -s form toprotectdharmainthisworldis sUryasya AvRtamanvAvarte vAsishTh in thisworld.SrIsatyadevo SatAvarta. Heappearsin dharma cakram:Thereareseveralexam itivA. vartata maintain prANaorlifeinthebody-nADI-SateprANarUpeNa it refers tothe100nADi'sorvesse yuge sambhavAmi so He is called SatAvarta dharma intheworld,Hetakesinfinite Sata meanshundred.Hereit SatAvartAya namah.

" . Another interpretation, alsobySrISankara,isthat the formofsuneveryday (SrI Sankara).Recall" - 10.5.37.Hisrepeated incarnationsinhuman - UntoHimoftranquilandever-growing 14 a givesthereferencetoatharvaveda- cakra, graha cakra,etc.Theaspects of cakra, graha varieties of forms or incarnations, and varieties offormsorincarnations, the akshayapAtra,etc.Heprotected ls thatproceed fr sted herby appearin varya) aresoenormousthattheykeep innumerable. For the protection of Fortheprotectionof innumerable. anotherexample.Hisprotectionof ryodhana's evilactofstrippingherin shTha usesthemeaning"many"for gives the explanation that bhagavAn gives theexplanationthatbhagavAn in HisincarnationsaskRshNa.Avarta him byhiraNyakaSipu. He did many Hedidmany himbyhiraNyakaSipu. cycles thelivesthrough cycles of g like hundreds of whirlpools,Heis g likehundredsof e ofthis,Heiseasilyaccessibleto theywereindistressisanother ra of the para-aspect oftheLord- ra ofthepara-aspect lities havebeendescribedsofar ples which illustrate HisguNaof ples whichillustrate begins therUpaor form ofpara- dharamasamsthApanArthAya dharamasamsthApanArthAya inordertosustainlife theheartand g inherhouseand

sadagopan.org - " ng, consoling, appearance ere is the cakra, which

- nAcciArtirumozhi 2-4; - nAcciArtirumozhi 2-4; " a-nibhekshaNah all refer to the stri points out that the sequence of His always being ready to welcome His always being anda points out that bhagavAn first anda points out that bhagavAn ain. One is reminded of sAma, dAna, reminded of sAma, dAna, ain. One is refers us to SrImad bhAgavatam refers us to - in the other three hands). The lotus in hands). the other three r His "knowledge" - signified by His by His r His "knowledge" - signified , He uses His to give a gentle , He uses His gadA to give who gives True Knowledge or one who who gives True Knowledge or Tha uses the meaning "knowledge" for for Tha uses the meaning "knowledge" flowers. SrI v.v.rAmAnujan provides flowers. SrI when one seeks His help. The dharma seeks when one 15 nibhEkshaNah nibhEkshaNah nibhEkshaNah un mugam maiyyal ERRimayakkum - - - with the other hand He is playing with the lotus lotus hand He is playing with the with the other

padma padma padma

es of bhagavAn viz. dharma,es of bhagavAn j~nAna, , and

ool, benevolent, kind, inviti - - - - not yield results, then th padmI padmI padmI - - -

pÒinÉe][> pÒI pÒinÉe][> pÒI pÒinÉe][> pÒI uvagaiyAl ne~njam uLLurugi un tAmaraik kaN vizhigaLin agavalaip paDuppAn

nAma 347. nAma 346. nAma cakram writer reminds of the saying "The face is the index of the mind". In In tiruvAi mozhi 6.2.7. SrI rAdhAkRshNa SA mind". the of index the is nAma-s anukUlahSatAvartahpadm padmI face "The saying the of quality of bhagavAn's helping nature reminds writer cakram

bheda, and danDa. SrI satyadevo vAsish This nAma describes the c This nAma describes itareNa dhunAnam abjam itareNa dhunAnam padmam is suggestive(10.23.22). The of cinmayAn Him. SrI comes to anyone who us to offe blows His and invites to this padma, and if they don't listen knock, and if this does order ag restores annihilates the evil and the word padma, and suggests that one padmI. is has True Knowledge the lotus. One who has eyes which resemble padama-nibhkshaNAya namah. like the lotus of His eyes, which look references from prabandham - " mandiramtAmaraik tAn kolO? ceyya kaNNinAi " signifies the sAttvic qualiti rAdhAkRshNaSAstri). He aiSvarya (SrI He who carries the lotus in His hand. padmam is what He carries in one of His His of one in carries He what is padmam hand. His in lotus the carries who He cakra, and gadAare four hands (Sankha, nAma 347. nAma 346. nAma nAma 347. nAma 346. nAma sadagopan.org equivalent ofthisnA this case,bhagavAn'slotus-eyesareco

ma in tamizh is" ma intamizh tAmaraik kaNNan 16 nveying to us His Inner Nature. The Nature. Inner tousHis nveying " . sadagopan.org - mountain as the reveals Himself to to reveals Himself

l, the Universe sprung A ] ayanaip paDaitta ezhil

AAM d nabh as something that d nabh as N EACH

e non-devotees, like the lotus that

. He is the knowledge in the learned

lotus with the meru BEFORE mahAkshO garuDadhvajah || mahAkshO garuDadhvajah s - One who resides in the center of s - One who resides in the

d the same lotus that folds its petals arned; the one who r interpretations. He interprets padma I v.v.rAmAnujan gives references to 17 tAmarai undit tanip peru nAyagan undit tanip peru tAmarai Thus, he interprets padma-nAbha as one ly. SrI satyadevo vAsishTha's vyAkhyAna AVAM N nAbhah nAbhah SlOkam 38 SlOkam nAbhah SlOkam 38 SlOkam SlOkam 38 SlOkam RA - - - P is interpretation - " ice earlier. In the current context where the where context current In the earlier. ice at displays colorfully, an ADD e, and One from whose nave e, and One from

ravindAkshah padma garbhas sarIrabhruthravindAkshah | padma padma padma = - - - LEASE P [ pÒnaÉae=rivNda]> pÒgÉRZzrIrÉ&t!, pÒnaÉae=rivNda]> pÒgÉRZzrIrÉ&t!, pÒnaÉae=rivNda]> pÒgÉRZzrIrÉ&t!, mhiÏR\RÏae v&ÏaTma 38. mha]ae géfXvj>. mhiÏR\RÏae v&ÏaTma 38. mha]ae géfXvj>. mhiÏR\RÏae v&ÏaTma 38. mha]ae géfXvj>. pÒnaÉ> pÒnaÉ> pÒnaÉ> - amalanAdippirAn; " padmanAbhO maharddhir riddho vruddhAtmAmaharddhir riddho

nAma 348.

This nAma has occurred tw One with a lotus-like navel. Sr navel. means lotus-like navel. One with a nAma the described, is padmanAbhAya namah para-vAsudeva of lotus-like form a celestial the of beauty with One prabandham to support th who at the same time is the two extremes sun an of the blossoms in the presence undiazhagu previous been explained pericap, have othe is again unique in not following the does not express itself as brilliantly. the not-le in of knowledge and the lack His devotees and hides Himself from th when the sun disappears. as "flower" or something th tiruvASiriyam. The other interpretation the heart-lotus of every on forth in the form of an eight-petalled nAma 348. nAma 348. sadagopan.org nAma 350. nAma 349. nAma 350. nAma 349. yat-puNDarIkam Him- lotus ofthosethatmeditate on us.Analternateinterpretati familiar to delicacy suitedtoHim.Thewords" He is meditated uponpadma-garbhAya namah. as being seatedHe who is installed inalotus. " meansgati, andvindati-prApnotiorOn vAsishThaderives satyadevo dark). SrI presence ofthebright sun),andcloses lotus inthatHiseyesopentodevotees(likethe sunopening upin the cinmay -nAma40.SrI of puNDarIkAkshah are givenasreferencesbySrIv.v. rAmah kamalapatrAkshah kaNgaL SevvariyODi nINDaapperiavAya tiruvAikaN pirAn aravindAkshah aravinda sadRSeakshiNiasyaiti aravindAkshAya namah. The Lotus-eyed. mozhi 6-5-5 candra andsUryaasHistwoey nAma 350. nAma 349.

candra and candra and

pÒgÉR> ArivNda]> pÒgÉR> ArivNda]> pÒgÉR> ArivNda]>

- The lotus (i.e.,heart)whichissubtle,flawless,and whichis - The " to aravinda. Thus he derives the meaning"Onewhohas Thushederivesthe aravinda. to - - -

padma padma padma - - - aravindAkshah aravindAkshah aravindAkshah aravindAkshah es" for the nAma aravindAksha. es" forthenAmaaravindAksha. - - - garbhah garbhah garbhah 18 daharam vipApmam para-veSmabhUtam

sarasijAsana sannivishTah on alotusrepletewithfragranceand e who has, andthus has, e who the meaning from the word "ar" which the meaningfromword"ar" on isthatHeseated intheheart- nujan. The meaningissimilartothat

tothenon-devotees(whenitgets

Ananda brings the similarity to the Ananda bringsthesimilarityto

. izahaikoLSOdic-cendAmaraik amalanAdi pirAn-8 amalanAdi gives the meaning meaning the gives (sundara kANDa) " isalltoo sadagopan.org (4.5.1).The sva-SArIra- tad-yogakshema (SrI Sankara). SrI (SrI SrI Sankara gives the gives the SrI Sankara One who has enormous - nujan gives the reference to nujan gives the - 4.5.8. - He considers their bodies as His, - He considers

He protects all the beings in this He protects all the beings He has boundless riches which can interpretation - He supports (bears) interpretation - He supports anda points out that Rddhi refers to ns for the protection of dharma and ns for the poshayan anna rUpeNa prANa rUpeNa poshayan anna rUpeNa prANa

ose who meditate on Him, since it is His ose who meditate ificence of bhagavAn is described. ificence of bhagavAn is described. - padmasyamadhye upAsyatvAt padma- - padmasyamadhye 19 rshipped in the middle ofrshipped in the the heart-lotus,

ryone through food and life-energy. ryone through otection of His devotees - otection of His devotees tate that sustains them. asya iti maharddhih sarIrabhruth sarIrabhruth sarIrabhruth

maharddhih maharddhih maharddhih - - -

- - - (SrI BhaTTar). SrI v.v.rAmA vIRRirundu Ezh ulagum tanik-kOl Sella ALumammAn mhiÏR> mhiÏR> mhiÏR> zrIrÉ&t! zrIrÉ&t! zrIrÉ&t! taNDAmarai Sumakkum pAdap-perumAn Sumakkum taNDAmarai

nAma 352. nAma 351.

elimination of adharma. Next the magn elimination of adharma. Next mahatI Rddhih vibhUtih He of immense riches. riches. He of immense maharddhaye namah. Universe through food and life-energy- Universe through food vA SarIriNAm SarIrANi itiSarIra-bhRt dhArayati yet another rAdhAkRshNa SAstri gives incarnatio bodies in different different cinmayAn prosperity (SrI Sankara). SrI prosperity and power. of the combination pr bring about the well-being and He is the Sustainer of the bodies of th of bodies the of Sustainer the is He Or, and protects them (SrI BhaTTar). The Protector of the bodies of eve The Protector SarIra-bhRte namah. guNa-sthey medi on which iti SarIra-bhRt bhUtamupAsakam pushNAti nissIma vibhUtih the seat of the Supreme Being. SrI rAmAnujan gives reference to tiruvAi to gives reference SrI rAmAnujan Being. of the Supreme the seat mozhi - and so He is called padma-garbhah padma-garbhah called is that He is fit to be wo interpretation He so and garbhah. tiruvAi mozhi - nAma 352. nAma 351. nAma 352. nAma 351. sadagopan.org nAma 354. nAma 353. nAma 354. nAma 353. grown state beforeanything existed,wi grown state is theculminationof thefullgrowthin reaching SrIvaikunTham atthetimeof the personmeditatesonbhagavAnandle womb, beingborn,growinguptobeachil by thedharmacakramwriter.Acycle growth Anatural He iscalledvRddhAtmA. vRddha means old. Since He is the namah. vRddhAtmane oldest or the most ancient SelfOne whois full-grown. or AtmA, Him. Thus HeisRddhah. knowledge of beings. It is only by meditating on His guNa-s that one can reach dharma cakramwriterpointsoutthat the formofUniverse - grow. SrISankarapointsoutthatHeis became happy andvoidofanyworry;so He growswhen Hisdevoteesgrow.He RddhAya namah. One whokeeps growing; Prosperous. dharma cakramwriterpointsoutthat vishNu's nAma of maharddhih willbe vishNu's nAmaofmaharddhih kinds ofwealth,andsoHeismahar kindness andbenevolence isfound onlyin Material wealthcan befound bothin wealth (poruLSelvam) andthewealthof nAma 354. nAma 353.

\Ï> \Ï> \Ï> v&ÏaTma v&ÏaTma v&ÏaTma - - - Riddhah Riddhah Riddhah - - -

vruddhAtmA vruddhAtmA vruddhAtmA prapa~nca rUpeNa vardhamAnatvAt Rddhah prapa~nca rUpeNavardhamAnatvAt

blessed withthesekinds ofwealth. 20

ddhih. ThosewhomeditateonmahA crowned vibhIshaNa and as a result He as aresultHe crowned vibhIshaNaand this cycle. bhagavAn was in the full- the goodandbad;butwealthof the death of the body. This last stage the deathofbody. This laststage Hegrows beyond thereachof wealth isoftwoki thout goingthrough this cycle,and so benevolenceand Mercy(aruLSelvam). RddhahbecauseHeistheexpansein ads thelifethatleadstomoksha,and of this in samsAra starts from the HegrowshappywhenHisdevotees d, a boy/girl, an older person,and IF d, aboy/girl,anolder thegood.bhagavAnisfullofboth cycle for humanbeings isdescribed nds - the material nds -thematerial . The

sadagopan.org reverence. This reverence. This unattached to objects (SrI unattached to objects (SrI at in this case this refers to a this refers at in this case are great in the sense that they are great in the sense that a vehicle worthy of a vehicle Meditating on this nAma of mahA g "one who leads" to the word aksha vehicle), or one that helps in moving. moving. that helps in one or vehicle), e who has many glorious eyes (SrI T. sire and greed, and in opening the eye the eye opening and in sire and greed, terpretation- mahatI akshiNI asya ititerpretation- mahatI akshiNI is happening deep within the bosom of bosom is happening deep within the exception, and nothing is hidden from from exception, and nothing is hidden ct, but can see through everything everything but can see through ct, ings with the eye of detachment and of detachment with the eye ings eir power to remove the darkness of 21 veda-s. aksha also means eyes. veda-s.

. The dharma cakram writer points out that the e Self before all creation. all creation. e Self before ows the path to everyone. mahAkshah mahAkshah mahAkshah

- - - of) powerful axle. of) powerful axle. possessor of divine senses mha]> mha]> mha]> -The - One who has great eyes. They - One who

means axle. SrI BhaTTar points out means axle. th

nAma 355.

mahAkshAya namah.mahAkshAya aksha a) He with a (vehicle Eyes. Great b) One with the to refer to used is part a where speech of figure a of means by chariot, has who So mahAkshah means One whole. He is vRddhAtmA. He was th He He is vRddhAtmA. mahAkshah vehicle is , the embodiment of vehicle in his in SrI Sankara uses this meaning obje can see not only the external everywhere inside and outside without them. These eyes see through all that all that them. These eyes see through all creatures (SrI cinmayAnanda). all creatures (SrI cinmayAnanda). SrI Sankara also gives - mahAntyakshAni asya iti an alternate interpretation mahAkshah vishNu will give the ability to see th with the eye of de affection rather than of j~nAna in the devotee. SrI satyadevo vAsishTha uses the meanin who sh So mahAkshah is one aj~nAna when they fall on His devotee. devotee. His they fall on aj~nAna when (this is also related to the meaning axle or anantakRshNaSAstri's translation), or On Greatness of His Eyes refers to th S.kRshNamUrti's translation) nAma 355. nAma 355. sadagopan.org nAma 356. nAma 356. similar tobhagavAnremovingthesinsofHis devotees. powerful eaglemovingfastwhile removi pointsto the vAsishTha thenaturalculmination.SrIsatyadevo moksham is that whenthejIvAtmAdevotesitslife exists fortheservice ofthe paramAtmA, out thatgaruDabeingthevAhanaforbh me tofurtherelaborateonthisreferenc is both the flag and the vehicle. I do not have a copy this request,andHealsoaskedgaruDato of mahA bhAratam with securing thereleaseofhismother. ofHi for permissiontostandontop SAstri referstomahAbhAratamwh devotees, andhencetheeagleis consid etc. Similarly,theLordneverallowsan ground andpurifiesthelandbyremovi inthesky andcan the eaglesoarshigh His vAhanam,garuDaisbanneraswell. unique associationwithtulasi,Godde bhagavAn hastheuniquesymbolofgaru garuDa-dvajAya namah. inHisbanner. One whohasgaruDa nAma 356.

géfXvj> géfXvj> géfXvj> - - -

garuDa garuDa garuDa - - - dvajah dvajah dvajah ere garuDa requested SrImannArAyaNa ere garuDarequested m when garuDa had to fetch amRtafor fetch m whengaruDahadto 22 bhagavAn madehimHisbannertogrant ered asHissymbol.SrIrAdhAkRshNa y negativethoughtsintheheartofHis ng theimpurities suchasthecarrion Da asHisbanner,justHehasthe see even theminutestobjecton ss , etc. In addition to being e. The dharmacakramwriterpoints agavAn symbolizes agavAn symbolizes ng the poisonous serpents at sight, ng thepoisonousserpentsatsight, intheserviceofparamAtmA, be His vehicle. SrIcinmayAnandapointsoutthat and the case of illustrates

ThisishowgaruDa that thejivAtmA sadagopan.org

na - For "

A ]

AAM N , which is used to refer to a a , which is used to refer to EACH "

6.3.9.The dharma cakram writer 6.3.9.The dharma

- tulA able to Him. SrI Sankara givesable to Him. SrI Sankara the mayajn~O havirharih | tulopamAnam asya na vidyata itiatulah BEFORE me favor. Those who do the former

e exceeding You? SrI v.v.rAmAnujan e exceeding You? SrI . - gItA 11.43- There is no one equal to one equal - gItA 11.43- There is no 23 " Him, and those who do the latter fall AVAM N ansgress the bounds of ethics).

SlOkam 39 SlOkam

SlOkam 39 SlOkam SlOkam 39 SlOkam RA

P

ADD

tan oppAr il appan tan oppAr na tasya pratimA asti yasya nAma mahadyaSah LEASE atulah atulah atulah sarabhah sarabhah sarabhah

-

-

- P - - - [ Atul> zrÉae ÉIm> smy}ae hivhRir>, smy}ae hivhRir>, zrÉae ÉIm> Atul> Atul> zrÉae ÉIm> smy}ae hivhRir>, smy}ae hivhRir>, zrÉae ÉIm> Atul> Atul> zrÉae ÉIm> smy}ae hivhRir>, smy}ae hivhRir>, zrÉae ÉIm> Atul> One who has no equal is svRl][l]{yae lúmIvan! simitÃy>. 39. lúmIvan! simitÃy>. svRl][l]{yae svRl][l]{yae lúmIvan! simitÃy>. 39. lúmIvan! simitÃy>. svRl][l]{yae svRl][l]{yae lúmIvan! simitÃy>. 39. lúmIvan! simitÃy>. svRl][l]{yae atulah sarabhO sa bhImah zrÉ> Atul> zrÉ> Atul> zrÉ> Atul> sarvalakshaNasamitinjayah || lakshaNyO lakshmIvAn atulah atulah

nAma 358. nAma 357. a) The Destroyer (of those who tr a) The Destroyer You, where is the question of someon of is the question You, where balance. " 4.19; upa. -SveTasva. likeness no is there Glory, Great is name whose Him tvat-samo'sti abhyadhikah kuto'nyah not and vishNu, mahA is us by praised be real refers to tiruvAi mozhi - should for who One nAma the that us this of reminds significance the people around us for the benefit of so is This are. they they praise that raise to the level where from further life. Readers may be familiar with the word " Readers may be familiar with The Incomparable. atulAya namah - There is nothing known that is compar - There is nothing known that - " following references nAma 358. nAma 357. nAma 358. nAma 357. sadagopan.org nAma 359. nAma 359. v.v.rAmAnujan givesreference tothe v.v.rAmAnujan same ideaisexpressed inthebr discharge theirduties, anddeath,asthefifth,runs(performs itsduties).The Only outoffearfrom Himthefire bhayAt indraScavAyuScamRtyur-dh | tapatisUryah bhayAt "bhayAdeva agnistapati ear fromHim(taittirIyaAraN8).Also kaThopanishadwehave- bhIshA'smAt vAtahpavate-Thewind whole worldoperatesinanorderlywa bibhyati itibhImah bhImAya namah. The Formidable. because He shinesin thatbody. atbhagavAn, but ifthisbodyisaimed interp analternate alsogives SrI SAstri brahmaiva SarabhasAkshAt. SarA jIvAs-tadan~ngeshubh SAstri refersustoSarabhopanishat(30)- shines inthebody(SrISankara,SrI which isperishable. b) The interpretationisbasedonthe a) SarabhAya namah. b) OnewhoshinesastheInner Self. nAma 359.

SRNAti itiSarabhah Sara meansbodyforthefollowingreason- ÉIm> ÉIm> ÉIm> - - - . ThenAmaisderivedfrom

bhImah bhImah bhImah BhA (SrI BhaTTar). meanstoshine. Ati nityamharihsvayam|

verb SR-toinjure,destroy. vt anaa | pa~ncamah||" Avati ahma SrI sUtra1.3.40-kampanAt. 24 cinmayAnanda etc.). SrI rAdhAkRshNa etc.).SrIrAdhAkRshNa cinmayAnanda burns, thesunblazes, indraandvAyu then eventheperishable bodyshines, does not transgress itsboundoutoff does nottransgress terror Hecreated in theheartof y infear ofviolationHiswill. retation -Sarareferstoanarrow, Sarabhah SeeryaMANAt Sarah SeeryaMANAt the verbbhI-tofear.The thusreferstoOnewho - That (2.6.3) sadagopan.org - - He made the - He made fulfill the vow of fulfill ference to vishNu ference to vishNu ari kAN nariyAiari kAN sUryA-candramaso g., that when the fire burns, g., that when the fire burns, a SAstri describes six kinds of (1.17.90).SrI BhaTTar also offers actly when to appear in the pillar - actly when to appear in the pillar - or observance of treating everyone or observance of treating - viz. abhIma - One who causes no - One who causes - viz. abhIma t in warfare, including when to fight, me when He should r like the wolves on seeing a lion. The r like the wolves long as there are beings who do not not do who beings are there as long tment. He gives re y he has interpreted this nAma is as y he has interpreted this nAma t have anything to fear. SrI Sankara t have anything themselves, when to attack, and when when to attack, and when themselves, time of creation after the pralaya, He time of creation after the pralaya, keeps them under control is fear, and under control is fear, and keeps them mAnujan refers to the incidence of mAnujan refers to the incidence of her's help, when to let two adversaries to let two help, when her's

25 yaj~na (tai. nArA. 1). SrI Sankara refers to His to His refers (tai. nArA. 1). SrI Sankara

n, the moon and the planets - n, the moon and the planets - He knows the proper time when He should offer offer should He when time proper the knows He - samayajn~ah samayajn~ah samayajn~ah

- - - since He establishes the rules e. since He establishes the rules One who has the - smy}> smy}> smy}> samatvam ArAdhanamacutasya mozhi - 2.8.9. SrI rAdhAkRshN samayaj~na

nAma 360. the flame goes upwards, and alsothe flame goes upwards, and at the

establishes the path of the Su establishes the path of the trea equally without showing preferential dhAtA yathApUrvam akalpayat and preservation, creation, acts of and timing of the methods knowing the dissolutionthe Universe. Another wa of sama yaj~nah purANam - protection He has taken. SrI v.v.rA nRsimha avatAra, where bhagavAn knew ex iraNiyan tUN puDaippaa~ngu appozhudE avan vIyat tOnRiya en Si~ngap-pirAn tiruvAi strategies that a king is supposed to adop when to compromise, when to seek anot weaken thus and other each with collide He is The Knower of the conventions. of the conventions. The Knower samayaj~nAya namah. an alternate interpretation ti the devotees, or the proper Himself to arakkarULaiyiTTu pilambukkoLippa ila~ngai kaDandu anRu run and hide for cove -s in writer points out that as dharma cakram do no Him, they realized have once they an alternate pATham has also considered hiraNyakaSipu. We have in tiruvAi mozhi 7.6.8 - tiruvAi mozhi have in We hiraNyakaSipu. have God realization, the only thing that thing the only have God realization, who follow the proper path. fear to those nAma 360. nAma 360. sadagopan.org nAma 361. nAma 361. (SAntiparva330.3) varNaSca meharidveti tasm hrAmyagham casmartR*N Also wehave inmahAbhArata- the roothR-toobtain.Onewhoisobtain Heishavir- devotees, andthusagain offer". Hebothenjoys Hisdevotees, word havisisderivedfromtheroothu the gItA- itihavir-harih yaj~neshu havir-bhAgamharati this nAmaisHariorvishNuwhoth havis isthenamegivento kartA-s. So we will look at the interpre This nAma has been consideredhavir-haraye namah as twoHari whoistherecipientofth separate nAma-s by some vyAkhAna- otherthanarjuna,etc. killanypANDava attempt to also knewwhentosend kuntitokarN in Hisincarnations ( nAma bypointingoutthatbhagavAnkn The dharmawhen cakram the beingsthe past,presentand future will writer be born givestheinterpre vAsishTha adds and in what more body,the -s,andthisisanexplanationfornAma.SrIsatyadevo when thisthese different techniques whenHe guid body will die,to waitfortheattack.Hepointsou etc. nAma 361.

aham hi sarva yaj~nAnAm bhoktAcaprabhurevaca aham hisarvayaj~nAnAm hivhRir> hivhRir> hivhRir> dharma samsthApanArthAy - - -

havir havir havir Am havirbhAgamkratushvaham| the offering inayAga. Ad harir_ahamsmRtah|| , thechanges inclimate, - - - tation that bhagavAnis tation that harih harih harih e havisofferedintheyaj~na.

t that Lord kRshNa amplydemonstrated LordkRshNa t that 26 and isthesubject ofenjoymentbyHis a togethim topromisethathewon't e ultimateacceptoroftheofferings- , whichmeansboth"to accept"and "to ows whenHeneedstoappearamongus tation forhavir-harih, havih,andharih. dimension to the anubhavam of this dimension totheanubhavamofthis h. The word "harih" isderivedfrom ed the pANDava-s in theirwar with ed thepANDava-sin ed byofferingofha . SrISankaragivesreferenceto a sambahavAmiyuge So oneinterpretationfor theonlyonewhoknows the pathofplanets, vis ishavir-harih. (9.24). The ). He sadagopan.org When the -

The following following The . lakshaNyah lakshaNyah lakshaNyah - - - puNDarIkAksha! sakala-sukha gar-il pugazhAi! ulagam mUnRu harir harati pApAni kra which is the lord of all weapons". kra which is the lord of all weapons". Sloka that identifies some ofSloka that identifies some these er Me, and also receive the oblations the oblations and also receive er Me, Nu straight out of the Ocean even even Nu straight out of the Ocean hmI-patim tatah| rence to other examples from divya to other examples rence ; hence I am named Hari". harih also harih named Hari". I am hence ; SrI BhaTTar in the context of the the context in SrI BhaTTar yau vaksha-sthalam hareh is the Consort of Lakshmi, who has the the Consort of Lakshmi, is lakshaNa lakshaNa lakshaNa e Milky Ocean when it was churned, She e Milky Ocean - - - 27 and whose two hands are adorned by the and whose two hands are adorned by the sarva sarva sarva timate Truth through all analysis

- - - nition of all good qualities rough everything around us rough everything as the Consort of Lakshmi)as the Consort bhagavAn para- of ita kara-dvayam||" - tiruvAi mozhi 1.9.1. He also refers us to vishNu vishNu to us refers also He 1.9.1. mozhi tiruvAi - " - Oh the Lotus-eyed Lord! The Sea of Bliss and Good of " - Oh the Lotus-eyed Lord! The Sea ! alarmEl ma~ngai uRai mArbA! ni svRl][l]{y> svRl][l]{y> svRl][l]{y> svRl][l]{y> svRl][l]{y> svRl][l]{y> paSyatAm sarva-devAnAm ya

nAma 362. nectar by name Lakshmi came out of th chose the vaksha-sthalam of mahA vish

lakshmI-patitvam (vishNu vAsudeva. nAma-s, up to 379, are interpreted by 379, are interpreted nAma-s, up to prabandham - uDaiyAi!;tiruvin maNALan purANam- sarva-lakshaNa lakshaNyAya namah. sarva-lakshaNa lakshaNyAya dhyAna SrI BhaTTar gives the following distinguishing marks. "dhyAyet kamala-garbhAbham laks devam the abode of Lakshmi and ca lotus which is Fortune! SrI v.v.rAmAnujan gives refe a) He who is the abode of all the auspicious qualities auspicious of all the a) He who is the abode b) He who is the ultimate defi means one who removes the obstacles -means one who Ul c) He who is pointed to as the th d) He who reveals Himself kamalAlaya hetISa vibhUsh meditateOne should on that who splendor of the inner part of a lotus, He also gives reference to the mantra " saubhAgyavAridhe "I destroy those who rememb the sins of in sacrifices; My complexion also is blue also is My complexion in sacrifices; nAma 362. nAma 362. sadagopan.org nAma 363. nAma 363. One isbhagavAn.The otherisprakRt are eternalandalways existedandwillalwa words thatIampicking upfromthetr shouldbelearnedthrough and Lakshmi, notethatthistattva adds apersonal inhistran Prof. SrInivAsarAghavan, namah lakshmIvate He whoisalwayswithLakshmi. Himself througheverything thatwe everythingsignificance bypointingoutthatHe that we see SrIsatyadevo all thepramANa-s. pointsthe SAstra-s,andinessenceherecogniz to Him as the aswecan'tlive the thoughtofGodjust reason behindthrough allthesepramANa-s. it. who example ofrAmakRshNaparamahamsa He definespramANa (whatweexperience ourselves, la through smoke),SAstrapramANa(whatis (recognitionthroughindirect pramANa (recognitionthroughoursenses whichareusedforrecognizin pramANa-s Thedharmacakram lakshaNalakshaNyah. definition foreachandevery lakshaNa Truth. SrI rAdhAkRshNa SAstri points ultimatelyleadtoHimastheSupremeKnowledgeorUltimateinvestigation that isobtainedthroughalllakshaNa-s SrISankara's interpretation attributes. though allthedeva-swe nAma 363.

lúmIvan! lúmIvan! lúmIvan! – – –

lakshmIvAn lakshmIvAn lakshmIvAn re standingthere; such areHislakshaNa-sor He could talk to God, cansee orotherwiserecognize. m, viz. theassociationbetweenbhagavAn m, viz. 28

slation of SrI BhaTTar's vyAkhyAna, slation ofSrIBhaTTar'svyAkhyAna, without air, herecognizedhimthrough withoutair,

is sarva-lakshaNa lakshaNya since anslation. There are two things that anslation. Thereare twothingsthat an AcArya. I am still adding the few addingthe an AcArya.Iamstill ed God as theultimate Truth through i, the Primordial Matter thatisthe i, thePrimordialMatter evidence -suchasrecognizingfire or attribute, and so He is sarva- orpramANa-s.i.e., allmeansof out that bhagavAn is the ultimate outthatbhagavAnistheultimate vAsishTha describesthisnAma's vAsishTha is HethelakshaNyaorendresult g something.Theseare:prakyaksha , suchastaste,touchetc.),yukti e.g., head ache). He gives the recognized GodastheOnlyTruth id down in scriptures, and id downinscriptures,andanubhava ys exist,withoutbeginning orend. writerpointstofourtypesof he couldnotlivewithout sadagopan.org words: "He is An, is none other than An, is none other samitim yuddham jayati battles (SrI Sankara). He is (SrI Sankara). He is battles

i, I in a playful mood, revealed the i, I in a playful mood, revealed through the following to Her, and She, in Her turn, has has turn, Her in She, and Her, to Universal Mother. The Universe is a Universe is Mother. The Universal wing Sloka in support - wing Sloka r exists without the other. There is this Universe are created. This This created. are Universe this a couple, and not nArAyaNa alone, a couple, and not nArAyaNa nor i depending on the proportion of the i depending on world the that we see around. Thus, nning of the world. The mUla-prakRti mUla-prakRti The world. the of nning i was embraced by My hands, and I by hands, i was embraced by My is battle. tire world-of-matter (prakRti). Matter 29 Rthe saha || samarpayan | samarpayan | samiti endless just like bhagav endless just jas and , but prakRti does not end at the time but prakRti does not end at jas and tamas, samitinjayah samitinjayah samitinjayah samitinjayah samitinjayah samitinjayah

- - - are always together)". > > > - He who conquers the wars or conquers - He who

simitÃy simitÃy simitÃy

nAma 364. itisamiti~njayah One meaning for the word One meaning He who is victorious in battles. samiti~njayAya namah. Primordial Lakshmi, the signifies Matter Neithe these two. of result of the Union svarUpam of the prakRt change in the viz. sattva, ra three guNa-s does it begin at the begi of pralaya, nor and which is beginningless material frommaterial in the things which all Her hands; wherefore I have resorted Her hands; wherefore Lakshmi alone. Then I also revealed that like Myself Lakshmi is also also is Lakshmi Myself like that BhaTTar has given the follo Lakshmi. SrI leelayaiva "dvayam -pariNaye revealed prakASayan anAditvam AtmanA prak also I mat-karaih prakRtih anuviddheyam aham | prAkRtaih Then mayi etat AtmikA ||" yato'ham ASritaSca asyA mUrtih alone. with Lakshm "At the time of my marriage Reality is secret to all that the Supreme Lakshmi (i.e. eternal). This prakRt beginningless resorted to Me. (So we SrI cinmayAnanda echoes the same spirit the en the Spirit (purusha) that thrills thrilled with the spirit is the dynamic manifested Lord is ever wedded to Lakshmi". nAma 364. nAma 364. sadagopan.org ganged up against Him. ganged upagainstHim. thesami meaning thatbhagavAnwinsover uses themeaning"gathering"or"assemb them bywinningovertheirminds(SrI independence fromHiminthejIvAtmA- the destroyerofallpainin

allthedevotees.Hehelp 30 BhaTTar).SrIrAdhAkRshNaSAstri ly" for the word samiti, and gives the ly" forthewordsamiti,andgives s, and thus brings true happiness to bringstruehappinessto s, andthus ti nomatterhowlargeitis,ifis s overcomethefeelingof sadagopan.org - to - One " tirucceyya bhagavAn's love s reddish colored,

r of the inside of a A ]

AAM N EACH

bIja janmaniprAdurbhAve ca that it can refer to His e interpretation that BEFORE

. Seyya here mean to a species of fish, and SrI Sankara of fish, and a species to hued fish. SrI satyadevo vAsishTha " 31

rence to tiruvAimozhi - 8.4.7: " AVAM N

SlOkam 40 SlOkam SlOkam 40 SlOkam SlOkam 40 SlOkam RA P - He who has the red colo ADD

vigatah ksharah (nASo) yasya asau viksharah vigatah ksharah (nASo) yasya LEASE viksharah viksharah viksharah viksharah viksharah viksharah rOhitah rOhitah rOhitah ------P

[ iv]rae raeihtae magaeR hetudaRmaedrSsh>, hetudaRmaedrSsh>, raeihtae magaeR iv]rae iv]rae raeihtae magaeR hetudaRmaedrSsh>, hetudaRmaedrSsh>, raeihtae magaeR iv]rae iv]rae raeihtae magaeR hetudaRmaedrSsh>, hetudaRmaedrSsh>, raeihtae magaeR iv]rae mhIxrae mhaÉagae vegvanimtazn>. 40. 40. vegvanimtazn>. mhIxrae mhaÉagae mhIxrae mhaÉagae vegvanimtazn>. 40. 40. vegvanimtazn>. mhIxrae mhaÉagae mhIxrae mhaÉagae vegvanimtazn>. 40. 40. vegvanimtazn>. mhIxrae mhaÉagae mahIdharo vEgavAnamitAsanah mahAbhAgO || viksharO rOhitO mArgo hEturdAmOdaras sahah | mArgo hEturdAmOdaras viksharO rOhitO raeiht> iv]r> raeiht> iv]r> raeiht> iv]r>

nAma 366. nAma 365. derives the meaning from the root ruh - kamala means lotus. rohita also refers has given the alternate interpretation incarnation, in the form of a reddish kamalak kaNNum Sev-vAyum SevvaDiyum Seyya kaiyum tiruc-ceyya Seyya kaiyum kamalak kaNNum Sev-vAyum SevvaDiyum kamalaundiyum Seyya kamala mArbum who has no decay. SrI BhaTTar gives th who has no diminishes, and He is vikshara by this reason. for His devotees never v.v.rAmAnujan gives refe lotus. SrI

rohitAya namah. kamala garbhAbatvAt rohitah He Who is of red complexion. He Who is of red complexion. SrI Sankara bhAshyam is " SrI Sankara bhAshyam He who never wanes. wanes. never He who viksharAya namah nAma 366. nAma 365. nAma 366. nAma 365. sadagopan.org nAma 368. nAma 367. nAma 368. nAma 367. Universe. body. He is visiblebody, butwedon'tsee thefive elements only to the yogidon't understandbhagavAnwhoisthe This istrueinthe differentaspects we seethe effects, butwe don't see th bhagavAn theCause,andbhag cause oftheUniverse.Thedharmacakr Sankara givestheinterpretationthatHe He isthecauseforrealizationof hetave namah. The Cause. praLaya, itisHewhothe SAstri givesanotheraspect-Afterth He showsthewayforattainment to Him.SrISankaragivesanadditional megattai nURRandAdi91 -" worshippers. SrIv.v.rAmAnujangives mozhi referencetotiruvAi mArgyate itimArgah namah. mArgAya He whoissoughtafter. beings toexpressthemselvesisrohitah. " increase,torise,re grow, to nAma 368. nAma 367.

prAdurbhavati itirohitah " - He accompanies and shows the wa shows the -Heaccompaniesand hetu> magR> hetu> magR> hetu> magR> - - - - - tAL aDaindAr ta~ngatku tAnE vazhit-tuNaiyAm kALa- tAL aDaindArta~ngatkutAnEvazhit-tuNaiyAm -

mArgah mArgah mArgah hEtuh hEtuh hEtuh - He is mArgah because He is always sought after by His - One who expresses Himsel way fortheworld's re-appearance.

avAn theeffects. Hepo

-s andthej~nAni-s astheCauseof 32 of life-weusetheUniverse,but of SupremeBliss.SrIrAdhAkRshNa ach, andgivesth am writernicelydistinguishesbetween interpretation-HeismArgabecause e Universe disappears at the time of atthetime e Universedisappears the desires of His devotees. Sri thedesiresofHisdevotees.Sri Cause of theUniver e causebehind the e is boththeinstrume whicharetheconstituents ofthis y tothosewhohavesurrendered f orOne who causes all ints outthatingeneral e interpretation e interpretation se. Weseethe ntal andmaterial ffects as easily. ffects aseasily. sadagopan.org on is from : on is from brahma purANa: his interpretation in tamizh in SrI his interpretation in tamizh in SrI One who was tied around His waist One who was tied around His e worlds, happiness, etc. The word e worlds, happiness, etc. The Dham tayodare | - of bhagavAn willingly getting Himself getting Himself bhagavAn willingly of

One who has all the worlds in His belly. belly. in His all the worlds One who has

trates that He becomes abhakta-para- 33 - there are different interpretations. ara antare | dAma bandhanAt ||" dAmOdarah dAmOdarah dAmOdarah

- - -

damaedr> damaedr> damaedr> damaedr> damaedr> damaedr> dAmnA udare baddha iti dAmodarah udare dAmAni asya iti dAmodarah

nAma 369. nAma

This interpretation is supported by 's words: This interpretation ud "dAmAni loka nAmAni tAni yasya SrI A. SrInivAsa rAghavAcArya svAmi in mUnRAm tiruvantAdi. (brahmapuRaNa 76.14) 76.14) (brahmapuRaNa tena dAmodaro devah SrIdharah Sri-samASritah ||" (attributed given) to vyAsa but no reference 2) this interpretati witha cord. The support for dAmnA gA "tayor madhya-gatam baddham tataSca dAmodaratAm sa yayau divya prabandham SrI v.v.rAmAnujan refers us to veNNei vizhu~nga veguNDuAicci kaNNik kayiRRinAl kaTTat tAn kaTTuNDirundAn just rope a with nRsimha priyA points out that the act around tied dAmodarAya namah. to a rope, th The word dAma can refer 1) He who has the worlds in His belly. worlds has the 1) He who ropes by YaSodA was tied around His waist by 2) One who happiness for His devotees 3) One who has attained4) One who is such as damA. by observances daram means these, belly. Based on 1) nAma 369. nAma nAma 369. nAma sadagopan.org sukhasamSitvAt dAmAt dAmodaram viduh dAmodaram dAmAt sukhasamSitvAt 3) SrIBhaTTargives anaddition even shedtearswhenHewastiedinordertopleaseher. subjected HimselftoyaSodA'swishthat tantran i.e.,Hesubjects Himselfto Hi

(Artwork Courtesy : Sow R.Chitralekha) R.Chitralekha) Sow : Courtesy (Artwork dAmOdarAya namah namah dAmOdarAya al interpretation basedon" al interpretation 34 s devotees'wishes.Inthiscase,He He be constrained by the rope. He " (udyogaparva71.9)- Theyknow

devAnAm devAnAm sadagopan.org sahate sarvAn One who is known who One ) by means of self- - damAdi sAdhanenaudarA by a rope and contained by the previous one by pointing pointing one by the previous utkRshTA or the support from - from mahAbhArata the support SrI v.v.rAmAnujan. SrI Sankara by the rope can be known only by by only known be can rope the by or joy, indicating happiness for the the for happiness indicating joy, or this nAma has the greatness that at this nAma has the greatness m and be united with Him. He also also He Him. with united be and m to SiSupAla's mother to that effect. the welfare of the creatures in the of the creatures the welfare with SiSupAla's abusive words more with SiSupAla's ints out that He patiently waits till we ss of bhagavAn in having the whole ss of bhagavAn in having by the rope as dAmodara. nammAzhvAr by the udarA 35 ettitRam! uralinODuiNaindirundu E~ngiya iya-sand directing them towards Himiya-sand directing and the lapses of His devotees - the lapses

(udyoga parva 5.69.8). The dharma cakram writer very 5.69.8). The dharma cakram (udyoga parva SrI rAdhAkRshNa SAstri points out that the He bears . and the simplicity of being tied sahah sahah sahah

- - - SrI BhaTTar links this nAma to SrI . sh> sh> sh> ) and other qualities. He gives He gives ) and other qualities. matih (yA tayA gamyata) iti dAmodarahmatih (yA tayA dama (tiruvAimozhi 1.3.1) - referenced by

nAma 370.

He who has patience. patience. has He who sahAya namah. sahate iti sahah tied accepted being that He patiently sings this patience of Lord kRshNa - gods.4) gods.4) givenSrI Sankara has - the additional interpretation (utkRshTA) which is purified ( through the mind eLivE Him as dAmodaraHim as has "dAma" because He than a hundred times and had given word burden of the Universe for the sake of burden of control ( damAt dAmodaro viduh that the One who was tied nicely remarks indr controlling the pa~nca "tieing" or His service. out that SrI rAdhAkRshNa SAstri points greatne the same time it shows the Universe inside Him His devotee. vyAkhyAna is that He forgives abhibhavati iti sahah cakram writer po Universe. The dharma attain the maturity needed to reach Hi He put up refers to the incident where nAma 370. nAma 370. sadagopan.org nAma 372. nAma 371. nAma 372. nAma 371. maN koNDa endai maN koNDa insistence ofkRshNa. Lo offering bythegopa-s tothegovardha () ofout thatHeis mahAbhAgahbecause any offeringthe bestofeverything inHisincarnations. SrIrAdhAkRshNaSAstripoints as Hethat likes. He is fortunatemaN-magaL piDikkummel-aDiyAn in He being refers able to take - tiruvAimozhi refersusto v.v.rAmAnujan any us form to He likes, the or sa thousand celestialdamsels,, incident He who gets of being chosen forserviceas their of the SrI BhaTTarexplainsthatLordkRshNa mahA-bhAgAya namah. He who isextremelyFortunate. bearing theEarthbetween His teet propping ar forests, mountains,anddirections it up in thereference tovishNupurANa- form of mountains.interpretation thatHebearstheEarth from thedevotees. Underthecu SrI v.v.rAmAnujanHe supports the earth by ridding it of evil-doers, or that He accepts the This nAmaoccurredearlieras319. refers to namah. HismahIdharAya The Supporter oftheEarth. nAma 372. nAma 371.

mhIxr> mhIxr> mhIxr> mhaÉag> mhaÉag> mhaÉag>

- periyAzhvArtirumozhi5.2.3. - - -

- - - mahIdharah mahIdharah mahIdharah mahIdharah mahIdharah mahIdharah

mahAbhAgah mahAbhAgah mahAbhAgah rd kRshNaappeared at vanAni vishNurgirayodiSaSca - 9.2.10. SrI Sankara gives thevyAkhyAna - 9.2.10.SrISankaragives h inHisvarAhaincarnation- 36

e allvishNu.Hebearstheearthby tyabhAmA, jAmbavati, andothers. SrI jAmbavati, tyabhAmA, Lord bythecowherdessnILa,sixteen rrent nAma, SrISankaragivesthe

hasthegoodfortune(mahAbhAgya)

He gets the major (mahA) portion He getsthemajor(mahA)portion in theshapeofmountains.Hegives Therethemeaningsgivenwerethat na giri instead of to indra at the vaDivu iNai illA malar-magaLmaRRum illAmalar-magaLmaRRum iNai vaDivu the top of the govaradhana the topofgovaradhana - (2.12.37)The eyiRRu iDai sadagopan.org the mind". The anejadekam manso time faster than cident of rukmiNi svayamvaram as ancident of rukmiNi svayamvaram

He displays. SrI cinmayAnanda gives He displays. SrI cinmayAnanda ll-pervading. SrI Sankara interprets ll-pervading. SrI Sankara

devotees fast the moment they think devotees fast the moment

He was child kRshNa, His actions wereHe was child kRshNa, oning with the mind that is faster than dent of , SakaTAsura, liftingdent of pUtanA, SakaTAsura, of d His greatness, among other acts, by 37

opanishad declaration (4) " - One who eats huge quantities. SrI BhaTTar quantities. - One who eats huge y of food to His creations. not result in realizing Him. not amitAsanah amitAsanah amitAsanah supremacy and Lordship.supremacy and - - -

vEgavAn vEgavAn vEgavAn

- - - Aimtazn> vegvan! Aimtazn> vegvan! Aimtazn> vegvan! - He is unmoving, but at the same but at the same - He is unmoving,

nAma 374. nAma 373. amitam aSnAti iti amitASanah a) The voracious Eater. b) He who gives unlimited suppl amiTaSanAya namah. points out that Lord kRshNa displaye govardhana giri at the tip of the finger, etc. tiruvAi mozhi 6.4 is full of these these of full is 6.4 mozhi tiruvAi etc. finger, the of tip the at giri govardhana incidents. to the in SrI rAdhAkRshNa SAstri points SrI BhaTTar points out that even when SrI BhaTTar points He who is quick. He who is quick. vegavate namah. irresistible displaying His to the inci SrI v.v.rAmAnujan refers us that action example of the quickness of the nAma in terms of the IS mind our with reasoning of amount no but us, and inside reason is by He that is understood here be context cannot He out. Him figure and Him decipher can a lifetime of reas logic alone, since even anything that is known will mountain and accepted all the offerings. all the offerings. and accepted mountain the interpretation that He reaches His the interpretation that He everywhere and a of Him because He is javIyah nAma 374. nAma 373. nAma 374. nAma 373. sadagopan.org kaDalEzhmalai Ezhulagu uNDum ArA vayiRRAn kaDalEzhmalai EzhulaguuNDumArAvayiRRAn of vegetables,etc.(periyAzhvArtirumozhi3.5.1),andto" of curd that looked like a canal, thatsecond consumedahugeamountofrice was poured like a big puddle, plenty aDa~ngappoTTattuRRu vAviyumneyyaLarum divya prabandham - 5.13 asura?"-vishNupurANam deva oran the cowherdsexclaiminwonder-" swallowing theunlimited quantityoffood unlimited supplyoffood toHiscreation,whichisitselfimmeasurable. bhojayatiitiamitASanah ASayati = above interpretation,aswell by Him,andthisissignified eating, norlivewithoutdige dharma cakramwriterpointsoutthat caturvidham bhUtvA....pacAmyannam aham vaiSvAnaro digests since HeisthejATarAgnithat rAdhAkRshNa SAstripointsoutthatther in termsofHisswallowingthewholeUn nAma issimilarto304-mahASana

sting the food we eat, and both are made possible sting thefoodweeat,and botharemadepossible aTTuk-kuruvi SORRup-paruppadamum tayir analternate interpretation- devo vA dAnavo vAtvam dAnavo devo vA

nAma. SrI satyadevo vAsishTha gives the givesthe nAma. SrIsatyadevovAsishTha - He is amitASanah becauseHegives - HeisamitASanah 38 we canneither liveandgrowwithout heaped like a mountain, ahugeamount heaped likeamountain, the foodthateverybeingconsumes - h. SrISankarainterpretsthenAma iverse at the time .121. SrI v.v.rAmAnujan refers.121. SrIv.v.rAmAnujan usto offered togovardhanagiri, making e isnothing thatHecannotdigest, - - One whoina fractionofa tiruvAi mozhi 10.9.2.This tiruvAi mozhi (gItA 15.14).The " -"Whoare you-a amitAn prANinah of praLaya.SrI kArEzh sadagopan.org udgato bhavAt udbhavo bhavah dent of His being

A ]

rpretation is that He is tation is that He is free

AAM N EACH

of those who meditate upon Him. Him. of those who meditate upon ditate on the inci BEFORE

39

AVAM prapa~nca utpatti upAdAna kAraNatvAt the bondage of samsAra - the bondage N and so He is udbhavah -

SlOkam 41 SlOkam SlOkam 41 SlOkam SlOkam 41 SlOkam RA P ADD

kaNNinuN Sirut-tAmbinAl kaTTuNNap paNNiya SrI Sankara's alternate inte . LEASE e bondage of samsAra. e bondage udbhavah udbhavah udbhavah kshObhaNah kshObhaNah kshObhaNah P - - - - - %Ñv> ]aeÉ[ae devZïIgÉR> prmeñr>, prmeñr>, ]aeÉ[ae devZïIgÉR> %Ñv> - [ %Ñv> ]aeÉ[ae devZïIgÉR> prmeñr>, prmeñr>, ]aeÉ[ae devZïIgÉR> %Ñv> SrI Sankara gives the interpre SrI Sankara %Ñv> ]aeÉ[ae devZïIgÉR> prmeñr>, prmeñr>, ]aeÉ[ae devZïIgÉR> %Ñv> . kr[< kar[< ktaR ivktaR ghnae guh>. 41. ivktaR ghnae guh>. 41. kr[< kar[< ktaR kr[< kar[< ktaR ivktaR ghnae guh>. 41. ivktaR ghnae guh>. 41. kr[< kar[< ktaR kr[< kar[< ktaR ivktaR ghnae guh>. 41. ivktaR ghnae guh>. 41. kr[< kar[< ktaR karaNam kAraNam kartA vikartA || gahanO guhah %Ñv> %Ñv> %Ñv> ]aeÉ[> ]aeÉ[> ]aeÉ[> udbhavah kshObhaNO dEvas srIgarbhah paramEsvarah | udbhavah kshObhaNO ) will be removed from

.

nAma 376. nAma 375. The Creator of a commotion. SrI BhaTTar points out that those who me SrI BhaTTar points out that udbhavAya namah the bondage of samsAra removes One who a) He who removes the bondage. a) He who removes the bondage. b) He who is beyond th Universe. c) He who is the origin of the bound by the rope ( the rope bound by perumAyan asmAt iti udbhavah from the bondage of existence, samsArAt iti udbhavah the Origin of the Universe - the Origin of the udbhavah nAma 376. nAma 375. nAma 376. nAma 375. sadagopan.org nAma 377. nAma 377. dIvyati krIDatiitidevah devAya namah. He whosportsHimself. motion. Universe vibrantbybeingtheirantary cinmayAnada, etc.,isthatHekshoba An alternateinterpretation,supported vyayAvyayI|| kshobhayAmAsa sarga-kAle At "prakRtim purushamcaivapraviSya entering them. Herefers usto vi (consciousness orjiva-sandprimordial pururshaandprakRti is thatHecreatesvibrationandagitationin minds ofthosewhoarefittobebound isbandhArhAn kshobayatiitikshobhaNah disturbance. The nAmaisderivedfromtherootks namah. khshobaNAya exist -insupport. bhUteshu gUDhah the onlydeva.He quotes being praisedbytheholyme conquer the enemies ofgods,functioning 'to praise',etc.SrISankaraincludes cinmayAnanda pointsoutthattheterm concept is expressedinnAma312(n mayakkukkaLAl inburum iv-viLaiyATTuDaiyAn or prakRti.SrIv.v.rAmAnujan nAma 377.

dev> dev> dev> kshobayati itikshobaNah - - - (6.11) -There isonly one Godwh dEvah dEvah dEvah . Heplayswiththejiva-s

n, pervadingall,etc.,as the SvetAsvatAraupanishad - refers us to divya prabandham - refers ustodivyaprabandham shNu purANainsupport- meccayA harih| 40 Nah becauseHekeepsthebeings inthe in samsAra. SrI Sankara's vyAkhyAna in samsAra.SrISankara'svyAkhyAna dIvyati means "toshine','toconquer', dIvyati means ahushah), 335(Adidevah),etc.SrI by SrI satyadevo vAsisshTha, SrI vAsisshTha, bySrIsatyadevo hub -sa~ncalaneto causemotionor Ami and constantly keepingthem in Ami andconstantly theplayofcreation,desireto matter) at the time of creation by matter) atthetimeofcreationby . - Onewhocreates tumultinthe in allbeings,shin SrIBhaTTar'svyAkhyAnam

(tiruvAimozhi 3.10.7). A similar (tiruvAimozhi 3.10.7).Asimilar o ishiddeninallthings that by binding themwithmAyA thereasonsforHisbeing eko devahsarva ing inallbeings, palapala mAya (V.P. 1.2.29) sadagopan.org bhoga- ever inseparable inseparable ever - tirumozhi 7.7.1. th that a mother - He is inseparable inseparable - He is

- tiruvAimozhi10.10.7. - tiruvAimozhi10.10.7. - She is meSvarah because He is the Lord He is meSvarah because yone in this Universe (SrI), and this He has Lakshmi or aiSvarya in His His in aiSvarya or Lakshmi has He

SrI satyadevo vAsishTha points out just as the weal dge, so also protects the the protects mahAvishNu also so dge,

SrI v.v.rAmAnujan refers to divya divya refers to SrI v.v.rAmAnujan independent of the mother, so also the of the mother, independent 41 I cinmayAnanda gives interpretation the

iverse, and so He is called SrI-garbhah. 44. SrI BhaTTar's vyAkhyAnam is " th Him in His play as devah. His play th Him in tiruvukkum tiruvAgiya SelvA in the form of the Universe. in the form of garbhah garbhah garbhah ll auspicious qualities (SrI). qualities ll auspicious vishNoh eshA anapAyinI vishNoh eshA - - - paramEsvarah paramEsvarah paramEsvarah

- - - srI srI srI

- - - kOla malarp pAvaikku anbAgiya appan en prmeñr> ïIgÉR> ïIgÉR> prmeñr> ïIgÉR> ïIgÉR> prmeñr> ïIgÉR> ïIgÉR> means Lordship. BhagavAn is para

nAma 379. nAma 378. nAma krIDA sahAyatvena vardhanIyA asya SrIh iti SrI-garbhah sports. from SrI or Lakshmi in His prabandham - of all, including mahA Lakshmi - aiSvarya The Supreme Ruler. parameSvarAya namah. that He has all the glories (SrI) in Himself, and so He is SrI-garbhah. The The SrI-garbhah. is He so and Himself, in that SrI Sankara gives the interpretation (SrI) glories the all has He that out that dharma cakram writer points b) He who has Lakshmi in Him b) He who has of a abode c) He who is the Sr belly in the form of the Universe. SrI-garbhAya namah.SrI-garbhAya Lakshmi has He deva the as play His In Lakshmi. with united inseparably is He always as His companion. a) He who has Lakshmi always wi a) He who has his protects from vishNu - - 1.9.1 person stingy a womb, her in child the is carefully protects his knowle wealth, and a j~nAni protects Universe. Just as the child cannot live Universe can't exist without bhagavAn. that bhagavAn is the antaryAmi inside ever is as if He is in the garbha of the Un is as if He is in the garbha nAma 379. nAma 378. nAma nAma 379. nAma 378. nAma sadagopan.org nAma 381. nAma 380. nAma 381. nAma 380. mAyasya sa paramah. sa ca asau ISvarahparameSvarah. mAyasya saparamah.caasau this context-Hewho istheeeSaorLo He orsAdhana-s. among means pANini's words- that makesthebeingsact knowledge areallaspectsof means forattainingHim.The eyes, karaNam givesthederivation vAsishTha relation. SrIsatyadevo The twonAma-s arebeing looked attogether herebecause of theirclose kAraNAya namah. The Cause-Hewho caus karaNAya namah. The Means. attracts andcontrolseverythingbe Supreme SobhA,who istheLordofthis parameSvarah thusindicatesOnewh givesaninte vAsishTha SrI satyadevo is infull controlofalthe does wellinrulingoverhimself ifheha parameSvarah. Thedharma cakramwriter andserves place inHisvaksha-sthala OnewhoisaboveallSakti- mahAlakshmi, SrI rAdhAkRshNaSAstriderivesthe nAma 381. nAma 380.

-That by which or through whom an act is done. BhagavAn is the only kar[m! kar[m! kar[m! kr[m! kr[m! kr[m! sAdhaka-tamam karaNam ------

karaNam karaNam karaNam kAraNam kAraNam kAraNam es otherstoact. beings astheparameSvarah using the karaNa-s. SrI v.v.rAmAnujan points usto using thekaraNa-s.SrIv.v.rAmAnujan this power of bhagavAn. kAraNam is the Cause

also reminds us of the nAma " of also remindsus

cause ofthis,isparameSvarah- 42 o hasSupremeSobhA. Onewho has s full control of his indriya-s, BhagavAn s fullcontrol ofhisindriya-s,BhagavAn rd oftheindriya-s (theeyes,ears, etc. Him; thusHeisparamAyAhISvarah- andalsohasfullcontrolofthis, ears, etc.which are themeansof meaning from parA mA-paramA meaning fromparA s. This paramA voluntarily seeksthe s. ThisparamAvoluntarily rpretation basedonmA-SobhA. indicates thatjustasahumanbeing -karaNam isthatwhichthebest or Ruler of theUniverse.

kriyate anena iti kriyate anenaiti hRshIkeSa parA " in sadagopan.org tly performs the e but the other causes as e but the are the karmendriya-s). karmendriya-s). are the c. could not have resulted in the the in resulted have not could c. ry causes. BhagavAn is both the ry causes. BhagavAn is both stance his interpretation is that also controlled The by bhagavAn. by interpreting karaNam as "primaryby interpreting ry causes in the creation. He gives ry causes in the creation. rnation, as the one who slayed the 7. There the interpretation by SrI rs to act. quotes SrI cinmayAnanda t from clay. Both the clay and somet from clay. Both the clay is process. But these alone will not these alone will not is process. But gya) and repeated training (abhyAsa).gya) and repeated tah-karaNa-s which are the citta, the the citta, which are tah-karaNa-s I rAdhAkRshNa distinguishes SAstri etc. without the presence of a pot- e involvement of the maker of the pot. the pot. the maker of of e involvement for us to control the j~nAnemdriya-s, for us to control d destruction, is the SrI "Doer". tA to point out that the way to achieve He is kartA because without Him, the freely and independen freely 43 causes the Universe to arise". causes the Universe d the legs, hands, etc. legs, hands, d the

tah-karaNa-s, etc., meditation ontah-karaNa-s, is mahA-vishNu

r not only the primary caus r not kartA kartA kartA

- - - ktaR ktaR ktaR

nAma 382. functions of creation, protection an rAdhAkRshNa SAstri points out that bhUta-s et pa~nca mere existence of the Universe, just as the presence of clay Universe, just as the presence

bhagavAn is the Agent who causes othebhagavAn is the Agent who causes pANini - svatantrah kartA - One who This nAma occurred earlier as nAma 31 The Agent. kartre namah. BhaTTar was based on paraSurAma inca kArta-vIrya. In the current in are the j~nAnendriya-s, an j~nAnendriya-s, are the Beyond these indriya-s, there are the an there are these indriya-s, Beyond and ,mind, buddhi, are which writer points out that dharma cakram the an the karmendriya_s, gI the to us refers also He means. the firm determination (vairA this control is Sankara's vyAkhyAna, Sr Following SrI karaNam from the next nAma - kAraNam, supplementa cause", and kAraNam as the supplementa primary cause as well as the BhagavAn is the reason fo karaNam as "He from whom the Universewell. SrI cinmayAnanda explains arises", and"He who kAraNam as the example of the creation of a mud po the example of the creation there is th result in the mud pot, unless additional are needed in th instruments nAma 382. nAma 382. sadagopan.org nAma 383. nAma 383. of joyandsorrow is forthesakeof His creation. LordrAmadidnot ofHiscreations,theresult and sorrows act; butsinceHeconsiders others'acts Hehasnojo undergoes modifications. He constantly,itcanbesaid that the Universeundergoesmodifications He is a) vikartre namah. b) Hewhocreatedthe a) Hewhoundergoesmodifications. vibhIshaNa, LordrAmafeltveryfulf did, and when theypitevaparitushyati were happy, He bhavati bhRSam vyasaneshumanushyANAm felt happy likeof theactionsjIvAtmA-s a father. AfterBhagavAn crowning just does not stop withSeivArgaLaic ceivEnum yAnEennum.... bein Seiyap payanuNbEnum yAnE Seidu muniRandavumyAnEenRum SeivA ninRanagaLumyAnEenRum "SeikinRa kidiellAmyAnEenRum 5.6.4- refersustotiruvAimozhi v.v.rAmAnujan only svatantrakartA-Onewho actsindependently ofeverything else. SrI functions withoutHisWill- thattheyare jIvAtmA-s maythink maker couldnothaveresulted inthecr nAma 383.

vikurvANah vikartA avikAra . ivktaR ivktaR ivktaR However,sincetheUniverseis - Whenthe peoplesuffered, RA

- - - vikartA vikartA vikartA . In truth bhagavAn does not undergo any modifications. bhagavAndoesnotundergoanymodifications. Intruth world ofvarieties. avan anRiOraNuvumaSaiyAdu ennum

illed -kRtakRtyahpramumodaha. ." 44 g the Agent,Healsofeelstheeffects

y orsorrowthatresultsfromHisown as Hisownandfeels ing ormodifi vikAra ing independent in their acts, nothing independent intheiracts,nothing eation ofapot.Eventhoughthe duhkhitah utsaveshucasarveshu as if they were His own. anextensionofHim,andsince ma sufferedmorethanthey . cation and feeling BhagavAnisthe one with the joys joys the with one

sadagopan.org - --He who is in our indriya-s. All our t know where we go after t know where feel sorrow the next day the next feel sorrow viNNavarkkueNNal ariyAn SrI rAdhakRshNa SAstri SrI rAdhakRshNa . SrI rAdhAkRshNa SAstri . He is inside all of us, and yet we we yet and us, of all inside is He birth we learn that the external birth we learn that the s in young child kRshNa's leelA-s to in the pleasures of pability or acts. The dharma cakram know - bRhadAraNya upanishad 5.7.3. know - bRhadAraNya upanishad 5.7.3. is both the eye and the object to be object both the eye and the is bhagavAn is the creator of this variedbhagavAn is the episode of be ignited by yaSodA by a episode of be ignited does not leave anyone behind, but we anyone behind, but we does not leave because it is beyond comprehension, and it is beyond comprehension, because 45 addition, no two mindsaddition, no two are same, no two butdon't carry this memory and we - 1.21. SrI Sankara points out that He is tam durdarSam gUDhamanupravishTam strApaharaNam, the instance of pUtanA,

to be crowned, no did He no did to be crowned, n't know our past, we don' n't know our past, the gods don't know Him - gahanah gahanah gahanah

- - - yah pRthivyAs tishThan yam pRthivI na veda na veda tishThan yam pRthivI pRthivyAs yah ghn> ghn> ghn> vicitram bhuvanam kRtavAn iti vikartA vicitram bhuvanam cakshuSca drashTavyam ca nArAyaNah cakshuSca drashTavyam

nAma 384. these are the vicitra-s of His creation. these are the vicitra-s of His we pass away, nor how many more births we will have to go through. We go go We through. go to have will we births more many how nor away, pass we and in each through birth after birth, pleasures are not real pleasures,

experience to the next birth. Time Time birth. next the to experience and try to immerse ourselves ignore this He did it out of His leelA. No two things in His creation are identical. The The identical. are creation His in things two No leelA. His creation is vicitra points out that His of out it did He writerdharma cakram points that in same. We do faces are the gahanAya namah. our intellect and reasoning.He is beyond Him. know don't the earth does not the earth but whom but in all the gods He is the lifting of the govardhana giri, the He who is deep and inscrutable. He who is deep and inscrutable. illustrate this point. The gopikA va when He lost it. lost when He interpretation is that b) SrI Sankara's Universe - tiruvAimozhi 1.9.2 (v.v.rAmAnujan). He ca seen - Nature, His - to kaThopanishad refers us to regard in guhAhitam gahvareshTham purANam Unknowable writer takes us through instance several experience joy when He was joy when experience nAma 384. nAma 384. sadagopan.org nAma 385. nAma 385. aa hvmjnnomm ht aevrm | reclines intheheart( Yet anotherinterpretation, mamabhUtamaheSvaram|| param bhAvamajAnanto mAmmUDhA mAnushImta avajAnanti naprakASate SAstri refersustokaThopanishad3.12 Himas" describes MuNDakopanishad witness whodwellsintheva guhASayah sAkshImahApurushaISvarah SrI cinmayAnandagivesreferenc sarvasyayogamAyA samAvRtah andgives th His Nature, SrI SankarainterpretsthenAmabasedon protected bythemother when thechild isinher womb. SrI rAdhAkRshNaSAstriaddsthatthis vyAkhyAnam. - gUhati rakshatiitiguhah guhAya namah. b) OnewhohidesHimself effe a) TheSavior. isthroughdevotion. rationale. TheonlywaytounderstandHim ourinabilityto rope, etc.,illustrate nAma 385.

kAkkum iyalvinankaNNaperumAn , guh> guh> guh> and togItA- - - -

guhah guhah guhah guhah . SrI v.v.rAmAnujan gives SrIv.v.rAmAnujan

) ofall.

se mostsecretively. given by SrI R.anantakRshNa SAstri, isthatHe e referencetogItA- -7.25. ctively from non-devotees. e tovishNubhAgavta10.37.11- understandHimthroughourlogicand nuASritam | 46 nihitam guhAyAm - esha sarveshu bhUteshu gUDhAtmA -eshasarveshubhUteshu - 2.2.9.Thisis SrI BhaTTar's - This Lord, the Great Purusha,the -ThisLord,theGreat protection islikethatofachild gUhate samvRNoti reference to tiruvAimozhi reference totiruvAimozhi " . SrI rAdhAkRshNa SrIrAdhAkRshNa nAham prakASah nAham prakASah - Hewhohides gUDho 9.11

sadagopan.org The The . - The circle of

A ]

owledge about Self.

AAM cinmayAnanda refers us to vyavasAyo niScayah N EACH

for the stars and planets is the bodyfor the stars vyavasAya occurs. SrI rAmAnuja in occurs. vyavasAya e word as referring to "unshakable to e word as referring BEFORE ened to bhagavAn, and so He is called and so He is ened to bhagavAn,

shTah pushTah subhEkshaNah || shTah pushTah 44.So vyavasAyah can refer to One with 47 , One with True Kn AVAM N SlOkam 42 SlOkam SlOkam 42 SlOkam SlOkam 42 SlOkam RA P s True Knowledge of the self. of the self. s True Knowledge asmin jyotiScakram iti vyavasAyah ADD ed to them tightly. SrI ed to them tightly. SrI

) vyavasthAnah vyavasthAnah vyavasthAnah - - vyavasAyah - vyavasAyah vyavasAyah - - - LEASE P [ badhyate Vyvsayae VyvSwanSs, VyvSwanSs, VyvSwanSs, VyvSwanSs prmSpò> tuò> può> zuÉe][>. 42. tuò> può> zuÉe][>. prmSpò> priÏR> priÏR> prmSpò> tuò> può> zuÉe][>. 42. tuò> può> zuÉe][>. prmSpò> priÏR> priÏR> prmSpò> tuò> può> zuÉe][>. 42. tuò> può> zuÉe][>. prmSpò> priÏR> VyvSwan> VyvSwan> Vyvsay> VyvSwan> VyvSwan> Vyvsay> VyvSwan> VyvSwan> Vyvsay> vyavasAyO vyavasthAnas samsthAnas| sthAnadO dhruvah pararddhih paramaspashTah tu pararddhih paramaspashTah

nAma 387. nAma 386. two Sloka-s in the gItA where the term two Sloka-s in the gItA where his gItA bhAshya (2.41) interprets th conviction" (about the true nature of the self) - planets is tightly bound and closely fast planets is tightly bound and support the is which Space vyavasAyah. ti of bhagavAn, and so He is vyavasthAnAya namah. vyavasthAnAya The basis. same interpretation is given in gItA 2. a resolute mind, or One who ha vyavasAyAya namaha tiSayena sIyate a) The Pivot (of the planets). a) The Pivot (of the planets). resolute mind and a firm b) One with nAma 387. nAma 386. nAma 387. nAma 386. sadagopan.org nAma 388. nAma 388. in the dhruva maNDala. dhruva inthe maNDala. heart of the Ocean, thesUryamaNDala, This iselaboratedbySrI rAdhAkRs itisamsthAnah interpretation- SrI Sankara givesanadditional etc. the world,varioustypesof One whodividesandregulate pole orthepivot.SrISankaraassoci again isdeterminedbythemovementof kAla or time, which is the basis for everything that happens in this world. This vyavasthAnah. places orpositionsis andOnewhoestabl is thusvyavasthAnah, dictionary, andvyavasthitmeans'establi vyavasthA isgiventhemeaning "determina One who regulates everythingintheUniv establishes everything,orOneonwhom samsthAnah Another interpretation,given One in whom allthings havethei itisamsthAnah santhishThate-samApyate etasmin sarvam samsthAnAya namah. The finalend. vyavasthAnah, The basisforthenAmaisroot nAma 388.

- s s s One who terminateseverything atsomestageissamsthAnah

- Hewho or asmin vyavasthitih sarvasya iti vyavasthAnah iti sarvasya asmin vyavasthitih - - - samsthAnah hasthesupremeplace. samsthAnah samsthAnah beings, takescareofthei s everyoneincluding the different protectors of r ultimateendissamsthAnah. by SrI v.v.rAmAnujan,is 48 ates thenAma withbhagavAnbeingthe SrI BhaTTar associates thisbasiswith SrI BhaTTarassociates

sthA sthA

hNa SAstriasreferringtotheMilky shed'. Onewhodetermines everything the planets, of which dhruva is the ishes everything intheirrespective the basis of everything resides; or the basisofeverythingresides;or tion, decision, settlement" inApte'stion, decision,settlement" theyogisetc.,orHispositionas erse and the associated functions. erse andtheassociatedfunctions. ( ). samIcInam sthAnam asya sthAnamasya samIcInam

r survivalandsustenance, vyavasthAnam karoti iti karotiiti vyavasthAnam . samApyate iti iti samApyate . One who .

sadagopan.org sed on this suffix. sed on this terpretation. The dharma terpretation. The dharma pport the same interpretation pport the same interpretation SrI rAdhAkRshNa SAstri SrI rAdhAkRshNa SAstri . ah, SAnti-dah, SrI-dah,darpa-dah, ah is One who gives the best of the ah is One who gives the best bhagavAn gives the position to the bhagavAn gives the position m- 2.5.7), and quotes " phala m- 2.5.7), and quotes "karma gave the position to dhruva which is gave the position to which is dhruva ves a more general interpretation as ves a more general interpretation antariksha loka, to the water-living antariksha is fixed in position compared to the is fixed in position compared as they deserve - dhruvAdInAm e refuse that results from the bodily a lower level, He has even created level, He has even created lower a can be understood ba can "to give". There are many nAma-s that that nAma-s many are There give". "to 49

da is Di toguttArkkum tuyttal aridu". Di toguttArkkum tuyttal aridu".

sthAnadah sthAnadah sthAnadah - - - dhruvah dhruvah dhruvah to support SrI Sankara's in to support SrI Sankara's - - - " means to be steady. He conferred a status on dhruva that is as as is that dhruva on status a conferred He steady. be to means Øuv> Swand> Swand> Øuv> Swand> Swand> Øuv> Swand> Swand> dhru

nAma 390. nAma 389. nAma dhruvAya namah. The root The Stationary (Fixed). Other examples are prANa-dah, mAna-d Other examples sarva--dah, and svasti-dah. sthAna-d Sankara gi sthAna-s, paramapadam. SrI One who gives status tothe beings itisthAna-dah karmAnurUpam sthAnam dadAti the One who points out that bhagavAn is viz. dhruva stars unlike all the other dAtA nArAyaNah others who are in constant motion. SrI cinmayAnanda givesothers who are in constant references to kathopanishad (yathAkarmam yathASruta The Giver of the Supreme Abode. Abode. of the Supreme The Giver namah. sthAnadAya iti sthAna-dah. sthAnam dadAti tirukkuraL tosu to cakram writer gives reference kO "vaguttAn vagutta vagai allAl stars in space, to the devas in the creatures in the Oceans, etc. At our bodies for th appropriate places in end with the affix -da, and all of these and all of these -da, affix end with the SrI satyadevo vAsishTha comments that functions. nAma 390. nAma 389. nAma nAma 390. nAma 389. nAma sadagopan.org nAma 391. nAma 391. The lasttwo Sloka-s aregive qualities aredescribed inSloka-s1.1.8to SrI rAdhAkRshNaSAstrirefersus rAma incarnation. other incarnation dowefindthe perfecti SrI v.v.rAmAnujancommentsthatitisno who hasasuper-abundanceofauspic Rddhih namah. paraddhaye He whoisfullofnobleandauspiciousqualities. gives forthesenAma-s.The that SrIBhaTTarhasforthisincarnat which resuscitates eventhedead". Sr rAmAvatAra. SrIBhaTTartitlesthis rAma. Thenext16nAma-sareinterpre or certain,birthand deatharecertain, to everything-thustherisingof Universe isadhruva,byHisNatureof dhruva, andpointsoutthateventhou vAsi so Heisdhruva.SrIsatyadevo reappears,Heis merges inHimandthen the cycleofcreationandpralayawher bhagavAn Himself.Thedharma cakram which isonly His Nature-viz.thein SAstricommentsthat SrI rAdhAkRshNa His abodeviz.SrIviakunTham,thesignifican Since permanent asSrIvaikunTham. nAma 391.

meansvibhUtiormanifestation. priÏR> priÏR> priÏR> - - - pararddhih pararddhih pararddhih n hereasexamples: title isjustthebeginning.

ious qualitiesorkalyANaguNa-s. sun andthesettingofaredhruva 50 shTha takesthemeaning"certain"for dhruvatva He gives a sense of certainty Hegivesasenseofcertainty dhruvatva He can make any place as permanentas He canmakeanyplaceaspermanentas ion showsinthevryAkhyAnamthathe destructible status,andsodhruvais to wheresomeofthese to rAmAyaNa I v.v.rAmAnujanpointsoutthe"bias" ted bySrIBhaTTarinthecontextof parA Rddhihyasy theonlypermanentorfixedone,and etc. Next begins the story of SrI writer points out that in the midst of writer pointsoutthatinthemidstof e everything thathas beencreated section as"ThestoryofSrI rAma gh everything except Him in this bhagavAn conferred on dhruva that conferredondhruvathat bhagavAn t anexaggerationtosaythatinno on of auspicious qualities asinthe on ofauspiciousqualities 1.1.18 by sage to . 1.1.18 bysagenArada tovAlmIki. ce here is that He is everywhere. a sapararddhih -One sadagopan.org utsaveshu ca His greatness is . vyaktameshamahA- that of pralaya , that of pralaya rAmAyaNa 4.24.31-32) e happy, He feels happy pareshAm RddhirevaRddhih He also quotes " quotes also He . the fulfillment of others as Histhe fulfillment of others as

, recognizes rAma's divine nature as , ma after He slays in the airya of himavAn, vIrya ofvishNu,airya of himavAn, the era, and of dharmadevatA". SrI greatness can be clearly cognized by cognized greatness can be clearly ination (mahA-yogi) in this incarnation ushyadehAbhyudam vihAya divyena 51 himavAniva | himavAniva pRthivI samah| pRthivI samah| iyadarSanah|| iyadarSanah|| spashTah spashTah spashTah - - - at the happiness of the child". of the child". at the happiness - (yuddha kANDam - 114.4). These are - When the citizens ar " moon, anger comparable to moon, anger comparable parama parama parama

- - - kRta kRtyah tathA rAmah prmSpò> prmSpò> prmSpò> One who considers para samRddhih or One who considers -

nAma 392.

parama-spashTAya namah. spashTa (, parama-spashTah dRshTA) pAramyah to rAmAyaNa - us refers explicitly obvious. SrI BhaTTar yogI paramAtmA sanAtanah He whose greatness is explicit. is explicit. greatness He whose 'srA words when she sees tArA, 's wife Similarly, battlefield. vishNunA sadRSo vIryevishNunA somavat pr krodhe kshamayA kAlAgni-sadRSah - soon as she sees Him tvam aprameyaSca durAsadaSca.....man Lord rAma's only goal and firm determ world, and His was protection of the "samudra iva gAmbhIrye dhairyeNa dhanadena samstyAge satye dharma ivAparah|| like an ocean, dh "rAma has gAmbhIrya ( dehAbhydayena yuktah sweet appearance of the sweet appearance patience of Mother Earth, tyAga of kub patience of Mother an additionalrAmAnujan gives interpretation: yasya own. After crowning vibhIshaNa, Lord rAma felt happy by the sheer act of of act sheer the by happy felt rAma Lord vibhIshaNa, crowning After own. His word - fulfilling sarveshu piteva paritushyati like a father who feels pleasure like a father who feels pleasure nAma 392. nAma 392. sadagopan.org nAma 393. nAma 393. lankA- by justfulfilling His word to vibhIs His citizens werehappy - before, He is one who - dasaratha was happy like a fathertold themthatHewashappytocons of an accomplishedappeared beforeHim inHisrAma incarn child whenthis world a choosedasaratha, He decidedhappilyto so where Instead ofbeinginSrIviakunTham that He namah. tushTAya was withinHe whoisfullofhappiness. reach of everyone. When the deva-s sUryah means ofdirectperception. etc. nanimishanti asya spaSo complexity, is givenhuman body, whichretainsitsbeautiful as an example.everything inasuperbway"forparama He gives the followingspaS -tobind(spaSatibadhnAti), quotes in support: vAsishThagivesanindependensatyadevo to rAma as soonto serverAmafor14yearswithoutfood as he met him and tohimandin wasoffered kingdom that serve Him forthat itisthisexplicitgreatnessth the rest of hislakshmIm tadRSurvismitAkArAh life. SrI are Hisbeingcalled" brightness totheSun.Other referenc nAma 393.

" pramumoda ha -Heshines evenbrighterthanth AtmAnam mAnusham manyerAmam daSarathAtmajam AtmAnam mAnusham tuò> tuò> tuò> - - - tushTah tushTah tushTah . SrISankarainterprets th pumsAm dRshTicittApahAriNam (rg piteva paritushyati 9.73.4),

sumitrA'swordsare:" " , etc. Thedharma cakramwriterpoints out divah spaSah pracaranti spaSah pracaranti divah 52 haNa andcrowning him astheking of andgivesthemean at caused to throwawaythe at causedbharatato -spashTa. The exam ider Himself asahuman,thesonof ation andpraisedHimasbhagavAn,He stead be devoted to rAma, bedevotedtorAma,lakshmaNa stead andsleep, andhanumAntosurrender es toLordrAma'sexplicitgreatness only achosenfewcouldbewith Him, human, asHisfather,andbebornin t interpretationbasedontheroot appearance inspiteofitsinternal e Sun,and HeistheOne who gives , and whoattainedunbounded joy e nAmaasreferring toHis " , " ing "Onewho binds sUryasyApi bhavet ple ofthecomplex rUpa samhananam (atharva 4.16.4), . As we saw sadagopan.org

. . Meditating santhushTah " pushNAti iti pushTah da explains that He is tushTa - One One - tushTa is He that explains da of offerings. He refers us to He refers of offerings. The dharma cakram writer refers us us refers writer cakram dharma The en He was asked to go the forest for en He was asked to go the forest or flower, fruit, or spoon of water, or flower, fruit, aktyA prayacchati| aktyA e He keeps all his creations fulfilled by all his creations fulfilled by e He keeps vENDUdal vENDAmai ilAn always, and be witness to the events the events always, and be witness to not feel instant happiness when He was He was happiness when not feel instant subject to the pains and pleasures that subject to the ent, which for the outsiders is deemed which for ent, 53 tyadevo vAsishTha extends this meaning them, and train to be a yogi - them, and train to be a

He is complete in every respect, and so there is no room room no is there so and respect, every in complete is He . pushTah pushTah pushTah

- - - può> può> può>

.

nAma 394. on the significance of this nAma will lead us to move towards this state where where state this towards move to us lead will nAma this of significance the on we overcome likes and dislikes. SrI sa to also suggest that He ispushTa becaus - making available the means for them to be fulfilled

pUrNatvAt pushTah for likes and dislikes, wants and desires. He who is full of noble qualities. of noble qualities. is full He who pushTAya namah. to vaLLuvar referring to bhagavAn as " who becomes happy even with the smallest with the happy even who becomes "patram pushpam toyam phalam yo me bh aSnAmi prayatAtmanahtadaham bhaktyupahRtam || some leaf offers one if "I accept even did are subject to. rAma other beings being The Supreme Bliss. SrI cinmayAnan Supreme Bliss. being The bhagavAn is tushTa because He is not not cakram offered in love". The dharma happily, if it is that writer points out is He because tushTa is bhagavAn He sad wh going to become king, nor was 14 years. kRshNa only smiled when cursed that the yAdava race race yAdava the that cursed gAndhAri when smiled only kRshNa and years. events, all to 14 witness the only is bhagavAn forever. end an to come should by any ev is not influenced in any way way proper the that us teach should nAma This etc. sad or happy bad, or good be tushTa to realize bhagavAn is to to around us butnot be attached satatam yogI nAma 394. nAma 394. sadagopan.org nAma 395. nAma 395. (ayodhyA17.14) byallpeopleinthis stands condemned "Whoever hasnotseenrAmaorwhomso vasetlokesvAtma'pienam ninditah sa na yamcarAmo "yaSca rAmamnapaSyettu kANDam- earlier. SrIBhaTTarrefersus toayodhyA We haveseenthenAma-spadmanibhe SubhekshaNAya namah. eyes. He whohasauspicious "His mere sight is so auspicious and "His meresightis so auspicious sa kshpaNam, avidyAyAScanivartakam sandeha vicchedakAraNam,hRdaya-gra bhogArthinAm mumukshUNAmmokshdam, narANAm, Subhakaram Subham yasya darSanam "IkshNam the beautyofHiseyes thus: beautiful lotus-likeeyesofmynAtha. patrAksham ..dhanyAhpaSyantimenAtham pirATTiherselfdescri describes thegreatnessofseeingHiseyes as" sItAdevi vishNu, isthepraiseofcitizens He with such beautiful brows and bright longtiruppANAzhvAr. red eyes - He is none other than nINDaap-perivAyakaNgaL SevvariyODi parandumiLirndu SrI v.v.rAmAnujanrefersustoamalanAdipirAn- him". nAma 395.

zuÉe][> zuÉe][> zuÉe][> rAmahkamala patrAkshahsa rAmahkamala subhRUh Ayata tAmrAkshah sAkshAt vishNuriva svayam sAkshAtvishNurivasvayam subhRUh AyatatAmrAkshah - - - subhEkshaNah subhEkshaNah subhEkshaNah bes HerLord rAmathus- vigarhate||" h SubekshaNah". 54 SrISankaraelaborat kshaNah (346)andaravindAkshah(348) . hanumAndescribesrAmato nther vicchedakaram, sarvakarmANAm sarvakarmANAm vicchedakaram, nther bestows goodonall beings;itgives world, and even his world, andeven ever rAmahasnotseen,thatperson

bhogadam, pApinAm pAvanam, sarva bhogadam, pApinAmpAvanam,sarva

rva sattvamanorathah

paSyati| aswellbeing - Those who areblessed seethe own selfcondemns es onthepower of kariyavAgip-puDai seen byHiseyes. tam padmadaLa , - sung by sung where he he where - sadagopan.org 1.1.1); (chAndogya (aitareya pa, He is SubhekshaNa. SrI SAstri pa, He is SubhekshaNa. SrI falling on them. asked Lord Lord asked arjuna them. on falling several examples of individuals who several examples of individuals s up all the karma-s, and removes alland removes the karma-s, s up all yments to those that desire them, desire them, to those that yments is interpretation: tadaikshata so refers to the determination by so refers to creation of this Universe. Since He is creation of this Universe. Since realized the true nature of his soul realized the true nature of om One. This samkalpam became the rAdhAkRshNa SAstri gives us several SAstri rAdhAkRshNa mensely from the mere sight of Lord mensely from 55 nte sarva samSayAhkshIyante cAsya sa Ikshata lokAnnusRjA iti

seyam devataikshata tisro hantAhamimAh viSya nAmarUpe vyAkaravANi "

(praSno6.3);

6.3).The dharma cakram writer points out points writer anena jIvenaAtmA'nupra cakram of dharma all 6.3).The happened, this as soon as glance; bhagavAn the mere sight of by benefited Merciful His with him bless to kRshNa and he arjuna's doubts were cleared, immediately.guha, , paraSurAma, and Sabari are just among some of im who gained the examples of people rAma. bhagavAn that He will become many fr bhagavAn that He will become cleanses sinners, removes all doubts, burn all doubts, sinners, removes cleanses dRshTe parAvare karmANi tasmin the Sruti. IkshANam al references to in the auspicious decision which resulted or samkal the One with the Subha IkshaNa to support th gives the following quotes syAm prajAyeyeti (chAndogya6.2); sa IkshAm cakre moksham to the spiritually minded, enjo minded, to the spiritually moksham (muNDakppanishad 2.2.8) 2.2.8) (muNDakppanishad Sruti He quotes the ignorance". hRdaya-granthih chidya "bhidhyate the heart are cut....SrI of The knots sadagopan.org

rAmAya namah - KumbakONam SrI RAmar RAmar SrI KumbakONam - namah rAmAya (Courtesy :Sri. Sridhar Lakshminarasimhan) Lakshminarasimhan) Sridhar :Sri. (Courtesy 56

sadagopan.org - His His . |

nayah

= SrI Sankara gives . A ] manatukku iniyAn AAM N EACH

is nAma. One is that all the yogi-s is nAma. One is that iss, Pure Consciousness and Endless. iss, Pure and Endless. Consciousness BEFORE

o brings happiness to His father, and magaeR neyae nyae=ny>, neyae nyae=ny>, magaeR magaeR neyae nyae=ny>, neyae nyae=ny>, magaeR magaeR neyae nyae=ny>, neyae nyae=ny>, magaeR ke the Sun with its intense and bright ) ) ) 57 SrI BhaTTar gives several references. SrI BhaTTar gives several references. . AVAM jae jae jae ( ( ( N guNa-s (mahAbhArata sabhA 58-42); SlOkam 43 SlOkam SlOkam 43 SlOkam SlOkam 43 SlOkam RA rAma is the foremost among those who delight P ramante yoginah anante nityAnande cidAtmani ramante yoginah anante nityAnande -

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has a compelling charm about Himself and He who is Himself and He who is has a compelling charm about (rAmAyaNa - ayodhyA 53-1); guNAbhirAmam rAmam ca LEASE ramante yoginah asmin iti rAmah P rAmah rAmah rAmah vIrZzi´mta< ïeóae xmaeR xmRivÊÄm>. 43. ïeóae xmaeR xmRivÊÄm>. 43. vIrZzi´mta< vIrZzi´mta< ïeóae xmaeR xmRivÊÄm>. 43. ïeóae xmaeR xmRivÊÄm>. 43. vIrZzi´mta< vIrZzi´mta< ïeóae xmaeR xmRivÊÄm>. 43. ïeóae xmaeR xmRivÊÄm>. 43. vIrZzi´mta< [

- - - ramayati itit rAmah ramae ivramae ivrtae ramae ivramae ivrtae ramae ivramae ivrtae ram> ram> ram> rAmO virAmO viratO (jO) mArgO nEyO nayO rAmO virAmO vIras saktimatAm srEshThO dharmaviduttamah dharmO ||

nAma 396.

revel in His charm - - reference to pAdmapurANa rAmAya namah There are two obvious interpretations for th a) He who delights others. delights. everyone whom b) He in The yogins revel in Him who is Eternal Bl The yogins revel in Him who The other is that He who most Handsome - rAmo ramayatAm SreshThah the minds of all people - rAma who is filled with kalyANa tathAsarva-prajA kAntaih pituh | prIti sanjananaih guNaih viruruce rAmah dIptahsUrya iva amSubhih || wh - rAma who is liked by His citizens, rays - ayodhyA 1.33. In tiruppAvai, calls Him Him calls ANDAL who is full of klayANa guNa-s, shone li tiruppAvai, In 1.33. ayodhyA - rays nAma 396. nAma 396. sadagopan.org nAma 397. nAma 397. caturAnano vA austerities. Hequotes rAmAyaNainthiscontext- even by death,andpeoplelike rA likes ofbrahmawhogrant rAvaNAdibhih itivirAmah varapradaihbrahmAdibhih, SrI BhaTTarhasexplained virAmAya namah. b) Hewhoisthefinal goalofeveryone. a) Hebefore whomall becomepowerless. lakshmaNa - dead. SrI v.v.rAmAnujan refersto realized His divineNaturewhenthey and vAli'swifearenotinthecategories thatevenHisenemiesget form issuch son. family,thatgave daSaratha's kula guruof AyarpADi. SrIrAdhAkRshNaSAstriremind whohadbhagavad-anu s andgopAla-s rAma, theRshi-swhodeligh writer referslasting happinessassociatedwithit.rAma us toand thedelight pertainingtotheenjo Sabari'sthis worldwhichhavesadnessassociated holding there adds that dharma cakramwriter on to lifeeveryone only to have happy ou krIDAyAm -Hewhoderivespleasure the because darSanSrI of His of krIDA as part of His krIDA, is rAma. The nAma 397.

satyadevo vAsishTha andSrIv.v.rAmAnu satyadevovAsishTha taruNau rUpasampannausukumArau ivram> ivram> ivram>

...(Sundara kANDa51.45),wherehanumAn advises rAvaNato - - -

virAmah virAmah virAmah virAmah virAmah virAmah

- Before rAmaallbecome powerless,includingthe - Before the boons,boon varaiScaavadhyAdib ted themselvesinthesigh

the nAma as follows: the nAmaas vaNa whoacquired the boonsbytheir 58 yment of para brahmam which has pure yment ofparabrahmamwhichhaspure SUrpanakA's descriptionofrAmaand SUrpanakA's attracted to it. Even though mandodari attracted toit.Eventhoughmandodari saw Himwith theirhusbandsdyingor are twokindsofdelight-delights of enemies of rAma, they were both thename rAmatodaSaratha's first withthemalwaysasaconsequence, bhavam bybeingwithkRshNain isthesourceoflaterkind.The t of His leelA-s, or Hewhomakes or t ofHisleelA-s, s us that it is sage vasishTha, the vasishTha,the itissage s usthat jan bothrefertotherootramu- s themselvesofindestructibility -

puNDarIka viSAlAkshau.... t ofrAma,andthegopi- hih, labdha-varaiSca brahmA svayambhUh svayambhUh brahmA viramyate asmin asmin viramyate sadagopan.org He also points points also He (atharva 19.54.1) "He in whom the nicely relates the nicely relates us to rAmAyaNa wherein we find wherein we find us to rAmAyaNa ma, and One in whom people find ma, and One in whom people find ving back into the pa~nca bhUta-s, into the ving back in time, etc. He gives numerous ret the meaning as realm of experiences. a gives the explanation that He is the that He is the explanation a gives luge or pralaya". The dharma cakramluge or pralaya". The dharma virAmah avasAnam prANinAmvirAmah asmin iti the final resting place because having resting place because the final sting place, attaining which alone one can sting place, attaining which 59 I satyadevo vAsishTha this interpretation: nte abhi rAghave || nte abhi rAghave He is the Creator and He is also the one one the also is He and Creator the is He sa otah protaSca vibhuh prajAsu ramante asmin iti rAmah, viramanti asminiti . te punah kshushI vA narottamAn | kshushI vA narottamAn - One in whom people delight is rA - One in whom people delight SrIrAdhAkRshNa SAstri refers SrIrAdhAkRshNa .

final resting place or goal of all beings - goal of all beings place or final resting understand rAma's prowess. SrI Sankar rAma's prowess. understand virAmah (rAmA 2.18.13) 2.18.13) (rAmA not do Him on thoughts their diverted have or rAma seen have who those that out of this mode. even try to get kaScit ca na hi tasmAt manah atikrA narah SaknotyapAkrashTum that He is SrI cinmayAnanda explains into the reached Him there is no return interp out that some vyAkhyAna kartA-s the de world of plurality merges during writer comments that , there is until the soul reaches Him i.e., attains final re always re-birth, and He is the vishNu, mahA is goal final the that us remind should nAma this So finally. rest and teach us to meditate on Him. Sr two nAma-s, rAma and virAma. virAmah the sun rising in timeand settling back references to theSruti-s to support tasmin sam ca vicaiti sarvam yo mArayati prANayati yasmAt prANanti bhuvanAni viSvA kAlenodeti sUryah kAle niviSa (yajur 32.8) (atharva 13.3.3) who ends the creation.This is the same principle involved in the body being in who ends the creation.This is the same principle involved the pa~ncabhUta-s and dissol formed from final SAnti is virAma. The source of delight is also the end of delight - - delight of end the also is delight of source The virAma. is SAnti final ramaNam tatra ramaNaavasAnam sadagopan.org nAma 398. nAma 398. vigatam ratam asya vishayasevAyAm itiviratah vishayasevAyAm vigatam ratamasya again. bhagavAnisviratahbecausethesp up interpretationscontinues two setsof with Slokam 34(ishTo'viSishTah vs. mArgah astwoseparatenAma-s.Thedifference in numbering which started SrI aNNa~ngarAcAryaandv.v.rAmAnujanlistviratah(virajah) the formwhen thenAma is but liststhemunderthesa discussesthe SrI SrInivAsarAghavan separatenAma-s. or astwo nAma (virajo-mArgah), There issomeconfusionhereastowhet - Hewhoshowsth virajo-mArgAya namah - Hewho is soughtafter namah mArgAya - TheUnattached viratAya namah One whoshows thefaultlesspath. yatrAmRtam camRtyuScapurushe'dhisamAhite loka-kAntasya kAntatvam SItaraSmerivaks | nASo'pakarshati rAjya "na cAsyamahatImlakshmIm cool-rayed ofthemoon. Him ofHissplendorjustasthenight pleasure inobjectshasceased.When nAma 398.

ivrt> ivrt> ivrt> e flawlesspath ( ( ( ivrjae magR> ivrjae magR> ivrjae magR> me number, and also indicates that virajo-mArgah is is me number,andalsoindicatesthatvirajo-mArgah considered as ) ) ) - - - viratah (virajO mArgah) mArgah) viratah(virajO viratah (virajO mArgah) mArgah) viratah(virajO viratah (virajO mArgah) mArgah) viratah(virajO 60 ishTah andaviSishTah)betweenthese cannot takeawayth He lost the kingdom it didnotdeprive He lostthekingdomit terms viratahandmArgahseparately tothisnAma,whereitsynchronizes one nAma. her this istobeinterpreted asone irit ofdetachmentisnaturaltoHim. hapA ||"

- Oneinwhom thedesirefor e lovelinessofthe (atharva 10.5.17) (ayodhyA 19.32) (ayodhyA 19.32)

sadagopan.org He refers us to He refers ce, and thus there (perumAl tirumozhi 8.5); (perumAl tirumozhi 9.2) (perumAL der the of dharma, plea and me led instance of this detachment is that instance of this detachment Na. He also gives references to Na. He also gives references and He is detached. and He is detached. n of the 1000 nAma-s. I am including n of the e nAma's significan out the rajas or agitation of the mind, out the rajas or agitation of jah (rajo-rahitah). SrI cinmayAnanda jah (rajo-rahitah). SrI cinmayAnanda SrI satyadevo vAsishTha has composed t that the difference between us and foot, there was neither disappointment there was neither disappointment foot, 61 maivAyakaLirozhindu tEr ozhindu i appaRRaip-

The significance of this nAma is that we should learn to be detached by by detached guNa. sattava Pure of be embodiment the is He to (passionless). virajah is He so and learn cakram writer points ou The dharma should we bhagavAn is this - that we are attached that is tirukkuraL: nAma this paRRuga paRRaRRAn paRRina of paRRuga paRRu viDaRkku. significance The of bhagavAn. meditating on this nAma nAma to explain th for each one Slokam are 1000 Sloka-s of his own in explanatio gives the interpretation that He is with gives the interpretation that (sundara 36.29) 36.29) (sundara where I had to move on to the forest fear in rAma". nor grief, nor "dharmApadeSAt tyajataSca rAjyam | mAm cApyaraNyam padAtim" || nayatah Himself for SrIlankA of part any have to that another SrI v.v.rAmAnujan points out desire faintest the have not did He with rAva which he won in the battle prabandham: pArALum paDar Selvam bharata nambikkE aruLi arum kAnamaDaindavan iru nilattai vENDAdE virainduvenRi em irAman mAvozhindu vanamE mEviya as vira Some versions have this nAma sItA pirATTi's own words are: own words sItA pirATTi's SrI rAma abandoned"When un the kingdom sadagopan.org nAma 399. nAma 399. 6.22); to becommanded bythosewhopracti gives thefollowingreferences: " also be entrustedwiththeresponsibilitytocommand is derivation - netA neyAya namah. He who lets Himselfbegoverned (byHisdevotees) upanishad- taittirIya because Heistheonlymeans(upAya)to sought that evensageslikebharadvAja for thosewholeadalifeaslaiddown The word is derived from the rootmArgyate itimArgah mRjU Suddhau, to cleanse. He is the path namah. mArgAya mArgah deve'stigItahtamasahparastAt|| so'sti svabhAvAtamita-prakASo, "rajo natasmintamScata his Slokamforthecurrent nAma though HeHimselfisunattached. mArgah usesthenAma who showstheflawlesspath.SrIsrInivAsarAghavan two wordsarecombinedasonenAma,an that Him. SrIBhaTTaralsoremarks vAli, rAvaNa,etc.,wherebhagavAnwa hAnuvittah upanishad- referencetobRhadAraNya SAstri gives nAma 399.

refers toonewho niyunkshva cApimAm kRtyesarvamkartAsmitevacah

- Hewhoissoughtafter. and gives the meaningthatHeisth givesthe and

- 4.4.9).Thedharmacakramwrit niyoga arhatvAtneyah ney> ney> ney> - - -

nEyah nEyah nEyah .

nAnyah panthAvidyateyanAya leads.

smin, sattva-svabhAvo hisavishNuruktah| smin, sattva-svabhAvo neyah Ag~nyApyo'ham tapasvinAm

as anexample: .

niyogah is one who is led. SrI BhaTTar gives the is one whoisled.SrIBhaTTar givesthe intheSAstra-s.SrIBhaTTarremarks 62 virajo-mArgah virajo-mArgah ce austerities - (rAmAyaNa AraNya ce austerities-(rAmAyaNa AraNya s themeansfortheir realization of attain Him. SrI Sankara quotes the attainHim.SrISankaraquotes after Him. He is also the mArga d themeaningisthatHeOne means order.Onewhoistofit er givesexamplesofparaSurAma, e path that is sought after even e paththatissought (3.13). SrIrAdhAkRshNa esha panthAbrahmaNA is theversionwhen neyah " - - I am agreeable Iam agreeable - KRshNa's words . SrIBhaTTar asvirato- sadagopan.org sarva sarva Ultimate, viz. moksham.

. Rshi-s there were drawn to Him, Rshi-s there were deSam. Meditation on this nAma of y of bharata! I am herey of bharata! to do ready ly to Him, even though they had their ly to Him, even though they whatever you want; I shall certainly you want; whatever the path to moksahm is to be drawn 63 meditation, and devotion" - meditation, and devotion" the meaning as "One who is fit to be sought"- "One who is fit to be sought"- the meaning as

netum arhah neyah

or "One is not attainable who through any pramANa ll carry out your commands (mahA udyoga 71.5). SrI 71.5). commands (mahA udyoga ll carry out your SrI , - I will lead everyone to the nayah nayah nayah

- - - - One who draws everyone towards Himself; one who leads draws everyone towards Himself; one who leads who - One ny> ny> ny> The key phrase is phrase The key .

nAma 400. The dharma cakram writer points out thebeing led in the examples of arjuna right path by bhagavAn through the gItopa bhagavAn should reveal to us that towards Him and to follow His lead.

prmANaavishayatvAt sa manasAnetum arhah = mantum yogyah mananIyo bhavati illumination. spiritual their everyone in When rAma reached daNDakAraNyam,the tapo-balam. bhagavAn's - incarnation SrI v.v.rAmAnujanrefers us to words in His nayAmi paramAmgatim He who draws everyone towards Himself. He who draws everyone towards nayAya namah. nayati iti nayah and they entrusted their protection sole and they entrusted their protection carry out your behests (mahAbhArata your behests carry out anuSAsana 33.25); "ayam asmi brUhi yat te vivakshitam| mahAbAho bhArata!" || tat sarvam yattvam vakshyati karishyAmIha scion- O Long-armed of the royal dynast want; I sha whatever you satyadevo vAsishTha derives except by contemplation, to yudhisThira - You may ask me to do may ask me - You to yudhisThira prApyah prAptum yogyah prApyah prAptum nAma 400. nAma 400. sadagopan.org nAma 401. nAma 401. Thus, Heneverneeded tobeled byanyone, anayah. path ofdharmatheking. His citizens, Hesentherinstead to occupy thethronewithSrI rAma.Beca commented that sItAdeviWhen Hereturnedbackfrom theforest had been in another pathwithouthaving tobetoldbyanyone. adopted that person's house notsw instead andrule,butrAmadid and should not others includingsagevasishThatriedto of dharmawithoutanyone havingtolead The dharmacakramwriternicelyillustra st harayovadhanvire aram kAmAya 'tadejati tanaijati',anejadekam mana 'tadejati tanaijati',anejadekam is Onewho moves.anayahis Onewhodoes notmove.Hegivesreference to : bhagavAn beingtheoppositessimultaneo everyone inthespiritualpath.SrIsaty interpretation thatHeisonewho then meansHewithoutwhomthereisnoprosperity.SrISankara's interpretation basedonayah-theme analternate struck bytheSaktiweaponrAvaNa.Healsogives carry awaylakshmaNawhenhewasly SrI bhaTTargivestheexampleoffu anayAya namah. He whocannotbespiritedaway. nAma 401.

Any> Any> Any> - - -

anayah anayah anayah

hirAya hinvanharayoharIturA vAlmIki's ASramam, and showed themthe showed ASramam,and vAlmIki's ojvy so javIyo 64 not ledbyanyone,unlike Hewholeads adevo vAsishThagives theexamplesof use rAmawanted tosetan example to tes howrAmaalwaysactedinthepath ans whichbringsprosperity;an-ayah ing onthe battlegroundafterbeing persuade Him to accept the kingdom Him. When he had to go the forest, usly. Onemeaninghegivesfornayah erve fromthepath andbecametheking,somecitizens tile effort of rAvaNa to lift and (ISAvAsya upanishad) (Rg veda10.96),etc. ofdharmaand

sadagopan.org ile not being even ile not being ken to refer to all three asAm | nAmbaram | h with the rope in hand". h with the enemies' side wh enemies' seSvarah" || uneasy when he even thought of the uneasy when he even a antakam ||" the club of brahma and the glitter of terror in the hearts of the enemies; terror in the hearts of the trating their ranks; and parAkrama istrating their ranks; and parAkrama - the ability to cause havoc among- the ability to cause havoc the among the mahA-guNa-s of bhagavAn,among the mahA-guNa-s of which are ever ready to carry out His carry ready to which are ever d to as mahAvIra in raghu-vIra-gadyam d to Ira!). SrI bhaTTar give as reference to give as reference Ira!). SrI bhaTTar 65

dressed in tree bark and black deer-skin and His here by can be ta here

- One who is valorous". SrI v.v.rAmAnujan points out vIrah vIrah vIrah

- - - vIr> vIr> vIr> vikramaSAlitvAt vIrah

nAma 402. nAma

Valiant (See 664). Valiant (See 664). vIrAya namah. to suffering of source a are who those once at destroys He because vIra is He weapons by discharging His the pious is bhAshyam Sankara SrI enemies. His to terror of source a is He commands. " and the reference to vIrya of inducing guNa-s. vIrya is the quality SUra word Saurya is derived from the pene enemies' ranks by single-handedly damage to the ability to cause enormous mArIca tells rAvaNa about rAma - the following: cIra kRshNAji "vRkshe vRkshe ca paSyAmi gRhIta dhanusham rAmam pASa hastamiv "In every tree I see rAma bow drawn as though He is the god of deat smaran rAghava-bANAnAn vivyate rAksha "rAvaNa, the king of rAkshasa-s, became the lightning". 60.3) 39.14) (rAmAAraNya (yuddha that vIra, saurYa, and parAkrama are mahA-v (The starting line is jaya jaya "brahma-daNDa prakASAnAm vidyut-sadRSa varc arrows of rAma, which had the luster of slightly hurt Himself. rAma is referre slightly hurt Himself. rAma nAma 402. nAma nAma 402. nAma sadagopan.org (10.3);- Endi vevvarinaRcilaivA~ngivenRikoND viLakkAit-tOnRi viNmuzhudum uyyakkoNDavIrantannai koNDa vIraNAr viruttam, tirumazhiSaisings-" SrI v.v.rAmAnujangivesseveralrefere by thelion, andtheserpentbygaruDa". "The king(rAvaNa)wasoverpoweredby rAgh abhibhUto'bhavad-rAjA "mAta~nga ivasimhenagaruDenevapannaga (yuddha 60.2) (Rg3.55.10) and willsubdueHisenemies automatically. He cannotbeopposed, cannotbeconquered, vIram iti". tasmAt ucyate jAyatedeva-kAmah vIrahkarmaNyah sudRkshoyukta-grAvA sarvANibhUtAni viramativirAmayatiajas Atmanah devAn sarvAn lokAnsarvAn sarvAn sva-mahimnA "yasmat is notidentified,butthedescription abeautiful SrI rAdhAkRsNaSAstrigives sa ghAvIronarishyatiyamindrobr SRNve vIrovindamAnovasUnimahad-devAnAmasuratvam givesreferenc vAsishTha SrI satyadevo the pointthattheydidnotneedasepara referring torAma'sactoftorturingka " ease withwhichrAma finishedrA (Rg 2.28.4)

vennarakam SerA-vagaiyESilaikunittAn pollA arakkanaikkiLLikkaLaindAanai " ;- in perumAltirumozhi we have " aveNa mahAtmanA" || aveNa mahAtmanA" anRu ila~ngai nIRuSeiduSenRu konRuvenRi ahmaNaspatih somo hinoti martyam hinotimartyam ahmaNaspatih somo 66 vaNa whosepowerwasunheardof;- worthrepeating here: u vElvEndarpagaitaDindavIrantannai es totheSruti: ra anddUshaNaduri te anubhavam oflivinginnarakam. nces toprabandham:-Intiruccanda

the powerfulrAmalikeelephant

tram sRjati visRjati vAsayati, yato vAsayati, visRjati tram sRjati description ofHisvIra.Thesource h | - tiruma~ngai in SiRiya tirumaDal - tiruma~ngaiinSiRiyatirumaDal and His skills will beself-evident skillswill andHis " intiruppAvai,referring tothe ve~nkadirOn kulattukkOr " (10.1); ng their fight to ng theirfightto mazhu vAL mazhu vAL sadagopan.org yakshAh| aakshayyammadhu-

He is the most most the is He

.

- that which supports is dharmah, meaning from the root dhR~nj - d others. He is more powerful than powerful than is more d others. He bhaTTar also gives reference to to bhaTTar also gives reference He is Virtue Incarnate because He He is Virtue result seeking His protection. rAma result seeking His protection. ds and the asura-s, -sand and the asura-s, ds , and You are the Lord of all, and You are the Lord the ll these cannot stand against rAma, the likes of indra could not destroy rAvaNa,likes of indra 67 - I know that you are indestructible; You indestructible; are - I know that you

- He by whom this Universe is supported is - He by whom this ra! gandharva vidyAdhara-nAga-

ma) says to SrI rAma: " ma) says to SrI rAma: SaktimatAm SreshThah SaktimatAm

saktimatAm srEshThah saktimatAm srEshThah saktimatAm srEshThah

- - - dharmah dharmah dharmah

- - - xmR> xmR> zi´mta< ïeó> zi´mta< xmR> xmR> zi´mta< ïeó> zi´mta< xmR> xmR> zi´mta< ïeó> zi´mta<

nAma 404. nAma 403. nAma dhAraNeto support; dhArayati iti dharmah iti dharmah dhAryatevA yena jagat dharmah. SrI bhaTTar points out that sustains all beings by conferring prosperity and salvation on them. In yuddha

dharmAya namah. SrI satyadevo vAsisshTha derives the Virtue Incarnate. The Greatest among the powerful. among the powerful. The Greatest namah. SaktimatAm-SreshThAya SaktimattvAt SaktimatAmapi praiseworthy gods an among the powerful The the Creator. the likes of brahma to bhagavAn as a and they surrendered paraSurA with the axe (i.e., Lord of the three worlds, in the battle". Lord of the three worlds, in hantAram jAnAmi tvAm syreSvaram go The - hanumAn's words to rAvaNa "devASca daityASca niSAcarend rAmasya lokatraya-nAyakasya rAkshasa-s! samareshu sthAtum na SaktAh sarve||" the of King "O vidyAdhara-s, nAga-s, and -s a - (sundara 51.44) are the slayer of madhu (theare the slayer of madhu asura) gods" (rAmAyaNa SrI bAla 76.17). nAma 404. nAma 403. nAma nAma 404. nAma 403. nAma sadagopan.org that no one who rAvaNa, , etc.BhIshmatried follows dharmacategory arehariScandra,thepANDava- can be defeatedwho followedit,anddestroyedthose in thecakram writergivesseveralexamples end, no matterthose whowanttofollowit how collide with theguides,weencountersu safely; if them, wereachourdestination destroy it. dharmaevahato hanti is like the guides usof" SAstrireminds SrI rAdhAkRshNa on both sides of the road;Ultimate Dharma. if we follow Since bhagavAn istheoneSelfthatsu individual inthissenseisthesoul, with sweetness, thedharmaoffireisheat, of this term "dharma". By example, he fondness toHim.SrI cinmayAnandadisc the sheerintenselibertyshehastowa calls Him" vitgrahavAndharmah SrI v.v.rAmAnujanrefersto incarnate". , declareinonevoicethatthe "Those whoarewell-versedin kRshNamdhar te vadantimahAtmAnam "ye cavedavido yecaadhyAtmavido viprAh also theeternal dharmaincarnate".About kRshNaincarnation- devahpurANO'sau sahidharmahsanAtanah wehave" the SupremeDharmainallworlds.InmahAbhArata kANDa brahmasaysofLordrAma-

dharumam aRiyAkkurumban " - dharma protects those who protect it, and destroys thosewho protectit,anddestroys thosewho protects -dharma - rAma is dhrama incarnate. rAma isdhramaincarnate. . Thosewhodon't followit paydearly.Thedharma mArIca's words about rAma- mArIca's wordsabout lokAnAm tvam paramo dharmah paramodharmah lokAnAm tvam 68 " great SrIkRshNaistheeternaldharma am sanAtanam"|| out whichthe individualdoesnotexist. of wheredharma hasprotectedthose in nAcciAr tirumozhi, obviously out of innAcciArtirumozhi,obviouslyoutof points outthatthedharmaofsugaris rds her Lord, and outofherintense rds herLord,and etc., andthusthedharmaofan veda-s, and thosewhorealizedthe and veda-s, ffering. bhagavAnisthisguidefor pports alltheindividuals,Heis usses insomedetail s, etc.Inthelattercategoryare his very best to advise duryodhana duryodhana besttoadvise his very we go outside the limit, or if we dharmo rakshatirakshitah,dharma janAh | tried to ignoreit. Intheformer

- Heis ancientGodHimself and He also points that ANDAL He alsopointsthatANDAL thesignificance - Thou art - Thouart sAkshAt rAmo sadagopan.org ch as vasishTha, mahAvishNu should mahAvishNu is the path. mahAvishNu is the path.

nts, and hence He is called thents, and hence He is called SrI Sankara points out that all . e -s for rAma resorted to Him to Him e guru-s for rAma resorted But he won't listen, and ultimately and ultimately won't listen, But he is is what is taught in tirukkuraL - is is what is taught in tirukkuraL . The dharma cakram writer remarks remarks writer cakram dharma The . protects those who follow it, and protects those than that sages su uttamah uttamah uttamah . SrI rAdhAkRshNa SAstri gives . SrI rAdhAkRshNa is dharma and what is not dharma. dharma. is dharma and what is not s commandments to explain to us what s commandments to explain on on this nAma of on on this nAma - - - s the case with rAvaNa, who would not who would with rAvaNa, s the case 69 utis-smRtI mamaivA~gnye (76.31). utis-smRtI mamaivA~gnye (76.31). o are conscious of dharma. o are conscious is dharma, meditation on dharmavid dharmavid dharmavid her than self-destruction. her than self-destruction.

- - - xmRivÊÄm> xmRivÊÄm> xmRivÊÄm> xmRivÊÄm> xmRivÊÄm> xmRivÊÄm>

nAma 405.

adharma will have no end ot for this No further evidence is needed The foremost among those wh The foremost dharma-vid-uttamAya namah. listen to vibhIshaNa-s advice. Meditati basic lesson that dharmateach us the , and who th were BhaTTar) for a knowledge of dharma (SrI what that it is not easy to recognize as Hi bhagavAn has created the Sruti-s is dharma. To realize what is necessary. Th For this, a clean mind anaittu aRan manattuk-kaN mASilan Adal commandme Sruti-s and smRti-s are His of dharma greatest of the knowers many bhIshma-s try to help duryodhana. to help duryodhana. try many bhIshma-s paid the price for adharma. Same wa Same price for adharma. paid the - Sr reference to vishNu dharmottara

nAma 405. nAma 405. sadagopan.org

vaikuNThAya namah - ThiruvaikuNTha ViNNagaram (Pic Courtesy: http://thiruvaikuntavinnagaram.blogspot.com)

70 sadagopan.org - - union. vaikunTha-

A ] kuThi gati praghAte

AAM N vigatA kunThA tasyAh kartA EACH

vAyunA | her with air, and air with fire. So I moved. The obstacles to bhagavAn their own way if left unobstructed. aaNadah praNavah | pruthuh ies the obstacles to that bhagavAn brings about the union BEFORE ves all obstacles to attaining Him for

other, bhagavAn controlled this and other, bhagavAn controlled the pa~nca bhUta-s tended to expand the pa~nca bhUta-s tended m tato mama || 71 AVAM and so He is called vaikunTha. and so He is called vaikunTha. N

SlOkam 44 SlOkam SlOkam 44 SlOkam SlOkam 44 SlOkam RA P ADD

LEASE vaikunThah vaikunThah vaikunThah P - - - [ vEk…{Q> àa[> pué;> àa[d> à[v> p&wu>, vEk…{Q> àa[> pué;> àa[d> à[v> p&wu>, vEk…{Q> àa[> pué;> àa[d> à[v> p&wu>, ihr{ygÉRZzÇu¹ae VyaÝae vayurxae]j>. 44. 44. vayurxae]j>. VyaÝae ihr{ygÉRZzÇu¹ae ihr{ygÉRZzÇu¹ae VyaÝae vayurxae]j>. 44. 44. vayurxae]j>. VyaÝae ihr{ygÉRZzÇu¹ae ihr{ygÉRZzÇu¹ae VyaÝae vayurxae]j>. 44. 44. vayurxae]j>. VyaÝae ihr{ygÉRZzÇu¹ae vEk…{Q> vEk…{Q> vEk…{Q> hiraNyagarbhas satrughnohiraNyagarbhas || vyAptO vAyuradhOkshajah vaikuNThah purushah praaNah pr vaikuNThah purushah

nAma 406. obstructing the path. Thus kunThA signif obstructing the path. Thus s are those whose obstacles have been re have been s are those whose obstacles of sins, is the remover are sins. He SrI rAdhAkRshNa the nAma as SAstri explains tend to go One who regulates those that when the earth, of At the beginning with each uncontrolled without uniting

made them co-exist through union with other. made them co-exist through Sloka from following SrI Sankara and SrI BhaTTar both quote the mahAbhArata in support of the concept vAyuSca tejasA sArdham viakunThatva (SAnti343-50) "By me the earth was united with water, et remo He because am called vaikunTha". also vaikunThah is He of seemingly incompatible things: incompatible things: of seemingly "mayA samSleshitA bhUmih adbhir-vyoma ca vaikunThAya namah meaning from the root SrI BhaTTar derives the Remover of obstacles (to union). Remover of obstacles (to union). nAma 406. nAma 406. sadagopan.org nAma 407. nAma 407. a. nAma14 isincludedhere. time. as arecurringnAmaatthat This nAmaoccurredearlieralso(nAma14 purushAya namah. The Purifier. karNa, hariScandra,vAli,etc. attaining HimandunitedthemwithHi forwhomHere to livesofindividuals The dharmacakramwritertakestheinte 5.4-5. this vaikunTha. This is supported by vishNu purANa 3. 2. 41 and 8. place forherenjoyment, andthisplac HethenmarriedramAand manvantara. vaikunThah becauseHewasbornto SrI rAdhAkRshNaSAstrigivesyetanothe all obstaclesisvikunThaalso. obstructions (kunThA)SrI satyadevovASishThaexplains th have been removed is vikunTha.His devotees,andunitesthemwithHi Or One who removes Sruti-s: the additionalsupportfromthe In supportofd)above, SrISankaragives d. everywhere. c. b. nAma 407.

puru sanotiitipurushah Seteitipurushah purA AsIt itipurushah pUrayati ititputushah sa vAayampurushah sarvAsupUrshupuriSayah pué;> pué;> pué;> pué;> pué;> pué;> purushah purushah purushah - Onewhoisreclininginthis body. - One whoexistedbeforeanythingelse. - One whogivesinplenty. aregivenasexamples.

- Onewho completes andfulfilsexistence A summary of the vyAkhyAna given for ofthevyAkhyAnagiven A summary m (SrI P.B.aNNa~ngarAcArya). 72 m. Thecases ofprahlAda,paraSurAma, moved theobstaclesfacing themfrom SubhraandvikunThAin thefifth e wascalledvaikunTha.HeHimself is at Oneforwhomall obstaclesor acceded toherrequestcreatea rpretation toalevelwhereitapplies ), even though it was not identified ), eventhoughitwasnotidentified r explanation.bhagavAniscalled (BR. Upa. 2. 5. 18) - sadagopan.org sa pura - He (pANi sa yat (Br. Upa. (Br. Upa. - He who (h) is derived. (h) is derived. - He who is the - He who protects - pura agragamane - He who is the Leader or or Leader the is who He - and from in the forefront" in the forefront" es this meaning in his abridged syati antam nayatIti purushah support from divya prabhandham in prabhandham from divya support " - He who burns away all sins. " - He who burns away all sins. at SrI Sankara gives as a support - 73 pmana aushat tasmAt purushah the time of samhAra or pralaya. the time of samhAra or pralaya. hah tasmAt purushah. lives in all the bodies. all the bodies. lives in SrIgives the two new interpretations BhaTTar - to protect or nourish = purushah (from pura agragamane) - = purushah (from pura uNAdi purah kushan pApmana oshah tasmAt purushah "usha dAhe purUn sarvAn oshati dahati iti vA purushah" oshati dahati iti vA purushah" sarvAn "usha dAhe purUn piparti pRNAti pAlayati pUrayati iti vA purushah piparti pRNAti pAlayati pUrayati purah + kushan pUrvah asmAt viSvAt tat AdikAraNatvAt iti purushah purUNi bhuvanAni samhAra samaye pR pAlana pUraNayoh

SrI v. v. rAmAnujan gives the following the rAmAnujan gives v. SrI v. support of a): tarum en vaLLal (tiruvAimozhivENDiRRellAm 3. 9. 5); (tiruvAImozhienakkE tannait-tandakaRpagam 2. 7. 11). add the following: we now four explanations, To the above e. He is indeed called purusha who called purusha He is indeed outshines everyone. outshines everyone. " f. g. from h. nisUtra), the meaning "One who leads or is SrI P. B. aNNa~ngarAcArya svAmi choos commentary. agragamanepurativA purushah agragAmI bhavati iti forefront. who is in the i. original cause of the world. j. nourish or protect to pR root the from derived be also can nAma The 1). 4. 1. (g). Also, from the who takes the worlds to their end at who takes the worlds to their Under the current nAma, by nature: above- One who burns (purifies) - oshah - all sins pUrvahasmAt sarvasmAt pApmana os This is close to the Sruti passage th yatpUrvo'smAt sarvasmAtsarvAn pA sadagopan.org nAma 409. nAma 408. nAma 409. nAma 408. BhaTTar); a) interpretations were: This nAmaoccurredearlier(66,323), prANadAya namah. The Life-giver. prAnah" refersusto SAstri SrI rAdhAkRshNa ottAiep-porutkum uyirAi naRpAl ayOddhiyilvAzhumSarASarammuRRavumnaRpAlukkuuittanan en Aviyai,naDuvEvanduuyyakkoLginRanAthanai SrI v.rAmAnujangivesadditionalreferences for allHisdevotees.AsprANa, prANa to everything prANAh prANIti iti in this world, HeThis nAmaoccurredearlier(nAma67,3 namah. prANAya The vitalair(Life-breath). been coveredbyothervyAkhyAnakartA- whogivesmost vAsishTha, SrI satyadevo purusha as"rakshaka",phalaprada"etc. SrI v.rAmAnujannicely summarize nAma 409. nAma 408.

prANAn dadAtiitiprAna-dah

(chAndogya 1.3). àa[d> àa[> àa[d> àa[> àa[d> àa[>

prANah prANah prANah

prANa prANa prANa - That which gives or sustains life. In addition to giving

- - -

dah dah dah Hecausesthemovements.

- He who gives life 74 is alsotheprANaforallgodsand s the guNa-s indicated bythenAma theguNa-sindicated s and willre-occur asnAma956.The 22). There theexplanation givenwas s, alsoaddsthelastoneabove. of the interpretations that have have oftheinterpretationsthat "yad-vai prANitisa (SrI SankaraandSrI (tiruvAimozhi 2.3. 2). (tiruvAimozhi 7.5. 1); (tiruvAimozhi 1.7. 5); sadagopan.org Except gives life in the gives life in the ilai tuNaimaRRen ne~njE! htens the vital airs (SrI htens the vital - He who is praised immensely. - He who is praised made in the veda, is praNavah. (nAnmugantiruvantAdi 8)" - , and this is considered the verbal , and this is considered the verbal s to God realization. Thus He gives gives He Thus realization. God to s the spiritual light in those who chant the spiritual light in those ey are the belongings of bhagavAn. ey are the belongings e this light are more lively than the e this light are e sun. Similarly, those who identify identify those who Similarly, e sun. t that when bhagavAn ntly, which is the sustenance of their the sustenance of ntly, which is in an awakened and energized state energized in an awakened and een interpreted as His giving the ability een interpreted 75 praNavah kes others bow before Him. - He who takes away the vital airs takes away - He who time at the

us to divya prabandham - " - He who purifies and brig and purifies - He who sanatkumAra praNamantIha - vai -tasmAtpraNava to be worshiped. praNamah praNamah praNamah à[m> à[m> à[m> . . . - He for whom prostrations are prANAn dyati itiprANAn prANah prANAndIpayati

nAma 410 life in different ways to the beings of this world. life in different ways to the ucyate bhagavAn in His mantra svarUpa awakens in turn lead the mantra, and this us to worship. for Lord rAma, there is no one else fit for An alternate version for this nAma is SrI Sankara quotes praNavah to the praNava mantra refers

compared to those who realize that th compared to those who realize of bhagavAn - mantra svarUpi. representation Sankara). His giving life has also b The aspect of receiv that to enjoy Him consta to the nitya-sUri-s beings the cakram writer points ou life. The dharma sun, the of form to th beings that do not get exposed body are not themselves with their praNamAya namah. praNAmayati iti praNamah. By His superior character, He ma SrI v. v. rAmAnujan refers ila~nkaiyai IDazhitta kURamban allAl kuRai a) He who makes others bow before Him. a) He who makes others bow b) He who deserves of death (SrI Sankara); and (SrI Sankara); of death c) b) nAma 410 nAma 410 sadagopan.org nAma 412. nAma 412. nAma 411. nAma 412. nAma 412. nAma 411. from theRshi-s, Heappeared Rshibhir-yAcito bhejenavamampArthivam vapuh the fatherofpRthvI.This incarnation amongHisinnumerableincarn SrI rAdhAkRshNaSAstrigivesanaddi virAtsvarUpa orHewhoisspreadthro example ofpRthuhinbothsenses prathvistAre givestheexpl vAsishTha SrI satyadevo SrI Sankaragivesthemeaning"Hewho ha mozhi 6.10.10). SrI v.rAmAnujanrefersto divyaprabandham- Amongst themrAmawasthemostreputed. (bAla lokorAmah teshAm atiyaSe The sonofkingdaSarathaisen (bAlakANDapRthu-SrIh pArthivAtmajah SrI BhaTTargivesreferencesto thefollowing: 77. 28) - 1. 8) He whodelightseveryone's heart. The wordpRthuh pRthave namah. Well-known. nAma 412. nAma 412. nAma 411.

p&wu> p&wu> p&wu> ihr{ygÉR> ihr{ygÉR> ihr{ygÉR> - to spread out, to expand. The viSva rUpa of mahA vishNu is an

pRthuh pRthuh pRthuh is derivedfrom

hiraNya hiraNya hiraNya

is described in SrImad bhAgavtam 1. 3. 14 - intheformofpRthu. dowed withworld-widerenown - - - garbhah garbhah garbhah pratha prakhyAne 76 ughout cosmos in His virAt svarUpa. ughout cosmosinHisvirAtsvarUpa. - Hewhois well-knownthroughHis s expandedHimself asCosmos". ations isaspRthumahArajawho

anation forthis interpretation – tional interpretation -Hisninth tional interpretation - In response to the request -tobecome famous. nigar ilpugazhAi -(tiruvAi -(tiruvAi sadagopan.org toNDar ALvadu resulted in the the in resulted this Universe in dAtmana AkASas- is hinraNya garbhah. garbhah. is hinraNya to the cosmos (pRthuh). to the cosmos (pRthuh). niratiSaya tEjOrUpamAna AkASAd-vAyuh, vAyoragnih, und of praNava (pEroli). From de in the beings in is that just as gold is pure, very very pure, is gold as just that is ed account of the nAma-s startinged account of the nAma-s had in Him and that ma in terms of creation. BhagavAn BhagavAn creation. of terms in ma ormous energy, descended from His se. pRthvI is the daughter of this this of daughter the is pRthvI se. He is in this senseHe is hiraNyagarbha in this as dden in the heart of the earth, He is dden in the heart of the earth, for the nAma that is given by SrI by SrI for the nAma that is given padam is suddha-sattva, and hence the tasmAd-vA etasmA 77 generates all that is great ), and thus He expanded in e viz. parama padam, or e viz. parama of all that is the object of fulfillment or joy. fulfillment object of of all that is the . ). First there resulted the great so the great ). First there resulted

creation. This is another explanation creation. This is another as gold is hi rAdhAkRshNa SAstri. Just devotees.hidden in the hearts of His AkASa the Universe, the converted He Then this vaikunTha. is it if as body this in resulted purusha of form the Thus prANa-dah. into a form which supported the the prakRti prAna Sakti which operates became thus and beings, first of the bhUta-s ( being the ( the other bhUta-s this AkASa, there resulted agnerApah, adbhyah pRthivI This pRthu is the Father of this Univer well (SrI rAdhAkRshNa SAstri). well (SrI rAdhAkRshNa a connect SrI rAdhAkRshNa SAstri gives b) He who is the originator b) He who is the to gold. The analogy here hiraNya refers attractive,coveted, parama and highly reference to hiraNya. One who 11 - gives reference to tiruvAimozhi 10. 9. SrI v. v. rAmAnujan SUzh-pon-viSumbe to - " referring SUzh-pon-viSumbu here paramapadam". vIrya that He hiraNya also refers to the with this nA with vaikunThah and ending vaikunTha who has unobstructed and en state of parama purusha decided to resi and sambhUtah hiraNya-garbhAya namah. 71. as nAma occurred earlier This nAma given was The interpretation a lovely abod a) He who is in sadagopan.org nAma 414. nAma 414. nAma 413. nAma 414. nAma 414. nAma 413. From niruktiwehave - vyApatAya namah. He who isfull(oflove andaffection) the nAmaasreferringtoHisactofpunishing thosewhoviolateHisdictum. destroyer oftheenemiesgods. ten sense-organs.SrISankara givesth realization ofHim.Themindiscompar when one mediatesonHim, this ishow which leadawaythepeopletoenjo SrI BhaTTarpointsoutthatHesubdues Satrum hantiitiSa Satru-ghnAya namah. The Slayeroftheenemies. creation isnicely revealed. garbhah,thesecretof the nAmaviakunThah,anduptohiraNya maya koSa-stoHiscreationsasthe the SUkshma form,HethengavetheprANamaya,manomaya,andvi~ Starting fromthesthUlaform,andfo pRthuh. || nikhilena AnupUrvyAcca pitAputrAnivaaurasAn puteshvagnishu dAreshu preshya-Sish kuSalampa paurAn svajanavatnityam SrI BhaTTarrefersustoSrImadrAmAyaNa – friends andfoes,whenitcomesto (AraNya2.Because He doesnotdistinguishbetwee 37,38) nAma 414. nAma 414. nAma 413.

VyaÝ> VyaÝ> VyaÝ> zÇu¹> zÇu¹> zÇu¹>

tru-ghnah. vyAptah vyAptah vyAptah Satru Satru Satru nIca pUjyaavisesheNavyApanAtvyApta ucyate - - - ghnah ghnah ghnah

showeringHisaffection. ripRcchati | ya gaNeshuca|| 78 ed torAvaNaandhistenheadsthe hiraNyagarbhah. Thus, starting from Thus,starting hiraNyagarbhah. He slaystheenemie llowing throughwiththebestowingof SrI satyadevo vA yment ofearthlypleasures.Thatis, n youngand andservant, old, master by His arrows of wisdom the senses by Hisarrowsofwisdomthe e interpretationthatHeisthe sishTha interprets s tothe devotee's - sadagopan.org – He es and goes after es and goes after sweet fragrance in the in this Universe. There is in this Universe. There is vAti sarvatra bhavatiiti gato gandham karoti iti vAyuh the beginning). vAyu does not at this is a nAma thatemphasizes ven is that He pervades everything everything He pervades that ven is not just the air but the life-giving not just the air but the life-giving air has not entered or does not exist. not exist. air has not entered or does for a few days, but without vAyu we for a few days, but without Without bhagavAn we can't survive, Without bhagavAn we can't e He Himself goes seeking His devotees Himself goes seeking e He e His going to Sabari seeking her with e His going to Sabari seeking - He seeks His devote ASrama, with guha,etc. His friendship 79 - I am the principle of - I am the principle of " - Even towards His enemies rAma is "kind" - is "kind" enemies rAma towards His " - Even

He who is spread out everywhere vAyuh vAyuh vAyuh

vayu> vayu> vayu> ripUNAmapi vatsalah

nAma 415.

bhgavAn's guNa of being all-pervasive. He gives reference to gItA - - gItA to reference gives He - the derivation SrI satyadevo vAsishTha gives all-pervasive. vAyuh - vishNuh - being of guNa bhgavAn's "puNyogandhah pRthivyAm" us to earth (7. 9). comes vAyu us. remind or water We can survive without food should nAma this concept a few minutes. for can't survive even the is This period. everyone with without our seeking; so does bhagavAn mingle bhagavAn does so way; any them (see SrI BhaTTar's vyAkhyAnam in in people between distinguish with equality of disposition. SrI cinmayAnanda points out that He is the air. force behind - from vAti SrI Sankara derives the meaning who is the cause of smell. respect, His visit to in his This is the guNa of bhagavAn. reminds us thThe dharma cakram writer vAyave namah. vAyave namah. He is calledSrI BhaTTar: vAyu becaus yuddha 50.yuddha gi Another interpretation 56. SAstri). cinmayAnanda, SrI rAdhAkRshNa (SrI Sankara,SrI (towardsHe who moves His devotees). they may be. Examples ar wherever where not a single place in this Universe Also, " nAma 415. nAma 415. sadagopan.org (bRhadA 3.5.2). Thus vAyuhanditsvital roleintheexis (chAndogya4.3). paraSca lokahsarvANicabhutAni sandRbdhAnibhavanti vAyunA tat-, vAyurvai gautama broken string;bhagavAn isthisforce beads ofachain;without vAyu isthethreadthatkeepsthiswo | |vAtAt-vishNor-balamAhuh kim tad-vishNor-balamAhuh bhgavAn vishNubearstheearth mlocanti hyanyAdevatAh,navAyuh, continuestobeactiveastheprANavAyu state, vAyu (taittirIya asth When theindriya-devatA-ssuch vAyumevApiya yadApa ucchushyanti vAyumevApyeti, yadAcandro'stameti (bRhadAyadA sUryo'stametivAyumevApyeti, vAyurvAva samvargoyadAvAagni The Sun,moon,fireandwaterallmerg the uniquenessandimportanceof SrI rAdhAkRshNaSAstrigivesseveral yovAyumantaro yamayati,eshateAtmAntaryAmyamRtah" yam "yo vAyautishThan-vAyorantaro performitsfunctions makes vAyu gandham Avahati ustotheupanishad– SAstrirefers SrI rAdhAkRshNa (bRhadA 1.1. 5.8. 22.) 3)3. 7. 7. )

- (aitareya 1. 7.) - bhagavAn is the antaryAmiforvAyu,and 7.)-bhagavAnisthe - (aitareya1. this the world will break apart like achainwith a this theworldwillbreakapartlike through HisvibhUtiasvAyu rudvAyati, vAyumevApyeti, rudvAyati, vAyumevApyeti, vAyu amongthedevatAs. saishA'nastamitAdevatAvAyuh nti vAyuhyavaitAn-sarvAn-samvRkye nti vAyuhyavaitAn-sarvAn-samvRkye vAyur-na vedayasyavAyuhSarIram vaigautamasUtreNAyamcalokah 80 e into vAyuwhenthey disappear e sun and the moon enter thesushuptie sunandthe rld togetherlikeastringholdingthe rld passages fromtheSrutitobringout tence andsurvivalof vAyurasmai puNyam vAyurasmai puNyam thisUniverseis sadagopan.org " adhah - adhah - " - He who " - He who ah) i. e. , the | a rUpeNa ajAyata iti adhkshajah the region below (adh te refers to getting diminished. SrI te refers to getting diminished. on - He who is perceived when the when the on - He who is perceived the eyes etc. , even though He is He though , even etc. the eyes inward-looking. He gives reference to ja ucyate || urce are not known. urce are not I Sankara is "He who manifests Himself manifests Himself I Sankara is "He who 81 yet another dimension: "

j~nAnam yasya sa adhokshajah smAttasmAt adhokshajah adhokshajah adhokshajah adhokshajah

Axae]j> Axae]j> Axae]j> aksham adhah tayor-madhye vairAj

nAma 417.nAma SrI rAdhAkRshNa SAstri adds Earth " - j~nAtRtvabhAvAthInam, akshajam is not recognized by indriya-s such as everywhere, in everything.

jAyate tasya vai j~nAnam tena adhoksha Yet another interpretation given by Sr as the virAt between the sky (aksha) and the following verse, whose author or so the following verse, whose author adho bhUte hyakshagaNe pratyag-rUpa-pravAhite (mahAbhArata udyoga 4. 69. 10) 10) 69. 4. udyoga get diminished. He who does not enjoyed is He namah. adhokshajAya though even diminished gets never He because adokshajah is He appropriate support for the most SrI v. v. rAmAnujan gives by His devotees. - this from nammAzhvAr "yAnum Etti mUvulagum Etti pinnaiyum tAnumEttilum muRRum tannai pAlum kannalum amudamumAgit-tittippa"Etta Etta engu eidum? tEnum (mahAbhArata His vitality never diminishes, and He is not He is adhokshajah also because and deathsdiminished by repeated births : adho na kshIyate jAtu ya and kshIya adhah means down or below, interpretati Sankara gives an alternate are made sense organs (aksha -s) (tiruvAimozhi 4. 3. 10.) the reason for bhagavAn's nAma as vAyuh. nAma as for bhagavAn's the reason nAma 417.nAma nAma 417.nAma sadagopan.org nAma 417. nAma 417. nAma 417. nAma 417. The cycle of timeinvolves these Rtu-s are sixinanyear.Thesecalled: SrI rAdhAkRshNaSAstri:Rturefersto seasons intheheartsofHisde s whichareuniqueanddelightfulwh SrI BhaTTarinterpretsthenAmaasrefe push oneanother andkeepcomingfresh livelywithout interruption. The term Rtuhwhichrefersto seasons Rcchati itiRtuh. The nAmaisderivedfromtheroot Rtave namah. Seasons (TheLordofTime nAma 417. nAma 417.

. SiSira. 6. hemanta, and 5. 4. Sarad, 3. varsha, 2. grIshma, 1. vasanta, ugras samvatsarO dakshO visrAamO visvadakshiNah || visrAamOvisvadakshiNah dakshO ugras samvatsarO \tu> \tu> \tu> rutus sudarsanah kAlahpa rutus sudarsanah %¢Ss.45. %¢Ss.45. %¢Ss.45.

Rtuh Rtuh Rtuh [ \tuSsudzRn> kal>prmeóIpir¢h>, \tuSsudzRn> kal>prmeóIpir¢h>, \tuSsudzRn> kal>prmeóIpir¢h>, P LEASE

who governstheseasons).

ADD votees andblessesthem. P RA Slokam 45 Slokam 45 Slokam 45 N Rgati-prApaNayoh - Rgati-prApaNayoh AVAM 82 successively movingone aftertheother

rameshThI parigrahah| is basedonthefactthatseasons BEFORE ich present themselveslikewavesof rring tobhagavAn'sauspiciousguNa- atwo-monthperiod,ofwhichthere

EACH N AAM

togo. A ]

sadagopan.org Rtur-RtunA Rtur-RtunA to describe this to describe this Subhe darSane - Vision that leads to in those who see Him. who see in those sukhena dRSyate bhaktaih dRSyate sukhena nAma to the previous one by s that BhagavAn is in the form ofin the form BhagavAn is s that referring to the devatA for the Tha is called points out that bhagavAn ght and is auspicious even to those who "dRshThi cittApahAri" 83 - He who has the good

- One season prods the other out and declares prods the other out and declares - One season in the form of seasons. of seasons. in the form retation that the nAma refers to His guNaretation that the nAma refers that arance that induces happiness arance that induces happiness le the lotus petals. lotus petals. le the ly by His devotees. sudarSanah sudarSanah sudarSanah

sudzRn> sudzRn> sudzRn> su - Sobhanam, nirvANa phalam; darSanam- j~nAnam, asya iti su darSanam asya iti sudarSanah

nAma 418.

may be ignorant of His qualities and greatness. may be ignorant of His qualities the term SrI v. v. rAmAnujan gives guNa of BhagavAn. interpretations: SrI Sankara has given three a) moksham. sudarSanah. b) He who has eyes that resemble the petals of lotus - IkshaNe padma-patrAyate asya iti sudarSanah. - His devotees by is easily seen c) He who itisudarSanah. SrI rAdhAkRshNa SAstri relates this interpreting the current nAma as SrI BhaTTar gives the interp sudarsanAya namah. the very sight of Him is a source of deli a) He of a delightful appe Time which is behind the cycle of seasons. of seasons. cycle the is behind Time which (9)- refers us to praSnam SrI rAdhAkRshNa SAstri nudyamAnah vinnAdAbhidhAvah its arrival loudly. SrI satyadevo vAsish is everywhere He Rtuh because b) He whose vision leads to moksham. c) He whose eyes resemb d) He who is seen easi without interruption. This nAma indicate This nAma interruption. without nAma 418. nAma 418. sadagopan.org sudarSanacakra.

Thirukkudanthai ChakrapANi ChakrapANi Thirukkudanthai sudarsanAya namah. namah. sudarsanAya 84

sadagopan.org - He - He who measures and carAcara sa~nkalanAt kAlah this nAma refers to bhagavAn's bhagavAn's to refers nAma this n-movable, into Himself through His ana cakram. He gives the following ana cakram. form of the Sun, and also through His through His and also form of the Sun, in the form of the six Rtu-s, the six- the six Rtu-s, of in the form this Universe in and out clearly and out clearly in and this Universe werfully and without interruption, and interruption, and without werfully h. He gives reference to gItA - gItA isanartha-prepsutayA gaNayatAm samkhyAne to measure or count. akram tasmAt shaD- shaDarambhavati, 85 ah Rtubhih sammitambhavati, madhye ). karma and doles out the phala. karma and doles out the phala. - Of those who reckon with the desire to cause - kalayati sarvam iti kAlah ts a limit to everything hilation to all His enemies enemies hilation to all His

this interpretation this interpretation (10. 30). kalanAt kAlah kAlah kAlah kAlah kAlah kAlah kAlah

kal> kal> kal>

nAma 419. delightful qualities ( bhAshyam is SrI Sa~nkara who gathers everything - movable and no sets a limit to everything is kAla kAlahkalayatAm aham part in for this SrI rAmAnuja bhAshya madhye kAlah mRtyuh aham

SrIBhaTTar's bhAshyam for this nAma is The nAma is derived from the root kala kAlAya namah a) He who draws all towards Himself. b) He who measures and se c) He who is Death or anni d) He who measures everyone's (nRsimha pUrva 7. 2). 2). 7. pUrva po is revolving sudarSana cakra pronged devatA for thisBhagavAn is the sudarS of reference in support shaDaram vA etat-sudarSanam mahA-c bhavati, shaDvApatram cakram Rtav . . . . nAbhir-bhavati, (nRsimha SrI satyadevo vAsishTha observes that in everything ability to see and know Just as time is spinning uninterruptedly uninterruptedly time is spinning Just as without blemish through His netra in the without blemish through His being the antaryAmi in everything. nAma 419. nAma 419. sadagopan.org nAma 420. nAma 420. SrI v.rAmAnujan refersustotiruvAimozhi6.4.10 Abode, andsoHeisknown asparameshThI. intheSupreme goes andstays sport ofhuntingtherAkshasa-s,BhagavAn He whoresides intheSupreme Abode, SrI BhaTTargivesthederivation- parameshThine namah. b) HewhoresidesintheSu a) HewhoresidesintheSu reference hereisto the thatthe commented tirukkaLLam SrInRsimharAghavAcAryasvAmihas godofdeath. orcalamities,Iam misfortunes (suSrutasUtra kAlayativAbhUtAniitikAlah samkalayati itikAlah| nalIyate kalAm sa sUkshmAmapi svayambhuh "kAlo hinAmabhagavAn BhagavAn's act.Hegivesrefe everythi any errorandkeepsprodding measure orquantifythings,kAlaTimeis thosethatareusedto SrI rAdhAkRshNaSAstriobservesthatamong phala-pradAya. tadanukUla samasta-prANi-karmANi, vishNureva kAlo,yatohisakalayatigaNayati vAsishThahasalsogi SrI satyadevo kalayati itikAlah merits anddefectsineachindividual, nAma SrI cinmayAnandaaddsthatthis annihilation toallHis enemies(SrIcinmayAnanda). everyone's endviz.citragupta.Itca 6. 3). nAma 420.

prmeóI prmeóI prmeóI .

parameshThI parameshThI parameshThI One whoisproficientin preme Abode,SrIvaikunTham. preme caveof theheart. rence tothefollowingpassage– anAdimadhyanidhanah| parame sthAnetishThatiitiparameshThI

ven thissameinterpretation- 86 and doles out the appropriate results - the appropriateresults- dolesout and SrIvaikunTham. AftercompletingHis SrIvaikunTham. n alsomeanthatHeistheDeathor signifies that bhagavAn measures the signifies thatbhagavAnmeasures themostprecise;it isnotprone to ng to its destined end.Thisis ng toitsdestined keeping track oftime for - mAya~ngaLSeidu sarveSvaro - sadagopan.org

- - He who is - He who is took every ayodhyA-vAsi with Him, Him, took every ayodhyA-vAsi with kara bhAshyam, bases his explanation kara bhAshyam, miSaittana tAmame puga mEvia SOdi tAmame miSaittana votees when offered with sincerity votees when offered with terprets as referring to the SrIrAma SrIrAma terprets as referring to the 87 distinction of regardless His Supreme those who seek refuge in Him those who seek refuge nmuganAr peRRa nATTuLE

parame vyomni prathisTHitah" vyomni parame

Universe under His control. Universe under His control. n by SrI Sa~nkara are: He accepts all. Quite appropriately, this is the the is this appropriately, Quite all. accepts He atra tatra ca parito grahah asya iti parigrahah rAma departed to SrIvaikunThamafter the purpose parigrahah parigrahah parigrahah

pir¢h> pir¢h> pir¢h>

nAma 421.

SrI BhaTTar bhAshyam - parigrahAya namah. a) He who takes all with Him a) He who takes all with Him by b) He who is grasped on all sides (tiruvAimozhi 7. 5. 1). 1). 5. (jyoti). 7. SrI Sa~n who follows SrI cinmayAnanda, passage " on the kaThopanishad readily available for of the heart and cave in the Supreme centered experience. by His de c) He who accepts any offering this d) He who has everything in in Here, there, and everywhere, BhaTTar SrI that nAma-s the of last incarnation. When Lord He for his incarnation was completed, (tiruvAimozhi out his anubhavam of Lord rAma's guNa-s by singling SrI BhaTTar concludes His souSIlyam as the most outstanding guNa in SrI rAma avatAra - His guNa of mingling with everyone without SEnaiaip pAzh paDanURRiTTup pOi viN pOi pAzh paDanURRiTTup SEnaiaip including the gardens, trees, etc. including the gardens, trees, this - describes SrI nammAzhvAr very nicely naRpAl ayoddhiyilvAzhum carAcaram puRpA mudalAp pul eRumbu Adi onRinRiyE uittanan nA muRRavum naRpAlukku Superiority. Among the interpretations give nAma 421. nAma 421. sadagopan.org a) His controlthroughpower. grahaNam - paritahsarvatah vAsishThagivesthe SrI satyadevo Recall leaves, flowers,etc.offered by thedevotees. b) Him; and

parito gRhyate parigRhNAti itiparigrahah "patram pushpamphalamtoyam.. -Hewhoisgraspedonallside -Hewhohaseverything -Hewho receives(acce ugrAya namah namah ugrAya interpretation thatbhagavAnis 88 "inthegItA(9.26). s by thosewho seek refugein inthisUniverseunder pts) theofferingsof parigrahah

sadagopan.org - He in in terms of the incarnation. the kalki incarnation. of in terms An is reclining on the -couch on the ananta-couch An is reclining o are bent on the path of adharma, o are bent on the path of adharma, the several stages of life, bhagavAnthe several stages s awaiting the time when He has to and takes the kalki incarnation and and takes the when unable bhagavAn is to conquer ti preceded by the preposition sam. the preposition ti preceded by 89

samvasanti bhUtAni asmin iti samvatsarah Time, in the context of which all beings exist and which all context of Time, in the

samvatsarah samvatsarah samvatsarah

ugrah ugrah ugrah

s s s %¢> %¢> %¢>

nAma 423. nAma 422. nAma whom all beings reside. SrI cinmayAnanda gives the meaning "Year" to the word samvatsarah, and interprets this to mean gather their experiences.

samvatsarAya namah. root vasa The word is derived from the SrI BhaTTar's vyAkhyAnam is that bhagav loka with all His weapon in the appear as the kalki incarnation. bhAshyam: SrI Sa~nkara a) He who resides (in the pAtAla loka). a) He who resides (in the pAtAla resides. everything whom b) He in ugrAya namah. ugrAya namah. nAma-s few explains the next SrI BhaTTar of end the At together. collect to - samavAye - uc from derived is nAma The great is there sins, and when commit to are more inclined all yuga, when divisions of caste and confusion in the destroys the hosts of -s. out that SrI v. v. rAmAnujan points The Formidable. The Formidable. becomes ugra- furious and wrathful, becomes ugra- Sir" those wh through His 'kUDArai vellum He becomes ugra. it is then that

nAma 423. nAma 422. nAma

nAma 423. nAma 422. nAma sadagopan.org nAma 424. nAma 424. Supreme Being. dakshah immensity, strength, andquickexecution( SrI Sa~nkaraobservesthatdaksharefe every circumstance". "bhagavAn's readinesstoreachandhelp destruction oftheWholeCosmos. He al prompt, efficientanddiligentinHis theexplanation"H SrI cinmayAnandagives and flew landedonthebanks of Him) carrying ofgaruDa garuDa wasnotsufficient,Hecarried(instead did nothavetimetoinformpirATTi, is that bhagavAn wasSrI v.rAmAnujanobservesthat so fast when He came to thegajendra, eventhough gajend help of gajendra thatword interms ofbhagavAn'sbeingve He This nAma also occurs latermARALan. as nAma toTTa nIRAgumpaDiyAganirumittup--paDai kulam kulamAasurargaLai SrI v.rAmAnujanrefersustonammAzhvAr4.8. 1- (miscreants,looters) quicklyduringHisincarnation. dasyu-s points outthatthisnAmareferstobh SrI BhaTTarcontinueshisinterpretation the welfare oftheyajamAna). the worddakshiNAalsoresultsfrom The wordisderivedfromtherootdaks namah. dakshAya He whoisquickinaction. nAma 424.

). This nAma conveys that all d]> d]> d]>

dakshah dakshah dakshah

ra wasjustananimal. thepond withutmost speed. 90 917, whereSrI BhaTTar interprets the and whenHe foundthatthespeedof agavAn's quickactionineliminatingthe function ofcreation,protection,and BhaTTar's anubhavam of this incident BhaTTar's anubhavamofthisincident h -togroworactquickly.(Notethat ry fastincomingto therescue of rs toonewhohasthethreequalities, so explainsthenAmaasreferringto in termsofthekalkiincarnation,and same root, since it is meant to grow sinceitismeanttogrow same root, these qualitiesare natural tothe all, atalltimes,everywhere, under pravRddhah, Saktah,SIghrakArI ca e whoisSmart",becauseHevery sadagopan.org viSrAmyati yasmin sarvam iti for all the jIva-s at the time offor all the jIva-s at the time

word Srama. He is the place of rest word Srama. He karmA think of Him, He makes this karmA think of Him, He makes e heavy burden of their sins and the e heavy burden at BhagavAN created night after a those scorched by the sun's rays, etc. those scorched by the sun's after a life of karma-s, fire for those after a life of karma-s, fire BhaTTar's, and the next two are SrI mfort of rest for every tApa. When mfort of rest for every heNa dakshate iti viSva-dakshiNah - om their sufferings, and provides the their sufferings, and provides om ed by SrI satyadevo vAsishTha is - 91

dakshiNah dakshiNah dakshiNah - - - ole world as dakshiNA in the aSva-medha yAga. viSva viSva viSva

icient than everyone.

viSrAmah viSrAmah viSrAmah viSrAmah viSrAmah viSrAmah nt in everything. nt in everything.

ivïam> ivïam> ivïam> ivñdi][> ivñdi][> ivñdi][> BhagavAn is also the place of rest

nAma 426. nAma 425. nAma

viSva-dakshiNAya namah. The first two interpretations are SrI a) He who is well-disposed towards all. b) He who offers the wh c) He who is proficie d) He who is more prof Sa~nkara's. a) viSvasmin ishTa-anishTa kAriNiavises viSrAmAya namah. viSrAmAya is derived from the The word viSrAmah are extremely tired by th for those who viSrAmah. - provid pralaya. Another explanation a) The Place of Rest. Place of Rest. a) The rest to all the beings. b) One who provides experience of their fruits. of their fruits. experience the derivation - SrI satyadevo vAsishTha gives viSrAmayatisarvam iti viSrAmah. SrI rAdhAkRshNa SAstri observes th SrI rAdhAkRshNa SAstri rest, death day's toil for the beings to who shiver from cold, shade to rest for who shiver from cold, shade and thus He constantly provides the co and thus He constantly provides of their suffer the effects those who for them fr thought itself the shield needed comfort. needed comfort. nAma 426. nAma 425. nAma nAma 426. nAma 425. nAma sadagopan.org d) everything. c) (bhArata vidhivatkalpayishyati|| vAjimegha mahA-yaj~ne | dvijebhyahpRthivImimAm kRtvA "tataS-cora-kshaya priests". in and willofferthisEarthasdakshiNA In vanaparvainmahAbhArata,wehave b) viSvamdakshiNAasyaitiviSva-dakshiNah. guNa offorgivingenemies. The worddAkshiNya(derivedfrom thesa incarnation, where Heblessed everyone He shows Hisfavoruniformlytoall. vana 191. 1) source oftheskillandefficiency. the livingdynamiccreaturesisbutan cinmayAnanda elaboratesthatalltheeffi

viSveshu karmasudAkshi viSvasmAt dakshiNahSaktah NyAt viSva-dakshiNah viSva-dakshiNah NyAt - One who is more skilledthaneveryone.SrI - Onewhoismore 92 the aSvamedha yAga to theofficiating the aSvamedhayAgato "Then Hewilldestroyalltherobbers This wasthecaseintrivikrama expression of Him, since He is the expressionofHim,sinceHeisthe with His Feet in addition tomahAbali. with His Feetinaddition tomahAbali. ciency and skillinthe universe among me rootasdakshiNah)referstothe - Onewho isproficientin sadagopan.org ese merge back into ese merge back

A ]

AAM N EACH

bhArata | | bhArata of pralaya, all th e in His kalki incarnation, bhagavAne in His kalki incarnation, all the things. Thus the nAma visTara BEFORE

li-yugam nI~ngi devargaL tAmum the beings He has created and all the beings He has created the

93 janas-tathA || AVAM hing (at the time of pralaya). hing (at the time of pralaya). spreads dharma through the veda-s. N Slokam 46 Slokam Slokam 46 Slokam Slokam 46 Slokam RA

P ADD

LEASE vistArah vistArah vistArah P

[

nartho mahAkOsO mahAbhOgO mahAdhanah || mahAbhOgO nartho mahAkOsO ivStar> SwavrSwa[u> àma[< bIjmVyym! àma[< SwavrSwa[u> ivStar> ivStar> SwavrSwa[u> àma[< bIjmVyym! àma[< SwavrSwa[u> ivStar> = ivStar> SwavrSwa[u> àma[< bIjmVyym! àma[< SwavrSwa[u> ivStar> AwaeR=nwaeR mhakaezae mhaÉaegae mhaxn>. 46. mhaÉaegae mhaxn>. AwaeR=nwaeR mhakaezae AwaeR=nwaeR mhakaezae mhaÉaegae mhaxn>. 46. mhaÉaegae mhaxn>. AwaeR=nwaeR mhakaezae AwaeR=nwaeR mhakaezae mhaÉaegae mhaxn>. 46. mhaÉaegae mhaxn>. AwaeR=nwaeR mhakaezae ivStar> ivStar> ivStar> artho vistArah sthAvarasthANuh bIjamavyayam pramaaNam |

nAma 427.

establishes the kRta yuga and then establishes the kRta the mahAbhArata: to SrI BhaTTar gives reference tatah adharma vinASo vai dharma-vRddhiSca vistArAya namah by forc yuga After destroying the kali a) He who spreads (the veda-s). b) He who is spread out in everything. everyt c) He who expands to contain kriyavAn ca bhavishyati kRte prApte (mahA. vana. 191. 7) 7) 191. vana. (mahA. SrI v. v. rAmAnujan refers us to nammAzhvAr - kaliyum keDum kaNDu koNmin;tiriyum ka pugundu peria kida yugampaRRip-pErinba veLLam peruga SrI satyadevo vAsishTha because He points out that bhagavAn is vistArah spreads Himself out in the form of all Him, and He expands Himself to contain 1,2). (tiruvAimozhi 5. 2. objects in the universe. Then at the time Then at objects in the universe. nAma 427. nAma 427. sadagopan.org nAma 428. nAma 428. sthANuScasthAvara-sthANuh sthitiSilAnipRthivyAdIni tishThanti thenAma as" interprets SrI Sa~nkara itisthAvara-sthANuh is" SrI BhaTTa'svyAkhyAnam sthAvar-sthANave namah. c) Hewhoismotionless,andin b) Hein whom theearthetc.rest a) Hewhoistranquilafterestablis remind us. Him and our desire toexpand", meaningthatwegetcloserand reach Him. This is what oncemadeastatemen svAmi vivekAnanda the nAma "vistArah" should nAma"vistArah". bottom, illustratesHis form, withtheSunandmoonasHi beginning orend,with all thebeingsin ofthisnAma.Thisformwith illustration nAma. He observes that the viSva-rUpa The dharmacakramwriteraddsanothe contained intheseed backagain. He alsogives theexample ofa seedex ca yat-kim idamsarvam ISAvAsyam sarvasyatadu tadantarsya givesreferenc SrI vAsishTha contain alltheobjects withinHimself. in applies bothtoHisbeingspreadout nAma 428.

SwavrSwa[u> SwavrSwa[u> SwavrSwa[u> ", whichsupportsinterpretationa)above.

sthAvar sthAvar sthAvar sarvasyAsyabAhyatah; e totheyajur-veda- ". whomtheearthetc.rest. evam dharme sthAvari_kRte, Same sthAsyati SamesthAsyati evam dharmesthAvari_kRte, hing thedharmainkRtayuga. - - - jagatyAmjagat;etc. sthANuh sthANuh sthANuh asmin iti sthANuh; sthAvaraSca asau sthAvaraSca asmin itisthANuh; 94 cluding allthe deva-s containedinthis all objects, and His spreading out to allobjects, andHisspreadingoutto r dimensiontothe anubhavamofthis panding toatree,andthetreebeing closer toGodbyexpandingourlove infinitefaces, eyes, with no that bhagavAn showed to arjuna is an that bhagavAnshowedtoarjunaisan s eyes, and with no top, middle or s eyes,andwithnotop,middleor t to the effect that "Life is to t totheeffectthat"Lifeis

sthitiSIlah sthAvarah; sadagopan.org geless pa~ncabhUta-s as referring to One whose hing is ascertained. In this case case this In ascertained. is hing just as the road does not move move not does road the as just ra as referring to the pa~nca bhUta- to the pa~nca ra as referring rrence as referring to His being the referring rrence as on "He is both Firm (shtAvara) and and (shtAvara) Firm both is "He on bhagavAn created this Universe the motionless entities such as the earth such motionless entities d is mA mAne measure, to compare to bjects such as the earth etc., rest in etc., rest such as the earth bjects c., and so He is the pramANam or lated to the samskRt word "sthAvara". nAma refers to "He who is firmly nAma refers on how many species should exist and d the mother walks but the child in her child d the mother walks but the sthAvara-sthANuh as referring to One sthAvara-sthANuh as referring to bhagavAn has created all that is around bhagavAn has created all that 95 proof or authority for everything. proof less because He is All-pervading. less because He d in whom the chan occurs again as nAma 959. ly by two different interpreters.: different interpreters.: ly by two

e time of pralaya, sthANuh pramANam pramANam pramANam - - - is sthAvarah. àma[< àma[< àma[<

nAma 429. SrI BhaTTar interprets the current occu

authority for everything. The nAma authority for everything. pramANAya namah. The root from which the nAma is derive The Authority. The Authority. with. pramANam is that which everyt through bhagavAn who is the final it refers to SrI satyadevo vAsishTha points out that way He wanted, including the decision what attributes they should have, et One is that the apparently motionless o motionless that the apparently One is Him. is that this The other interpretation in whom the apparently established, and and He is both of these". are established, givesSrI cinmayAnanda the interpretati This is translated slightly different translated slightly This is Motionless (shtANuh)". He is motion Motionless (shtANuh)". SrI rAdhAkRshNa SAstri explains sthAva SrI rAdhAkRshNa SAstri explains s that will continue till th interprets state does not change, and state,who does not change in His an "tAvaram" is re exist. The tamizh word SrI satyadevo vAsishTha observes that on it, an moving keep people eventhough with her, so also womb does not walk us but He Himself nAma 429. nAma 429. sadagopan.org nAma 430. nAma 430. "That whichisequal and indistinguishabl which canbeapproximately translatedas; vacaneshu casarveshuyan-navyet li~ngeshusarvAsucavibh sadRSam trishu de fromvaiyAkaraNa He alsogivesapassage vijAyate", vAsishTharefersustothevedicpassage SrI satyadevo exhaustless causeeverywhere". eva yat kAraNamtadaham SrI rAmAnujabAshyamforthispassageingItAis" SrI rAdhAkRshNaSAstrirefersustogItA9.18- seed itself, bhagavAnistheundecaying se seeds which maynotproduceatreeand givesaslightly dharma cakramwriter Himself undergoinganychange ( SrI Sa~nkaraImperishable Seed(SrI BhaTTar). vyAkhyAnamgrows againandfromHimafter The nAmaisbIjam(seed)thatav is thatbIjAya avyayAyanamah. He is theThe SeedImperishable. cause of everything withoutpramANam. (ears, eyes,etc.).BhagavAnistheOne decide betweengoodandbadthrough SrI rAdhAkRshNaSAstridefinespramAN thekalkiincarnation. yuga, after andwh authority todecidewhatisgood nAma 430.

which conveys a similar message. message. whichconveysasimilar bIjmVyym! bIjmVyym! bIjmVyym! - - -

bIjam bIjam bIjam " -"Ialoneam theimperishable seedthatisthe - - - anyathA bhAvavyatihekeNakAraNam avyayam i tad-avyayam|| avyayam avyayam 96 yayam (imperishable).Becausedharma different interpretation-Unlikesome who controls this, and so He is Himself who controlsthis,andsoHeisHimself e inthe three genders andnumbersas data acquiredusing at isbadforthepeopleinkRta aktishu | ed fromwhichthe Universe results. which maydecayin the end ofeach

am asthatabilit fining the termavyayam- (aham)bijam-avyayam tatra tatravyaya-rahitam tatra tatravyaya-rahitam "ajAyamAno bahudA our senseorgans y whichhelpsus yuga, Heisthe the form of the the formof . ). The sadagopan.org " - He ye vAsudeah sarvam things in this world is completely fulfilled and so does is completely fulfilled about one-and-a-half pages to this quired and enjoyed. Unlike these, quired and enjoyed. Unlike ve the j~nAna to know that He is the own self (kaivalyam) without seeking eek anything), and so He is anarthah. riving happiness, but they all end up in riving happiness, but they all sought after by those who have only a who have sought after by those e who wish to acquire new wealth, and e who wish to acquire new wealth, 97 to be obtained is "". to be obtained "j~nAnavAn mAm prapad is of the nature of bliss.

sukha rUpatvAt sarvaih arthyata iti arthah sukha rUpatvAt sarvaih arthyata marks that there are many

lled and does not have any other end to seek. lled and does not have any other anarthah anarthah anarthah

arthah arthah arthah

AwR> AwR> AwR> AnwR> AnwR> AnwR> (7. 19).

nAma 432. nAma 431. nAma The dharma cakram writer has devoted being goes to greatnAma, and nicely describes how the current-day human

little merit. They seek Him if at all, only for wealth. These are those who who those are These wealth. for only all, at if Him seek They merit. little want to regain thos their lost wealth, not need any artha (i. s e., He does not a) SrI BhaTTar explains that He is not a) He who is not the goal for some. a) He who is not the goal for b) He who is self-fulfi anarthAya namah. of their seek the enjoyment those who kaimkaryam to bhagavAn. SrI Sa~nkara bhAshyam is that bhagavAn The Goal - He who is sought after. The Goal - He arthAya namah. obtained or desired That which is refers us to gItA - SrI BhaTTar iti" is : " bhAshyam SrI Sa~nkara He who is sought after by all as SrIrAdhAkRshNa SAstri re which are sought afterview to de with a they are ac resulting in misery after those who ha bhagavAn is sought after by bliss. only one to be sought for permanent well as in its variouswell as declensions". nAma 432. nAma 431. nAma nAma 432. nAma 431. nAma sadagopan.org nAma 433. nAma 433. This interpretationis thattherealnatu SrI Sa~nkara'sinterpretation isbased because ofthemahAkoSa. constantly evaporating.Soalso, thebeings arebornonefrom theotherjust in thatthewatersofoceanneve anyway diminished by this. We see this demonstrated even in day-to-daydifferent life-forms ineach of thesewo life, viz.bhagavAn,comeou (mahAkoSah) observesthat vAsishTha SrI satyadevo undiminishing AffluencecalledBhagavAn. SrI v.rAmAnujanrefersusto"Una devotees inallways,stillitdoesnotdiminish. Eventhough BhagavAnisgivingawayHi mahA-koSareferstovast,inexhaustibletreasure. koSa meanstreasure. namah. mahA-koSAya c) Hewhoisshieldedbyth b) HewhoisaGreatTreasure. a) Hewhohasagreattreasure. the mental statewhereweca does notkeepmultiplyingourneedsisth because ofover-consumption.ThisnAmash ourtastebuds are inventedtosatisfy more anddiseasesresultasa becomes athreattoworryabout.More invented. Theatombombis invented life miserable. The needs justkeep increasing themorenew things are lengths tomakehimself/herselfcomforta nAma 433.

mhakaez> mhakaez> mhakaez>

mahA mahA mahA e fivekoSa-sorshields. n contemplateonbhagavAn. - - - koSah koSah koSah

98 mself andHisbelongingsalwaysto t all these different worlds, and the t allthesedifferentworlds,and , and more and more problems result , andmoreproblemsresult r diminisheventhough thewater is and more cosmetics are invented, and areinvented,and andmorecosmetics rlds, buttheTreasure-chestis notin re of the soul is shielded by the five , andinsteadofprotectingmanit m ilSelvam enko?",pointingtothe oftheiruse.Moreandmorethings e lifethat willultimatelyleadusto ble, andintheprocesskeepsmaking on themeaning"shield" for koSa. fromthisGreatTreasure-chest ould illustratetousthatlife sadagopan.org muttu il pal- labhate catatah kAmAn ss and unbounded bhoga-s. o is shielded from all except the is shielded from o great enjoyment. Great sensual Great sensual great enjoyment. we cross the Anandamaya koSa, and and we cross the Anandamaya koSa, res and passions the we can cross

quired by means of wealth, they too canquired by means of wealth, they too 99 can cross the anna maya koSa, can cross the anna maya koSa, manomaya koSa is crossed, n cross the prANa maya koSa, n cross the prANa maya koSa, bhogah bhogah bhogah - - - a of bhagavAn - " - bhagavAn has limitle mahA mahA mahA

" - gItA 7. 22.

mhaÉaeg> mhaÉaeg> mhaÉaeg> vij~nAnamaya koSa, ultimately realize bhagavAn. yogi-s. 6. and through meditation on the Self 2. by control of breath we ca 3. by control of the mind the 4. and one's intellect by channeling through control of worldly desi 5. 1. we by control of our indriya-s 1. maya koSa, anna 2. prANa maya koSa, 3. mano maya koSa, 4. and vij~nAna mayakoSa, 5. Ananda maya koSa, 6. the mahAkoSa wh and bhagavAn is

nAma 434. be had from Him. The objects of desires that are obtained by the worship of of worship the by obtained are that desires of objects The Him. from had be indra and other gods is but mayaiva vihitAn hitAn - 10. 3 rAmAnujan refers us to nammAzhvAr 3. SrI v. v. bhOgattorutani-nAyakan

gratifications which have got to be ac He who has objects of great enjoyment. He who has mahA-bhogAya namah. SrI BhaTTar: He who has objects of The dharma cakram writer points out that: The dharma cakram writer points koSa-s: koSa-s: nAma 434. nAma 434. sadagopan.org nAma 435. nAma 435. knowledge, anddevotion. Thefirsttwoca The dharmacakram writer discussesthr wealth that canbeputin: SrI rAdhAkRshNaSAstripointsoutthat Heisthepossessorofgreat acquired. others. Likewise,byyetotherskA andothers.Similarlywe , , anendless mannerhasbeen dharma in dharmah prApatahtathAcaanyaih daksheNatathaivaanyaihanantatah| marIcimiSraih SrI BhaTTarquotesvishNupurANa- who needit. (vishNupurAnabenefits, theonethat leadstoSelfrealization. source oftheblissthatisgreatest misery asaconsequence.Th intoxicating drinks,stealingother'sweal the tastebuds,itisoflaterki hunger, thisdoesnotleadtosuffering, lead tomiseryasaresultoftheenjoym 1. 18. 23) He isendowed withimmeas mahA-dhanAya namah. He ofgreatwealth. are thosewhichconducivetodesira The dharmacakramwriterpointsoutth nAma 435.

. that isneededforthemahAbhoga-greatenjoyment(nAma434). 2. themahAkoSa-greattreasurechest(nAma 433),and 1. mhaxn> mhaxn> mhaxn>

mahA mahA mahA e term mahAbhogahindicate urable andunlimitedwealth urable - - - dhanah dhanah dhanah arthah kAmah tathA paraih|| arthah kAmahtathA 100

ma (thesensual enjoyment)hasbeen nd. Theenjoyment involvinggambling, ble benefits, andth ent. When one eatsfoodforsatisfying but when one consumes food to satisfy but whenoneconsumesfoodtosatisfy at among the joysthatonegets,there at amongthe obtainedfromHimbytherevered ee kindsofwealth- material wealth, alth hasbeenobtained fromHimby th, etc.,arebought atthepriceof n beattainedbyanyone irrespective ofalljoysthatleadtopositive s thatbhagavAnisthe tobegiventhose ere arethosewhich sadagopan.org use He has wealth xicated with pride. xicated gives away the greatest gives away al gifts to the participants, but He al gifts to the material are or knowledge wealth as a result get into as a result is mahAdhanah beca warded and praised by bhagavAn, and warded and praised nishes, immense, cannot be counted or counted or nishes, immense, cannot be ady given to hanumAn what nobody else what nobody ady given to hanumAn 101 indicates, viz. that He for by everyone else.

praised bypraised world, and people of this the category of wealth is re But the third of their character etc. Those who have etc. Those character of their does not lead to anything except bhagavAn Himself. Lord rAma during His His during rAma Lord Himself. bhagavAn except anything to lead not does gave away lots of materi paTTAbhishekam did not give any material gift to hanumAn. When siTa pirATTi asked rAma rAma asked When pirATTi siTa When himself. hanumAn. to hanumAn gift from is it material any what give out not find did can she told her that He has alre about this, He that and what is This heart. His in knows, residing sItA and rAma Lord shows hanumAn asked, vishNu's nAma of mahAdhanah His devotees. wealth there is, Himself, to that He SrI satyadevo vAsishTha adds never dimi that leads to absolute bliss, measured, and is prayed sadagopan.org nAma 436. nAma 436. with a sattvic attitude wealsowillne with asattvicattitude rests alsocontinuouslyin beats andsonevergetstired,bhagav beating inordertokeepusalivebut The dharmacakramwriterpointsoutth explain this nAma-Onewhois no He hasno wishesthat arenotfulfilled. SrI Sa~nkaragivestheinterpretation vittA paDarvitta SrI v.rAmAnujanrefersus tonammAzhvAr- that wewill meetHisexpectat redemption are not fulfilled. He just goesdespondent eventhoughHisexpectations on with a new creation in the hope SrI BhaTTarexplainsthisbyindicati vicAraNe todiscuss,consider. derivestheme vAsishTha SrI satyadevo a-nirviNNAya namah. He whoisneverdespondent. karma-s eitherwith therAjasic ortAma nAma 436.

nakshatranemir nakshatrIks anirviNNah sthavishTho bhUrdharmayUpO mahAmakhah | mahAmakhah sthavishThobhUrdharmayUpO anirviNNah AinivR{[> AinivR{[> AinivR{[> -periyatiruvantAdi18. n]ÇneimnR]ÇI ]m> ]amSsmIhn>. 47. 47. ]amSsmIhn>. ]m> n]ÇneimnR]ÇI n]ÇneimnR]ÇI ]m> ]amSsmIhn>. 47. 47. ]amSsmIhn>. ]m> n]ÇneimnR]ÇI n]ÇneimnR]ÇI ]m> ]amSsmIhn>. 47. 47. ]amSsmIhn>. ]m> n]ÇneimnR]ÇI AinivR{[> SwivóaeÉUxRmRyUpaemhamo>, AinivR{[> SwivóaeÉUxRmRyUpaemhamo>, AinivR{[> SwivóaeÉUxRmRyUpaemhamo>, [ P

LEASE

anirviNNah anirviNNah anirviNNah between andnever getstired.

ADD ions inournextchance. P RA t despondentorindespair. Slokam 47 Slokam 47 Slokam 47 N AVAM

102 hamah kshaamassamIhAnah||

An ceaselessly createsthisworldand ver getdespondent, takes restconstantlyinbetweenthe

that Heisnever at justastheheartceaselesslykeeps ng thatbhagavAndoesnotbecome BEFORE The term a-nirvedah isalsousedto Theterma-nirvedah thatwewillresorttoHimforour aning startingfromtherootvid- sic disposition, we will get easily willgeteasily we sic disposition,

EACH SOmbAduip-palluruvai ellAm N AAM

If we do our karma-s

A ] despondent because despondent because

but if we do our sadagopan.org agnir- ". SthUla viSeshas-tasya oise, with dhruva tArA-mayam bhagavatah - tasmai namas-tac-chiro dayam. . . . . sa vA esha divyah sthoulyAt sthavishThah to taitttirIya 2. 19, which to taitttirIya AraNyaka 2. 19, is that of a porp nstellation is revolving constantly like nstellation is revolving constantly by the Ganges flowing from the satya flowing by the Ganges terms of the huge grouping of stars terms of the . Here He is described as: . Here He is 103 to another vedic passage -

- muNDakopanishad 2. 1. 4 - Agni is His head, should take from this nAma. take from this should gs of this Universe. in this great form of SiSumAra, the Gangetic the Gangetic in this great form of SiSumAra, -The form of the mighty Hari which is present in -The form of the mighty Hari (Slokam 38)-He with the form that is huge. . sthavishThah sthavishThah sthavishThah -the most huge among those that are huge (Slokam 24),

Swivó> Swivó> Swivó> sthavishThe vapushi

nAma 437. nAma

He who is Immense. He who is Immense. namah. stahvishThAya nAma as " of nirukti explains this The author huge. means large, immense, explains this sthoulya in SrI BhaTTar purANa 2. 9. 1referred to SiSumAra in vishNu - SiSumArAkRtih prabhoh heaven, consisting of the constellations, situated in the tail, etc. observes that this co SrI v. v. rAmAnujan body His of part as deva-s reference SrI rAdhAkRshNa SAstri gives the all with also describes bhagavAn porpoise, in bhagavAn of dharmo mUrdhAnam brahmottarAvishNur-hR form huge the of SAkvarah SiSumArah description the to us refers also Sastri SrI with SrImad bhAgavatam, 2. 1. 24 - 2. 1. 38, starting deho'yamsthavishThaSca sthavIyasAm depressed. This is the lesson we This is the depressed. loka to this earth, and is a reminder that bhagavAn is constantly striving to to striving constantly is bhagavAn that reminder a is and a cakra, and being constantly drenched is earth, this to loka rejuvenate and sustain bein the sthUlasyAm sthUlah and SrI Sa~nkara gives reference mUrdhAcakshushI candra-sUryau the moon and sun are His eyes. nAma 437. nAma nAma 437. nAma sadagopan.org nAma 439. nAma 438. nAma 439. nAma 438. itidharma-yUpah SrI BhaTTar'svyAkhyAnam is- tied. Hereitrefersto Hisbe yUpa referstoapost,e.g.,thesacrif yu -miSraNe dharma-yUpAya namah. He whoisunitedwithdharma. SrI rAmAnujanreferstonammAzhvAr- vyAkhyAnam. thus thesupporterofallstars the SiSumAra constellation.Sincedhruva as dhruvaspins,alltheotherstarsspin paragraph says that dhruva isin theprevious nAma.ThevishNu in the tail of the SiSumArato Earth,orinthiscasethesupport group of stars, and beings whichhaveonlytemp interpretation isthatthisrefersto bhu bhav bhuve namah. The All-supporter. alternate pATham-bhuh,Existence. the nAmaasa-bhuh-Hewho SrI Sa~nkarausesanalternatepATham the Earth. kAttu 5.6.5),andtotirumazhiSaiAzhvAr- (tiruvAimozhi nAma 439. nAma 438.

(tiruccandaviruttam 6)-Hewhosupports theAdiSeshawhosupports (tiruccandaviruttam -tobe Hewhoexists,with xmRyUp> xmRyUp> xmRyUp> ÉU> ÉU> ÉU> to join.

bhUh bhUh bhUh - Heinwhomdharma isunitedas

dharma dharma dharma

orary existence in abodily form.bhualsorefers ing thepegforalldharma-s. - - is notborn, thoughheal - yUpah yUpah yUpah dharma-tattvam Sirah avayavatayA yauti SirahavayavatayA dharma-tattvam for all the stars in SiSumAra referred to for allthestarsinSiSumArareferred

104

Onewhotruly exists,unlikeallother purANa passagequoted intheprevious of SiSumAra. Thisis SrIBhaTTar's icial posttowhichsacrificialanimalis withit,andisthusthesupporterof as his primary text here, leading to as hisprimarytexthere,leadingto is aformofbhagavAn,bhagavAn tiRambAmal maNkAkkinREnyAnE out any other support. Thus one out anyothersupport.Thusone partofHisbodyviz. head. nAgamEndu maNNinai.. so referstothepossible

sadagopan.org ana, viz. that s head, He is Himself the s head, He is Himself the - dharma has resorted to - dharma has stain the life in this world, He is He is stain the life in this world, staining life in this world. Since world. Since in this staining life erything desired on His devotees. erything desired on His devotees. . the side of duryodh anubhavam of this nAma. dharma is anubhavam of observes that dharma and bhagavAn ). that dharma is the greatest ya~jna that dharma be defeated because they are on the they because be defeated s the advice given to duryodhana by s the advice given to duryodhana responsibility (v. n. deSikan). responsibility vAsishTha's explanation that ya~jna is vAsishTha's explanation that ya~jna is ferred to in nAma 437 starts withto in nAma ferred mahA-makhah (The Great sacrificial rived from yu - miSraNe to join. The rived from yu nd us that those who follow dharma arend us that those who follow red on successful completion. BhagavAn s created for the enjoyment and benefit and benefit the enjoyment for s created 105

" - He whose Head is dharma. is dharma. Head " - He whose ice, or sacrificial oblation. makhah makhah makhah ), and since dharma is Hi mahA-makhah - - - dharmo ASritah mUrdhanam mahA dhArayati iti dharmah mahA mahA

mhamo> mhamo> mhamo>

tasmainamas-tac-chiro dharmah ya~jno dharmaScavi~jneyah

nAma 440.

something that gives whatever is desi The Great ya~jna-svarUpi. ya~jna-svarUpi. The Great can This mahA-makhAya namah. ya~jna-svarUpan. is bhagavAn that makhah refers to yaj~na, sacrif out points rAmAnujan v. v. SrI from SrI satyadevo be best understood this from bestows ev He mahA-makhah since is the resulted that things of examples are Universe this of beings the of is He 'mahA-mahkah'. Another explanation is that is ( bhAshyam great sacrifice personified ( Sa~nkara SrI The Universe and all the things He ha there is no way that the pANDava-s can side of dharma. The taittirIya AraNyakam passage re passage AraNyakam The taittirIya " quotes " SrI BhaTTar - that which sustains wa This always protected by bhagavAn. His head". dharma is His most importantHis head". dharma SrI satyadevo a different vAsishTha gives pointed out earlier is de yUpa as was pa~nca bhUta-spurpose of su serve the bhagavAn unites the pa~ncabhUta-s which su dharma-yUpah. The dharma cakram writer should remi nAma are not distinct. This on fight to had bhIshma bhIshma when nAma 440. nAma 440. sadagopan.org nAma 441. nAma 441. vyAkhyAnam is:" The wordnemihisderivedfromtheroot ksharatikshIyate vA". as- fornakshatra givesthederivation vAsishTha SrI satyadevo nakshatra-nemaye namah. He whomakesthestarsmove. greatest ofthebenefits. oblation?) becausesacrifices orofferi The dharma cakram writerremindsus The dharmacakram who supportsitlikea naveat because He isinthecenter SrI Sa~nkarausesthisreferencetoex referred to undernAma 437. its movementisalsomadeinthe being intheheartorcenterofSi Himself, inplanetaryradiance,isseat "The porpoise-likefigureofthecelest nArAyaNah paramdhAmnAmtasy jyotis "SiSumArAkRti proktamyad-rUpam VishNu purANamcontinueswith a circle". other planetsrevolve.Allthestarsal "As He(intheformofdhruva)goesro bhramantamanu tamyAntinakshatrANica "evam bhramanbhrAmayaticandrAdityakAn (vishNucontinuation ofthevishNupurANampassagereferred toinnAma438. purANam 2. 9. 2. ) nAma 441.

n]Çneim> n]Çneim> n]Çneim> jyotiS-cakram nayati

nakshatra nakshatra nakshatra

of theSiSumAra collection thecenter ofthewheel. AdhArah svayamhRdi|| - - - nemih nemih nemih svAdhyAyabrAhmaNa of taittirIya Sakha svAdhyAyabrAhmaNa oftaittirIya 106 SumAra cakraandbeingresponsible for so followHim likeawheel asHemovesin ial sphereis upheldbynArAyaNa, who iti nakshatra-nemih ed initsheart".Referenceto vishNu plain thatbhagavAnisnakshatra-nemih ngs tobhagavAn leadtomoksha,the und, Hemakesthesun,moonand

cakravat||* hAm divi| howimportantthis functionof nI to lead or carry. SrI BhaTTar grahAn| of stars, and is the one of stars,andisthe ". He refers to the (2. 9.4)

"na "na sadagopan.org - He who is - He who is - Among the stars, cause He bears the burden of be disastrous for us. This nAma nAma This us. for disastrous be st as one who has kshetra is called a st as one who has kshetra is at nakshatrI refers to His being the at nakshatrI refers to His the Lord and driving force behind millions of stars goes out of its path out of its of stars goes millions lled a SarIri, one who has the stars is lled a SarIri, one who has e thought level as well for the long-term as well for the long-term e thought level 107 are not good, and if they are not devoted and if they are not devoted are not good, ham - sahane to allow, to suffer.

akhila bhuvana bhAram anAyAsena kshamate - nakshatrANAm aham SaSI sarva kAryeshusamarthah kshamah"

nakshatrI nakshatrI nakshatrI

- with ease. - - kshamah kshamah kshamah

; He is known as kshamah be kshamah as known is He ;

n]ÇI n]ÇI n]ÇI ]m> ]m> ]m>

nAma 443. nAma 442.

a) This interpretation is based on ks SrI BhaTTar's vyAkhyAnam is - a) He who is competent. b) He who has great patience. kshamAya namah. nakshatrI. His being SrI BhaTTar explains that here. SiSumAra is the reference th SrI Sa~nkara gives the interpretation vahatiiti kshamah the entire Universe bhAshyam is " SrI Sa~nkara nakshatriNe namah. SrI satyadevo vAsishTha explains that ju is ca kshetri, or one who has SarIra ( Moon, the Lord of all the stars He who has (supports) the stars. should remind us that just as order in the macro level is important for our our for important is level macro the in order as just that us remind should survival, for order at th there is need survival of thoughts all of us. If the the consequence are self-centered, of the world as a whole but to the welfare destruction of the whole. is the long-term I am the Moon - gItA10. 21). mahAvishNu one of the only is. If prescribed by Him, the consequences will consequences Him, the by prescribed nAma 443. nAma 442. nAma 443. nAma 442. sadagopan.org nAma 444. nAma 444. Earth inclusive ofthefive elements form of dhruvaSrI BhaTTarexplainsthisnAmabypoin in a diminished form at the time of the dissolution of the The rootfromwhichthisnAmaisderived is kshAmAya namah. b) Hein whom allforms diminish. a) Hewhoisinadiminishedform. His putsupwiththeheatandcold prescribed foritirrespectiveofallth inherently. Theindividualsoulputsup bhagavAn'skeeps givingthemmoreopportunitiesto fruits thatareconsistentwiththese guNaand pursueother paths, Hedoes notlo of kshamASrI satyadevovAsishThapointsoutthat isrealization ofHim. reflectedbhagavAn andpatient andthendedicatetheresult grow our in devotionconveys theideathatinordertobe everything to Him.feeling This in turnAnd whenweactwithpatienceandth will we in get should this us tobecompetentandeffici that inorder closer have to Universe The dharmacakramwriterlinks thetwo is that liketheearthinpa SrIrAma is this isto endure.HerefersSrImadrAmAyaNa- the kRpA in b) SrISa~nkaragivesanadditional of bhagavAn.clever andcompetent ineverything. This nAma nAma 444.

]am> ]am> ]am>

kshAmah kshAmah kshAmah

tience -bAlakANDa1.18. towhich they areexposed,etc. 108 terpretation basedonksham-sahane e actionsofthebody,everycreation efficient andproficient, weneedtobe actions and thus makes thempureand actions andthusmakes with thebody forthedurationthatis se His patience, but instead gives the se Hispatience, butinsteadgives s ofthisefficientperformanceto us becomeefficient inouracts,the . Allthe luminariesuptodhruva ting out that bhagavAnstandsinthe ting outthat interpretations nicelybypointingout when the jIva-s leavethevedic path correct themselves. In a sense, ent, youhavetoactwithpatience. kshau -kshaye kshamayA pRthivIsamah kshamayA towaste. - sadagopan.org

(Rg 10. 190. 3) (Rg 2. 8. 92 eir respective posts. - Well-wisher. - Well-wisher. dhruvah | dhruvah | the following from Rg veda - from the following An after the deluge, at the time of An after the deluge, at the g in his place, as stated in vishNu place, as stated g in his akalpayat | ng for something. One is to strive by is to strive by ng for something. One ferences from Sruti-s to support the n niRuttinAndeiva~ngaLaga ad- ceshTAyAm - to aim at, to desire, to disappeared in pralaya. SrI satyadevodisappeared in He is one who wishes well for His He is one who wishes well for His is kshAmah - The Remainder, since He since He Remainder, is kshAmah - The bhagavAn is kshAmah because He is bhagavAn is kshAmah svah ||" samplave ||" samplave etc.) in their respective posts. etc.) in their respective posts. 109 rds the welfare of His creation.

deva-s do their work in th

samIhanah samIhanah samIhanah

smIhn> smIhn> smIhn> SRtyAdi artham samyagIhata iti samIhanah

nAma 445.

strive for. There are two aspects to strivi strive for. There are two aspects there are two different work. Thus others the other is to make oneself, and nAma. interpretations given for this SrI BhaTTar's vyAkhyAnam is that bhagav The nAma is derived from the root Iha The nAma is derived from the a) He who establishes all others (indra a) He who establishes all others - He who works towa b) Well-wisher samIhanAya namah. creation, makes all the other purANa - purANa pradeSe tu maitreyAvasthito "yAvan-mAtre tAvat-tu bhumerAbhUta kshayamAyAti vyAkhyAnamSrI Sa~nkara's is that He when everything else has alone remains vAsishThathat gives the explanation in this Universe. hidden in everything samIhayati iti samIhanah. SrI v. v. rAmAnujan gives reference to tiruvaImozhi - iRukkum iRai iRuttuNNa ev-vulagukkum ta deiva nAyakan tAnE (5. 2. 8). SrI Sa~nkara's vyAkhyAnam is that creation- SrI satyadevo vAsishTha gives several re interpretation of this nAma, among which is "sUryA-candram-asau dhAtA yathA pUrva- divam ca pRthvIm ca antariksham atho disappear,and dhruvadisappear,and shinin alone remains nAma 445. nAma 445. sadagopan.org nAma 446. nAma 446. this spirit.Thiswritergoesonto as yaj~na.Thereis divinityassociat it,andactsdo of "I"associatedwith of benefit oftheworld,withaspirit act thatisdonewithoutaselfishgoal karma-s; yaj~nareleasesusfromthebo dharma cakramwriter.karmabindsus yaj~na oftheHighestOrder.Thete The spiritofthenAma isthatHeya This nAmaoccursagainas971. yaj~nAya namah. The Sacrifice. nAma 446.

4. lastly thegreatestof allyaj~na-s -dedicating oneselfandone's 3. 2. 1. thoughts towards Him), thoughts towardsHim), belongings towards the serviceofbhagavAn. belongings towardsthe principle), and senses andleadingalifeconsista yagj~na tapo yaj~na dravyayaj~na sarvadarsI nivruttAtmA sarvaj~nO j~nAmuttamam || j~nAmuttamam sarvaj~nO nivruttAtmA sarvadarsI y}> y}> y}> yaj~na ijyO mahejyasca kr svRdzIR inv&ÄaTmasvR}ae}anmuÄmm!.48. svRdzIR inv&ÄaTmasvR}ae}anmuÄmm!.48. svRdzIR inv&ÄaTmasvR}ae}anmuÄmm!.48.

yaj~nah y} #JyaemheJyí³tuSsÇ, y} #JyaemheJyí³tuSsÇ, yaj~nah y} #JyaemheJyí³tuSsÇ, yaj~nah (contemplating and meditating (contemplatingandmeditating [ (expending one'searningsfor thepublic good), (practicingutmostself-controlandcontrolling allfive P LEASE

ADD P RA Slokam 48 Slokam 48 Slokam 48 describe thedifferent typesofyaj~na: N AVAM 110 sacrifice, performedwithoutthefeeling sacrifice, ne as bhagavad-ArAdhana, thesequalify ne asbhagavad-ArAdhana, ed withactswhichareperformed , forthebenefitofothersand j~na-svarUpi Himself,i. e.,Hepractices atussatram satAmgatih | satAmgatih atussatram

BEFORE rm yaj~nais nicely explainedbythe ndage of karma. In other words, any ndage ofkarma.Inotherwords, any tothephala-sderivingfromthese nt withconductguidedbythis

EACH on bhagavAnanddivertingall N AAM

A ]

sadagopan.org of all beings. of all beings. sarveshAmdevAnAm sarveshAmdevAnAm . . A anvitAh | emperumAn (tirumozhi 5. 7. 1), as the Ahuti in this yaj~na, i.as the Ahuti in e. , we to include bhagavAn's nurturing all to include bhagavAn's nurturing temporary benefits of a lower order, temporary benefits antaryAmi or Inner Soul d the karma-s to yaj~na. The ultimate The ultimate to yaj~na. d the karma-s for our benefit. Since every one of Since every one for our benefit. na. Several references are provided in Several references na. sacrifice-bodied, He provides offerings offerings He provides sacrifice-bodied, His devotees and nothing is for His ownHis devotees and pUrvakam || 111 yaj~no vai vishNuh (tirumozhi 7. 10. 9), etc. (tirumozhi 9. 4. 9), l references to prabandham - l references to prabandham (tiruvAimozhi5. 6. 4), all our acts so that they are not karma-s devoted devoted are not karma-s acts so that they all our

object of worship. ijyAyah ijyAyah ijyAyah

#Jy> #Jy> #Jy>

nAma 447.

ijyAya namah. ijyAm arhati iti ijyah. seeking worship anya- Those who He who is the (only) in reality worship only vishNu who is the - This is revealed in gItA ye tu anya-devatA bhaktA yajante Sraddhay te'pi mAmeva yajanti a-vidhi- (gItA9. 23) 23) (gItA9. SrI BhaTTar also refers us to mahAbhArata - When we have transformed have transformed When we to our selfish goals, we have transforme goals, we to our selfish yaj~na is when we have offered ourselvesyaj~na is when is forbhagavAn's acts the benefit of SrI v. v. rAmAnujan gives severa do everything for His benefit, not do everything of yaj~ is the incarnation He benefit, ellAm yAne ennum SeiginRa kidi to all gods, thus causing their satisfaction and happiness - support of this nAma. support of this us to the Sruti - SrI BhaTTar refers vEdamum vELviyum Adiyum AnAn tAnAi ninRa paNDai nAnmaRaiyumvELviyum viLa~ngum SuDarc-cOdiyaivELviyai interpretation SrI Sa~nkara extends this or the other gods. As yaj~na-svarUpi tushTi-kArako pravartata yaj~na AkAreNa iti nAma 447. nAma 447. sadagopan.org nAma 448. nAma 448. vishNuh paramah the devatA-stous,andvishNuis farthest: SrI rAdhAkRshNaSAstriobservesinthis antarAtmA. offering worshipto Him throughthe the paramapurusha,andweshould wors SrI v. rAmAnujan emphasizesthesignif mahejyah". SrI Sa~nkarabhAshyamis:"sarvAsu the lesserfruits. from thecycleofsamsAra,whereas He is the best (SAnti 355.24) object of worship becaus mahejyAya namah. He whoisthebestamong te|| yajanti vishNumeva AtMAnam AtmanAnityam ye yajantimakhaihpuNyair_devaTAdInpitR*napi| SrI Sa~nkaraquotetheharivamSatosupport beings". well as agni - they"Those whoworshipthespiritsoftheir in reality worship only vishNu who is the Innersarva bhUtAntarAtmAnamvishNumeva Soul of all ye yajantipitR*ndevAnbrAhamNansahu who istheSelfofall". pitR-s and "Holy sacrificestodivinities nAma 448.

mheJy> mheJy> mheJy> (taittirIyasamhitA 5.1). (taittirIyasamhitA

mahejyah mahejyah mahejyah the objects ofworship.

112 yajantite|| are verilyadorationofvishNuHimself, are forefathers, thegods,brahminsas e Healonecangivethefinal liberation devatA sumoksha-phala-dAtRtvAt iti devatA sumoksha-phala-dAtRtvAt canonlygive other objectsofworship tASanAn | hip themahejyah directly instead of other deitiesforwhomHeisthe icance ofthisnAma-mahAvishNuis contextthatagniisthenearestof the sameinterpretati (3. 40.27) agniravamo devatAnAm agniravamo devatAnAm

on - sadagopan.org r:

9. 16 He is kratuh. Or since ds through oblations to the ds through oblations to the ter to the deceased ancestors term kratuh we have here, based on term kratuh we have here, , is called a kratu. This requires firm among the different types of yAga- among the different is interpreted by SrI BhaTTar as is interpreted by SrI BhaTTar interprets kratuh as referring to theinterprets kratuh as referring belief that the desired result will be the desired result will be belief that aham aushdham | ces to perform a yAga with a definite a yAga with a definite ces to perform a, and the term yaj~na ( nAma 446) as a, and the term yaj~na ( nAma erybody or He by whom everything is by whom everything is erybody or He 113 -s, the seven pAka yaj~na-s, etc. -s, the seven pAka ns the pa~nca mahA yaj~na-s furthe ns the pa~nca mahA e sacrifices called kratu-s. kratu-s. called e sacrifices all these, He is kratuh. The term yaj~na we came came we yaj~na term The kratuh. is He these, all

e one worshipped by all these, - sacrifice offered to other people (hospitable to other people (hospitable - sacrifice offered involving teaching and reciting veda-s, involving involving offering a portion of the daily meal to all a portion of the offering involving - a sacrifice made to the go kratuh kratuh kratuh

- offering of of wa

³tu> ³tu> ³tu> brahma yaj~na pitRyaj~na daily (), deva yaj~na fire, bhUta yaj~na creatures, and manushya yaj~na 2. 1. 3. 4. 5.

nAma 449. nAma He is the personification of from the across as nAma 446 is different the Sloka from gItA - aham kratuh svadhA aham aham yaj~nah bhAshyam SrImad rAmAnuja in his gItA jyotishTom vedic sacrifices such as the which referring to the mahA yaj~na, yaj~na referring to the pa~nca mahA Prof. A. SrInivAsarAghavan explai

mantrah aham ahameva Ajyam aham agnih aham hutam || mantrah aham ahameva Ajyam obtained. Since He is th dedication, sincere effort, and the firm dedication, sincere effort, SrI rAdhAkRshNa SAstri points out thatSrI rAdhAkRshNa kratave namah. kratave namah. one's resour one uses s, the type where duration objective and within a prescribed a) Object of worship through th of worship a) Object b) He who is behind the actions of ev of actions the behind is who He b) done. nAma 449. nAma nAma 449. nAma sadagopan.org nAma 450. nAma 450. Again bhagavAn is the objectofworshi Again bhagavAnisthe people participate forthewelfare ofa largercommunityofpeople. in tamizh)undertaken tofeedthepilgrimsinlarg is an exampleSrI rAdhAkRshNaSAstripointsoutthat theactivity thatiscommonly of thislakshaNam satram kind of " BhaTTar's vyAkhyAnamis: selfless world-welfare,withpartic devoted to activitysatram isanothertypeofsacrifice,this where manysatrAya namah. good c) Hewhomakeseverythinggo. b) Hewhoprotectsthegoodpeople a) Hewhoisworshippedby kratuh. interpretation givesadiffere vAsishTha SrI satyadevo that He by whom everything is done is kratuh - The sevenpAkayaj~na-sare: jnAna. nAma 450.

. ESAna-bali(oblationtothegods). 7. 6. sarpa-bali - oblation 5. mAsa-SrAddha, 4. ashtakA-SrAddha, pArvaNa-sthAlI-pAka, 3. 2. vaiSva-deva, 1. , reception ofguests). Or,thatintellectthroughwhichev sÇm! sÇm! sÇm! ".

satram satram satram totheserpents,and

the sacrificecalledsatram. dIrgha-kAla bahu-yajamAnakamAsacodanA- 114 e numbersinchoultries(calledSattiram ipation from multitude ofpeople.SrIipation frommultitude onedoneonanunlimitedtimescale, p oftheseactivities, andsoHeis nt explanation. He gives the erything isdone,kratuh,i.e., kriyata iti sadagopan.org tation - He who 2. 8. 94 - He who makes the the - He who makes nds when all their merits - One who goes everywhere - everywhere goes - One who . a, i. e. , discontinuance of worldly worldly of discontinuance , e. i. a, ious nAma-s, bhagavAn is described ious nAma-s, bhagavAn is described aning from the root sad – sIdatianing from the nAma signifies that He is also the He is also nAma signifies that Rtti-dharma, i. e. , dealing with the for yati-s (i. e. , yogins) who have for yati-s (i. e. , yogins) who have rm gatih in means both the samskRt additional interpre myatAtmanAm | is both the means and the end for the the end is both the means and and one place. yet which stays in so has His guNa of movement,so has His guNa including pa parikshaye || 115

ing to Him that they reach Him. shNu purANam - satAm - mumukshUNAm na-anyA gatih iti satAm- ns and who control their mi ns and who control their sIdati gacchati sarvatra satAm gatih satAm gatih satAm gatih

satah trAyati iti sat-tram satah trAyati satrayate vistArayati viSvam iti sattram sta< jit> sta< jit> sta< jit> " - The sole support for those who seek liberation. " - The sole support for those

nAma 451. "O ! That is the sublime place the sublime is That "O brAhmin! si the mire of washed off and sins have been annihilated". SrI cinmayAnanda comments that the te path and the goal. nArAyaNa

-s, and it is only by surrender The Goal of the pious. the pious. The Goal of satAm-gataye namah. as nAma 186 - Slokam 20. This nAma occurred earlier is: " bhAshyam SrI Sa~nkara protects the good - protects SrI satyadevo vAsishThaderives the me signifying movement. sattram. Alternatively, in His creation al world go. Everything gatih whereas in prev SrI BhTTar comments that the prav as the goal of those who follow world, this pleasures and business of the nivRtti-dharm goal of those who follow the acts or emotions. vi SrI BhaTTar gives reference to nirdhUta dosha-pa~nkAnAm yatInAm sa sthAnam tat paramam vipra! -pA satra-svarUpi. gives an SrI Sa~nkara the human heart which goes constantly constantly goes which the human heart nAma 451. nAma 451. sadagopan.org nAma 452. nAma 452. sarvatah pANipAdam tatsarvato'kshi alsoconveys thisidea: The gItASlokam13. 13,with arefe devoyAtibhuvanAnipaSyan; etc. hiraNyayena saviTarathenA viSvatomukho viSvataS-cakshuruta sahasrAkshahsahasrapAt; sahasra-SirshApurushah He givesreferences tothewell-known sruti: bhagavAnvishNuh summarizesthenAmaas:" vAsishTha SrI satyadevo His Will.( of ours by dedicatingmeaning of this it nAma. This to is behind the Him, concept that we should and do every act weactconsiste Consciousness, andwhen when weactwi out that The dharmacakramwritersummarizesth of whether: SrI rAdhAkRshNaSAstripointsoutthat Universe", bhagavAnistheI SrI cinmayAnandaobservesthatasth without theawarenessofbeings. living beings.SinceHeistheantaryAmi One who, by His innate insight,sarva-darsine namah. is able The All-Seer. nAma 452.

. wedon'tperform whatwearesupposedtoperform. 3. weperform whatwearenotsupposedtoperform,or 2. weperform whataresupposedtoperform, 1. AnukUlaya sa svRdzI svRdzI svRdzI ".

sarva sarva sarva ~nkalpam, prAtikUlya varjanam ~nkalpam, prAtikUlya - - - darSI darSI darSI lluminator ofeverything. th thefullrealization

viSvatobAhuruta viSvataspAt; viSvatobAhuruta viSvataspAt; not perform any act that is not towards performanyactthatisnottowards not 116 Siro mukham| to seeallthegoodandevilactionsof in everything,Heseeseverythingeven nt withthat,wehaveunderstoodthe e Sun is knownasthe"eye ofthe rence thatiseasy toremember, He observes everything irrespective e purport of this nAma by pointing e purportofthisnAmabypointing that He is our Inner ). j~nAna cakshur sadagopan.org of those who practice the nivRtti the of those who practice Slokam 25 (nAma 231), and will re- Slokam 25 (nAma 231), and the form of nara). To indicate His His indicate To nara). of form the We will deal with his alternate We will deal with his alternate to material objects of pleasure, He to material objects of pleasure, (as nArAyaNa), and to show how to the nivRtti dharma are embedded in appeared as nara and nArAyaNa to appeared as nara and nArAyaNa the related nAma-s sarva-darSanah nAma-s the related nivRtti-dharma and propagated the , and everything is for the benefit of the benefit , and everything is for nivRtti dharma is the realization that other name for these practitioners of 117 vimuktAtmA. In another place (Slokam83)

who follow the nivRtti dharma. who follow the rvam AvRtya tishThati || tishThati rvam AvRtya nivRttAtmA nivRttAtmA nivRttAtmA

inv&ÄaTma inv&ÄaTma inv&ÄaTma

nAma 453.

interpretations under nAma 780. interpretations under nAma SrI BhaTTar vyAkhyAnam: a) This nAma illustrates that bhagavAn the world teach the nivRtti dharma to (in practice it with extreme detachment vairAgya)profound detachment (parama them. has His mind withdrawn from someone for or us The nara-nArAyaNa avatAra as well as for not are this nAma. The avatAara emphasized We Him. of of sacred ashtAkshara. The essence because happens or by us benefit nothing is done for our and nArAyaNa for nArAyaNa. else, but only that He is b) Under nAma 604, SrI BhaTTar gives the vyAkhyAnam nivRttAtmA also because He is the AtmA dharma. that an observes SrI v. v. rAmAnujan he uses the pATham a-nivRttAtmA. the pATham he uses nivRttAtmane namah. nivRttAtmane earlier in The nAma nivRttAtmA occurred a) He whose mind is turned away from worldly desires. mind is turned away from a) He whose AtmA of those b) He who is the occur as nAma-s 604, and 780. is Sa~nkara pATham in this instance sarvatah SrutimAn loke sa SrutimAn loke sarvatah SrI rAdhAkRshNa SAstri refers us to refers SAstri SrI rAdhAkRshNa (Slokam 22). (Slokam 10), sarva-dRk nAma 453. nAma 453. sadagopan.org nAma 454. nAma 454. sa sarvaj~nah sarvobhavati sa sarvaj~nah sarvavit yah sarvaj~nah SrI rAdhAkRshNaSAstrihasgivense knows all. SrI Sa~nkara bhAshyamis 4. 9.6. insupport - SrI v.rAmAnujanquotesperiatirumozhi and thebestgoal. and thus He is sarvaj~nah. and thusHeissarvaj~nah. SrI BhaTTarexplainsthatHeknows This nAmaoccursagainas821. sarvaj~nAya namah. The Omniscient. sheer Mercy,butHismind affairs. He iscreated thiswholeUniverse,Heremain associatednivRtti concept.BhagavAnisalso with the Universe BhaTTar'svyAkhyAn Under nAma780SrI in that HenivRtti dharmAisj~nAnI,whombhagavAnconsidersasHisownsoul. created out of His nivRttAtmA. andyetis Universe astheirantaryAmi, observesSrI satyadevovAsishTha thatbh Hisactions areforthebenefit whichis ever-free. BhagavAnisuntouc isinterpretedasHewhohastheSoul SrI Sa~nkarapATham,vimuktAtmA, things - nAma 454.

svatastu tata-sammatamanAh svR}> svR}> svR}>

sarvaj~nah sarvaj~nah sarvaj~nah (muNDakopanishad1. 1.9); (praSna4.10); Heknowsisthebest "sarvaSca asauj~naScaiti" itself is not inanyway of others,Hiscreations.

nivRttAtmAbecause,eventhough He 118 veral referencestotheSruti- . hed bytheeffects of karma,sinceall notboundbythem,andthusHeis s totallydetachedfromtheworldly HeistheantaryAmiineverything, agavAn isinsideeverythinginthe am isyetanothervariantofthe dharma,thebestmeans, affected bytheworldly - Hewhoisalland ulagattu ellAmaRivIr- ulagattu sadagopan.org sarvah (SvetASva 2. (SvetASva He also refers He also refers satyam j~nAnam, - Superior to all, and Space), and the prakRshTam ajanyam mikka j~nAnamUrtiyAgia mikka j~nAnamUrtiyAgia ram pA~ncarAtra puras-

's eyes, the light that shines on the 's eyes, the light that An is the one who revealed the An is the one who revealed the "limited" knowledge with the knowledge with the "limited" (e. g., the state of mind of the bhagavAn as another instance that He bhagavAn as another instance the former is the sight an observer an observer former is the sight the nlimited by Time nlimited the observed object (e. g., the relative constraints like these is the knowledge superior of all the dharma-s - superior of all the dharma-s e Self, which is unlimited by the sense e Self, which 119 uttamam uttamam uttamam

- - - (or) (mANDUkya 6); (mANDUkya j~nah kAlakAlo guNI sarvavidya kAlakAlo j~nah

hing. He gives reference to " hing. He gives reference to paThantam aniSam Sast j~nAnam j~nAnam j~nAnam

knowledge of bhagavAn. " - Brahman is Truth, Knowledge, and Infinitude - " - Brahman is Truth, Knowledge, and Infinitude }anm< %Ämm! }anm< %Ämm! }anm< %Ämm! - tiruvAimozhi 4. 7. 10.

nAma 455.

is the uttama j~nAnam - uttamAya j~nAnAya namah uttamAya j~nAnAya j~nAnAya namah. uttamAya SrI BhaTTar points that out Bhagav to nammAzhvAr - SrIv. v. rAmAnujan gives reference SrI Sa~nkara bhAshyam for this nAma is - 6. 2,16). - is nAma Knowledge. The Greatest this for the most vaishNavadharma which is paroviashNavo dharmah j~nAyate asmin iti j~nAnam-uttamam. by of the pA~ncarAtra to the revelation bhAshyam saram. Sa~nkara vEdaviLakku SrI anavacchinnamsarvasya-sAdhakam iti j~nAnam-uttamam (u birthless, continuous and permanent esha sarveSvara esha sarvaj~nah esha esha sarveSvara saviSvakRt siSvavid Atmayonih siSvavid saviSvakRt best means of achieving everyt organs. This is the taittirIyaupanishad. SrI rAdhAkRshNa SAstri contrasts anantambrahma of An example knowledge. "Superior" sees, with the limitation of the observer object, the limitation of the observer observer), as well as the limitations of size of the object etc.). Not limited by th that is revealed by the Self about nAma 455. nAma 455. sadagopan.org of theSupremeKnowledge,knowsth " givesrefere vAsishTha SrI satyadevo

sUtramsUtrasya yo veda, sa veda brahmANam mahat brahmANam yoveda,saveda sUtramsUtrasya e greatestthereistoknow. 120 nce totheatharvavedicpassage " -Hewhohasknowledge sadagopan.org

A ]

- tiruvAimozhi9. 10. 5. AAM N EACH

hyAnam that is most familiar to

s He accepts - e. g., from the likes likes the from g., e. - accepts He s incarnations just to set an example incarnations just to set an ghOshah sukhadah suhruth | ghOshah sukhadah BEFORE

valent reference from nammAzhvAr's reference from valent 121 AVAM N om all beings. This is my vow". om all beings. This Slokam 49 Slokam Slokam 49 Slokam Slokam 49 Slokam RA

P His nara-nArAyaNa incarnation. ADD

vratah vratah vratah - - - LEASE su su su P [

mnaehrae ijt³aexae 49. vIrbahuivRdar[>. mnaehrae ijt³aexae 49. vIrbahuivRdar[>. mnaehrae ijt³aexae 49. vIrbahuivRdar[>. suìt> sumuoSsUúm> su"ae;> suod> suùt!, suìt> sumuoSsUúm> su"ae;> suod> suùt!, suìt> sumuoSsUúm> su"ae;> suod> suùt!, manOharO jitakrOdhO vIrabAhur vidAraNah || vIrabAhur vidAraNah manOharO jitakrOdhO suìt> suìt> suìt> . . . SaraNamAgum tanatAL aDaindArgatkellAm suvratah sumukhas sUkshmah su

nAma 456

SrIsUkti - (yuddha18. 34) 34) of kucela only. d) He who observes nitya-karma-s in His to us. su-vrtAya namah. 824. This nAma occurs later as nAma Under nAma 824 SrI BhaTTar gives the vyAk allof us - Lord rAma's expressed during vibhIshNa SaraNAgati through: sakRdeva prapannAya tavAsmIti ca yAcate | abhayam sarva-bhUtebhyo dadAmyetat vratam mama || (yuddha18. my protection even once and begs of me saying "I am "To him who seeks Thine", to him I give protection fr SrI v. v. rAmAnujan gives the equi a) He of good vows - to protect anyone who surrenders. a) He of good vows - to protect in b) He who did intense c) He who has good control of the offering nAma 456 nAma 456 sadagopan.org gItA thatifHedidnotdothis,wi the significance of His nAma as su-vrata. He says in the very next Sloka inthe BhagavAn continuestowork on working". done, norisanythingthatnotacquire "For me,arjuna!Thereisnothingina evacakarmaNi|| varta naanavAptamavAptavyam namepArthaastikartavyamtrishulokeshuki~ncana | says inthegItA: during His incarnationsprescribed kuladharma-s. Even so, without any compromise.deeds. BhagavAnhasnothingtogainby Thus He is a su-vrata.current nAma, SrIBhaTTargivesanother He long numberofyears in thenara-n -He tothenAmnasu-vrata as itsapplies SrI cinmayAnandagivesanotherdimens habits whenHewasnara-nArAyaNa. SrI rAdhAkRshNaSastriobservesthatbhagavAnhadgoodcontrolofHis and othercontrols. offerings of bhakta-s such as kucela. vratam su asenjoys,and he interpretsvratayati is control of the food one eats different anubhavamforthenAma when it SrI Sa~nkaragivesthisinterpretation interpretation based onthemohiniincarnation. first basedonthenara-nArAyaNa incarnat The nAma-sfrom457to463thatfoll is an greatness. hariScandra'sstory su-vrataofbrah BhIshma practisedthe The dharma cakramwritergivessome will notperformtheirprescribed dutiesandsufferforthislapse.

purely for thebenefit of 122 ll setabadexample example of thegreatness ofsatya-vrata. ArAyaNa mount inBadrinAth.Forthe ArAyaNa mount bhagavAn observes observes bhagavAn ll thethreeworldswhichoughttobe underthecurrentnAma,butgivesa observanceofany -vrata as referring toHisenjoyingthe -vrata asreferring macarya, which gave him his enormous whichgavehimhisenormous macarya, ion of the nara-nArAyaNa incarnation ion ofthenara-nArAyaNa d that ought to be acquired. Yet I go d thatoughttobeacquired.YetIgo who did intense tapas (su-vrata) fora whodidintensetapas(su-vrata) ow areinterpreted bySrI BhaTTar examples ofthepowersu-vrata. aspect ofbhgavAn'ssu-vrata-good occurs later in Slokam 88. There ion, andthenhe His creation.Thisis 3. 22 for others,andthey all the anushTAna-s all theanushTAna-s karma suchasthe gives analternate sadagopan.org - 8; and satisfaction strain of severe But in bhagavAn's But in bhagavAn's kRshNAya kamala-dala with eyes pure and spotless with eyes pure and spotless meit-tiruppadam mEvu enRa ificance of the nAma very nicely by by ificance of the nAma very nicely " - Lord rAma's face resembled a Lord rAma's face resembled " - ve the slightest indication of . the lack of strain. When He was told displayed the peace pOdilum, cittirattil alarnda Sen- reflect any strain. whether He was asked to ascend the o have renounced the worldly things o the time He was decorated for ce one overcomes the 123

-s and meditating as nArAyaNa maharshi in His etc. etc. ference to His having a sweet countenance even when when even a sweet countenance to His having ference mukhah mukhah mukhah - - - engaLai maiyal ERRi mayakka unmugam mAya-mandiram su su su

ap-perivAya kaNgaLennaip-pEdaimai SeidanavE ap-perivAya kaNgaLennaip-pEdaimai - To SrI kRshNa Who has a face - To SrI kRshNa Who has sumuo> sumuo> sumuo>

" 2. 4;

nAma 457. nAma

like a lotus petal. to : SrI v. v. rAmAnujan gives reference nAcciyAr tirumozhi -" prasanna vadanam dhyAyet the sign SrI rAdhAkRshNa Sastri explains with practi pointing out that normally not and so the countenance will penance, case we see cheerfulness instead of just tAn kolO amalanAdipirAn - to go to the forest just at He with a charming face. He with a charming namah. su-mukhAya mukham asya iti su-mukhah su - Sobhanam as a re This can be taken the mantra He was chanting nara-nArAyaNa incarnation. mantra about kRshNa - SrI BhaTTar refers us to the amala netrAya paTTAbhishekam,His face didn't ha disappointment or sadness, but instead typical of the greatest of those wh kamban's description of rAma's face is " is face rAma's of description (ayodhyA kANDa 19. 30-33). kamban's tAmaraiyaiottirukkum mugattinai unnuvAL pOdilum,it-tirut-tuRandu Egu enRa picture-perfect lotus-flower no matter nAma 457. nAma nAma 457. nAma sadagopan.org nAma 458. nAma 458. ultimate powerofthe atom.Ifwestart fromthemacrolevelofourbody, sUkshma. Thesubtler theobject,mo SrI rAdhAkRshNaSastrinicelyexplains thepowerbehind theconcept of can't berealizedthroughthemind thephysicalorga comprehended through whichisperformed without ex meditation He is sUkshmah becausesUkhsmAya namah. He can beSubtle, delicateanddifficulttocomprehend. realized only by deep contemplation and becauseHehasim satisfied countenance pUrvam vidadhAti yo brahmANam An alternateinterpretationgivenbySr || manorAmasyavivyate sarva-lokAtigasyeva | vasundarAm tyajataSca na vanamgantu-kAmasya 19.33: ayodhyA kANDam ||; tava sthAsyAmivacanam varshANiprama-prItah imAni tumahAraNyevihRtyanava-pa~ncaca| ayodhyA kANDam24.17: manasA pUrvamAsAdyavAcAprati-gRhItavAn|| SrImAnabhishekAtparampriyam| sa pitur-vacanam 24: 33. sundara kAndam Sa~nkara givesreferencesto: SrI possessedof largeeyesresemblingthelotus-petal.InrAmAyaNa, cArupadma-patrAyatekshaNam InvishNupurANamwehave- from SrImadrAmAyaNa. SrI Sa~nkaragivesreferencetovish throne ortoforsakeallandgotheforest. nAma 458.

sUúm> sUúm> sUúm>

sUkshmah sUkshmah sUkshmah (6. 7. 79)- His face is pleasing, handsome, (6.7.79)-Hisfaceispleasing,handsome,

, butcanonlybe experienced. - SvetA. upa. 6. 18, is that He has a very 124 I Sa~nkara based on the Sruti passage- Srutipassage- I Sa~nkarabasedonthe Nu purANam and to several passages several passages Nu purANamandto parted alltheknowledge tobrahmA. ns suchastheeyesandears, pecting any benefit. Hecan't be re power it has. We all know the and

prasanna vadanam sadagopan.org - not seen, so also has entered into has entered - to point out, to - made by the cow sarva-gatam susUkshmam nAraNan, muzhuEzhulagukkum nAraNan, muzhuEzhulagukkum sUc - paiSunye is all around us and has never really is all around us and has never such as the sense-organs, the the as the sense-organs, vels such avAn is su-ghoshah because He is nt perspective to the anubhavam of nt perspective to the anubhavam out that in vedAnta terminology,out that in us all the time. This is the sUkshma us all the time. This is the very subtle and very subtle ough the person is anishads. bhagavAn is veda-svarUpi the power increases as the subtlety as the subtlety increases the power bhagavAn identifies Him to us (e. g., bhagavAn identifies Him to fest Himself expressly, He expresses t seen, or the sound (voice) created by sound (voice) or the t seen, ess, and bhagavAn's nAma of sUkshma ess, and bhagavAn's Just as the sound explanation that bhagavAn is suKshmahexplanation that bhagavAn 125 an the subtlest of things, sUkshmah.an the subtlest

lightful voice of the veda-s. deep, and sonorous voice. ghoshah ghoshah ghoshah - - - su su (2. 7. 2), and to peria tirumozhi 5. 5. 9, where tiruma~ngai (2. 7. 2), and to peria tirumozhi 5. 5. 9, where tiruma~ngai su

su"ae;> su"ae;> su"ae;>

nAma 459. because, even though He does not mani because, even though He does indicate by gesture. He gives the the gives He gesture. by indicate around Himself to us through everything He that viz. Sukshmah, the vishNu behind any way. hidden Himself from us in by no is the cow if identifies the cow even created is that us even th a person identifies the person around everything the AkASa,etc). the AkASa, the sound from Himself. SrI v. v. rAmAnujan refers us to tiruvAimozhi - nAthan, vEda mayan

su-ghoshAya namah. SrI BhaTTar vyAkhyAnamthat bhag is proclaimed by the vedic voice of the up muNDakopanishad6 - He who is 1. 1. points SrI cinmayAnanda everything. sUkshma or pervasiven subtlety implies All-pervasiveness.refers to His SrI satyadevo vAsishTha gives a differe to the root this nAma by tracing the nAma the great veda-s. voice is itself a) He whose b) He who is praised by the de c) He who has a very sweet, mind, the buddhi, andmind, the the finally soul, is subtler th increases. MahAvishNu to the Sruti - gives reference SrI Sa~nkara and go through the different subtler le different subtler through the and go nAma 459. nAma 459. sadagopan.org nAma 460 nAma 460 Nature thatHehascreated. he/she creates, bhagavAnthe soundemanatingfromthese.Justas is constantly revealed through fromits natu water thatisobstructed the sweet sounds of everywhere. Theknowledge oftherain manifestsHimselfthroughsu BhagavAn the One who isreferredtobythatna proclaims Himwellrepeatedly orloudly su-whichmeans"Sobhana". upasarga to proclaim,declare.ThenAmasu-ghoshahisformedbyprefixingthe SrI satyadevovAsishsThalooksatthenAmafromitsroot- greatness aresu-ghosha-s. remind usthatallthemantra-ssungin as a resultgItam iSaikkudaDAnandalAlA of listeningcomforting tothemind. " BhAratiyAr sings to theNature, thesoundarisingfromtr sweet soundthis soundhastheability tocleanse andpurifyourmind.Thesweetsound of of Nature.proper intonations, thesoundoriginates ThisThe dharmacakramwriterpointsout nAma shouldthe cloud- alternate interpretation- direct - Onewhoseauspicioussoundistheveda-s.Healsogivesamore sukha-dAya namah. He whoBestowsBliss. SrI Sa~nkara bhAshyamis" Sama-vedI AzhvAr calledbhagavAn" nAma 460

". megha-gambhIra ghoshatvAt . suod> suod> suod>

sukha sukha sukha - - - He whohasavoicedeep an SandOgan, pauzhiyan,ain-tazhalOmbutaittiriyan, dah dah dah su-Sobhano ghoshovedAtmako asya itisu-ghoshah su-Sobhano ghoshovedAtmakoasya ". Allthemusicalinstrumentswerediscovered ".

126 fromtheregionof diaphragm,and me are same, He becomes su-ghoshah. me aresame,Hebecomessu-ghoshah. praise of bhagavAn and that sing His praiseofbhagavAnandthatsing . ral flow,allthesecan beknown from viz. theveda-s.Sincename and su-ghoshah isthusthesoundwhich that when veda is , thatoftherunningwateraswell ees andthebirds,issoothing a great artist is revealedbytheart agreatartistis kETkum oliyilellAmnandalAlAundan -ghoshah inreal lifeconstantly d sonorouslikethatof chantedwiththe hushir viSabdane " - sadagopan.org

khanu-

- asad-vRttAnAm who gives this sukha . "inbam payakka iniduDan the SarIra with its outlets that - tiruvAimozhi 7. 10. 1. rd into three part su, kha, and da, ys to help even His adversaries, and and adversaries, His even help to ys An just does not stop with giving the the giving with stop not does just An at even though bhagavAn is the One is the One at even though bhagavAn such as wealth, health etc., based on such as wealth, health etc., nAma is that He alone can bestow the the bestow can alone He that is nAma . ra, but He Himself observes these observes ra, but He Himself disease etc. One so that we can follow His path and get so that we can rpretation which means that bhagavAn rpretation which means 127 sadAcArasamAdhi tan- anushThApanena ose who are wicked and evil different from the above. He starts with with starts He above. the from different

earlier under nAma 456. hRt hRt hRt - - - - sukham khAtam tad-dah sukhadah vishNuh. su su su

suùt! suùt! suùt! - to dig, and equates su-kha with . 1. conduct) and (good sadAcAra 2. (deep meditation).

nAma 461 su-hRde namah. BhagavAn is always on the lookout for wa The good-hearted, a True Friend. The good-hearted, a True Friend. who bestows even the ordinary benefits who bestows even the ordinary SrI BhaTTar's vyAkhyAnam is - SrI BhaTTar's phalam parama-sukhamnishThebhyah itisukha-dah dadAti observes that bhagav SrI v. v. rAmAnujan fruits to sadAcA those who observe e~ngaL pirAn" vIRRirundu iv-ezhulagaiAlginRa points out th The dharma cakram writer the current karma-s, the significance of Ultimate sukham viz. moksham. SrI Sa~nkara gives an additional inte BhagavAn bestows Supreme Bliss on those who practice: those who practice: Bliss on bestows Supreme BhagavAn the parama-sukham. This is revealed by Lord kRshNa in the gItA inSlokam 3. 3. inSlokam gItA the in to setanushTHAna-s an example to us kRshNa Lord by revealed is This parama-sukham. the to 23 which we referred to nammAazhvAr - SrI rAmAnujan refers us destroys the sukham of th sukhamdyati vA sukhadah khaNDayati iti SrI satyadevo vAsishTha analyzes the wo and gives an interpretation avadhAraNe allow us to lead a life without sickness, sarIra is su-kha-dah nAma 461 nAma 461 sadagopan.org nAma 462. nAma 462. other senseobjects to dwelluponHisen Incarnate, butHecompels theattention looter ofthemind".HisvyAkhyAnam is"Notonly theLordBeauty transl SrI cinmayAnandahasappropriately ennaimanam kavarndAnE SrI v.rAmAnujangivesreference tonammAzhvAr- heart. Because oftheinnate benevolence note mano-harAya namah. The dharmacakramwriterobserves th A friendeventoHisenemies. SrI v.rAmAnujan refersustoSrImadrAmAyaNam- evil thatmaybefallthem,always those who have not helped him infriendliness isthatqualityofabenevo any way, and who, being apprehensive su-hRtvam itiSubhASamsiSobhanahRdayatvam karavANi" of any SrI BhaTTarvyAkhyAnamis- this isHisNatureofbeingasu-hRt. He who captivates theheart. heart ofthedevotee. Meditating onthesignifican when someoneelsesuffers,andrush neutral into be both crowned or when He was circumstances. asked to leave forheart. exile in the Lord forest. rAma He was was not affected onereferred to here,butthehe way or the But other when He was about hits, orrejoiceswhen afavorable ev nAma 462.

mnaehr> mnaehr> mnaehr>

mano mano mano -tiruvAimozhi7.2.6.

- - - harah harah harah ce of thisnAmawilllead art thatbleedswhenot thinks "HowshallIhelpthem?". anupakAriNi api"kimasyabhavishyati?kim

128 the pureheartisonewhichanguishes at theheartwhich lent personwhowishesgoodevenfor ent occurs,isnotthe"goodheart" chanting form. Thus vishNu is one who of thedevotee tocome awayfromall es tohelpthosewhoneedhelp. d above,Hecaptivateseveryone's ated thisnAmaas to thepurificationofthe hers sufferisthegood ripUNAmapi vatsalah suffers when sorrow suffers whensorrow . su-hRtvam or "One whoisthe maiyal Seidu maiyal - sadagopan.org ucyamAno'pi parusham tees and compels them to compels them tees and lities including anger, He is jita- lities including anger, the mind but which does not find tween three types of anger, all of mind is captivated by this ingenuity mind is captivated n "Who is the jita-krodhah" among n "Who is bhagavAn has created all things with bhagavAn has ve controlled their mind and senses, ve controlled their mind and rything He created. Now we see all all see we Now created. He rything "Who could it be that created this "Who could it ference: In the beginning of SrImad In the beginning ference: the interpretation of this nAma tothe interpretation nds of people either towards Him or nds of people closer towards Him. So bhagavAn is is bhagavAn So Him. towards closer on what they want. Those who want who want on what they want. Those their mind deeper towards the life of the their mind deeper towards 129

chooses to get angry by His own will. chooses to get angry by His ds that it is rAma - - rAma is it that ds krodhah krodhah krodhah y in the mind of His devo mind of His y in the - - - - Even when others utter harsh words towards Him, jita jita jita

ijt³aex> ijt³aex> ijt³aex> is the type of anger which is in which is anger is the type of

expression in words or in action. 1.

nAma 463.

He who has overcome anger. He who has spend their time in constant worship". worship". time in constant spend their vAsishTha points out that SrI satyadevo attribute built into eve this mano-haratva things around us, and ourthese beautiful jita-krodhAya namah. qua all bad has conquered Because BhagavAn if He krodhah. He gets angry only gives the following re SrI v. v. rAmAnujan people, and nArada respon nauttaram pratipadyate with similar harsh words. respond He does not SrI rAdhAkRshNa Sastri distinguishes be which have been mastered by BhagavAn. of the Creator, and we wonder aloud - and we wonder of the Creator, rAmAyaNa SrI vAlmIki asks the questio marvel?" So He is mano-harah. is mano-harah. marvel?" So He writer generalizes cakram The dharma the mi suggest that bhagavAn gravitates objects depending towards the worldly gravitates materialistic pleasures, He short-term ha enjoyment; and those who closer and He gravitates these devotees of people. mano-harah for both categories generates an irresistiblegenerates jo nAma 463. nAma 463. sadagopan.org The interpretations by SrIBhaTTarfo subject to kAma,krodhaetc. bodily juices. Since bhagavAnisnotsu is a result of some defectsa greatayurvedicexpertaswell of the body, and is causedSrI satyadevovAsishTha,whoinaddition by an imbalance in the This nAmaindicatesthatbhagav the sixtypesofafflictions butall includenotjustkrodha, theanubhavamto SrI cinmayAnandaextends only toestablishthevedicorderoflife. Hekills SrI Sa~nkarapointsoutthatif 147). hanumAn ishurtbyrAvaNa,LordrAma tIvram SrI vAlmIkinicelyexpressesthisthroughthewords" has conqueredit,andwillgetangry when Hefeels the need for it. It istobenotedthatbhagavAnhasno

6. mAtsarya. 6. mAtsarya. 5. , and 4. moha, 3. lobha, 2. krodha, 1. kAma, When anger findsexpressionin 3. 2. Whentheangerspillsoutinth " -3.24.33Hebrou is called deeds whichreflectharshnessasaresu expression intheface, etc.,this iscalled krodham.

that amancansufferfrom: ght Himselftobeangry.WhenHisdevotee An hasconqueredallofthese. great commentsthatkrodham astrologer, 130 t eliminatedangercompletely,butjust bject tothesedeficiencies, Heisnot an asura, it is notbecauseof anger but an asura,itis r nAma-s457to463 thatwere given to his great mastery of samskRt, was tohisgreatmasteryofsamskRt,was madeHimselfangry.(yuddha59. e formofreddening oftheeyes, harsh words,shakingofthebody, lt oftheanger,etc., thenthis kopam.

krodham AhArayat AhArayat krodham sadagopan.org s a thousand arms -s based on the on the mohini based -s rm bewitched the minds of the rm bewitched the minds of that bhagavAn ha interpreted by SrI BhaTTar on the ed with confusion and thereby He and ed with confusion sed loudly both by the gods and the sed loudly both by the gods lgent bracelets, armlets, and . ich is replete with the nectar of Bliss with the nectar of ich is replete -nArAyaNa incarnation. has also He the wonderful act of churning the - the wonderful act of churning 131 His love for the deva-s.

bAhuh bAhuh bAhuh asura-s against the gods. - - - terpretations for these nAma for these terpretations nectar held in the hand. the hand. held in nectar vIra vIra vIra

- He who conquered the anger - On seeing His form the the form His seeing On - anger the conquered who He - - The heart-ravishing - His fo - The heart-ravishing - His - He who is the object of loud and delectable praise - His act act His - praise delectable and loud of object the is who He - - Theof Joy - He gives joy to the gods by distributing Giver - He who has a charming face - He who shines with a face face a with shines who He - face charming a has who He - - The Subtle - He is subtle because His thoughts were hidden hidden were thoughts His because subtle is He - Subtle The - vIrbahu> vIrbahu> vIrbahu>

- The friend - because of

nAma 464. which are all vying with each other in with effu shining which are Ocean - arms

vIra-bAhave namah. SrI BhaTTar's anubhavam of this nAma is He of mighty arms. given a set of alternate in set of alternate given a are covered below. incarnation, which 457. su-mukhah so far were based on bhagavAn's nara on bhagavAn's were based so far and wh like the moon which is delightful very much like the pot of very much like 458. sUkshmah from the asura-s. 459. su-ghoshah was prai and of churning was delectable asura-s. 460. sukha-dah the nectar to them. 461. su-hRt 462. mano-harah asura-s. 463. jita-krodhah confound minds of the asura-s became overcame the anger of the nAma-s 464 to 470 which follow are also basis of the mohini incarnation. nAma 464. nAma 464. sadagopan.org nAma 465 nAma 465 uDal kINDAvan SrI v. rAmAnujan refersus totiruvAimozhi9. 10. 6- is themantraaboutbhagavAn. off thegreatestoffearsinHisdevotees -" in thepresence oftheasura-s.He is thedi rAhu withHisdivyaAyudhaduring away)thosewho He whodestroys(tears vidAraNAya namah. b) HewhocutsthesinsofHisdevotees. a) Hewhocut(rAhu,hirNyakaSipuandothers). abilities shouldbeputtouseprotec nurture hiskAma.ThisnAmaofmahA He cannot beconsideredavIra,since buttwentyofthemforthatmatter. ofmightyarms,notjusttwo was alsoone his armstohelp the causeof dharma The dharma cakramwriterobserves that each one of themdisplayingthequalityofvIraindependently. independently ofeach other,andacco handswith intensityinaprescribedway with fourSrI rAdhAkRshNaSastriobservesthat differentthe foes andestablishedthemoral SrI Sa~nkarabhAshyamisthatbhagavAn weapons tOLUmnAngu aSurarauit-tagarkkum in themkaDal kaDaindAnara~ngamAnagaramarndAnE simultaneously tiSaippaAyiramtOLAlalai tAmuDan viSumbum ti~ngaLumSuDarumdEvarum SrI v.rAmAnujangivesrefere go into action nAma 465

. ivdar[> ivdar[> ivdar[> -Hewhotoreapart hiraNyakaSip

vidAraNah vidAraNah vidAraNah

law ofthescriptures (veda-s). -10.1. nce toperiatirunozhi5.7.4-" also knownasvidAraNahbecauseHecuts 132 t dharma,andnotforselfishpurposes. and notforanyselfis all hecouldall usehismightforwasto mplish thedesired out backing down. BhagavAn's four out backingdown.BhagavAn'sfour stribution ofthene a vIra is one who uses the might of avIraisonewhousesthemightof onewhoengagesinhisact a vIrais isvIra-bAhuhbecause hedestroyed live contrarytodharma.Hecutoff vishNu should remind us that our samagra ugrabhaya vidAraNAya samagra ". We also have in tiruvAimozhi - u's bodytohelpHisdevotee. Sem-ponAgattavuNan h purpose. rAvaNa h purpose.rAvaNa ctar tothedeva-s action flawlessly, action Seyiru " sadagopan.org e unchanging soul e child from the mothere child from the at the time AtmA or the soul and the body or the body or the soul and AtmA guNa of separating - vidAraNa, in all guNa of separating rpretation that bhagavAn tears away tears away that bhagavAn rpretation tes or tears away th tes or tears away ha, agni and , etc. are all ha, agni and woman, day and night, and 133

demonstrations - vidAraNah. He is of this guNa of mahAvishNu or reminders or separates th "tears away" the one who the association (bandham) between the between (bandham) the association is the one who separa prakRti. BhagavAn body. from the ever-changing vAsishTha points out this SrI satyadevo creation. Thus man and aspects of His , and antariks pRthivI separately. of birth so that the two live The dharma cakram writer gives the inte writer gives the cakram The dharma sadagopan.org nAma 466. nAma 466. He who lullspeopleintosleep. life. Humans areThe dharma cakram writergivestheanal "awake" in the worldas goodapersonwhoissleeping. recognize Him as paramAtmA. He who does not see what is in front ofappears likeallofus inHisbody, appe Him is been concealed tothe non-devoteein sarvasyayoga-mAyA-samAvRta SrI rAdhAkRshNaSastrireferstogItA 7.25-" sleep when thenight comes,butthesunitself doesnot sleep. in everythingHecreatesafterthepral Himself is wideawake.This svApanat Even sleep atthetimeofpralaya. svApanah sarvamprakRtAviti nidrApayatipralayakAle anubhavamofthisnAmais" vAsishTha's SrI satyadevo exclusively. and thusmadethemforgetthatHewas Hisbeautiful smile,sweet nAma, using into sleeptheasura-swhohadnotbeen isthatbhagavAninHismohiniincarnationlulled SrI BhaTTar'svyAkhyAnam namah. svApanAya nAma 466.

svApanah svavasO vyApI naikAtmA naikakarmakruth | naikakarmakruth naikAtmA vyApI svApanah svavasO vatsarO vatsalO vatsI ratnagarbhO dhanesvarah|| vatsarO vatsalOvatsIratnagarbhO Svapn> Svapn> Svapn> vTsrae vTslae vTsI rÆgÉaeR xneñr>. 50. vTsrae vTslaevTsIrÆgÉaeRxneñr>. vTsrae vTslae vTsI rÆgÉaeR xneñr>. 50. vTsrae vTslaevTsIrÆgÉaeRxneñr>. vTsrae vTslae vTsI rÆgÉaeR xneñr>. 50. vTsrae vTslaevTsIrÆgÉaeRxneñr>. SvapnSSvvzae VyapInEkaTmanEkkmRk«t!, SvapnSSvvzae VyapInEkaTmanEkkmRk«t!, SvapnSSvvzae VyapInEkaTmanEkkmRk«t!, [

P svApanah svApanah svApanah LEASE

ADD h, mUDho'yamnAbhijAnAti P

RA Slokam 50 Slokam 50 Slokam 50 N AVAM 134 arance, andtalketc.,sotheydon't arance, va guNaofbhagavAnisreflected again va though Hemakeseveryonesleep, glances andtheplayofHiseyebrows,

BEFORE aya also.TheSunputs everyoneto put awayasdescribedintheprevious bhagavAn's incarnationsbecauseHe of intelligent reasoning,inwhichthe distributing thenectartodeva-s ogy of the animal life vs. the human ogy oftheanimallife vs.thehuman

EACH N AAM " - He puts everyone to " -Heputseveryoneto

A ] " - His paratva has " -Hisparatva

nAham prakASah svApayati svApayati sadagopan.org ". nalam tarumSollai nAn nalam tarumSollai ". ne or anything else, and He is only only is He and else, anything or ne is Independent, being the cause of sleep, He plays as He likes with thesleep, He plays as He likes nd, we lose our independence, and do nd, we lose our independence, ni incarnation, SrI BhaTTar explains ni incarnation, " is AzhvAr aruLic-ceyal. This is the " is AzhvAr aruLic-ceyal. anyone's help or support for whatever anyone's help or support res within Himself, does not have any have res within Himself, does not dinary human is asleep to the world of to the world human is asleep dinary is out of His reach (based on vaS - dependence. The bhAvam here is that here is that dependence. The bhAvam evo vAsishTha). sva-vaSah BhagavAn is ry human to become awake in the world awake in the world ry human to become 135 vENDudal vENDAmai ilAn

joices with His own Self. joices with His own Self. Then we become dependent on others. This nAma nAma This others. on dependent become we Then they are not capable of operating in this domain as as in this domain operating of capable are not they vaSah vaSah vaSah - - - kuRaivu onRumillAda gOvindA sva sva sva

Svvz> Svvz> Svvz>

nAma 467.

Continuing on his anubhavam of the mohi Continuing asura-s to that after bhagavAn put the sva-vaSAya namah. He who is under His own control. is under His own control. He who creation of deva-s, consistent with His absolute in acts His does He control of anyo bhagavAn is not under the control. His under is else not need He does under His own control. Everything does. He etc. as He wishes. He does not also have any desire that SrI satyadkAntau to wish, to desire - He desi that has everything because He have not does one desire outside of Him, and re when only is it that SrI Sa~nkara bhAshyam is that bhagavAn out points creation, preservation and withdrawal of the Universe - svatantrah. writer cakram dharma The be totally independent. one can any need that tiruvaLLUvar refers to bhagavAn as " ANDAL's words are " mi of our are under the control When we whatever our mind dictates. animals areanimals i. e., "asleep", well as humans can do. Similarly the or do. Similarly can humans well as the j~nAni. The path for the ordina for the path The the j~nAni. - " nArAyaNa mantra is to chant the of the j~nAni kaNDu koNDEn nAmam nArAyaNA ennum takelesson we should from this nAma. nAma 467. nAma 467. sadagopan.org nAma 468 nAma 468 parItyabhUtAni parItya lokAn parItya sarvAh pradiSo diSaSca parItyabhUtAni parItya lokAnparItyasarvAhpradiSo givesseveralreferencesfromthe Sruti: vAsishTha SrI satyadevo Limitless vyApI. Meditating onthisnAmaofbhagavAn Himself such that weseewhatever li it, andsothereisnolimittoHim. limitlessness, sincewhateverthereis The dharma cakramwriterobserves bhagavAn whopervades everything the causepervadeseffect(e.g.,gold and subtlety. BhagavAnisall-pervasive, thatin SrI cinmayAnandapointsout parahpurusho vyApakah SrI rAdhAkRshNaSastrigivesreferencetothe Sruti- herereferstoanexpanse ofwater-Ocean). (paravai uL nIrtorumparanduLan..karand SrI v.rAmAnujanrefersustonammAzhvAr1. 10-" and gavethemtheenergytochurn theocean. pervaded thedeva-s,asura-s, Power andgivesenergytothem.Atthe isthatbhag SrI BhaTTar-svyAkhyAnam vyApine namah. The Pervader. to bhagavAn,themoreourmindwillgetundercontrol. bhagavAn will give us this discipline. The morecontrol instead ofbeingcontrolledby ou we are able to devote ourselves teaches usthatweshouldlearnto nAma 468

. VyapI VyapI VyapI vyApI vyApI vyApI (muNDaka2.3.8).

is thus theCause ofeverything. This limitlessemperumAnjustprojects 136 ue~ngum paranduLanivaiuNDakaranE control ourmindandgetitunder and wherever it is, BhagavAn pervades pervades and whereveritis,BhagavAn mandAra mountain, vAsukiandothers, mandAra mountain, ttle wesee basedonourlimitations. willbroadenourabilitytoseethis so is subtler thanthesubtlest.Since so issubtler philosophypervasivenessindicates avAn pervadeseveryonewithHisown pervades all gold ornaments), so also soalso pervadesallgoldornaments), that All-pervasiveness alsoimplies that All-pervasiveness time ofchurningtheMik-Ocean, He r mind.MeditatingonthisnAmaof paranda taN paravai paranda taNparavai (yajur), avyaktAt-tu ". sadagopan.org ata - (Rg),

(atharva); etc. (atharva); (Rg 8. 98. 11) (yajur. 32-1); explains the nature of the explains the l interpretation is that bhagavAn l interpretation is that bhagavAn to the Sruti in support of the d, the wife, the friend, etc.,since He the similarity between this nAma andthe similarity between this An assumed several forms at the time hip are all an expression of bhagavAn, hip are all an expression of ities and fighting within themselves. ities and fighting within themselves. bhagavAn being a naikAtmA that they bhagavAn being a naikAtmA e form of the father, the mother, the the mother, e form of the father, 137

among which are the following - - are the following among which mAtA Satakrato babhUvitha naikAtmA naikAtmA naikAtmA

- to go constantly, which nicely which - to go constantly, nEkaTma nEkaTma nEkaTma

.

nAma 469

tvam hinah pitA vaso tvam of churning - as vishNu to help the gods and the asura-s to churn, as the the as churn, to asura-s the and gods forms. He of diverse the help to vishNu as - churning of mountain, and as mohini to distributetortoise to support the mandAra the nectar. us of SrI rAdhAkRshNa SAstri reminds SrI BhaTTar's anubhavam is thatSrI BhaTTar's bhagav yo agnau rudroyo apsv-antaryayo agnau oshadhIr-vIrudha AviveSa namah. naikAtmane that gods of forms different the nAma 139 - caturAtmA. A more genera that out points all the forms of His creation. expresses Himself through writer cakram dharma The wors religions of different the followers of and it is because of their ignorance de are worshipping different think they SrI satyadevo vAsishTha gives the root of the word AtmA as sAtatyagamane AtmA. BhagavAn is everywhere in th son, the disciple, the teacher, the husban is the antaryAmi in everything. SrI vAsishTha gives several references interpretation of this nAma, tadev-Agnis-tad-Adityas-tadu -tadu-candramAh| tadeva Sukram tad-brahma tA Apah sa prajApatih || RshTo divipRshTo agnih pRthivyAm pRshTo viSvA oshadhIrAviveSa pRshTo pRthivyAm agnih RshTo divipRshTo

nAma 469

nAma 469 sadagopan.org nAma 470. nAma 470. He whoperformsdiverseacts. - SeidupOna vittagamum vaNNa~ngaL vIDum uNNa asurargaLai amudamdEvar kaDaindavArum givesthequotesfromnammAzhvAr- SrI v.rAmAnujan SrI BhaTTarexplainsthenAma naika-karma-kRte namah. etc. mother,son. .),performs manyactions interpretation continueshisin vAsishTha SrI satyadevo none oftheactionsforwhichwe ar He is of the kartA. naikAtmA. If wecan't create something elsefromama have this realization,not creators.Fromonemangotree,only the benefits BhagavAn (karmaelse. Examplesofthisabound.Wear phalam) of pointing outthateverything ever whoThe dharma cakramwritergivesavi is inagni, etc.andhelpingtoserveus. manySrI rAdhAkRshNaSastripointstoHis formsway ofinterpretingthisnAma. (father,SrI Sa~nkarapointstodiverseactionssu perumAn alaiyAmalpIrak-kaDainda nAma 470.

malaiAmai mElvaittuvASugiyaic-cu 4. distributing thenectar,etc. distributing 4. overcomingtheenemies, 3. supportingthemountain, 2. Hischurning theocean, 1.

nEkkmRk«t! nEkkmRk«t! nEkkmRk«t!

(tiruvAimozhi 5. 10. 10), and from tirumaZhiSai AzhvAr 5.10.10),andfromtirumaZhiSaiAzhvAr (tiruvAimozhi

naika naika naika - - - karma karma karma bygivingtheexampleof: (nAnmugan49). e theinstruments willaccrue tous. 138 - - - e instrumentsinHiscreation,butweare ew which summarizes alltheaboveby ew whichsummarizes kRt kRt kRt ngo seed.We aretheinstrumentsand takesplaceisHisactionandnothing in the formofthefather,mother,son, in anothermangotreecancome,andwe actions intheformofcandra,sUrya, RRi talaiAmaitAnorukaipaRRi ch as creation, sustenance, etc.ch ascreation,a sustenance, terpretation basedonhisprevious

kUDinIraik- sadagopan.org . In His His In . - He in whom (yajur. 27. 45); (IsaVAsya); - Unto Him Who is the - Unto Him Who is the vatsAn iti vatsarah (atharva19. 47. 9); etc. ferences to the Sruti-s illustrating ma according to their merits and ma according to their merits toNDaraDippoDi AzhvAr in tirumAlai - s as antaryAmi in everyone in order to in order s as antaryAmi in everyone e period of one year. BhagavAn is the 139 enRu (34). tsro'sIdvatsaro'si vatsaro'si e and infinite time - vatsarah. vasati atra akhilam iti vatsarah'

, in which all creatures live - in the sense of b) in the live - creatures all , in which Who lives in all beings. Who lives in all beings. calves to the gopa-s. the gopa-s. calves to vatsarah vatsarah vatsarah

sarvAntaScAriNe dharmAtmane

vTsr> vTsr> vTsr>

LLuvAruLLiRRellAm uDanirundu aRidi

nAma 471. nAma

everything resides - The Abode of All. everything SrI satyadevo vAsishTha gives several re u the vyAkhyAna-s above: ISAvAsyamidam sarvam yat-ki~ncit jagatyAm jagat a) The word is derived from the root vas - to dwell. BhagavAn resides in all all in resides BhagavAn dwell. to - vas root vatsarAya namah. the from derived is word The live a) also He all. of His dharma - for bestowing fruits in a just beings as a way of administering acts the for way guide them towards the path of dhar guide them towards the embodiment of dharma and gives reference to SrI v. v. rAmAnujan is ' b) SrI Sa~nkara bhAshyam amvatsaro'si parivatsaro'sIdAva a) He who lives within all beings. all beings. within a) He who lives resides. everything whom b) He in Infinite Time. c) He who is the the d) He who restored qualifications. the us to which brings mantra about bhagavAn following SrI BhaTTar refers out this point - tvayi vasAmasi svapishyAmasi jAgRhu c) vatsarah also refers to time - th time continuum of space and above. So He is the endless spac d) SrI cinmayAnanda decomposes the word as nAma 471. nAma nAma 471. nAma sadagopan.org nAma 473. nAma 472. nAma 473. nAma 472. a) Hewhopossesses lots ofcalves SaraNAgati, etc.areotherexamples of andshowed rAmaresidingthere). completely tohanumAn(whichwasreve guhabecameaclosefriend vAtsalya. The dharma cakram writergivesseveralexamplesofbhagavAn's guNaof have soughtrefugein Him. knows thisgreatvirtue,andthatHe - mulai vazhiyEninRupAlSora that ofacowtoitscalf- This affectionislike Hisdevotees. because ofHisextremekindnesstowards everyone bybeingtheir antaryAmiasex SrI BhaTTarpointsoutthatthisnAma significance ofthisnAma-BhagavAn thewordas SrI cinmayanandatranslates for Hisdevotees. kAmabale vatsaamsAbhyAm signifying loving,tender (basedon This nAmavatsalAya namah. is formedThe Affectionate. from the wordcalves (vatsahereisinterpretedascalf). vatsataken awaybytheenemies-SoHeis by addingkRshNAvatAra, Herestoredthecalves the nAma 473. nAma 472.

vihitah sahidharmaj~

vTsI vTsI vTsI vTsl> vTsl> vTsl>

vatsI vatsI vatsI

vatsalah vatsalah

vatsalah nah SaraNAgata-vatsalah

kanaittu iLamkaRRerumai kanRukkuira~ngininaittu . sItApirATTi'swordsof ). ThenAmasignifiesth

SrIman nArAyaNaisLoveIncarnate. 140 is very affectionate towardsthosewho 5.2.98ashTAdhyAyIofPANini - of rAma.bhagavAnalsogaveHimself Hisextremelovefor Hisdevotees. vatsarahbecauseHegaveawaythe explains why bhagavAn wantstoguide explains whybhagavAn aled when hanumAnopenedhis heart pressed in the previous nAma - it is pressed intheprevious nAma-itis "Supreme Love",and pointsoutthe sugrIva SaraNAgati, vibhIshaNa sugrIva SaraNAgati, to thegopa-swhentheyhadbeen - It is well-known that rAma at He hasextremelove advicetorAvaNawere lach pratyaya

sadagopan.org - and alth, and He has are to be always are to be always (16). The second (16). The second ms being treasured sarasAm asmi sAgarah, milk to feed to the child as soon as milk to feed to the child as e episode involving indra. SrI v. v. v. v. indra. SrI e episode involving at bhgavAn's guNa of being the at bhgavAn's guNa of being ose who are after we agavAn is Himself in the form of the the ratna-s or ge e hosts of souls who e hosts of souls eir needs. SrI v.v.rAmAnujan gives eir needs. SrI v.v.rAmAnujan gives stow any wealth quickly to any devotee vaitta mA-nidhiyAm madhusUdananai rbhah like the Ocean and has all the and has all the Ocean the rbhah like

141 available in times of need in future. of need in future. available in times to its calves with affection. to its calves with ything that can give happiness. ything that can give happiness. garbhah tations is a reference to His gopAla incarnation, to His gopAla incarnation, tations is a reference garbhah garbhah - - - kanRu mEittu inidu uganda kALAi kanRu mEittu on of abundant wealth. ratna ratna ratna

rÆgÉR> rÆgÉR> rÆgÉR>

nAma 474.

Protector exhibits itself throughout life. Even before the child is born to a a to born is child the before Even life. throughout itself exhibits Protector mother, He makes sure mother has the the and the child bird knowit is born, the mother bird how to transfer food through their beak, etc. b) He who is the source of ever ratna-garbhAya namah. there are th Among BhagavAn's devotees a) He who is in possessi SrI satyadevo vAsishTha th observes reference to nammAzhvAr 6. 7. 11 - The first of these interpre The first of the calves during th where He protected us to rAmAnujan refers refers to the innumerabl interpretation like a cow tends tended by Him, immense wealth to take care of th BhagavAn is like a treasure in deposit, SrI Sa~nkara's vyAkhyAnam is based on b) He who possesses lots of children whom He protects like a cow protects its its protects cow a like protects He whom children of lots possesses who He b) calves. vatsine namah. in the depth of the oceans, and since bh in the depth observes that bhagavAn is ratna-ga treasures within His control, and can be as He desires. Oceans, He is called ratna-garbhah. to gItA 10. 24- SrI cinmayAnanda refers us nAma 474. nAma 474. sadagopan.org nAma 475. nAma 475. hiraNyAkshah savitA deva AgAt dadhat ratnA dASushe vAryANi, dASushe dadhatratnA devaAgAt savitA hiraNyAkshah ratnadhAmabhipriyammatim; arcAmi satyasavam jAtahpatirekaAsIt; bhUtasya hiraNyagarbhahsamavartatAgre ratna-garbhah. Hegivessevera garbha, He haseverything thatcangive everything thatgiveshappiness.Sinc SrI v.rAmAnujan givesreference tonammAzhvAr 3.9.7- the benefittoHisdevotees. granting successsoon'-theemphasisbein pervade, whenthe wordformedfrom varatca aSnoter-AsukarmaNi wishes for it.Hesupportshisinterp bhagvAn's generosityingivingawayth He is the source of all we Since SrIBhaTTarinterpretedtheprevious tobhagavAn'svibhUt nAmaas referring interpretation givenbySrISa~nkarA dhanAnAm ISvarahdhaneSvarah namah. dhaneSvarAya The quickgiverofwealth. rootram -krIDAyAmtoplay,rejoic derivestheme vAsishTha SrI satyadevo uswillel and tAmasicaspectsdormantin Self. Meditatingonbhag themto devotees likegems,andassists Thenamealso other thanbhagavAn. the serpentandinknotsofba SrI rAdhAkRshNaSastriextendsthisto nAma 475.

xneñr> xneñr> xneñr>

dhaneSvarah dhaneSvarah dhaneSvarah avAn constantly instead of succumbing to the rAjasic avAn constantlyinsteadofsuccumbingtotherAjasic alth, heinterpretsthecurre -Theaffixvaratcomesaftertheroot l examplesfromtheSruti: - He who is the Lord of all wealth, is the

retation basedontheuNAdi sUtra738- 142 mboo shoots,whicharecausedbynone e bhagavAnhasthewhole world inHis i astheOcean which bearsthegems. suggests that bhagavAnprotectsHis suggests that cArya, whointerpreted theprevious e at.Thus,the is wealthquicklytoHisdevoteewho evate ussothatwecanrealizeHim. wards thepathof happiness in Himself, and so He is is He so and Himself, in happiness it refersto'havingthepowerof the presence of ratnainthehoodof aning of ratna starting from the aning ofratnastartingfromthe g thatbhagavAnisquickingiving nAmainabroadersense,viz.,hat nt nAmaasreferringto word ratnadenotes realization ofthe SErum koDai etc.

aS - to -to sadagopan.org

vitteSah ver of thiswealth - where - where wealth here refers to all things wealth here ate interpretation that this nAma ate interpretation e of bhagavAn givinge of bhagavAn instantaneous e greatest of wealths is moksha, and e greatest of wealths , the Lord of Lakshmi, and, the Lord of Goddess Lakshmi, so wealth, and is the Gi g in the form of , the god of of kubera, the god form in the g 143 vitteSo yaksha rakshasAm vitteSo yaksha .

to the prapanna-s readily. wealth to His devotee kucela. wealth to His Sastri gives an altern SrI rAdhAkRshNa vibhUti of bein refers to bhagavAn's gItA 10. 23 - wealth. Note vibhUti as kubera. refers of bhagavAn's comments that the term SrI cinmayAnanda lakshmI-pati that cause happiness. He is the Master-of-Wealth. Th He is ever this great Lord nArAyaNa is Isvara of pugazh ellai ilAnai pugazh SrI anantakRshNaSastri gives the exampl gives the SrI anantakRshNaSastri sadagopan.org nAma 476. nAma 476. wealth, healthetc. bhagavAn maintainsdharmabyreward The dharma cakramwriterelaborates ato dharmANidhArayan|| trINi padAvicakramevishNur-gopAadAbhyah | Sruti - process oftheexistenceand comes fromthetreeandgivesbackseed,thuscontinuing to thetime ofdestruction.Anillustrati protects thebeings throughdharmasyst observesthat SrI satyadevovAsishTha yuge sambhavAmi SrI Sa~nkara givesreference tothegItA4.8- (yajur. itidharma-gup rakshati dharmam gopAyati dharma-gupe namah. He whoprotectsdharma. 34. 43). a wholefollowsthe pathofdharma; the society,rain,good crops,andgenera suffering, etc.)sothattheycanberetu nAma 476.

dharmagup dharmakrut dharmI sadaksharamasatksharam | dharmIsadaksharamasatksharam dharmakrut dharmagup xmRgup! xmRgup! xmRgup! avij~nAtA sahasrAmsuh vidhAtA krutalakshaNah || || vidhAtAkrutalakshaNah avij~nAtA sahasrAmsuh Aiv}ata shöa ivxata k«tl][>. 51. ivxatak«tl][>. Aiv}ata shöa Aiv}ata shöa ivxata k«tl][>. 51. ivxatak«tl][>. Aiv}ata shöa Aiv}ata shöa ivxata k«tl][>. 51. ivxatak«tl][>. Aiv}ata shöa

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dharma [ dharma dharma P xmRguBxmRk«ÏmIR sd]rmsT]rm!, xmRguBxmRk«ÏmIR sd]rmsT]rm!, xmRguBxmRk«ÏmIR sd]rmsT]rm!, . LEASE

ADD - - - survival oflifeforms. gup gup gup P RA Slokam 51 Slokam 51 Slokam 51

N AVAM 144

l prosperityresultwhen thesocietyas

ing thosewhoobse BEFORE rned tothepathofdharma.Peacein bhagavAn isdharma-gupbecauseHe on ofthisistherulethatseed on on thisnAmabypointingoutthat ematically fromthetimeofcreation disease, earth quakes,war,looting, disease, earth .

EACH ate dharma(throughdisease, dharma sampsthAnaparthAya dharma sampsthAnaparthAya N

Hegivesreferencetothe AAM A ]

rve dharma (with (with dharma rve

sadagopan.org - SeivArgaLaic- collect, etc.)., all reflect reflect etc.)., all collect, example to the others - by those who have great knowledge. great knowledge. who have by those portance of dharma in our lives. The The lives. our in dharma of portance t beginning or end and all-pervasive, or end and all-pervasive, t beginning th of dharma for their own benefit, for their own benefit, th of dharma are involved in public projects on how are involved in dharma and adharma, He rigorously r for the jIva to get release from this cause of His anugraha. SrI BhaTTar cause of His anugraha. SrI ils to follow the path of dharma. Thus, of dharma. Thus, the path ils to follow herence to the path of righteousness inof righteousness to the path herence , how a person who has renounced the , how a person 145 our wives/husbands, ourour wives/husbands, treatment of our

m, out of His sheer Mercy. kRt kRt kRt that he may be able to to able be may he that - - - anAdinidhanam vibhum | ve any such need to observe dharma etc. because ve any such need to observe ma so that He sets an an sets He that so ma votees to follow dharma. dharma dharma dharma

. xmRk«t! xmRk«t! xmRk«t!

nAma 477.

cage. BhagavAn does not ha quotes: dharmam sAmAnyam amalam tat-prasAdayitAdurlabham yatprabuddhAnAm vinA || is withou Ordinary flawless dharma, which His Grace even cannot be attained without the pa BhagavAn induces people towards Hi and without any benefit for 6. 4 - SrI v.v.rAmAnujan refers us to nammAzhvAr 5. ceivEnumyAnE b) Even though He is Himself above observes the path of dhar dharma maryAdA sthApanArtham dharmameva karoti iti dharma-kRt SrISa~nkara. SrI rAdhAkRshNa Sastri points out the im BhagavAn karmA-s. previous the of result a as body this into caged is jIvAtmA of dharma in orde has shown us the path dharma-kRte namah. do so be a) Those who follow dharma a) He who induces His de a) He who induces His b) He who practices dharma. b) He who practices dharma. famine, etc. result when the society fa the society etc. result when famine, this nAma should remind us that our ad our that us remind should nAma this everything we do (our relations with everything we of the people who parents, the behavior public responsibility they treat their the wealth worldly life treats administration ofin bhagavAn's as the dharma-gup. His dharma nAma 477. nAma 477. sadagopan.org nAma 478. nAma 478. dharma without fail.Thesunalwaysrisi dharma without evident whenwe seethesun, moon The factthatbhagavAn is always strivingtoshowusthepath of This nAma of mahAvishNu should constantly remind us that dharma tohisdeservinggrandson. bhagavAn is there andaskedbh yudhisThira tohisbedside When BhIshmawasabouttoleave hi tosettinganexam addition devotees, in respectively. BhagavAnconstantlykeeps by the case this isillustrated ever-lasting, andthosewhodestroydhar dharma-svarUpi. Thosewh dharma iseternalandendlessjustasBhag orumUrti nammAzhvAr refers toHimas" protects dharma,andusesitasaco dharmah asyaastiitidharmI namah. dharmiNe He whohasdharmaasaninstrument. imAhprajAh|| s~ankarasya cakartAsyAmupahanyAm utsIdeyur_ime lokAnakuryAmkarmacedaham| || manushyAhpArthasarvaSah anuvartante mama vartma yadi hyayamnavarteyam evacakarmaNi|| varta na anvAptamavAptavyam na mepArthaastikartavyamtrishulokeshuki~ncana | LordkRshNa'swordsin with HisavatAra. nottouchHim.Evenso,He karma does nAma 478.

(4.8.6)-SrIv.rAmAnujan. xmIR xmIR xmIR dharmI dharmI dharmI

jAtu karmaNyatandritah | jAtu karmaNyatandritah

o followthepath ofdharma reflecting dharmaall theti . BhagavAn isknownasdharmIbecauseHe . BhagavAn neRi ellAm eDuttuuraittaniRaij~nAnattu of the pANDava-s and the kaurava-s andthekaurava-s pANDava-s of the 146 dharma ineveryway.(dharmacakram). mmon meanstoprotectHisdevotees. ple tousbyfollowingdharmaHimself. etc. alwaysfollowing their prescribed ng in the east and setting inthewest, ng intheeastandsetting observes allthedharma-s consistent Ishma toimpartallhisknowledgeof thegItAch.3.22-24refertothis. ma end up destroying themselves. All themselves.All ma endupdestroying imparting thepathofdharmatoHis imparting s materialbody,bhagavAntook avAn iseternaland endless.Heis reach the fame that is is that fame the reach me constantly to us is

sadagopan.org uLan uLan . Thus , and asad- asat nirupAdhikAt nirupAdhikAt asat , which are combined , which are combined , ksharam, and aksharam. of opposites, and the nAma- asat ksharam , ", and SrI Sa~nkara uses the ", and SrI Sa~nkara because He is unconditionally unconditionally because He is , sad-aksharam, , in support of the second of the the of second the of support in , sat and sat sat " in chapter 17. Sloka-s 17. 26-27 " in chapter ructs arjuna on the significance of reminders to us of this fact (SrI (SrI fact this of us to reminders tion (praSaste karmaNi). The Sloka tion (praSaste karmaNi). The Sloka asat and by SrI Sa~nkara. SrI BhaTTar and by SrI Sa~nkara. , BhatTTar treats the word aksharam as ". The nAma-s they derive out of this this of out derive they nAma-s The ". 147 ves reference to AzhvAr pASuram - aksharam , ). refers to existence (sad-bhAva), goodness (sAdhu- good and meritorious acts. le, and He is also eternal in existence. ( existence. le, and He is also eternal in can be treated as a pair sat sat per SrI Sa~nkara are .

a-sat , and the word ksharam as the adjective for ksharam as the adjective , and the word sad-aksharam asad-ksharam sat sat sat sat (praNavam), tat, and sat

sat

and st!! st!! st!! sat sat asat ksharam aksharam

nAma 479. kaNDAi nan-ne~njE uttaman enRu uLankaNDAi kaNDAi nan-ne~njE uttaman in gItA is - sadbhAve sAdhubhAve ca sad-ityetat prayucyate | praSaste karmaNi tathA yujyate || sac-chabdhah pArtha SrI BhaTTar points out that bhagavAn is bhAva), and auspicious or commendable ac auspicious and commendab sad-bhAvAt, sAd-guNyacca SrI P. B. aNNa~ngarAcArya svAmi gi

in different sequence by SrI BhaTTar in different sequence sequence " SrI except that are similar, sequence an adjective for sate namah. In SrImad , bhagavAn inst the three terms " word deal with the a) He who is commendable. b) He who is ever existent. c) He who is in the form of uses the sequence " uses the sequence satyadevo vAsishTha). words are The next four to his vyAkhyAna are the nAma-s according ksharam. The nAma-s s sad-aksharam and asad-ksharam can similarly be treated as a pair. the cycle of the moon, etc, are constant the moon, etc, of the cycle The nAma-s nAma 479. nAma 479. sadagopan.org nAma 480. nAma 480. In ChAndogya 6.2.1wehave- upanishad can onlybespokenof asThatwhichalwaysis". "He isfreefromdecrease,destruction, varjitah SakyatevaktumyahsadAstItikevalam || | apakshaya vinASAbhyAmpariNAmardhi-janmabhih SrI BhaTTargivesreferenceto vishNu this nAmais-Hewhoeverexiste This isalsotrueofHissvarUpaandHi or decays.His withsomethingelse,associated andakshar ksharam isthatwhich decays or dimini thusgivesthecurrentnAma nAma), and SrI BhaTTarpointsoutthataksharamisanadjectivefor VP1.akshara-sate namah. -Hewhoneverforsakesthegood. b) sad-aksharam a) Hewhose existence isnever dimi 2.pAramArthika sat SrI rAdhAkRshNaSastripointsoutthat as "Truth". above meanings.Inadvait 11 b)The root fromwhichtheword ksharam second." "Existence alone,My dearchild,this time ofpralaya.BhagavAnisthe in the and future).Theotheris nAma 480.

pAramArthika sat st! A]rm! st! A]rm! st! A]rm! sat -thatwhichistrueinallth or Existence, does not undergo any decrease or diminution. orExistence,doesnotundergoanydecreasediminution. ( ( ( A]r< st! and merges back into the A]r< st! A]r< st! ic interpretation,themeanin vyAvahArika sat pAramArthika sat ) ) )

aksharam (sat) aksharam (sat) aksharam (sat) nished ordestroyedinanyway. nt withoutdecreaseordestruction. 148 was inthebeginning,oneonlywithouta s kalyANa guNa-s. Sothemeaningof kalyANaguNa-s. s shes, or something that does not stay shes, orsomethingthatdoesnotstay purANam and to purANam andtoChAndogyaupanishad modification, growthandbirth.He modification, in truth,therearetwokinds-oneis as sad-aksharam or aksharam-sat. aksharam-sat. assad-aksharamor am isthatwhichneverdiminished is derived is kshar-sa~ncalaneto is derived -likethisworld,whichoriginates sadeva somya! idamagra AsIt sadeva somya!idamagra ree timeframes(past,present, or

pAramArthika sat nitya sat g forthis wordisgiven sat . (theprevious at the at the - sadagopan.org ). sad in gItA Slokam17. Slokam17. gItA in at don't exist now, meaning existence as we sat is that which exists now ( exist now but which existed exist now but which existed sAdhu-bhAve sat O arjuna. I am the being as well as well O arjuna. I am the being asadyad atItam ca anAgatam ca ted in the past as well as will exist inted in the past jan refers us to tirumAlai 15 - jan refers us to tirumAlai 15 - being the things th in the form of the great misery of meyyanAgum virumbit-tozhuvArkkellAm khyAnam sad-aksharam for nAma 482, 149 (tiruvAimozhi 9. 10. 7). - a-sat "amRtam caiva mRtyuSca sat asat ca aham ) with respect to those who do not follow the to those who do sinful acts. to those who asat for those who do not follow the path of dharma. not follow the path for those who do

xist in the future ( never parts with or forsakes the good. with or parts never is that which does not is that which does (non-being) in the sense of referring to good acts ( in the sense of being the cause of distress to those who the cause of distress to those in the sense of being sat sat sat - - - sad a a asat a

a-sat a-sat and to nammAzhvAr Ast! Ast! Ast! ), and - "I am immortality as well as death,

nAma 481. yad vartate which may e before and Thus bhagavAn is poyyanAgum puRametozhuvArkkellAm

saw in the gItA Slokam 17. 26, and path of dharma. SrI v. v. rAmAnu meyyarkkEmeyyanAgum vidi ilA ennaipOla poyyarkkE puT-koDi poyyanAgum uDaiya kOmAn, a-sate namah. a) In gItA 9. 19, bhagavAn says as the non-being". for this stanza is: SrI rAmAnujna bhAshyam endless samsAra (birth and death). c) He is also non-existent ( do sinful acts (SrI BhaTTar). This is could also mean He who could also mean does not exist now, but exis a) That which the future. cause of misery b) He who is the c) He who is non-existent arjuna will exist in the future. and but existed in the past sense of b) In the 26), bhagavAn is flow, to distil (SrI satyadevo vAsishTha). vAsishTha). distil (SrI satyadevo flow, to BhaTTar'svyA of SrI context In the

nAma 481.

nAma 481. sadagopan.org nAma 483. nAma 482. nAma 483. nAma 482. SrI BhaTTar's vyAkhyAnam is that Heis is SrI BhaTTar'svyAkhyAnam avij~nAtre namah. The Non-cognizant. the samething. they arenothingbuttheoceanthatisnon- and a-ksharamatthesametime-wa an exampleof SrI cinmayAnandagives tadu sarvasya tadantrasya tadejati tan-naijatitad-dUretadv-antike| verse - gives severalexamplesfromtheSruti, akshara intheformofantaryAmi bhagVaN isbothksharaintheformof when wewalk,onelegismovingwhile ksharam andaksharamaspectsofbhagav (the causeofthismovement). Henicely Universe. Thus,bhagavAnissimultaneo ineverything,antaryAmi whichis resp tothe asreferring it),andtoaksharam with (the dynamismassociated interpretsksha vAsishTha SrI satyadevo (SrI BhaTTar). thebad,andso does notassociatewith something whichflows away( ksharam referstosomethingperishable asat-ksharAya namah. He whomovesawayfromthebad. nAma 483. nAma 482.

Aiv}ata Aiv}ata Aiv}ata Ast! ]rm! Ast! ]rm! Ast! ]rm!

avij~nAtA avij~nAtA avij~nAtA

asat asat asat sarvasyabAhyatah|| - - - kshar sa~ncalane ksharam ksharam ksharam

150 the concept ofbhagavAnbeingksharam He isksharamwithrespecttothe He one ofwhichistheISAvasyaupanishad supporting thismovement.Theauthor the otherlegisstationary.Similarly, illustratesthisdemonstrationofthe

onsible for allthemovementin all thingsmoving intheUniverse,and or impermanent. ksharam also means orimpermanent.ksharamalso usly ksharam (moving) and aksharam andaksharam usly ksharam(moving) ves oftheoceanriseanddecay, but An by a simple day-to-day example- non-cognizant ofthefaultsHis non-cognizant decaying. Sothey arebothpartof ram asreferringtothisUniverse to flow, to distil). BhagavAn toflow,distil).BhagavAn asat

sadagopan.org avirve Atmani ). en aDiyAr ). He who is above this ). He who is above this ucyamAno'piparusham nottaram nottaram ucyamAno'piparusham ing by looking at the word as aviing by looking at the word sarvaj~natAm evam upAlabhAmahe, sarvaj~natAm Ara for his jAti etc., as long as he Ara for his jAti etc., as long nAtA. Then he derives the meaning meaning the derives he Then nAtA. , SrI kUrattAzhvAn - "Oh Lord! We - "Oh Lord! , SrI kUrattAzhvAn (4. 9. 2) - My devotee would not have 9. 2) - My devotee would not (4. who knows how to protect, or He who who knows referring to jIva with the distorted referring to sins of those who have surrendered to surrendered those who have sins of do good, and j~nAtA - One who knows. without expecting any other benefit, he without expecting any other His being antaryAmi in everything, His His antaryAmi in everything, His being t commendable quality of bhagavAn quality t commendable that 151 Nah. tad-vilakshaNo vishNuh a-vij~nAtA " (10. 8. 31) to support this interpretation. (ayodhyA 1. 10). (ayodhyA 1. 10).

being the Protector of those who surrender to Him, etc. being the Protector of those who surrender to Him, etc. SrI satyadevovAsishTha mantra " the atharva-vedic reference to gives nAmadevatartenAste parIvRtA SrI Sa~nkara interrpets vij~nAtA as actions etc. ( knowledge of being responsible for its own kartRtvAdikalpa vij~nAnam kalpitam iti jIvo vij~nAtA distorted knowledge is a-vij~nAtA ( protects everyone. Thus it refers to Him unconditionally. It is said of Lord rAma that He never even responds back back responds even never He the forget and forgive to He is willing that rAma Lord of said is It unconditionally. Him Him - harsh words towards to those who speak pratipadyate that you are a sarvaj~nA!refute the statement It is obvious You are totally - devotees!" your of faults the of ignorant evaAsrita-dosha-josha tvam hi aj~na good a is it concerned, am I as us to periAzhvAr's outpouringSrI v.v. rAmAnujan refers - far as then did, he if enbar seidAr aduSeyyAr seidArEl nanRu and sin, this committed the gItA (9. 30) - to gives reference deed. He also mAm ananya-bhAkapi cet sudurAcArobhajate | sAdhureva sa mantavyah . . . || follow the Ac (Even if someone does not and devotion singular with me worships is a paramaviahsNava to Me). SrI satyadevo the mean vAsishTha derives a+vij~ +j~nAtA instead of the traditional from av rakshaNAdau - to protect, to Thus his meaning for avij~nAtA is One devotees. He observes that it is a grea that it is He observes devotees. quotes his revered father SrI BhaTTar sadagopan.org nAma 485: nAma 484. vidhAtre namaH. nAma 485: nAma 484. e) He Who lays down the code of conducd) TheSupporterof all supportssuchasAdiSesha. c) TheDispenser ofthefruits b) TheOrdainer ofthelawsconduc fully developedintobrahmA’screation. a) HeWhospecially protectedtheseed knowledge andHisteja interpretati vAsishTha's SrI satyadevo bestowed thistejasonthem. that thetejasofsun,moon,agni, candramasi yac-cAgnautat-tejoviddhimAmakam gItA tosupporthisinterpretation- by Hiseffulgence, thesunshines.SrI countless rays. SrI Sa~nkarainterpretsthenAmaas revealed tousbytheveda-s. knowledge,whoreve unalloyed radiating mikka j~nAnamUrtiyAyavedaviLakkinai refers toOnewhoisposse interprets amSuasreferring toradi amSu means ray. sahasra here refers to infinitesahasrAmSave namah. or countless. SrI BhaTTar knowledge). He whohas athousandrays(of j~nAnaananta prabhaScavushNuhatasahasrAmSuh nAma 485: nAma 484.

shöa shöa shöa ivxata ivxata ivxata yena sUryas- tejaseddhah sUryas-tapati yena vidhAtA. vidhAtA. vidhAtA.

sahasrAmSuh sahasrAmSuh sahasrAmSuh sahasrAmSuh sahasrAmSuh sahasrAmSuh s everywhere,andso ssed of infinite knowledge. nammAzhvAr says -

action andtheinducer ofaction. 152 ating knowledge, and thus sahasrAmSuh knowledge, andthussahasrAmSuh ating t forall,includingthelikes ofyama.

referring to Hisbeing theSun with Sa~nkara alsogivesreferencetothe HesowedforbrahmAtilltheseed t andthefruitstobe attainedfrom yad-Aditya gatamtejah..yac- on is that BhagavAn radiates His radiates on isthatBhagavAn aled theveda-sto (4.7.10)-BhagavAnispureand etc. is mine viz. I am the One who -(tai.brA.3.12.9)-Lighted He is sahasrAmSuh ( He issahasrAmSuh -15.12 Oarjuna!know ). us,andwhois anata sadagopan.org " in his vAsishTha - interprets the nAma in in the context of the vidhatta iti vidhAtA giver, bestower. vidhA in the the giver, bestower. vidhA in , controls, distributes, creates, are described there. The other are described nging, disposing; a rule, precept, nging, disposing; a rule, precept, roller” and the “Ordainer of the laws the “Ordainer of the roller” and tood based on the following meanings tion given by SrI vAsishTha, among among tion given by SrI vAsishTha, r - bhagavAn ignores the faults of His 5 (nAma 44). Interpretation (a) by Sri s treatment of everyone for their sins 153

s vehicle (vi-dhAtA; vi = garuDa). s vehicle (vi-dhAtA; ). He explains the nAma fines the meaning as " of the nAma, SrI BhaTTar sires of His devotees. sires of His devotees. - a rule, precept, ordinance, sacred rule or precept, sacred sacred rule or precept, ordinance, - a rule, precept, – arranging, disposing. – A maker, a creator. Grantor, vidhAtR dictionary is given the meaning "division, meaning dictionary is given the and based on part, portion", apportions this, vidhAtA means one who etc. li~ngayasUri de etc. li~ngayasUri amarapadavivRti. vidhAnam VidhAnam injunction. vidhAtA – vidhAnasya kartA; 1. 2. 4. 3.

h) He Who is borne by garuDa, Hi h) He Who nAma earlier in Slokam We studied this f) He Who protects the beings of this world in diverse ways (vi-dhAtA; vi = = vi (vi-dhAtA; ways diverse in world this of beings them. the protects Who He f) vividhaiH). the de g) He Who bestows BhaTTar and SrI baladeva bhUshaN BhaTTar and interpretations are discussed below. interpretations can be unders The meaning for the nAma thegiven in the dictionary, and deriva others: a) See the write-up for nAma 44. a) See the write-up for instance b) For the current terms bhagavAn being “The Supreme Cont of conduct for all” - (vidhAnam – arra Also see ordinance, sacred rule or precept, sacred injunction. vidhAtA – vidhAnasya kartA meaning of avij~nAtA that he gave earlie like if someone else, "what happens can ask the question devotees. Then one for instance, who is impartial in hi sadagopan.org (nAnmugantamaraik kUviccevikku SAduvarAip pOdumingaLenRAnnamanum tan –iRai’njiyum maRandum puramtozhAmAndar tannAmam tiruvaDi tiRambEnmin kaNDIr; this softsideofbhagavAn’s roleofultimateControllership: SrI v.rAmAnujan givesreferences to me; for,vishNuisofpowertogovernand control me”. (VP 3.7.15)-“HeWhoobeysHari,as nasvatantraH hari guruvaSago’smi I amthelord ofallexceptthevaishN vaishNavAnAm parihara madhusUdanaprapannAn bhAgavatam. InvishNupurANam,wehave: SrImad and SrIvishNutattva, dharma, purANa,vaishNava purANa, lai’nga purANa, several places:vishNupurANa,brahma tiruvantAdibenefits thejIva-sthatfollowpath bhagavAn inexercisingHisControl(as keep awayfromvishNubhakta-sattheti of bhagavAn,hefollowstheorders when itcomestopunishingHisdevotees. powers astheOrdainer,bhagavAnhasor impartial inpunishingthejIva-sforthei are devoteddown therulesthatbringsoutbhagav to Him.Thus, SrIBhaTTarpicksanexample ofbh Even thoughvishNu-bhakta inanyway. yama willin they punish avishNu-bhakta,and is authorizednAma saysthatbhagavAncontrolsyama as wellgooddeeds,punishesthedevo by bhagavAn to be 68)

(VP 3. 7. 14) -“Keep clear of the worshippers of madhusUdana. 7.14)-“KeepclearoftheworshippersmadhusUdana. (VP3.

prabhavati samyamanemamApivishNuH| 154 ava-s” (yama’swordtohisservants). ava-s” bhagavAn, and instructshisservantsto bhagavAn, and An’s eternalmercytowardsthosewho and all other gods, and sotheywon't andallothergods, r karma-s, atthesametime,usingHis r karma-s, vidhAtA, the Controller)suchthatit vidhAtA, the divya prabandham, againreferringto divyaprabandham, tees ofvishNu fortheirsins?". This Sinceyamaisunderthetotalcontrol me of their death. This mRdutvam of form their servants not to punish a form theirservantsnottopunish his spiritualguide,isindependent of dained yama to be lenient and gentle agavAn’s guNaofordainingorlaying that leads to Him, is declared in prabhur-aham anyanRNAmna

sadagopan.org

“karmaNAm tat- aces. But this is (tiruvAi. 3. 2. 10) (tiruvAi. y all the shivering y all the shivering rious karma-s and their me kaNNan,not and do in ssage given ears:secretly in their from them. They realize that their from them. They realize that by oversight or forgetfulness, just or forgetfulness, by oversight from them. Do not in any way use any from them. Do e detail in several pl and you experience the excruciating a devotee of kaNNan who rests in the devotee a vAn’s devotees. For them, bhagavAn okam 51, SrI Sa’nkara interprets the actions and the inducer of actions. and enquire anything more about these and enquire anything more 155 e body, merciless messengers from yamae body, merciless messengers ial moment, and suddenl for the nAma in Slokam 5 is for the nAma in Slokam – He Who specifies the va – He Who specifies

votee and servant of the sa r soul gets fresh and eternal hope and energy”. energy”. hope and r soul gets fresh and eternal du allAl- naman tamarAl du allAl- naman

d) For the instance of the nAma in Sl in nAma the of of the fruit of The dispenser benefits; instance the For d) not what happens in the case of bhga of case the in happens what not appears in front of them at this cruc and fear is gone, and thei c) SrI Sa’nkara’s interpretation phalAnAm ca kartA vidhAtA" “When the last breath is to leave th “When the last breath release their death-rope and drag you, agony. This is all described in elaborat

(mudal tiruvanTAdi 55) 55) encounter “When the servants of yama tiruvanTAdi (mudal worship them, and peacefully move away away and peacefully move worship them, them. ” force against avan tamar Agilum em kOn ev-vinaiyar avan tamarE enRu ozhiva aRiyAr kaNDIr –ArAyappaTTu aNai mEl aravu pEr. pEr Ayarkku ATpaTTOr further Milky Ocean, they do not go leader – yama, is also a de any way harm the vishNu bhakta-s”. pASam viTTAl talaip-pei kAlam naman tamar alippUN uNNum av-allal agala ellAm kaNDu koNDu kalai-pal j~nAlattu en kaNNanaik nIDuyirE nilaip peRRu en ne’njam peRRadu “yama instructs“yama through his servants me Don’t forget my orders. When you approach When you my orders. Don’t forget worship who does not anyone than Lord vishNuanyone other even and get away devotees, but praise them sadagopan.org bhU dharAndhAtRRnda elephants, etc.,whichintu nAma asOneWho supportstheearthin “He theSeer, theController of themind, samAbhyaH || SasvatIbhyaH vyadadhAt paribhUH svayambhUHyAthAtathyato’rthAn kavir-manIshI SukramakAyamavraNam sa paryagAt another reference vidhAtRtvAcca ‘vidhAtA’savishurastiiti vidhAtA Bestower ofthefrui vidhAnasya kartA This layingKarma willnotclingtosuchaperson(whoisknowerofBrahman).” down of toupAsana).Foranaspirant (accessory the rules “One should desire to live a hundred is one aspect nare|| nAnyatheto’stinakarmalipyate evam tvayi of bhagavAn kurvanneveha karmANijijIvishetSatamsamAH| beingrule): one oftheruleslaiddownbybhagavAn( SrI vAsishThagives aquotefromtheIS benefits forthekarma-sthatareobserved. savishNuH vidhAtA vidhAtRtvAt observed andthefruitstobeattained- BhagavAn isalsocalledvidhAtAbeca He wholaysdowntherule vidhAtA, vidhAnakartRtvena kartavyANam give e) SrIvAsishTha Support ofallothersupports.

. The other aspect of His being vidhAtA is that He is the from theSruti: ts ofanyaction dhAti itvidhAtA s theinterpretation: rn bearallotherthings– s forthevedic ritestobe –HeisalsotheOnewhobestows years just performing nishkAmya karma-s nishkAmyakarma-s justperforming years 156 asnAviram Suddham apApaviddham | apApaviddham asnAviram Suddham – karmaNAmphalAnAmyathArthatvena use He specifies the karma-s to be tobe use Hespecifiesthekarma-s karmaNAm phalAnAmyathArthatvena karmaNAm vidhAnam etat vidhAnam (of moksha) there is no other way. thereisnoother (ofmoksha) AvAsya Upanishadforanexampleof the Conquererofen . Inotherwords,bhagavAnisthe theformofAdiSesha,eight i.e., vidhAnasya kartAvidhAtA . Again, SrI vAsishTha gives . Again,SrIvAsishThagives vede manushyasya kRte vede manushyasya viSesheNa Seshadig- –ThisistheOrdained observed by people. people. by observed emies likedesire (ISAvAsya. 2) vidhAtA – (ISA. 8) -

sadagopan.org

dhA – in order to be viHgaruDo dhAtA vidadhAti kAmAn sva- of His devotees. He gives in a variety of ways”. A simple in a variety of ways”. A rent ways - vividha". thus Vi-dhAtA species by external and internal ent, the one with no body associated body associated one with no ent, the

eko bahUnAm yo vidadhAti kAmAn ch a practitioner of this dictum from practitioner ch a s (is tobe known rn gives the benefit (vidhAtA) inrn gives the benefit the out sinews, the one ever pure, the one one pure, the ever one sinews, the out , simultaneously, but in different ways. , simultaneously, but in different 157 ishing characteristics for the pious. terpretation based on the root terpretation based on the by the Lord, of both the mother and the by the Lord, of both the mother stacles, etc. ) for numberless years”. stacles, etc. ) rtha’s interpretation is: – j explains the nAma as “ j explains lakshaNah lakshaNah lakshaNah - - - 5. 13) - “The One Eternal Sentient who bestows the Sentient who bestows One Eternal - “The 5. 13) kRta kRta kRta – to support, to nurture. In this interpretation, vi- is a – to support, to nurture. In

– He Who bestows the desires – He Who bestows the desires - He Who is carried by garuDa k«tl][> k«tl][> k«tl][> nityo nityAnAm cetanaS-cetanAnAm nityo nityAnAm cetanaS-cetanAnAm

nAma 486.

a) He who has prescribed the distingu b) He who has created distinguishing marks for Himself. c) He who has created the veda-s. d) He who distinguished the different Him. f) SrI vAsishTha gives another in dhAraNa poshaNayoH of diffe prefix that indicates "in a number the beings refers to “One who protects illustration of this is the protection mother child in the womb of a pregnant datta bhAradvA g) SrI kRshNa liberated)”. h) One of SrI satya sandha tI form of the realization of Himself to su realization form of the never tainted by sin. The seer has borne in his mind all things as they are are they as things all mind his in borne has seer The sin. by with the one the soreless, with karma, by down tainted laid as karma never nishkAya of life a led of life, way, the ob (such as the end has who one for words, other In Lord vishNuthe vidhAtA vishNu, in tu janAnAm iti vidhAtA (SvetAS. 6. 13; kaTho. sentient desires of the many eternal yasya iti vi-dhAtA etc., the self-existent, attains the effulg attains the self-existent, etc., the support from the Upanishad-s: - nAma 486. nAma 486. sadagopan.org (nAn~gAm tiruvantAdi 68)-"Hewhodo following asthemost importantlakshNa: Bha that SrI lakshaNa-s ninRu kuDi kuDiAtceyginROm poliginRa Se~ncuDarAzhitigazhtirucc- SrI v.v.rAmAnujanaddsfurthersu (vishNu ). other and cherishes hermangalasUtra This mark is to be cherished by a vishNubhakta just as a chaste woman has identifiedtheseattributes: kRtalakshaNah. SrIBhaTTargivesth characterist have certaindistinguishing bhagavAn doesnotignoreeveryone's fa bhagavAn overlookingthedefectsofHis de a) SrIBhaTTarhadinterpretednAma Sa~nkara. (d)arefromSrI and(b)to BhaTTar (a)isfrom SrI bhagavAn's guNa.Meaning BhaTTargivediffere SrISa~nkara andSrI This nAmameans"Hewhohaslaiddown kRta-lakshanAya namah. attributes.

4. does notlook forany other benefit - 3. 2. 1. mark ofthediscusontheirbodies". cakrA~nkitAh praveshTavyAh gItA); mind thatbhagavAniseverything",and hisah amyag vyavasito Meas afriend"; samprAptam mitrabhAvena TTar hasidentified,SrIv.rAmAnujan addsthe -gItA9.30"Hewhohasrightlyresolvedinhis -tiruppallANDu. In addition totheabove -tiruppallANDu.Inaddition - yuddha kANDa 18. 3 - "He who has come to kANDa18.3-"Hewhohascometo -yuddha ( 21. 24) - "Theywhobearthe 21.24)- (harivamSa 158 pport from divya prabandham - pport fromdivyaprabandham e followingreferences wherebhagavAn thelakshaNa-s ordistinctions". cakkarattin kOyil poRiyAlE oRRuNDu cakkarattin kOyilpoRiyAlE oRRuNDu ults, butonlythefaultsofthosewho ics, whichHeHimself haslaidout- ornaments when her husband is alive ornaments whenher husbandis alive 483 - avij~nAtA, as indicative of 483 -avij~nAtA,asindicativeof es notworshipanyadevatA-s even votees. Hereitisindicatedthat nt anubhavam-softhisaspect maRandumpuRam tozhA mAndar ananya bhAk (sameSlokamin tIyil

sadagopan.org rnal distinguishing rnal distinguishing aiSvarya dharmah ess, fame, wealth, SraddadhAnA mat-paramA al as well as inte ies with distinguishing marks that ies with distinguishing marks t, cit, and Ananda svarUpa, and other bhagavAn has distinguished Himself bhagavAn has distinguished gItA chapter 12, Sloka-s 13 to 20, 13 to chapter 12, Sloka-s gItA agavAn is kRta-lakshaNah since He kshaNa-s of His bhakta, starting bhakta, with kshaNa-s of His 159 (glory, righteousn yanam, garuDavAhanam, megha SyAmam, and ending with and ending .

where Lord KRshNa has laid down the la where Lord KRshNa adveshTA sarvabhUtAnAm. . ., extern through uniquely identify the species marks. He is kRta-lakshNah from all these aspects. outSrI cinmayAnanda points that bh distinguishes the six attributes - Himself through vairAgyam yaSaScaSrIh j~nAnam The dharma cakram writer points us to us points writer absent-mindedly". cakram dharma The c) He has also distinguished Himself with the SrIvatsa mark on His vaksha- His on mark SrIvatsa the with interpretations: gives different alternative SrI Sa~nkara Himself the veda-s (lakshaNah). b) He created(kRt) distinguished also has He c) sthalam. spec d) He has created the different bhaktAste atIva mama priyAh bhaktAste atIva knowledge, and detachment). that SrI rAdhAkRshNa Sastri observes of being sa unique attributes through His AdiSesha Sa aspects such as His pItAmbaraSan~kha and cakra Ayudha-s, vastra, etc. sadagopan.org nAma 487. nAma 487. c) HewhoistheCenter of the b) Hewhoenlightenseve a) HewhohastheeffulgentcakraasHisweapon. tiruppallANDu - has asHisweaponthethousand-spokede vyAkhyAnam fortheprevious nAma),sinc those who bearthe markofcakraon their bodies (seeSrIBhaTTar's thousand spokes.yamaandyama-dhUta-s cakra. His cakrais lakshitam cakramyasyaitigabhasti-nemih a) SrIBhaTTar'svyAkhyAnamis" gabhasti-nemaye namah. from theroot toshine,andnIprApaNe bhasdIptyoh derivesthe b) SrIsatyadevovAsisTha ending natureoftimewhich is His manifestation. towards thepathofdharma,andisth denotes thedharmacakramwhichcont writercomments that The dharmacakram v. rAmAnujan). nAma 487.

gabhastinemis sattvasthas simhO bhUtamahesvarah| simhO gabhastinemis sattvasthas gÉiStneim> gÉiStneim> gÉiStneim> AadidevO mahAdevOdeve AadidevO bhas bhartsanadIptyoh tIyil poliginRatIyil Se~n-cuDarAzhi tigazhtiruc-cakkarattan Aaiddevae mhadevae devezae devÉ&Ì‚é>. 52. devezaedevÉ&Ì‚é>. mhadevae Aaiddevae Aaiddevae mhadevae devezae devÉ&Ì‚é>. 52. devezaedevÉ&Ì‚é>. mhadevae Aaiddevae Aaiddevae mhadevae devezae devÉ&Ì‚é>. 52. devezaedevÉ&Ì‚é>. mhadevae Aaiddevae gÉiStneimSsÅvSwiSs, gÉiStneimSsÅvSwiSs, gÉiStneimSsÅvSwiSs, [ P bhAsvara-sahasrAra-cakrah LEASE

rything byHiseffulgence. gabhasti gabhasti gabhasti

ADD planetary system(viz.theSun) P RA Slokam 52 Slokam 52 Slokam 52 - - N - nemih nemih nemih AVAM 160 gabhastih dIpyate jyotir-mayam,nemi- e kAlacakramwhichshows thenever- -tocensureor

meaning ofthenAmafrom theroots BEFORE ffulgent cakra. Notethewordsfrom sO devabhrutguruh|| e their savior is gabhasti-nemih who e theirsaviorisgabhasti-nemih lead.Thewordgabhasti isderived don'tevencomeanywhere close to

rols, guides anddirectseveryone rols, guides - He who possesses theeffulgent -Hewhopossesses this cakram in bhagavAn'sHand thiscakramin

EACH -theeffulgentcakrawitha N AAM

A ]

shine. The latter (SrI sadagopan.org

. " - He who t of the devotees, (tait. Ara N. 10. 14), But it is bhagavAn the it is bhagavAn But sed on these different sed on these different of beings, He is known as He is of beings, sattve hr*di sthitatvAt sa anA sthita iti gabhastinemih s Effulgence enlightens everything. everything. enlightens s Effulgence rd nemi is derived from the root nI the root nI is derived from rd nemi avAn is in the hear , mind, goodness, etc. for the word avAn is the Center of the planetary the planetary of avAn is the Center a at the centre of and controlling the a at the centre of and controlling meaning "the circumference or rim of a or rim "the circumference meaning ss does not exist where there is sun. is sun. where there ss does not exist 161

sthah sthah sthah t to the Sun. He is br*had-bhAnu or "many suns or "many suns He is br*had-bhAnu t to the Sun. - - - gives light to everything. gives light rpretations below are ba Dalam, ya esha etasmin maNDale'rcidIpyate | Dalam, ya esha etasmin maNDale'rcidIpyate " - As He stays in the heart sattva sattva sattva arts of the devotees.

s in all beings. sÅvSw> sÅvSw> sÅvSw> dhyeyas-sadA *-maNDalamadhyavartI nArAyaNah gabhasti-cakrasya madhye sUryAtm gabhasti-cakrasya madhye

nAma 488. The nirukti description for this nAma is " meanings. a) SrI BhaTTar points out that when bhag karma in them since darkne there is no sattvasthah samudIritah

sattva-sthAya namah. entity The dictionary gives the meanings and also to " a) He who is in the he b) He who abides in sattva-guNa. c) He who reside sattvam. The three inte prApaNe - to lead. nemi is given the nemi is given - to lead. prApaNe wheel". means He who by Hi Thus gabhasti-nemih the Sun We all know that us to the Sruti - SrIrAdhAkr*shNa Sastri refers Adityo vA esha etan-maN ya esha etan-maNDale'rcishi purushah || is meditated upon as Lord sUryanArAyaN meaningis relevant for this nAma. The wo this nAma. relevant for meaningis sUryamaNDala". gabhasti-nemih, gives ligh who all in one". bhAshyam is that bhag c) SrI Sa~nkara systems - nAma 488. nAma 488. sadagopan.org nAma 489. nAma 489. a) Hewhopunishes(those (vishNu gives themeaningthatbhagavAn purA.b) SrISa~nkarainterpretssattvahere sadA||" keSavAlambanah yasyAtmA samarthAhtasya "ki~nkarA daNDapASauvAnayamocayAtanAh| don’tcomenearthisdevotee- yama andyama-paTa-s He staysintheheartsofdevoteewi (vishNu 2. doshah? kvamatsarAdi manasi nr*Nam sphatika maNiSilAmalahkvavishNuh| there?" - the discusandmace,ab 2.sattvasthah. "WhenLordHari,whoisim 28). purANam 3. 7. 22.) allbeings. sattva- beings, sthameansresiding,and c) SrISa~nkara's alternateinterpretati leading ourlifewithsattava guNaisth foster thedevelopmentofsattavaguNa fellow-beings inmind,neverharminganythingelse, etc,arehabitsthat will at thistime,performingone'sprescr like gettingupinthebrahmamuhUrta(~ should allbedirectedtowardsdevelopmen realizing the Absolute Truth.Thefood sattvaguNa istheonethatresults inth dharma cakram:Ofthethree guNa-sthatarereflected ineveryone, whichisradiant. over thequalityofsattvaguNa prAdhAnyenaadhitishThatiiti guNamprakASakam nAma 489.

is is is

simhah simhah simhah who harmHisdevotees).

ides intheheartofaperson,howcansinexist abidesinthesattvaguNa- 162

e pathtotherealizationofbhagavAn. ibed dutieswiththewelfareof e clarityofmindthatisnecessaryfor as referring to the sattva-guNa, and and asreferringtothesattva-guNa, th Hiscakraandthusmakessurethat perishable and eternal, and who wields perishable andeternal,whowields 4 a.m.),observingjapa,dhyAna,etc. we eat,thethoughtsthink,etc., sthah canmeanthatHeresidesin t of this sattva guNa inus.Habits t ofthissattvaguNa in us.ThisnAmateachesusthat on isthatsattva-sreferstoall - He who chiefly presides -Hewho chieflypresides sattvam

sadagopan.org

imha incarnation. For terpretation in terms of bhagavAn Ama 202). There SrI BhaTTar had 163 simhAya namah ferring to bhagavAn's nr*s SrI BhArghava narasimhan - ahobilam

interpreted the nAma as re interpreted the nAma his in the current nAma, he continues

This nAma has occurred earlier (n simhAya namah. simhAya namah. b) He who took the nr*simha form. form. took the nr*simha b) He who is most powerful. c) He who sadagopan.org nAma 490. nAma 490. SrI v.rAmAnujanrefers us who arethemselvesthelordsof beings. beings, asevidencedbyHisbeing theLord isthatBh SrI BhaTTar'svyAkhyAnam bhUta-maheSvarAya namah. The SupremeLordofallbeings. lions. bhagavAnisthekesariofallkesari-s or kesari, doctorasvaidya great medical themall andmerges and themahA--s, life ofeverythingin theirdue time, of infinitePower,whichis phala toeveryoneimpartially.Hisalternat sprinkle, toimpregnate,andinterprets SrI satyadevo vAsishThaderives themean beconsideredashort simhah may the deerin theform ofasura-s.Alte SrI rAdhAkr*shNaSastrisuggeststhatbh when itcomes toHisPower,andsoHeisreferred assimha. currentnAma sins. HisvyAkhyAnamforthe SrI Sa~nkara'searlierinterpretationwa illustratethis. purANa to fromvishNu SrIBhaTTar givesexamples intent ofharminghimwithoutrealizin Thus Hepunishesyamaandhisservants harm Hisdevotee. protecting Hisdevoteesbypunishing nAma 490.

. niruttinAndeiva~ngaLAgaad-deiva 1.

ÉUtmheñr> ÉUtmheñr> ÉUtmheñr>

bhUta bhUta bhUta indicatedbyHisnAmaof to divyaprabandhamin support- - - - maheSvarah maheSvarah maheSvarah form forHisfullnAma-nr*simha. 164 including themanvantara-s,kalpa-s, rnatively, SrISa~nkarapointsoutthat simhahasHewhobestowsthekarma- if necessaryanyonewhoeventries to if they approach a vaishNava with the if theyapproachavaishNavawith s thatbhagavAn istheDestroyer of agavAn istheSupreme Lordof all tattva, vhshNu dharma, and lai~nga dharma,andlai~nga vhshNu tattva, e interpretation is that bhagavAn is e interpretationisthatbhagavAn nAyakan tAnE-He, the Lord ofall ing fromtherootsic-ksharaNeto of the likes of brahma, yama etc. ofthelikesbrahma,yama g that he is vishNu's devotee. into Himself.Justaswerefertoa agavAn isthelionthatgetsridof is that bhagavAnislikethelion isthat

simhah. Hetakesawaythe sadagopan.org

- He who is - He is the the is He -

gh He has assumed bhUtena - satyena, sa eva . r gods (tiruvAimozhi 8); 5. 2. uruttiran appanai, munivarkku uruttiran appanai, ma, rudra, the sages, all the gods,ma, rudra, the rds to them so thateasily He is worlds - tiruvAimozhi 8. 9. 8; worlds - tiruvAimozhi a human even thou a human even the gItA where bhagavAn points out the gItA where bhagavAn rnate interpretation is bhUta - truly, - truly, rnate interpretation is bhUta bhUtAnAm mahAn-Isvarah - The foremost among the trinity, and and the trinity, among foremost - The t recognize His glory as the bhUta- 165 ds - tiruvaimozhi 8. 1. 11. 11. 8. 1. ds - tiruvaimozhi ral references to the Sruti-s: the Sruti-s: ral references to bhUtasya jAtah patireka AsIt and everything in all the worl in all and everything the other gods, established these othe established these gods, the other piraman appanai, peria appanai, uriyaappanai, tani appan tannai amarar appanai, ulagukkOr of all including brah Father and Lord mUvar mudalvanmUvar Or mUvulagALi all the three ruler of the Supreme 3. 2.

(atharva 21. 2. 1). 1). 2. ) 3) 1. 21. 32). interprets the nAma as SrI Sa~nkara 23. 121. 20. Mercy towa the human form out of sheer 11). accessible to them (gItA 9. 1. SrI satyadevo vAsishTha gives seve (atharva ya Ise asya dvipadaS-catuspadah videma kasmai devAya havishA (yaju. yo bhUtAnAm adhipatir yasmin loke adhiSritAh | ya Ise mahato mahAns-tena gr*hNAmi tvAm aham || (yaju. hiraNyagarbhah samavartatAgre (r*g. bhavASavau mr*Datam mAbhi yAtam bhUtapatI paSupatIbhavASavau mr*Datam mAbhi namo vAm the Great Lord of all beings. His alte the Great Lord of all beings. themaheSvarah - nArAyaNa is Lord. Supreme paramAtmA mahAn Isvara iti bhUta-maheSvarah refers us to SrI rAdhAkr*shNa Sastri just He is maheSvara because they think that sadly foolish people do no the

sadagopan.org nAma 491. nAma 491. the timeofcreation. c) Hewho swallowsthethree worldsat b) TheForemostDeity. a) Hewhoisthefirst causean fully. Wewhohave an originand created hasanend, but Hehasnoend. come frombhagavAn, butHe the treecomes fromtheseed, and thes not governed by nature The dharmacakramwriterremarksthat as we know it, wh devah. who releases thebeings fromHimatth time ofpralaya,anddeva- saAdih kAle jagat-pralaya grasati Adatte givestheinte vAsishTha SrI satyadevo the qualifier fordeva, andgivesthemean two separateaspectsofbhagavAn'sgu Unlike SrIBhaTTarandSa~nkarawh exist, andHeisdivineaswell. asu devaScaitiAdi-devah SrI Sa~nkara bhAshyamis- of fearfrom Him. bhIshA'smAt vAtahpavate splendor thatsubjugatesthem.SrI ever-shining. Heisthe vyAkhyAnam is This nAmaoccurredearlierasnA Adi-devAya namah. nAma 491.

Aaiddev> Aaiddev> Aaiddev> Adih dyotamAnaScaAdi-devah Adih

Adi Adi Adi cause ofalltheothergods - - - . He is the first through whom allbeingscometo . Heisthefirstthrough devah devah devah (taittirIya - Ananda (taittirIya-Anandavalli datte visr*jati ca bahih sarga kAle sadevah visr*jaticabahih sargakAle datte is Adi-devawhohasno origin.Everything that is sarva bhUtAniAdIyante d isendowedwitheffulgence.

ma 335(Slokam36).SrIBhaTTar's end can'tfully comprehendHim whohas 166 Even the gods can't comprehend Him BhaTTar givesoneexampleofthis- Na, SrIcinmayAnandatreatsAdias e timeof creation,andsoHeis Adi- eed comesfromtheseed,deva-s ing thatbhagavAnistheFirstDeity. this nAma indicates that bhagavAnis this nAmaindicatesthat the timeofpralaya,andreleasesat - He who swallows the worlds at the -Hewho swallowstheworldsat o bothhavetreatedAdianddevaas ere everything has anorigin -e. g., rpretation thatbhagavAnisAdi- . Adi - The cause, and deva - . Adi-Thecause,anddeva , and is possessed of great great of , andispossessed 8. 1)-Thewindblowsout anena itiAdih;AdiSca -He sadagopan.org inbuRum iv- gnificance of the gnificance us the caitanyam, us and go astray. This is good for us, etc. ), and still we is good for us, etc. ), and o is fit to be worshipped to the to be worshipped to the o is fit A that is implied here. Or, since He A that is implied here. Or, ing mah - pUjAyAm - to honor, and the other gods came from Him, He is is He Him, from came gods other the meditate on the si meditate of the stars losing their importance etc., using all the gods that He has etc., using all the gods that ah (SrI P. B. aNNa~ngarAcArya). ah (SrI P. B. aNNa~ngarAcArya). us, His bestowing on s His Lordship over all the other gods. all the gods and for Him they are like all the gods and mA being of supreme importance in the He gives us all the means to reach Him He gives us all the means to 167

are closer to realizing Him. realizing to closer are

devah devah devah - - - ese means that He has given ese means that He has given the word devah is derived from the root div- is derived from the the word devah mahA mahA mahA

deveSah deveSah deveSah (tiruvAimozhi 7). 3. 10. devez> devez> devez> mhadev> mhadev> mhadev> . . .

nAma 493 nAma 492. The Ruler of Gods. deveSAya namah. krIDAyAm to play. He is superior to to superior is He play. to krIDAyAm As we have seen earlier, nAma Adi-devah,the more we The great Player. mahA-devAya namah. indicate playthings (SrI BhaTTar). This - to nammAzhvAr reference SrI v.v.rAmAnujan gives viLaiyATTuDaiyAn pASuram, SrI V. N. vedAnta deSikan points out In his vyAkhyAnam for this is that that the inbam or leelA here close to is (such as His arcA rUpa which what the ability to think and understand decide not to use any of th neither origin nor end, and the more we nor end, and origin neither amuses Him, and this is the krIDA or leel amuses Him, and this is the of creation performs His great leelA is mahA-dev created such as brahma, He SrI cinmAyananda explains that since all interprets the nAma s meaning "He wh examples He gives exclusion of others". or At the as soon as the Sun appears, which are like the deva-s. the indirya-s context of the mahA-deva or Supreme Lord or Great Deity. SrI satyadevo vAsishTha uses the mean nAma 493 nAma 492. nAma 493 nAma 492. sadagopan.org nAma 494. nAma 494. SrI Sa~nkaraandthose who basethei dEvan dEvarkkum dEvar pOla SrI v.rAmAnujangivesrefe duties basedontheirabilities,andthusprotects them. SrI BhaTTarpointsoutthatbhagavAn deva-bhr*te namah. The Supporter ofgods. - givesseveralsupportingquotesfromtheSruti: vAsishTha SrI satyadevo is theIsaorLordforalldeva-s. who assignstheotherdeva-ssuchasbrah SrI P.B.aNNa~ngarAcArya svAmielabor words (tiruvAimozhi1.5.4)-v. v.rAmAnujan. " God ofallthegods,andcourseeverythingelsethat exists. gods". Consciousness here can be interpreted to mean "antarAtmA". He is the SrI cinmayAnandaexplains"Heisth devAnAm IsahdeveSah - -- -athar.- athar. 7. 20. 5. 34.2. 1. - yajur. 25. 18. nAma 494.

vAnOr perumAn mAmAyan vaikunThanemperumAn vAnOr perumAnmAmAyan yo deveshu adhi-deva eka AsIt yo deveshuadhi-devaekaAsIt tam ISAnamjagats-tasthushaspatim adhipatirbabhUvasoasmAsudraviNamAdadhAtu sa devAnAm yo jAtaevaprathamomanasvAndevodevAnr*tunAparyabhUshat

devÉ&t! devÉ&t! devÉ&t!

deva deva deva . - - - bhr*t bhr*t bhr*t . kasmai devAyahavishAvidhema rence tonammAzhvAr 8.1.5-

168 dhiyamjinvamasehUmahevayam e veryConsciousnessinalltheother assigns thedifferentdeva-stotheir r interpretations on him(e.g.,SrI r interpretationson ates that since bhagavAn is the one sincebhagavAnisthe ates that ma intheirrespectivefunctions,He " are nammAzhvArs's nammAzhvArs's " are -r*g.10.121.8.

maniSarkku maniSarkku

sadagopan.org yo vai vedamSca agavAn is the guru (One who who (One guru the is agavAn s him (i. e., brahma) the veda-s. s him (i. e., brahma) the veda-s. king of all deva-s, indra). Their ioned earlier viz. bhagavAn is guruhioned earlier viz. bhagavAn nAma, guruh, essentially corresponds nt nAma and the next as one nAma - - nAma one as next the and nAma nt agavAn is the prathama AcAryan in our (3. 7. 15) - I am under the control of two different attributes in one nAma - two different deva-s, and promulgates guruh - He who 169 consider the nAma as deva-bhr*t-guruh, nAma as deva-bhr*t-guruh, consider the knowledge in the form of the veda-s. knowledge in the

hari-guru-vaSago'smi guruh - and gives the meaning that bh the meaning - and gives guruh guruh

- (Sve. 6. 18) - He who teache gué> gué> gué>

nAma 495.

because He gave the veda-s to the deva-s. In vishNu purANam, brahma is is brahma - purANam, Sruti vishNu the In The Preceptor. from deva-s. the to have We veda-s the Hari. gave He because bhagavAn - quoted as saying: Guru my prahiNoti tasmai us that bh SrI v. v. rAmAnujan reminds guru-paramparA. SrI BhaTTar gives the interpretation ment SrI BhaTTar gives the interpretation gurave namah. deva-bhr*t-guruh to deva-bhr*t (the taught the veda-s) who nourishes all the deva-bhr*t - He all knowledge. vyAkhyAnam to the next SrI BhaTTar's the source of all to bhagavAn being cinmayAnanda etc. )., combine the curre combine etc. )., cinmayAnanda alternative interpretation is still to alternative interpretation as referring to nAma but treating the nAma 495. nAma 495. sadagopan.org nAma 496. nAma 496. these aretryingto puncture holesinou day life.Ourmindis normallytornby The dharmacakram writer givesthesign samsAra. bhagavAn beingthebest exalted,etc., and across. Alternatively, c) Hewhotranscendsthebounds b) TheSavior(ofdevoteesfromsamsAra) a) TheRescuer(ofbrahmaan deriving themeaning fromthewords vAsishThasupportsthela SrI satyadevo of birth". SrI T.S.Kr*shNamUrtihastranslatedth itiuttarah SrI Sa~nkaragivestheinterpretation " others fromtheasura-s. SrI BhaTTar'svyAkhyAnamisthatbhag uttAraNat uttarah uttarAya namah nAma 496.

" -TheSaviorfromtheoceanofsamsAra. sarIrabhUtabhrut bhOktAkapIndrObhUridakshiNah ||

%Är> %Är> %Är> uttarO gOpatirgOptAj~nAnagamyahpurAtanah|

tara

-Hewhorescues. uttarah uttarah uttarah [ zrIrÉUtÉ&Ñae´a kpINÔaeÉUirdi][>.53. zrIrÉUtÉ&Ñae´a kpINÔaeÉUirdi][>.53. zrIrÉUtÉ&Ñae´a kpINÔaeÉUirdi][>.53. P %ÄraegaepitgaReÝa }angMy> puratn>, %ÄraegaepitgaReÝa }angMy> puratn>, %ÄraegaepitgaReÝa }angMy> puratn>, referringtocrossing,and LEASE ut canreferto means (theonlymeans!)forcrossingthe oceanof

ADD

d othersfromtheasura-s) P RA of birth and transmigration. ofbirthandtransmigration. Slokam 53 Slokam 53 Slokam 53 N AVAM 170 ap all kindsofdesires, bondage, etc.,and

BEFORE r mind which is the boat we need to utkarshaor atiSaya -waters,and is as"Hewhotranscendsthebounds janma samsArabandhanAtuttarati ificance ofthisnAma inourday-to- avAn is the Rescuer of brahma and avAn istheRescuerofbrahmaand st two of theseinterpretationsby st twoof

EACH N uttara AAM tara A ]

can thusreferto can

tocross,swim - extraordinary, -extraordinary, sadagopan.org that His bhakta's from tiruvaLLUvar from Meditation on bhagavAn Meditation on of all words is interpreted by SrI , earth,etc. Thus there are several are several , earth,etc. Thus there is as meaning that bhagavAn keeps His we cross this life span, we need to have we need to this life span, we cross ing that He ensures ing that He ensures sh this. The following satyadevo vAsishTha nicely summarizes 171 tushpadAm gavAm vAcAm bhUmeSca a-s as well as all languages). a-s as well as all "piRavip-perum kaDal nInduvar, nIndAr iRaivan kaDal nInduvar, nIndAr "piRavip-perum

ing wrecked or punctured. ing wrecked or rough the following words: words: rough the following patih in His kr*shNAvatAra. patih patih - - - go go go

gaepit> gaepit> gaepit> .

nAma 497.

go-pataye namah. veda-s The word go means cow, words, interpretations for this nAma. SrI th many of these meanings "gAvovAco, gAvah paSavo, gaur-bhUmiSca viSvanirmANe kAraNam iti bhAvArthah|eva~nca - gopatih ca all as well as veda-s rakshaka ityarthah|". the gave who One the being His The concept that bhagavAn is the Master to referring as BhaTTar to us. the languages The dharma cakram writer interprets th a) The Master of all words (ved of a) The Master word to His devotees, as well as mean is essential in order for us to accompli is essential in context – this is relevant in aDiSerAdAr" word. b) The Protector of His own of His bhakta's words. c) The Protector d) Protector of the cows around. e) Protector of all that moves f) The Lord of Mother Earth. world. of the (celestial) g) The Lord 599. This nAma re-occurs as nAma safely cross this ocean of birth. Rocks in the form of aha~nkAra, mamakAra, mamakAra, aha~nkAra, of form the in Rocks birth. of ocean this cross safely Till this boat. trying to wreck etc. are this boat intact without be this boat intact nAma 497. nAma 497. sadagopan.org nAma 498. nAma 498. b) HewhohidesHimsel a) TheSavior. Among thesupporting quotesgivenbySr samsr*jyaviSvA bhuvanAni goptA the SrIrAdhAkr*shNa Sastrigives beings andalltheworlds. SrI Sa~nkaragivestheinterpretationth knowledge, thusextendingtheinterpretati interprets thenAmaasreferringto The nAmaisderivedfromtherootgup -rakshaNe toprotect.SrIBhaTTar This nAmare-occursas600. goptre namah. surrender toHimunconditionally,an words come true. We know of bhag expression oftheveda seen. Veda-sexpound theway oflife the patih, vedaistheonethathear on. BhagavAnisthepatihforallthese. thebodymoves another, tobodysince allkindsofthoughts,toAt wanders on indriya-s sincethey wandertowards ma gatau togo,andpA-rakshaNe The rootsofinterest inunderstanding prahlAda. willbeinthe pillarwhen BhagavAn promisebhIshma's promisetomakeHimtake come true. He also made the words of prahlAda come true that nAma 498.

gaeÝa gaeÝa gaeÝa goptA goptA goptA -s, andHeisthepatihforallofthese. f fromnon-devotees.

. protect. In this sense, 172 mA sinceAtmAmovesfromonebody to hiraNyakaSipu challenged the young hiraNyakaSipuchallengedtheyoung avAn's promisetoprotectthosewho d, andtheUniverse istheonethat the meaningsforthisnAmaare:gam- the from oneplacetoanother,andon bhagavAn being the protector of all bhagavAn beingtheprotectorofall AmongHiscreationsforwhichHeis d weknowthat reference fromatharvaSiras5- oftheworld,andworldisan weapons in the war against His own own weaponsinthewaragainstHis Isatyadevo vAsishThaistheSruti- Isatyadevo at bhagavAn is the protector of all at bhagavAnistheprotectorofall terial objects,tomindsince on offeredinthepreviousnAma(a). go He ensured that canalsoreferto sadagopan.org , and that here is not the attained only by aparavidyA - yajur. 34. 43. He points out out points He 43. 34. yajur. - e of this nAma as meaning that He e of this nAma t because of their sheer ignorance. t because of their sheer ignorance. meanings of gup (hide and protect), meanings of gup (hide eme Self, which is eme Self, otecting everything He has created. He has created. otecting everything the knowledge referred to here is referred to here is the knowledge emselves or are being protected by emselves or are being uits of karma to the beings for their uits of karma

knowledge referred to inishThA. The dharma cakram writer He is the Protector and Administrator He is the Protector s anubhavam for nAma 600, the second s anubhavam for 173 is to hide, to conceal. Based on this, SrI SrI this, on Based conceal. to hide, to is r enemies, and from all obstacles. gamyah gamyah gamyah gup - - - es, ears, etc., or by mind - that bhagavAn is goptA because He protects His that bhagavAn is goptA because e of birth and etc. birth and rebirth e of j~nAna j~nAna j~nAna

}angMy> }angMy> }angMy>

nAma 499.

j~nAna-gamyAya namah. SrI cinmayAnanda points out that the He who is to be realized by knowledge. by knowledge. is to be realized He who by mere knowledge of things. obtained is which SrI M. V. rAmAnujAcArya remarks that that kinds- of the Supr - The knowledge two of be to absolute meditational unison - samAdh considered elaborates on this further. be can Knowledge external indriya-s like the ey that bhagavAn's guNa of protection of all that is on this land, in the sea or in in or sea the in land, this on is that all of protection of guNa bhagavAn's that dharma. SrI BhaTTar' the air, is His karma -bestowingof the wheel of the fr acts, good and bad, the cycl that us for the word Another meaning remind should nAma this that observes writer cakram dharma The constantly pr bhagavAn is the one who is protecting th Those who think they are have this though human being some other of this simple fact. This nAma should remind us trINi padAvicakrame vishNur-gopAadAbhyah trINi padAvicakrame occurrence of this nAma later, is that occurrence of the second occurrenc Sa~nkara interprets and gives the interpretation thei devotees by hiding them from hides Himself (from non-devotees) through His mAyA. (from non-devotees) through hides Himself both the SrIrAdhAkr*shNa Sastri uses nAma 499. nAma 499. sadagopan.org nAma 500. nAma 500. SrI cinmayAnandapoints outthat"Ancie Time, notcomprehended bythemind,Or isbe thoughts -viz.that bhagavAn The dharma cakram writerobservesthat before anythingelse". SrI Sa~nkara's bhAshyamis"Hewho is Azhi nIrvaNNan SrI v.rAmAnujanrefersustonammAzhvAr - and protectingitnotonlyinthis kalp nAma-s, indicating that He is AncientSrI BhaTTarexplainsthesignificanceof in that He has been giving us knowledgepurAtanAya namah. The Ancient. us only by His Grace. This nAma conveys betweenusandourCreato and association towards Him.j~nAnaminourcontext but dedicatingthemtobhagavAn,etc., inourlife,notrejoicingat that arise developingbhakti purifying ourmindand cleaningthe services, makinggarlands, dutiesinsupportoftemple (performing .),kaimkaryam purAna,, (chanting bhagavAn'snAma),SravaNam andyoga.PracticesonacontinuingbasissuchasnAmasamkIrtanam karma, th Among themeansthataidinattaining which isbeyondthereachof indriya-s- when Hedecidestoblessuswithit. j~nAnam, butwhatwecandoisprepar through thej~nAnam, andHeistheon nAma 500.

puratn> puratn> puratn> (tiruvAimozhi7. 3.11).

purAtanah purAtanah purAtanah

a, butinallprevious kalpa-saswell. 174 ginning-less, notborn,governed by any good things thathappeninourlife any goodthings . Bearingwithpatienceanydifficulties notlimitedbyTi is paraknowledgearej~nAna,bhakti, thisnAmaalsoconveysseveralother temple-premises..), etc.,facilitatein e ourselvestoreceive thisj~nAnam is therealizationofrelationship to usthatBhagavAn nt" hererefersto thenAmaintermsofprevious will alsohelpin directingourmind ly One whocanbless uswiththis r. Thisj~nAnamwillmaterializefor (listening tobhagavAn'snAma, (listening paravidyA igin ofeverythingthat exists,etc. UzhitORUzhi vaiyamkAkkum . me andwho existed thatfromwhich is realizableonly is sadagopan.org

aas referring to the 24 tattva-s oraas referring to the 24 tattva-s e associatedof with different parts bhr*t bhr*t bhr*t ca mahAbhUta-s, the 24 tattva-s orca mahAbhUta-s, the 24 tattva-s - - d thus He is the Truth that cannot be that cannot He is the Truth d thus - 175 e different interpretations for the nAma. e different interpretations s which constitute the SarIra. s which constitute bhUta bhUta bhUta - - - which part of are His body. mahA bhUta-s are a subset, or to the entire mahA bhUta-s are a subset, SarIra SarIra SarIra

zrIrÉUtÉ&t! zrIrÉUtÉ&t! zrIrÉUtÉ&t!

nAma 501.

Reals of which the pa~nca Thus there ar universe of all beings. of bhUt SrI BhaTTar uses the meaning involved in creation - Reals that are the elements 1.prakr*ti, 2.mahat, 3.ahankAra, 4.sound, 5.ether, 6.touch, 7.air, 8.sight, 9.light, 10.taste, 11.water, 12.smell, The term bhUta can refer to the pa~n The term bhUta can refer SarIra-bhUta-bhr*te namah. SarIra-bhUta-bhr*te namah. measured inmeasured of Time. terms all the tattva- a) He who supports the concept of time itself of time the concept an originated, b) He who supports allb) He who supports beings the devatA-s who ar c) He who protects the body. nAma 501. nAma 501. sadagopan.org B. aNNa~ngarAcAryasvAmi havegiven B. aNNa~ngarAcAryasvAmi part ofHisSarIra,He is beings areHisbody,andsinceHesu -allthatistrueorexistsSrIv.v.rAmAnujan). SinceallthesesatyAyAm more generalmeaningforthewordbhUta the fiveelements like earth,prakr*ti senses suchassound,thefivesense- mAnA~ngAramana~ngaLE"-thefiveaim-bUtam I~ngiv-vuyirEipirakiruti "po~ngai refers tothese24tattva-s: 10.7.10wherenammAzhvAr SrI v.rAmAnujanreferstotiruvAimozhi thedeities -SAntiparva348.49. stars and devatA samabhavatdyauhsa-nakshatra referenceto mahAbhArata - SrI BhaTTargives supports thesetattva-sthroughHisbody, i.e.,they arepartofHim. These are theSarIra-bhuta-s areth 24.the organofreproduction. 23.anus, and 22.leg, 21.hand, 20.tongue, 19.skin, 18.mouth, 17.nose, 16.ear, 15.eye, 14.mind, 13.earth,

SarIra-bhUta-bhr*t. SrIv. , mahat,ahamkAra,andmanasormind.A 176 -Hisheadwasthesky alongwiththe organs, thefiveaction-orientedlimbs, pports(bhr*t)these bhUta-s whichare mpulanum poRi aindumkarumEndiriyam mpulanum poRiaindumkarumEndiriyam e elements ofcreation. BhagavAn is anythingthatexists(frombhU- this interpretation. SrI v. v. rAmAnujanandSrI P. tasya mUrdhA sadagopan.org - ". (5. 6. 4); gItA5. 29). Under the the gItA5. 29). Under " from the gItA (9. 26) was " from the gItA (9. 26) was guNa of bhokta to include not only guNa of bhokta to include , the color or with ISA etc. vArNa, the color or with ISA etc. ra-bhUta-s or devatA-s, and so He is elf is the prANa (the vital air), He is (the vital air), He is elf is the prANa or the object of enjoyment for My that since bhagavAn nourishes the nourishes that since bhagavAn also to the kavya, the offering toour mannAdo'hamannAdo'hamannAdah ate interpretation. Different devatA- ate interpretation. our body - the Sun with the eyes, the our body - the e north-east ocean and consumes the 45. There the nAma was explained as the nAma was explained as 45. There rences to support the interpretation: Enjoyer of the offerings to all the gods to all the offerings Enjoyer of the mahodadhau (mahAbhArata Santi parva 177 uyirum tAnEyAi… ninRozhindAn uyirum sarvaloka maheSvaram… Na of enjoying even the simplest offerings from even the simplest offerings Na of enjoying

offered with sincerity. sincerity. with offered - Seigaip-payan uNbEnumyAnE ennum bhoktA bhoktA bhoktA

patram,pushpam, phalam, toyam. . . patram,pushpam, phalam, toyam. Éae´a Éae´a Éae´a tAnEyAginirAindu ellA ulagum ellA tAnEyAginirAindu bhoktAramyaj~na tapasAm

nAma 502.

referring to bhagavAn's gu His devotee. " Ultimate referenced. He is also the ( bhoktre namah. as nAma 1 This nAma occurred earlier The Enjoyer. The Enjoyer. current nAma SrI BhaTTar extends this extends this current nAma SrI BhaTTar the offerings to the gods (havya), but 348. 3) - bhagavAn is stationed in th havya and kavya that are SrI v. v. rAmAnujan gives several refe - tiruvAimozhi 5. 6. 4 ahamannamahamannamahamannamaha - I am the food rAmAnujan gives the support again support gives the rAmAnujan tiruvAimozhi from - 10. 7. 2 " pitr*-s or the deceased ancestors - havya kavya bhujo vishNohudak-pUrve SrI Sa~nkara gives the interpretation SrI Sa~nkara elements of the body, and since He Hims the body, and elements of SarIra-bhUta-bhr*t. SarIra-bhUta-bhr*t. SrI satyadevo vAsishThagives an altern s are associated different parts of with mind, the skin with vAyu moon with the these SarI BhagavAn is the Protector of called SarIra-bhUta-bhr*t. nAma 502. nAma 502. sadagopan.org SrI satyadevo vAsishThanicelyexpressesthis- SrI satyadevo iti bhoktA SrI cinmayAnandagivestwoderiva that offeredbyduryodhanaarewell-known. puffed rice fromkucela,andHisacceptingthefood offeredbyviduraover The obvious examplesofkaNNan accept His devoteesintimatelyandtoheart'scontent. tiruvAimozhi pASuram10.11- succeeds inthecompetition!; bhagavAn arecompetingwitheachothe enRu…. ennilmunnampArittu nammAzhvAr's tiruvAimozhi9.6.10- as well; devotees, andIamtheEnjoyer orconsum and attaineternalbliss. and theireffectsto bhagav of this nAma thus is forundesirable attributessuchasahamkA us to realize that wereveals touswhattruehappinessis should dedicate allbenefits oftheseactionstoHim,andth our actions them Hisanubhavaminstead.Themo them, HeisthebhoktA,i.e,accept bhagavAn theworldlygainsthattheyget, bhartA intimesofneed-asthecase just theobserver. Forthosewhoobse etc. (gItA13.22).Forthosewhospend He istheobserver,inothers way that applies to our day-to-day life. BhagavAn is in all of us - in some cases The dharma cakramwriter explains the thenswallowsatthetimeofpralaya. creates, protects,and

-TheProtector, and An as the bhoktA,and weshouldAn asthebhoktA,and insteadenjoyHim bhunkte itibhoktA tAn ennaimuRRapparuginAn avAaRac-cUzh ariyai tions forthemeaning forbhoktA- 178 ram, mamakAram, etc. Thesignificance etc. mamakAram, ram, s theseasofferings,andHebestowson of pANDava-s. For thosewhoofferto ofpANDava-s.For guide, inyetothers , andthemorewearerelievedof vArik-koNDu ennaivizhun~guvankANil us makeHimthebhoktA,moreHe us re we dedicate our actions and the re wededicateouractionsand r to enjoy each other, and bhagavAn r toenjoyeachother,andbhagavAn ing withgreatdelightthehandful of function ofbhagavAnasbhoktAina rve thepath ofdh their timeinworldlypursuits,Heis such as the fame etc. that come to er oftheofferings ofMydevotees -TheEnjoyer. rakshakobhakshaNaSca -Hewhomingleswith He istheEnjoyer, arma, Heisthe arma, – AzhvArand bhunakti . He sadagopan.org d also the veda-s. So His s people, but also for the s people, interpreted also in terms of SrI of SrI also in terms interpreted our mind which is like a monkey can our mind which is like a monkey can s, and hence He is called kapIndra. s, and hence He is called kapIndra. assumed the human form which was assumed the human for One who could control thousands could control who for One eir nature. He was the indra or the eir nature. He was the indra sk to control the indriya-s of mortals 179 the deva-s assumed the form of monkeys da-s which He had Himself promulgated promulgated had Himself He da-s which

the people of the word, an e next few nAma-s in terms of the guNAnubhavam ection of the world and it lokAnAm hita-kAmyayA | movement in everything. kapIndrah kapIndrah kapIndrah

kpINÔ> kpINÔ> kpINÔ>

nAma 503.

(yuddha 114. 16) 16) 114. very different from His Nature in order to propagate the performance of the ve sacrificial acts laid down in and earlier in the form of , from th which are even more different his servitor Lord for the gods who were Sloka from vAlmIki rAmAyaNa This is supported by the following sarva-lokeSvarahsAkshAt sarvaih parivr*to devaih vAnaratvam || upAgataih (yuddha loka here means the world, kapIndrAya namah. kapInAm indrah kapIndrah. SrI BhaTTar's vyAkhyAnam is: BhagavAn rAmAvatAra. the monkeys. a) The Lord of - varAha. b) The Great Boar c) He who controls all incarnation is for the prot protection of the veda-s. SrI rAdhAkr*shNa SAstri observes that and thousands monkeys, it is a trivial ta then and Him, on like us. meditate and bhagavAn of help The dharma cakram writer points out that the seek we if controlled be SrI BhaTTar interprets th interprets SrI BhaTTar of the incarnation of bhagavAn as SrI rAma. bhagavAn as SrI incarnation of of the 390 to 421 had been Earlier, nAma-s nAma 503. nAma 503. sadagopan.org nAma 504. nAma 504. SrI v. v. rAmAnujan pointsoutthatthis SrI v.rAmAnujan example toothers. world, andinthese He ha numerous sacrificestoupholddharmaan the nAmaasareferenceto incarnat interpreted asonewhogivesdakshiNA. bhUri namah. bhUri-dakshiNAya c) Hewhoisextremelydextrous. b) Hewhomakesthingsgr a) Thegiverofliberal gifts. interpreted earlierinnAma102- canalsorefertoHisvarAha kapIndrah SrI Sa~nkarapointsoutthatkapican everything andeverywhere. another,the bodywithoutgettingmixedup,AtmAmovingfromoneto etc.,even themovementofpure blood an andpower ofmovementtoeverythingthat thusobjects thatmove.Hethus interprets He isanything thatmovesabout,andappliesth kapIndrah, vAsishThainterpretsthe SrI satyadevo the helpofbhagavAn,kapIndrah. theits Controller bondage. This nAma should teach us is like a monkey that we can get rid of pirATTi wasimprisonedby rAvaNa,andit of movementin thebattle. Oursouliscagedandimpr we canwin overtheaj~nAn in nAma 504.

means "much, abundant, numerous, copius". numerous,copius". means"much,abundant, ÉUirdi][> ÉUirdi][> ÉUirdi][>

bhUri bhUri bhUri ow fastandmovefast. s madelargegiftsto theparticipantstosetan a just as thecontrolledmonkeyswon overrAvaNa - - - dakshiNah dakshiNah dakshiNah vr*shAkapih 180 thisaj~nAnaandreleasethesoulfrom thenAmatomean"Hewhogives moves". This canthen beextended to also refer to a boar (varAha), and so also refertoaboar(varAha),andso d to set an exampletotherestof d tosetan example should extend to the vaidika exampleshouldextend tothevaidika ions inwhichbhagavAnhasperformed that itispossibletoachievethiswith vyAkhyAnakartA-s is tothesun,moon,andallother d impure blood simultaneously inside d impurebloodsimultaneouslyinside isoned bytheaj~nAna,justassItA word kapibasedonkapisa~ncalane- incarnation.Thetermkapihwas is onlybycontrolling themindwhich

-inthis sense. dakshiNah have interpreted hasbeen sadagopan.org dakshvr*ddhau avAn where He makes maRi kaDalvAimANDAnai gives the meaning that bhagavAngives the meaning ripe, and starts growing. A human ripe, and starts st, as also move about with speed as st, as also move (periAzhvArtirumozhi 1). 4. 8. e dakshiNA should be liberal to the liberal to should be e dakshiNA it is born, and a young animal starts and a young animal it is born, aning dexterous, able, clever(pANini 1. dexterous, able, clever(pANini aning Lord kr*shNa's guru dakshiNA-that of dakshiNA-that guru Lord kr*shNa's 181 This aspect of bhag his interpretation based on based on his interpretation - to grow, to go in speed, and and speed, in go to grow, to -

participants. He gives the example of the example He gives participants. sAndIpani'sbringing back life again - dead son to uruvuruvE koDuttAn Oduvitta takkaNaiyA SrI satyadevo vAsishTha derives bhUri- nAma the by suggested is fast around well. as move born is it as and soon as walking fast grow everything dakshiNah to this interpretation. according the me The word dakshiNa is also given This dexterous. extremely is bhagavAn that mean could nAma the Thus 34). 1. Sastri. by SrIrAdhAkr*shNa in passing interpretation is mentioned karmA-s in such as SrAddha, which th child starts drinking milk the moment child starts drinking milk the SighrArthe He creates grow very fa makes things that without born is it as soon as things eating starts bird A born. are they as soon or something is raw whether worrying about sadagopan.org nAma 506 nAma 505. nAma 506 nAma 505. amr*tapAya namah. The drinkerofambrosia. thisprasAdam. partakes of first tothedeva-swhomyaj~na comprised ofaconstituent thatgiveslong The dharmacakramwriterpointsout the sacrifice isaddressed. offering ofthesomajuiceinallsacrific inte SrI Sa~nkaragivestheadditional the somaplantafterperforming signifies that LordrAmaperformedseve ancient sacrificialofferings. SrIBhaT soma juiceistheextract fromaplant, namah. somapAya b) He who, in the form of the deity be rAma incarnation. a) Hewhodrankthesomajuiceafterpe juice bythehouseholder performing theyaj~na. nAma 506 nAma 505.

vinayO jayah satyasandhO dAsArhah sAtvatAm patih || vinayO jayahsatyasandhOdAsArhahsAtvatAmpatih

- ivnyae jy>sTysNxaedazahR> saTvta< pit>. 54. ivnyae jy>sTysNxaedazahR> saTvta< pit>. 54. ivnyae jy>sTysNxaedazahR> saTvta< pit>. 54. saemp> saemp> saemp> Am&tp> Am&tp> Am&tp> sOmapO saempae=m&tp> saem>puéijTpuésÄm>, saempae=m&tp> saem>puéijTpuésÄm>, saempae=m&tp> saem>puéijTpuésÄm>,

somapah somapah somapah [

P amr*tapah amr*tapah amr*tapah LEASE = mrutapah sOmahpurujitpurusattamah|

ADD

P thesesacrificialofferings. RA Slokam 54

Slokam 54 Slokam 54 N AVAM 182 ing invokedinayaj~ and isthemost importantingredientin rpretation thatbhagavAnacceptsthe Tar's vyAkhyAnam isthatthenAma Tar's vyAkhyAnam

is dedicated, and then the yajamAna isdedicated,andthentheyajamAna es inthe formofthedeitiesto whom BEFORE that thejuiceofsomaplantis ral yaj~na-s, anddrankthejuice from rforming sacrificialofferingsinHis life - like nectar. This is offered

EACH N AAM

A ] na, accepts the soma na, acceptsthesoma

sadagopan.org in the pah (tai. yaju. 4. 1) 1) 4. yaju. (tai. own by Him in theown by Him sweet like nectar to the - protects. The oblations - protects. The pAti since bhagavAn is in the form ofsince bhagavAn is in the form e Infinite Truth bhagavAn enjoys e Infinite path of dharma sh re into ambrosia and given to vishNu re into ambrosia the by the asura-s, amr*ta stolen mohini incarnation in the context of mohini incarnation in the context ees so that they can enjoy Him in the Him in enjoy can they ees so that yasya chAyA amr*tam times, and in this sense He is One who who One times, and in this sense He is agavAn Himself is the amr*ta, andagavAn Himself is the amr*ta, He the veda-s along with the recitation of with the recitation the veda-s along d. The Sruti-s quoted in support are: d. The Sruti-s quoted in 183 s for this nAma depending on - on - nAma depending s for this He whose protection is amr*tam itself.He whose protection is amr*tam amr*tapah, the drinker of ambrosia. amr*tapah, the drinker of ambrosia. - drinks, or tar) here because He is r of the nectar -amr*tapah.r of the nectar pibati havir-mantrair-vidhAnatah | havir-mantrair-vidhAnatah

(muNDakopanishad 2. 2. 5) - He is the bridge for the the for bridge the is He - 5) 2. 2. (muNDakopanishad somah somah somah

saem> saem> saem>

nAma 507. a) The Nectar. b) The moon. somAya namah. BhagavAn is called soma (nec amr*ta refers to ambrosia or nectar. or nectar. refers to ambrosia amr*ta interpretation gives two SrI BhaTTar nAma being interpreted as nAma being interpreted offered in sacrifices as prescribed in offered in sacrifices mantra-s aregod of fi transformed by the vahnau "yat ki~ncit hUyate tat sarvam || " kr*tvA vishNavesamprayacchati amr*tam is the drinke Thus bhagavAn is that bh The alternate interpretation of His devot protects it for the benefit following the Transcendental World after this worl discharge of daily duties in amr*tasya esha setuh amr*ta i. e., the procurer of the nectar; - He whose shadow is ambrosia i. e., - He whose shadow is ambrosia incident of SrI Sa~nkara refers to the this nAma, where bhagavAn restored this nAma, where bhagavAn protected it, made and also drank the deva-s drink it, Himself. SrI rAdhAkr*shNaSAstri suggests that blissful immortality (amr*tatvam) at all has partaken of amr*tam deva-s who drink the nectar, He is deva-s who drink the nectar, SrI cinmayAnanda comments that as th nAma 507. nAma 507. sadagopan.org nAma 508 nAma 508 SrI Sa~nkara gives the vyAkhyAnam - SrI Sa~nkaragivesthe puru-jite namah. The Conquererofall. inhisgItAvyAkhyAnam. SrI nr*simhAcAryasvAmi interpretation ofsomahereasreferri Becoming themoonradiatinglife-g in support- SrI rAdhAkr*shNaSAstriandcinmayAn interpretations forthisnAma. soma also refers to the moon. SrI Sa~nkara uses this meaning in one of his SrI BhaTTargivesreferenc bhakta-s whoenjoy Him. SrI v.rAmAnujangivesrefe Insatiate Nectar. tirunAmamArAvam BhagavAn's (amr*tam). amr*tam the nectarbygods.Heal amaraih labdho'mr*tamiva nAma 508

3. nammAzhvAr again in tiruvAimozhi2.5.4- nammAzhvAragainin 3. Theoutpouring bynammAzhvArintiruvAimozhi10.7.2- 2. 1. ANDAL - if Ihaveyour anubhavamcontinuously. ar years,yuga-s.You months, days, howmuchIenjoyyou-for nomatter mealways, Nectarto Insatiate appozhudu enArAamudamE! ANDuUzhi torumappozhudukku candy, nectar, etc. pAlE! kannalE!amudE! (tai. SIKshA. 6) - Brahman is replete with tranquility and immortality (tai.SIKshA.6)-Brahmanisrepletewithtranquilityandimmortality - puéijt! puéijt! puéijt! pushNAmicaushadhIh sarvAh somo bhUtvA rasAtmakah bhUtvA sarvAhsomo pushNAmicaushadhIh manattukku iniyAnaipADAvumnIvAitiravAi manattukku

puru puru puru (AraNya. kANDam)-daSarathaobtainedrAmalike (AraNya. - - - jit jit jit e toSrImadrAmAyaNam- - Heiseverythingtome rences to divya prabandham rences todivyaprabandham

so refersustotheSruti- 184 ng to the moon is given bytirukkaLLam ng tothemoonisgiven iving rays,Inourishallherbs.The e thefreshnectar everytime,even udan expresses the same idea -The thesameidea udan expresses anda give referencetogItA15.13 anda give eppozhudum nALti~ngaL , like honey, milk, sugar , likehoney,milk,sugar rAj~nA daSarathenAsi Santi samr*ddham -intiruppAvai; enakkut tEnE! - Youare - sadagopan.org cated service, and cated service, cover the whole 1. 10. 2 and 4. 3. 5 (SrI v. v. 1. 10. 2 and 4. 3. 5 (SrI (4. 3. 5). interpretation to tellations, the lands, the oceans, the and SUrpanakhA by His appearance. and SUrpanakhA by His appearance. at the same attributes that helped rAma has the distinction of winning winning rAma has the distinction of z. puru-jit, is referred to by z. puru-jit, is referred the personification of everything that everything of the personification ds with kaikeyi to spare him from the rAvaNa was won over by His valor, rAvaNa was won over by e teacher by his dedi e teacher by 185 kaikeyi - rAma has conquered the world has conquered the world kaikeyi - rAma everything there is, is puru-jit. e., He has conquered many or all. e., He has conquered - He who conquers many. conquers many. - He who ushA yudhi SatravAn || many through many means. e control of bhagavAn - of bhagavAn e control 1. 10. 2), and ila~ngaip patikku anRu iRaiyAya arakkar kulam keTTu avar mALakkoDip- ila~ngaip patikku anRu iRaiyAya puL tirittAi!( tI-manttu arakkar tiRal azhittavanE 2. 1.

SrI rAmAnujan also observes that Lord SrI rAmAnujan also same family - over three from the vibhIshaNa by His dharma and character, vibhIshaNa by His dharma and Thus again He has conquered SrI satyadevo vAsishTha extends the (ayodhyA. 12. 29) 29) 12. vi his vyAkhyAnam support of in to SrImad rAmAyaNam refers SrI BhaTTar King daSarathagiving this meaning. plea bhagavAn who is from rAma torture of separation of is good.this context, he tells In th the poor by charity, through truth, i. by His mighty bow, the enemies guNa same (ayodhyA. This tirumozhi tiruma~ngaiAzhvAr in periya rAmAnujan): Universe which is under th asa~nkhyAta tArAgrahaupagraha sahitam tathA vana-upavana samudrAdisahitam kha-gola bhUgolaAtmakam sarvam viSvam yena vaSikr*tam sa puru-jid vishNuh control all the cons He who has under His different worlds, all the souls, and cakram writer observes th The dharma purUn - jayati iti puru-jit bahUn jayati purUn - satyena lokAn jayati dInAn dAnena rAghavah | jayati dInAn dAnena rAghavah satyena lokAn gurUn SuSrUshayA vIro dhan sadagopan.org nAma 509. nAma 509. b) Hewhose formisofcosmicdime a) Hewhoremainswiththegreat. follow thetraitsthatwillensure ThisnA hariScandra andthepANDava-s. good traitsthatensureultimatesucce incidencesthataremeantto temporary multi-dimensioned, viSva-rUpa form,and viSva-rUpa multi-dimensioned, sattamah, thefirst referring tothemu SrI Sa~nkarainterpretsthenAmaasco - SrI v.rAmAnujanrefersustotiruma~ngaiAzhvAr anywhere else(leavingthisworl Warrior! My devotion"O King! to Thee My is love even for Thee is very great bhAvonAnyatragacchati|| bhaktiSca niyatAvIra! and(uttara. it is firmly tv sneho meparamorAjan! planted ingives thefollowingwords ofHanumAninsupport: Thee. O ofdrinkingthe who arealwaysdesirous bhagavAnremainswi vyAkhyAnam isthat There aremanydifferentinterpreta namah. puru-sattamAya 40.arise forthosewho practicethesetrai attributes that we need in liferAma winovereveryoneviz.dharma to overcome obstacles in life. When obstacles 15) nAma 509.

2. 1. EttuvAr tammanattuLLAn 2); and Sindai tannuLnI~ngAdirunda tiruvE!maruviniyamaindA!

puésÄm> puésÄm> puésÄm>

puru puru puru ayi nityamapratishThitah | ayi nityamapratishThitah - - - sattamah sattamah sattamah d whereThouhastenslavedme)". success inlifethelongrun. -tirumozhi1.8.4. nsions, andwhoisthebestofall 186 more steady.Icannotthinkofgoing tions forthisnAma.SrIBhaTTar's

, truth, humility, etc., are the same , truth,humility,etc.,arethesame ocean ofHisnectar-like qualities.He ss. This was true was This ss. the second referringtoHisbeing the reinforce theirfait nsisting oftwoattributes,puruhand th manygreatonessuchasHanuman ma of bhagavAn should teach us to shouldteachusto ma ofbhagavAn lti-faced, multi-headed, multi-eyed, lti-faced, multi-headed, multi-eyed, ts, theseshouldbe h infollowingthe inthecase of (tirumozhi4.9. only takenas sadagopan.org . - He who subdues. - He who subdues. veda-s,indra among vi-nayah refers to the "He who humiliates those "He who among the great. He opines that among the great. to mean existence here, He is far here, to mean existence at" to the word puru, and interprets and interprets word puru, at" to the rect meaning of the word vinayah is nAma in terms of three constituents oga in SrImad bhagavad gItA. He is t compared to the maker of the pot. t compared to the maker of the pot. sat an alternate interpretation- vi-nayah, some for this versions and the nAma, e, sAma veda among -doers to have modesty (vinayam) by A trivial example for lack of a better better of a A trivial example for lack rushah and and uttamah -Omnipresent e everything except Him is impermanent is impermanent Him e everything except 187 at of the amr*tatvam of bhagavAn. lity". Here it means means it Here lity". vinIyante damyanteiti vinayah

who leads (netA etc.)., and , tama. Taking sat viSvarUpatvAt utkr*shTatvAtsattamah puruh, vinayah vinayah vinayah ivny> ivny> ivny>

nAma 510. the deva-s, etc.

vinayAya namah. SrI BhaTTar vyAkhyAnam is superior to anything that exists, sinc superior to anything that exists, nityam. or anityam, and He is the only of a po one is the relative impermanence is th Thus the interpretation given the Sun and the moon in those that shin His a) The Subduer. through rAma Lord b) He who leads well. by mArIca of subduing the of example the gives He causes the evil valor. Or because He vinayah. He is punishing them, observes that the di SrI ChinmayAnanda "He who shows supreme humi who are unrighteous". He also gives where nayah refers to He of truth and path Lord who leads well the seekers steadily through the meaning then is given in terms of pu is given in terms meaning then many through shines who "He the meaning cakram writer gives The dharma vibhUtiy the great forms", and refers to SrI ChinmayAnanda gives the meaning "gre the meaning gives SrI ChinmayAnanda the nAma as bhagavAn being the Greatest in purushottamah is used the pATham Best. vAsishTha interprets the SrI satyadevo - puru, of the nAma best of all, sattama. all, best of nAma 510. nAma 510. sadagopan.org nAma 511. nAma 511. conducive toourrealization ofbhagavAn two aspectstoour character -acquiring day-to-day life-thelesson day-to-day The dharma cakramwriterexplains th and everyone,being unconquerable everby anything, etc. everywhere, ineverything, controlling ev observesth vAsishTha SrI satyadevo SrImad rAmAyaNa- souSIlyam. SrIinterpretation istobringoutthedo BhaTTar gives examples withHimcanbegiven,SrIBhaTTar'schoiceofhis one whohasjayaSrI of thisSrI v.rAmAnujan commentsthateven quality of Lord rAmawishes. from who hasbeenconquered bythedevot BhaTTar's vyAkhyAnamis SrI BhaTTargivesthefirstinterpreta victorious overallbeings. SrI Sa~nkarabhAshyamis jayAya namah. b) Hewhoisvictorious. a) Hewhoisconquered. righteousness. nAma 511.

2. 1. directed bythegreatgods(bAla.16.1). niyuktaihsura-sattamaih tato nArAyaNovishNuh disposal"(bAla.3. 37); I amattheir "Aj~nApyo'ham tapsvinAm" jy> jy> jy>

jayah jayah jayah

Asritaih jIthateyasmAtvidheyokriyatejayah Asritaih we shouldlearnfromthis samastAni bhUtAnijayatiitijayah - "I am to be commanded by the sages -i. e., 188 e context of being victorious for our e contextofbeingvictorious for our minant guNa-sofbhagavAnsuchas ees and who acts according to their ees andwhoactsaccordingto erything, havingconquered everything tion. TheniruktidescriptionforSrI at jayahconnotesbhagavAnbeing though theinterpretationthatHeis , orindulging inactivitiesthatare andpracticingqualities thatare nAma.Therearealways - ThennArAyaNawas -Hewhois -One sadagopan.org - come rAmo dvir- ). BhagavAn's ). BhagavAn's r the welfare of of r the welfare g pratij~nA or promise to the word g pratij~nA or promise to the poyyanukkum meyyan! nammAzhvAr in tiruvAimozhi 9. 10. 6- 9. 10. 6- nammAzhvAr in tiruvAimozhi others, sacrifice fo others, sacrifice th, going afterth, going and fame instead name , made His appearance) to even His agavAn, etc. are some examples of the agavAn, etc. are wealth, committing even heinous crimes heinous crimes committing even wealth,

our defeat in our effort to cross the to cross the our effort defeat in our whose promises are always true. whose promises are always 189 nveyed in SaraNAgati gadyam - - always true to His true devotees. SrI 's words to sItA pirATTi about this aspect of sandhah sandhah sandhah - - - etc. were examples of characters who fell prey to who fell prey of characters etc. were examples eir lives. The victory that we should aimfor is over over is aimfor should we that victory The lives. eir satya satya satya

anr*tam nokta pUrvam me na ca vakshyekadAcana and sTysNx> sTysNx> sTysNx>

nAma 512.

(AraNya. 10. 19) 19) 10. (AraNya. means He sandhA. Thus satya sandhah SrI BhaTTar quotes Lord rAma bhagavAn's guNa - apyaham jIvitam jahyAm tvAm vA sItesa-lakshmaNam | brAhmaNebhyo viSeshatah || na tu pratij~nAm samSrutya break than lakshmaNa, and you even or life, my up give rather would I sItA! "O been made to brahmins". has that which my promise especially gives reference to rAmAnujan SrI v. v. nALum tan meyyarkku meyyanE nAbhibhAshate, SrI satyadevo vAsishTha the meanin gives a) He whose promises are always true. promises are always a) He whose resolve. firm b) He of satya-sandhAya namah. true to His devotee rAmAnujan comments that bhagavAn was not only PrahlAda, but He became true (i. e. adversary hiraNyakaSipu in the process ( of devoting ourlife in kaimkaryam to bh to kaimkaryam in ourlife devoting of duryodhana, latter. rAvaNa, instincts in th their inferior practice and develop should that will result in the base instincts we life, this in victory real For samsAra. of ocean as kindness towards characters such others, vairAgyam, bhakti,etc. own words to SrI rAmAnuja as co contrary to this. Being subservient to subservient to this. Being contrary in order toin order weal and accumulate acquire nAma 512. nAma 512. sadagopan.org nAma 513. nAma 513. nAma 513. nAma 513. The thirdinterpretation the ritualisticsacrifices. bhagavAn isfullycompetenttoreceiveal Along thelinesofinterpretation(a offered toHisdevotees. our selvestoHim,oralternately,He all threeinterpretations. theinterpretati SrI Sa~nkarahasgiven He isfittobeaimedforastheultimategift. He isfittobeworshippedthrough offeri meaning deserving.Thusthere aretwoin The nAmaisderivedfromtheroot dASArhAya namah. c) Hewhowasbornin b) Heisworthy tobepossessedasagift. a) Hewhoisworthyofgifts. become dry,butMywordutte earth mightcrumbledown,theHimalaya from purANa,butIamunabletolocate Both SrIR.anantakr*shNaSastiand always becomestrue. asya itisatya-samkalpah SrI Sa~nkaragivesthederivation sandhA(samkalpahorpriatij~nA) satyA caring tokeeptheirwords.Thisiswh storyofhariScandr fulfilling hisword,the going totheforest andundergoing to mind.InstancesofdaSarathakeep nAma 513. nAma 513.

dazahR> dazahR> dazahR>

dASArhah dASArhah dASArhah the race ofdaSArhahi.e.,theyAdavarace. -Hewhohasfirmresolv SrI BhaTTarexplainsthatHe is basedonbhagavAn kr*shNabeingborninthe red shallneverbecome vain".

190 y theyaregreat,anddeartobhagavAn. dASr* dAne SrI cinmayAnandaquotethefollowing considers HisSupremeSelf fitto be ons a and c, and SrI BhaTTar has given ons aandc,SrIBhaTTar aj~nAtavAsam just for thesakeof aj~nAtavAsam justfor ), SrIcinmayAnandaobserves that ), ing hisword tokaikeyi,dharmaputra s might be crushed,theoceanmight s mightbe terpretations given.Thefirstisthat thereference: "Heavensmightfall, l the offerings made made offerings l the ngs ofgifts,andthesecondisthat a, etc.areexamplesofgreatpeople -togiveaway,and e and determination that e anddeterminationthat isfitforustooffer with devotionin arhah sadagopan.org great people who milky ocean to the possessed of the quality of perumakkaL uLLuvar tam perumakkaL uLLuvar tam

sides inside the . SrI v. v. rAmAnujan refers us to refers us to v. rAmAnujan . SrI v. on along the lines of (a) referring to of (a) lines on along the of theword sAttvata starting from of theword sAttvata starting from ata race. Since Lord kr*shNa is the An example of where bhagavAn sees where An example of a sattvAn in knowing brahman or in anyone else, since He accepts all our anyone else, since He accepts Sa~nkara and those that follow his offer our karma-phalan to Him, He offer our karma-phalan to churned out of the patih patih e dharma cakram writer that observes patih - - - 191 ees is the mohini incarnation where He where He incarnation ees is the mohini as the gift by these great people. great as the gift by these our karma and bestows moksha on us. our karma and bestows moksha is called sAttvatAm-patih. sAttvatAm sAttvatAm sAttvatAm

knows brahman or one who is knows brahman or one who is meaning either Supreme Brahman or the quality of sattva. meaning either Supreme Brahman or the quality of sattva. saTvta< pit> saTvta< pit> saTvta< pit>

sat " (tiruvAimozhi 3. 7. 4) -He who re

nAma 514. Lord of the yAdava-s, He Another interpretation, given by SrI sattva. sAttvata signifies the act of by a sattvAn. acquiring the quality of sattva or the scriptures followed sAttvata-s are thus bhAgavata-s. Since bhagavAn is the Lord of the sAttvata-s or bhAgavta-s, He is sAttvatAm-patih. The yAdava race is also called the sAttv

sattvAn is one who it fit to give His gift to the devot it fit to give He Himself that bestowed the nectar The Lord of the sAttvata-s. sAttvatAm-pataye namah. SrI BhaTTar gives a detailed derivation the word His being fit for our Atma samarpaNam. His being fit for (tiruvAimozhi 2. 3. 4) 4) 3. 2. " is BhagavAn nammAzhvAr- it. kaimmARu perunal udavikkuk enadu AviyuL kalanda uNDE ozhindEn ini mILvadenbadu enadu Avi tandu (tiruvAimozhi wanted SrI BhaTTar's interpretati in support of who deva-s perumAn daSarha clan or tribe of the yAdava clan or tribe daSarha race chant His name, where He is sought chant His name, where He is a), th In support of the interpretation over our offerings bhagavAn is fit for sins, and if we offerings including our of the effects of all relieves us nAma 514. nAma 514. sadagopan.org Protector ofthesAttvata-sorbhAgavata-s. being the OriginatorofthepA~nca SrI P.B.aNNa~ngarAcArya svAmiexplains reason, thepA~ncarAtrinsarealsocalledsAttvata-s. upontheformofLordvish meditation thatthepath SrI cinmayAnandaobserves essentially sAttvicinnature. those whofollowthetantramcalledsA vyAkhyAnam, isthatbhagavAnsAttv

192 rAtra systemand Nu withabsolutedevotion.Forthis atAm-patih since He is theLeader of sinceHeistheLeaderof atAm-patih ofthesAAttvata-s issingle-pointed ttvatam, thescriptureswhichare that this nAma refers to bhagavAn thatthisnAmareferstobhagavAn thereby beingthe sadagopan.org on viz. that

jIvayati prANAn

A ] ntakah || = AAM N mitavikramah | mitavikramah EACH =

general interpretati from the root nay, which has two inging about their ruin, and insteadinging about their ruin, and BEFORE

I BhaTTar by reference to periAzhvAr BhaTTar by reference I doing service to Him. SrI rAmAnujandoing service to Him. SrI 193 AVAM N Slokam 55 Slokam Slokam 55 Slokam Slokam 55 Slokam RA P - to go or to protect. SrI BhaTTar uses the - to go or to protect. SrI BhaTTar

ADD

LEASE jIvae ivniyta sa]I muk…Ndae=imtiv³m>, sa]I muk…Ndae=imtiv³m>, jIvae ivniyta jIvae ivniyta sa]I muk…Ndae=imtiv³m>, sa]I muk…Ndae=imtiv³m>, jIvae ivniyta jIvae ivniyta sa]I muk…Ndae=imtiv³m>, sa]I muk…Ndae=imtiv³m>, jIvae ivniyta path to everyone. P vinayitA vinayitA vinayitA [

AMÉaeinixrnNtaTma mhaedixzyae=Ntk>. 55. mhaedixzyae=Ntk>. AMÉaeinixrnNtaTma AMÉaeinixrnNtaTma mhaedixzyae=Ntk>. 55. mhaedixzyae=Ntk>. AMÉaeinixrnNtaTma AMÉaeinixrnNtaTma mhaedixzyae=Ntk>. 55. mhaedixzyae=Ntk>. AMÉaeinixrnNtaTma jIvah jIvah jIvah

(SrI v. v. rAmAnujan). He helps bhAgavata-s keep away from jIvO vinayitA sAkshIjIvO vinayitA mukundO ambhOnidhiranantAtmA mahOdadhisayO ambhOnidhiranantAtmA ivniyta ivniyta ivniyta jIv> jIv> jIv>

gatau rakshaNe ca

. (5. 2. 3). He even made the squirrels do service to Him and thus enjoy enjoy thus and Him to service do squirrels the made even He 3). 2. (5. eyiRRiDai maN koNDa endai irAp-pagal Oduvittuennaip-payiRRip-paNi maN koNDa endai eyiRRiDai

nAma 516 nAma 515. meanings - SrI BhaTTar derives the interpretation vinayitre namah. koNDAn kaimkaryam to Him. the bliss of SrI satyadevo vAsishTha gives the more - - bhagavAn is the cause of sustenance of everything dhArayati iti jIvah a) The Savior. b) He who shows the He who gives true life to His devotees. He who gives true life to His jIvAya namah. jIvah iti jIvayati committing thereby br sinful acts and Bliss by makes them lead a life of of Sr corroborates this interpretation

nAma 516 nAma 515. nAma 516 nAma 515. sadagopan.org nAma 517. nAma 517. direction toeveryone. prAyayitA gater-dAtAityarthah given above for baseshisinte vAsishTha SrI satyadevo seek Yourprotection. postureondifferentoccasi your sitting uyirgaL kAppAnE - he hadfor amere monkey-king.We ha slightest harmhasbeencausedtoyou? in everything,Heis the of for Himself. Since bhagavAnisinside - He Who sees things as they truly are, or it can also mean He who sees things vAsishThagi SrI satyadevo them. devotees thatHeconstantlyobserves interpretation isthatbhagavAn irundu aRidi BhagavAn istheObserver withineveryone ofus namah. sAkshiNe The Observer. mama had to comeconcern tosugrIvaafterhisfirstfight back. rAma of words SrI v.rAmAnujangivesthemovingexampleofLordrAma's says " lAlanena rakshati devotee-s withloveandaffection second of the two meanings. In fact nAma 517.

j~nAlattUDE naDandumninRumkiDand " (yuddha kANDam)-"Ofwhatuse" (yuddha isit

-tirumAlai34(SrIv.rAmAnujan). SrI BhaTTar's sa]I sa]I sa]I nay (6. 9. 3) - You show your standing pose, your reclining beauty, .

sAkshI sAkshI sAkshI viz.togo. His

ves theinterpretation- -Heshows thepathtoeveryone,orgives tvayi ki~ncitsamApannekimkAryamsitayA and treatsthemlikeprinces- so concernedaboutthewelfareofHis interpretation is- 194 us, outsideofand iseverywhereand ve nammAzhvAr'swordsintiruvAimozhi he states that bhagavAnprotectsHis he statesthat " -suchwastheconcernandlovethat them to make sure no harm comes to everything thathappens insideusand ons to sustain thelivesofthosewho tosustain ons with vAli,wherehewasdefeatedand rpretation usingthefirstmeaning irundum SAlappalanALugandOr tomegetsItAifeventhe . uLLuvAr uLLiRRellAm uDan . uLLuvAruLLiRRellAm uDan sAkshAt drashTAsAkshI sarvasya jagato gatim sarvasya jagatogatim rAjakumAra

sadagopan.org

muktim - He who witnesses or - He who witnesses mposed the following Slokam as his Slokam as the following mposed vyAkhyAnam have interpreted nAma-s vyAkhyAnam have so'ntargatah paSyati viSvamAtram || vinayitA_sAkshI 195 drashTA svayam sa hi sUrya cakshuh | drashTA svayam

mukundAya namah mukundah mukundah mukundah

ulaguyya ninRa perumAL - Thirukkadalmallai

(Courtesy: http://thirukadalmallai.blogspot.com) muk…Nd> muk…Nd> muk…Nd>

nAma 518. Both SrI Sa~nkara and SrI BhaTTar give the same vyAkhyAnam - mukundAya namah. He who gives moksha. He who interpretation for this nAma - for this interpretation sasAkshI sa vishNuh vA hi darSano r*tamAtrabodhah j~nAnam hi cakshuh follow his others who and SrI Sa~nkara as one nAma - 516 and 517 together outside ofoutside has co vAsishTha us. SrI observes the humility of His devotees. observes the humility nAma 518. nAma 518. sadagopan.org nAma 519. nAma 519. grammar, are valid, to thatextentand grammar, arevalid,to letters to be seenword mukundafrommuktimdadAti-"T in pr*shodara etc., vikramaNam Sauryam asya iti amita-vikramah. amita-vikramah. vikramaNam Sauryam asyaiti vikrama referringto Saurya, whic SrI Sa~nkaragivestwointerpretation bear". nAma by SrI M. V. rAmAnujAcArya Englishtran SrI V.N.vedAntadeSikan's is "The Lord is of inestimable cavaivibhoh amUrtasya samj~nasya capacity to such as prakr*ti. isthatbhagav SrI BhaTTar'svyAkhyAnam amita-vikramAya namah. He is knownb) Heof the three great strides(tri-vikrama). by the (perumALtirumozhi10.10) name a) Heofboundlessvalor. AdhAraSakti - 6. 3.109- Both SrISa~nkaraandBhaTTarhave viraiginRAn taruvAnAi viNNulagam (tiruvAimozhi anRu SarASara~ngaLaiviakundattERRi (tiruvAimozhiarASaram muRRavumnaRpAlukku uyttanan pul eRumbuAdionRuinRiyEnaRpAl ayoddhiyilvAzhum prabandham: dadAti itimukundah. 10. 7. 6. 5. 3) 1) etc. nAma 519.

pr*shodarAdIni yathopadishTam - yathopadishTam pr*shodarAdIni

Aimtiv³m> Aimtiv³m> Aimtiv³m> SrIv.rAmAnujangivesseveralreferencestodivya

amita amita amita - - - vikramah vikramah vikramah

h means strength, power,might - h meansstrength,power,might - (SrI paushkara). (SrI paushkara). 196

in themode,astaughtbysages". while not found taught in treatises of while notfoundtaughtintreatisesof slation ofthevyAkhyAnamforthis s forthenAma.Oneisbased on he elision,augmentandmutationof givenreferencetothepANinisUtra

An istheSupporterofallRealities to support the derivation of the thederivationof tosupport The nAmaoccursin SrImad AdhAra Sakti amitam sadagopan.org ., which is ., which ananta bala amitA aparicchinnA des, or steps, were des, or steps, pAtAlAmbhasi akhila- around us - the Earth, - He has kept His form as a , is the basis for the derivation to 528 which follow in terms of the to 528 which follow in terms s manifestations. This diversity or gives for the nAma is based on the gives for the nAma as meaning that bhagavAn has nAma as meaning that bhagavAn rAghavAcAryasvAmi as immeasurable as immeasurable rAghavAcAryasvAmi vAsishTha, which is the same basis on " - Unto Himpower of unlimited and loka as the base plank to support the

jas, tamas and sattvaguNa-s; sun rise, 197 anantavIryAmitavikramastvam … - He whose three stri - He whose three evas, men, manes, and asura-s) roism, prowess, courage,valor. roism, prowess, nidhih nidhih nidhih terpretation above rests. - - - e here is to the tri-vikrama incarnation. The the tri-vikrama e here is to so reflected in everything ey were indeed immeasurable. ey were indeed His abode (kUrmaincarnation) ambho ambho ambho

form of the Oceans - pAdavikshepe - to walk, tostep AMÉaeinix> AMÉaeinix> AMÉaeinix>

kram

nAma 520. the sky, and the region in between; ra in between; the sky, and the region mid-day, and the sunset; etc. nAma-s 520 SrI BhaTTar interprets the jagadAdhAra-pITha iti ambhonidhih nidhIyate in the waters of the pAtAla

kUrmAvatara. as a) He who has the waters b) He who is in the c) He who sustains the ambhA-s (d SrI BhaTTar gives the first interpretation- Universe. The mantra quoted by SrI BhaTTar in support is: " ambho-nidhaye namah. However SrI vAsishTha the interprets stridesinnumerable or countless in Hi extensive manifestation is al Saktaye bhuvanabhr*te kacchapAtmane Lord's steps were so vast, th The root in which SrI Sa~nkara's second translated by SrI tirukkaLLam nr*simha by SrI tirukkaLLam translated for he stands parAkramam, which SrI Sa~nkara The second interpretation step, pace" for vikramah,ormeaning "stride, - vikramaNa vikramAstrayah asya pAdavikshepA The referenc immeasurable. satyadevo of the interpretation by SrI bhagavad-gItA40 Slokam 11. in - nAma 520. nAma 520. sadagopan.org nAma 521. nAma 521. (AtmA), not limitedbyTime,Space,orSubstance (ananta). (AtmA), not SrI Sa~nkara'sinterpretation isthat Soul ofananta,whobearstheUniver SrI BhaTTarinterpretsthenAmaasre anantAtmane namah. The InnerSoulofananta. nidhi strength WhosupportstheworldsinformofaTortoise. quote fromatharvaveda- forms, etc. Water is one of the essentials in sustenanceseeps throughtheroot fromtheearth of life. He gives the sustains life-thebloodstreamrunning various establishes (nidhAnam)waterin interpretsth vAsishTha SrI satyadevo this nAmasignifiesthatbhagavAnisthe mUrti wheneverything getssubmergedun thus Hecontrolseverything.BhagavAn who control therest ofthelifeforms, The dharmacakramwriterpointsout resting placeofalltheambhA-s. Thus thenAmacanbeinte pitaro'surAh||" devo manushyAh | "tAni vAetAnicatvAryambhAsi pitr*-s,asde of thisworld,andthe is basedontheterm ambhAasrepresen quotes thegItA- third interpretations-bhagavAnisthe nAma 521.

means reservoir,abode,receptacle.

AnNtaTma AnNtaTma AnNtaTma sarasAm asmiSagarah sarasAm

anantAtmA anantAtmA anantAtmA apAm retAmsi jinvati retAmsi apAm rpreted tomean thatbh fined inthetait.brAhmaNa2.3.8- se standingontopofthekUrma.

198 that whiletheseambhA-saretheonesthat also supports the life forms as thelifeformsaskUrma alsosupports bhagavAncontrolstheambhA-s,and forms and with various attributes and attributes andwithvarious forms -10.24.Hisalternateinterpretation Ocean orthereservoir ofwater.He ting thedeva-s, bhagavAnistheIndefinable Soul Support ofalllifeforms atalltimes. ferring tobhagavAnbeingtheInner in severallifeforms,thewaterthat to sustainthetreesandotherplant e nAma as meaning that bhagavAn e nAmaasmeaning der the water during pralaya. Thus, pralaya. der thewaterduring SrI Sa~nkaragivesthesecond and . agavAn istheabodeor ,the people sadagopan.org ". , and by body of ananta in Sayah. SrI BhaTTar's Sayah. SrI BhaTTar's 20. 23)- "At the time of the 20. 23)- "At the time of the veLLai veLLattin mEloru pAmbai acyutanaianantan mEl naNNi ante pr*thivyAm salile dr*Syase ante pr*thivyAm

all into one ocean and reclines in and reclines all into one ocean nstraints, signified by the nAma by the nAma nstraints, signified nAma can also be interpreted as nAma can also be interpreted nal deluge. This is expressed by This nal deluge. this further by observing that for all that for by observing this further on that during pralaya bhagavAnon that during pralaya be in another form at the sametime. form at the sametime. another be in e couch-like - g-leaf on the waters after the deluge on the waters after g-leaf Sayah Sayah Sayah 199 - - - antamkaroti bhUtAnAm itit antakah

they are in one place they can't be in another place, another place, in they can't be in one place they are nAma are mahA, udadhi,and mahodadhi mahodadhi mahodadhi

antakah antakah antakah

in the vast ocean. in the end of all. (SrI v. v. rAmAnujan). (SrImad rAmAyaNa, yuddha. 1 ANtk> ANtk> ANtk> mhaedixzy> mhaedixzy> mhaedixzy>

nAma 523. nAma 522. SrI BhaTTar gives several supporting quotes. tvam mahoragah

antakAya namah. gives the derivation " SrI Sa~nkara (Alilai mEl paLLI koNDAn). He Who beings out referring to bhagavAn reclining on a fi referring mahodadhi-SayAya namah. mahodadhi-SayAya namah. The words comprising the objects in this Universe, if in this Universe, objects can't form they one in and if they are BhagavAnthese co is not subject to anantAtmA. He Who is reclining lies on th vyAkhyAnam is that BhagavAn the time of the fi at the Milk-Ocean 5. 1. 7 - periAzhvAr in periAzhvAr tirumozhi meddaiyAga virittu adan mElE kaLLa nittirai koLginRa mArgam kANa nammAzhvAr in tiruvAimozhi 3. 4. 9 - nanguuRaiginRAnai interpretati SrI Sa~nkara gives the reduces them disintegrates everything and those primeval waters. that the SrI cinmayAnanda suggests SrI rAdhAkr*shNa SAstri elaborates on elaborates SAstri SrI rAdhAkr*shNa nAma 523. nAma 522. nAma 523. nAma 522. sadagopan.org development iseverpossible,andin creating constant changesinthisworld, SrI cinmayAnandaaddsthat kavarvinRit tannuLoDu~nganinRaAzhiam-paLLiyAr SrI v.rAmAnujan quotesnammAzhvar - purANam2.5.19). worlds" (vishNu ison who impersonated asrudra, theendofka mouths,at "From His || jagat-trayam rudronishkramyaatti samkarshaNAtmako vishAnalaSikhojvalah | "kalpAnte yasyavaktrebhyo end ofthis world,Thouartseenonth

as Time He brings an end to all things thus this sensebhagavAnistheantakah. 200 e AdiSesha inthewaters ofthedeep"; e with , devours thethree e withbalarAma,devours withoutwhichnoevolution orcreative lpa, proceeds the venomed fire that, lpa, proceedsthevenomedfirethat, yAvarum yAvaiyum ellAp-poruLum yAvarum yAvaiyum - tiruvAimozhi 2.6. - tiruvAimozhi sadagopan.org gnified by the

darkness of ignorance A ] AAM N - He who is si EACH

into water, water into air, etc., en the world comes to an end, after as referring to BhagavAn being the or throwing away, SrI BhaTTar - He who is not born. The current BEFORE tyadharmA trivikramah || 206). Based on the root aja - gati on the root aja 206). Based

). He dispels the ). He dispels knowledge. The second occurrence was occurrence was knowledge. The second 201 AVAM N Slokam 56 Slokam Slokam 56 Slokam ss in the mind of the devotee. ss in the mind of the devotee. Slokam 56 Slokam RA P ADD

bestowing the effects of karma. of the effects bestowing mhahR> SvaÉaVyae ijtaimÇ> àmaedn>, ijtaimÇ> mhahR> SvaÉaVyae mhahR> SvaÉaVyae ijtaimÇ> àmaedn>, ijtaimÇ> mhahR> SvaÉaVyae mhahR> SvaÉaVyae ijtaimÇ> àmaedn>, ijtaimÇ> mhahR> SvaÉaVyae motion in the heart.

"akAra vAcyatayA jAtah" LEASE kshipati iti ajah na jAyate iti ajah . re and in everything. re and in everything. a things that exist. P [ Ajae Ajae Ajae ajah ajah ajah AanNdae nNdnae nNd> sTyxmaR iÇiv³m>. 56. nNd> sTyxmaR iÇiv³m>. 56. AanNdae nNdnae AanNdae nNdnae nNd> sTyxmaR iÇiv³m>. 56. nNd> sTyxmaR iÇiv³m>. 56. AanNdae nNdnae AanNdae nNdnae nNd> sTyxmaR iÇiv³m>. 56. nNd> sTyxmaR iÇiv³m>. 56. AanNdae nNdnae

ajO mahArhah svAbhAvyO jitAmitrah pramOdanah | svAbhAvyO jitAmitrah pramOdanah ajO mahArhah Aj> Aj> Aj> AanandO nandanO nandah sa AanandO nandanO .

nAma 524

ajAya namah. twice (96, This nAma occurred earlier motion kshepaNayoh - which signifies interpreted the first of these occurrences remover of obstacles ( d) He who goes where the devotee is. d) He who goes where e) He who is the cause of f) He who is ever active in of g) The collections h) He who is everywhe a) He who is signified by the letter 'a'. letter a) He who is signified by the b) He who is not born. c) He who drives away the darkne by means of the luminous lamp of interpreted based on nAma is interpreted as sound a or the letter SrI rAdhAkRshNa SAstri explains that wh the world submerges into earth, earth nAma 524 nAma 524 sadagopan.org nAma 525. nAma 525. signifies the paramAtmA, and the lastletter,' signifies theparamAtmA, andthe Supreme Brahman,by meansofthepraN the greatupanishad, isthatthejIva "The great secret whichthegods arekeep guhyam|| mahopanishadamdevAnAm etad-vai itiAtmAnamyu'njIta (praNavam) brahmaNe tvAmahasa the upanishad. SrI BhaTTarrefersusto - prapatti. Thisprinciple ofnyAsam or thepUjAreferr rAmAnujan addsthat maham - mahArhAya namah. He whoisworthyofworship. ta kshetraj~nah sarva-bhUtAnAm na hijAtojAye'ham support oftheinterpretation (b): when combine with'a'.He relies referring tovishNu,andja derivestheme vAsishTha SrI satyadevo everyone gets theeffects ofth (gacchati) towhereHisdevoteesare,or SAstrigivestheinterp SrI rAdhAkRshNa the heartofdevotee - Briefly, SrISa'nkaragivestheinterpre are summarizedunderthediscussion The otherinterpretations whichhavebe origin orbase,thesound'a'(akA ultimately what is left behind is the sound of praNava, and then its root or nAma 525.

pUjanam arhatiitimahArhah

mhahR> mhahR> mhahR>

mahArhah mahArhah mahArhah na janishyekadAcana| ajati gacchatikshipativAajah eir karma without discrimination. eir karmawithoutdiscrimination.

ram), which symbolizes bhagavAn. whichsymbolizesbhagavAn. ram), smat aham ajah smr*tah || smat ahamajahsmr*tah|| onmahAbhArataSantiparva341.74in 202 bhara samarpaNam is revealedtousin is bhara samarpaNam istobeoffered tobhagavAn,the relating to the nAma-s 96 and 206. relating tothenAma-s96and206. . mahammeansworship.SrIv. tation that bhagavAn is the Mover in bhagavAnistheMoverin tation that en givenbyothervyAkhyAnakartA-s ed to here is Atma-samarpaNam or everything thatisbornfromvishNu He is ever active in ensuring that retation thatbhagavAnreachesout ava, the firstletterofwhich,' ava, ing, andwhichisrevealed tousby aning(g) abovestartingwith'a' taittirIya nArAyanIyam21 m ' signifies the jIvAtmA. "To ' signifiesthejIvAtmA. "To . a ', sadagopan.org ans that bhagavan - He who is naturally - He who is naturally ts everywhere and in ts everywhere " - He who is naturally naturally " - He who is upon by the individual souls who ing based on sva +bhU + vyat, where ing based on sva +bhU + vyat, where in everything naturally and without in everything naturally and without hing else His property, He being the hing else His property, He , I offer myself through the mantra the mantra myself through I offer , short or long u whenthe sense is that short or long u whenthe all the worships offered to bhagavAn, offered to bhagavAn, all the worships nAma indicates that He is One who is that He is One who nAma indicates i. e., svAbhAvyah me and the pANini sUtra orAvaSyake - the 203 svabhUtaih (Atmabhih) bhAvanIyatvAt

d in everything without exception. exception. without d in everything svabhAvenaabhAvyah on by those who belong to Him. on by those who belong to Him. s is that bhagavAn exis svAbhAvyah svAbhAvyah svAbhAvyah fit to be the Master.

svAbhAvikatvena bhAvyatvAtsvAbhAvyah SvaÉaVy> SvaÉaVy> SvaÉaVy>

" - He who is fit to be meditated " - He who is fit to be meditated

nAma 526.

svAbhAvyah are His property. Alternatively, everyt accepted (as the Master) because Creator. " vyAkhyAnam is SrI Sa'nkara's and is One who is present everywhere exception. SrI BhaTTar's vyAkhyAnam is " SrI BhaTTar's vyAkhyAnam a) He who is to be meditated upa) He who is to be meditated b) He who is by nature a beginning. c) He who is naturally without an d) He who is present everywhere svAbhAvyAya namah. '(praNavam)'". SAstri adds that of SrI rAdhAkRshNa is nothing but prapatti, our own selves, which the worship offering is the the most supreme. This greatest and deserving of prapatti. perfect. is eternally without a beginning, because He SrI satyadevo vAsishTha derives the mean he uses the meaning bhU - bhav to be, affix vyat comes after in a root ending of necessity. Thus, the meaning he give as a matter of inevitability everything Thee, the Brahman of great effulgence Brahman of Thee, the nAma 526. nAma 526. sadagopan.org nAma 527. nAma 527. SeyyEl tIvnaienRuaruL Seyyum kaLaindavan " rAmAnujan) - is alsodescribedintheprabandham(v.v. This guNa of bhagavAn in removing the foes of self-realization in His devotees end aswell. undertake, whereas thosewho forsakedharmaareguaranteedtofailinthe who followbhagavAnanddharmacome amitra senAmmaghavan c) HewhohasconqueredHisen b) Hewhohasconquere etc. mamakAram, ahamkAram, a) Hewho helpsHisdevoteesconq bhagavAn's nAma of jita amitrah: bhagavAn's nAmaofjitaamitrah: givessevera vAsishTha SrI satyadevo ||). durAsadam kAmarUpam …. .jahiSatrummahAbAho! (kAma esahkrodhaesha rajod-guNasamudbhavah| bhagavad-gItA 3.37to43 reveals thepowerfulnegative bhagavAn helpsHisdevoteesbyremoving are theenemiesthatprevent usfr thelate One translatorhastranslated feeling thatallthingsonepossesse the andmama-kAramis isegotism, objects,ahma-karam devotee formaterial inthedevo andmama-kAram aham-kAram conquered. SrIBhaTTarindicatesthat amitrAh jitAhanenaiti jitAmitrAya namah. nAma 527.

en peruvinaiyaikkiTTik kizha'ngoDu ";

ijtaimÇ> ijtaimÇ> ijtaimÇ>

jitAmitrah jitAmitrah jitAmitrah d anger,kAmam,etc. (atharva. 3.1.3);etc.Healsopointsoutthatthose (atharva. jitAmitrah-Hebywh nature of theseenemies (desire,anger,etc.).,in emies such as rAvana etc. emies suchasrAvana en kaiyArcakkarakkaNNa pirAnE

dyumAgm amitradambhanah dyumAgm amitradambhanah 204 om havingthesvarUpaj~nAnam, and uer enemies suchasanger,kAmam, r two as I-ness and r twoasI-ness the foes referred to here are kAmam, the foes referredtoherearekAmam, s areone'sown(andnotbhagavAn's). l referencesfromtheSruti-sfor tan aruLennumoL vAluruvi veTTik themin Hisdevotees.LordkRshNa outvictoriousinwhateverthey tees. kAmamisthedesirein om thefoeshavebeen mine-ness. These These mine-ness. (Rg 4.15.4),

sadagopan.org - tations (a) and (b) pramodanah in this pramodanah in this delighted when their y the minds of those who pramodate iti pramodanah krodha,etc., Himself; thus, He has fear, anger, etc.,have been removed am is the delight that is associated this nAmato the previous one by the this nAmato - The devotees feel delighted that while modah refers to the pleasures refers to the pleasures while modah so the interpretation that He has so the interpretation the extent to which bhagavAn keeps the extent to which bhagavAn keeps lighted, and He is rn feels delighted when He finds that nnect both interpre ize that bhagavAn has removed the foes the foes ize that bhagavAn has removed bhagavAn's conquering the enemies such the enemies conquering bhagavAn's 205 the parents feeling

- He who fills with jo with fills who He - in as well as outside. well as outside. in as true nature of the self. true nature of the self. pramodanah pramodanah pramodanah

àmaedn> àmaedn> àmaedn>

nAma 528. with the realization of the SrI satyadevo remarks that vAsishTha He is ever joyful. He is ever SrI PBA, SrI v. v. rAmAnujan etc. co the following anubhavam nicely through enemies such as ahamkAram, mamakAram, from them by bhagavAn; bhagavAn in tu His devotee is delighted. This is like child is happy. SrI rAdhAkRshNa SAstri points out that associated with day-to-day life, pramodan sense. SrI Sa'nkara also gives alternate explanation - an

pramodam karoti iti pramodanah they feel de such as anger, desire, etc., pramodanAya namah. conquered these enemies such as kAma, such as enemies these conquered with enemies conquered the His devotees. a) He who delights b) He who is always joyful. SrI glad. be to rejoice, to harshe- - meditate on Him. mud root the from derived is nAma The of BhaTTar connects the interpretation real indicating that when the devotees of the aspect also adds SrI Sa'nkara 3). 2. 9. (tiruvAimozhi as rAvaNa, SiSupAla, etc. There is al etc. There as rAvaNa, SiSupAla, nAma 528. nAma 528. sadagopan.org nAma 530. nAma 529. nAma 530. nAma 529. nandayati itinandanah nandanAya namah. The Bliss-Giver. or imagination( called AnandahbecauseHeisendowedwith incarnation (ThenAma isembeddedinthenext kapilAcAryah Slokam).Heis SrI BhaTTarinterpretsthenextfewnA AnandAya namah. He WhoisBliss. because oftheirprior karma! this materialbodyandnoonereallywa His creationshappycanbeseenbythe them, and as a result HeHimselfrejoic them, andasaresult previous nAma)tothe liberatedsouls 7); - being Ananda-svarUpan SrI rAdhAkRshNaSAstrigivesreferences overcome alldesire,andtheBlissofsu andimagin that isbeyonddescription whohasovercome and a-kAmahataisone overcome kAmaordesire(kAmahatarefe " describe kapilaisbecausewasde SrI v.rAmAnujanexplainsthatthe intaittirIyaupanishad. Anandavalli SrI BhaTTarremindsusofthediscussi nAma 530. nAma 529.

Srotriyasya caa-kAmahatasya Ananda AtmA

AanNd> nNdn> AanNd> nNdn> AanNd> nNdn> vA'ng manasadur-grahomahA (taitt. 2.5); (taitt.

nandanah nandanah nandanah

Anandah Anandah Anandah . BhagavAngivesthis brah AnandarUpam amRtamyadvibhAti Anando brahma

"- wherethereferenceistoonewhohas 206 ch aoneisthestat (mukta-s) whenHeconfers mokshamto ation. kapilawasabrahmin whohad ation. choice oftheattributeAnandahto es. Theprevious nAma signifiedthat void ofallattachments.TheSrutiis nts toleave thisbodythattheyget fact that everyone wants to cling to fact thateveryonewantstocling kAma). brahmAnandam is Bliss or Joy isBlissorJoy kAma). brahmAnandam rs toonewhoisaf ma-s in terms ofbhagavAn'skapila interms ma-s on of the nature of His Bliss in on ofthenatureHisBlissin totheSrutireferringbhagvAn aBlissthatisbeyonddescription (taitt. 3.6). (taitt. Anandah asyaastiiti mAnandam (describedinthe e ofbrhamAnandam. flicted withkAma, (muNDaka. 2. (muNDaka. ). sadagopan.org is called nandah nandanti samardhante asmin nandanti samardhante asmin the mukta-s derive this Bliss by His the mukta-s derive at BhagavAn is called satya-dharmA further by pointing out that since further by pointing out that does not have any need or desire, He does not have any need or desire, people who enjoy, etc., at all times. people who ma - anandah - instead of nandah, and - BhagavAn vishNu joyable materials, the instruments for joyable

l happiness in Him Who is the pUrNa l happiness in Him Who is 207 An is devoid of all worldly pleasures which result An is devoid of all worldly pleasures which result lyANa guNa-s in perfection lyANa dharmA dharmA dharmA - - -

e who have surrendered to Him without exception. e who have surrendered to Him without exception. satya satya satya nandah nandah nandah

sTyxmaR sTyxmaR sTyxmaR nNd> nNd> nNd>

nAma 532. nAma 531. satya-dharmaNe namah. SrI BhaTTar gives the interpretation th a) He Who performs His dharma truthfully. performs His dharma truthfully. a) He Who b) He Who protects thos c) He Who truly has all the ka He has with Himself, in full, the en in full, He has with Himself, the the modes of enjoyment, enjoyment, from sense-contacts. nandAya namah. mere nearness to them, just as the mere presence of a child near them makes makes them near child a of presence mere the as just them, to nearness mere happy. the parents on this SrI v. v. rAmAnujan elaborates BhagavAn is unattached to anything, and viSvarUpe iti nando vishNuh purusha fina jIva-s derive their because all purusha. SrI Sa'nkara also gives alternate nA an gives the meaning that Bhagav He is the embodiment of Bliss, and the current nAma indicates that He gives gives He that indicates nAma current the and the Bliss, of from different way no embodiment in is the is happiness He This mukta-s. the to happiness this enjoys. He Himself happiness that SAstri points out thatSrI rAdhAkRshNa He Who is full of things that are Blissful. that are Blissful. things is full of He Who Absolute Bliss. needed for has everything that is the nAma as- SrI satyadevo vAsishTha interprets nAma 532. nAma 531. nAma 532. nAma 531. sadagopan.org nAma 533. nAma 533. a) HeWho pervades the threeveda-s. which istoexperience yad-yogenaAtma-darSanam paramo dharmah theupanishaddeclaration" itwith embodiment ofyoga,andsupports dharmA. Healsogivesthealternate suchaskindness,charity,et dharma-s SrI cinmayAnandagivestheinterpretati j~nAna, bala, aiSvarya,vIrya,Saktiandtejas indicating thatbhagavAnistheAbod elaborates and SrIrAdhAkRshNaSAstri SrI Sa'nkarainterpretstheterm dharmA dharmA. He istruetowhathasdeclaredas mokshayishyAmimASucah|| aham tvAsarva-pApebhyo sarvadharmAn parityajya mama|| dadAmyetadvratam abhayam sarva-bhUtebhyo sakRdeva prapannAyatavAsmIticayAcate| || rAmo dvir-nAbhibhAshate anRtam noktapUrvamme the dharmaofbhagavAn: gadyamexplain BhagavAn's ownwordstoBhagavadrAmAnujainSaraNAgati those whohavesurrenderedto interpret thenAmaasexpressing SrIM.V.rAmAnujAcAryasvAmi and SrI P.B.aNNa'ngarAcAryasvAmi paritrANam. SaraNAgata- and His dharmaiswell-knowntobesAdhu-paritrANam time theybegintoapproach Himuptoth because HeisnotedforHisuprightne nAma 533.

iÇiv³m> iÇiv³m> iÇiv³m>

tri tri tri the Selfthroughyoga". - - - mAm ekam SaraNam vraja| mAm ekamSaraNamvraja| na cavakshyekadAcana| vikramah vikramah vikramah Himwithoutexception(b).

208 ss towards His devoteesrightfromthe ss towardsHis Hisdharma,andsoHeiscalledsatya- e inPerfectionforthe sixguNa-s- c., toperfection,andsoHeis satya- guNa ofbhagavAnthatHeprotects interpretation that bhagavAn is the interpretation thatbhagavAnis e time of their attainment of Him (a). e timeoftheirattainmentHim(a). on thatBhagavAnhasallthetrue furtherandexplainsthenAma as to refer to guNa-s such as j~nAna, "- "ThataloneisSupremeDharma aym hi sadagopan.org

veda-s (Rk, sAma, the word "loka" in this reference, tri are used for the three veda-s, and ferring to the three [email protected])) referring to His pervading the three to His pervading the three referring 209 the three veda-s. SrI BhaTTar gives ng, sleep, and deep-sleep states. deep-sleep ng, sleep, and worlds with three strides. with three strides. worlds tri-vikramAya namah. e three worlds completely. worlds completely. e three (Courtesy : Sri Gopal go

and yajur veda-s). The terms trayI and and yajur veda-s). The terms trayI as tri-vikramah has been interpreted the object of veda-s, viz. He is reference to the following: trirityevam trayo vedAh kIrtitAhmuni-sattamaih | kramate tAn tathA sarvAn tri-vikrama iti smRtah || "veda"for SrI BhaTTar uses the meaning this same word in his for "world" Sankara uses the meaning whereas SrI

SrI BhaTTar interprets "tri" here as re c) He Who pervades all th pervades c) He Who transcended the waki d) He Who has namah. tri-vikramAya b) He Who measured the three the three measured b) He Who sadagopan.org realizethecent states, to to justtakethethreestepsviz. Thus,thisnAmail is theparamAtman. trancended thesethree statesandreache deep-sleep conditions",andgivesthe word loka to meand) SrIChinmayAnanda usesthesameharivamSa reference and interprets the the three "fieldseverything inallthethreeworlds. of first twoviz.thatbhagavAnistr c) SrIrAdhAkRshNaSAstrigivesthethir interpretation. from harivamSa(279.50)-" supporting quotesfrom Sruti-" - b) SrISankaragivestheinterpretation interpretation (b)whichfollows.

trayo vikramAs-trishulokeshu re ofselfinhimself. trirityevam… trINi padAvicakrame krAntA yasyasahtri-vikramah cross thewaking, dream,anddeep-sleep 210 meaning thatbhagavAnisOneWhohas i-vikramahin thesenseofpervading lustrates that thespiritualseekerhas that lustrates experience -thewaking,dream,and in terms of the trivikrama incarnation in termsofthetrivikramaincarnation d theInfiniteConsci d interpretationinadditiontothe " whichwesawintheprevious (tait. brA. 2. 4. 6); and ousness, ie.,He (b).Hegives sadagopan.org

SrutIh

ranks as the veda are referred

A ] siddhAnAm kapilo munih . SrI BhaTTar gives . SrI AAM - kapilAcArya, the great N EACH

envisioned part of the veda are Rshim prasUtam kapilammahAntam d a maharshi. He is also an AcArya tA,where bhagavAn kRshNa declares declares tA,where bhagavAn kRshNa h). He is also a maharshi for his h). He BEFORE visioned the entire incarnation as kapila, He realized the incarnation as kapila, He realized

SrI Sa'nkara combines this nAma and combines this nAma SrI Sa'nkara these, Lord kRshNa shir-darSanAt- niru. 2. 11 - satyadevo shir-darSanAt- niru. 2. 11 211 sAnkhyasya vaktA kapilah paramrshih sa paramrshih sa sAnkhyasya vaktA kapilah AVAM ng all the veda-s without a break - ng all the veda-s without a N Slokam 57 Slokam Slokam 57 Slokam Slokam 57 Slokam RA

P girantam atah smaret maharshihkapilAcAryah , I am the sage kapila" - ADD

LEASE mhi;R> kiplacayR> k«t}ae meidnIpit>, k«t}ae mhi;R> kiplacayR> mhi;R> kiplacayR> k«t}ae meidnIpit>, k«t}ae mhi;R> kiplacayR> mhi;R> kiplacayR> k«t}ae meidnIpit>, k«t}ae mhi;R> kiplacayR> P [ maharshih maharshih maharshih iÇpdiôdzaXy]ae mhaï&¼> k«taNtk«t!. 57. k«taNtk«t!. mhaï&¼> iÇpdiôdzaXy]ae iÇpdiôdzaXy]ae mhaï&¼> k«taNtk«t!. 57. k«taNtk«t!. mhaï&¼> iÇpdiôdzaXy]ae iÇpdiôdzaXy]ae mhaï&¼> k«taNtk«t!. 57. k«taNtk«t!. mhaï&¼> iÇpdiôdzaXy]ae

maharshih kapilAcAryah krutaj~nO medinIpatih | krutaj~nO medinIpatih maharshih kapilAcAryah mhi;R> mhi;R> mhi;R>

tripadas stridasAdhyakshO || mahAsrungah krutAntakrut (source of quotation unidentified). (source of quotation

nAma 534.

maharshaye namah. in His BhagavAn is maharshih because, SrI Sa'nkara gives reference to the gI SrI Sa'nkara gives reference The Great Seer. The Great by intuitive perception (R three veda-s RgAdyAh vaktrebhyah prod reference to SvetASvataropanishad 5. 2 - his birt (kapila, who was a seer from propounding the sAnkhya system - ucyate that "Of the perfected ones (gItA 10. 26). SrI Sa'nkara comments that those who en and those who to as Rshi-s, referred as the "Great Rshi-s (maharshi-s)". Of vAsishTha). for chanti He is known system. because he propounded the sAnkhya foremost (the gItA reference above). the next one as one nAma - sage. We already saw why kapila is calle nAma 534. nAma 534. sadagopan.org nAma 536. nAma 535. nAma 536. nAma 535. He WhoisofbrowncomplexionandalsoanAcArya. SrI BhaTTar explainsthisnAmainthe co He Whoremembersonly thegoodactsdone. sukRtameva j~nAtavAnitikRtaj~nah guNAnubhavam. explanation oradditional This nAmaoccurredearlieras83(S kRtaj~nAya namah. c) HeWhoknowseverythingaboutHisCreation. b) HeWho isboththe a) HeWho remembers thegooddeeddone. can betaken torefer hand. Thereference tokapilabeingli like theburning andsmokelessember, varNAbham Sa'nkha padmAkshasUtriNam that of smokelessinside fire. of a tree; The mantra SagekapilaScAsau AcAryaScaitikapilAcAryah kapila's to meditate name onkapilAcAryAya namah. him is " this one whoobserves the SishyebhyaSca Acarati svayam, givesanicean vAsishTha SrI satyadevo To HimWhospreadtheknowledgeofHissystem. j~nAnam. Themantra referri to fire, andthesimilarity nAma 536. nAma 535.

sad-dharma

kiplacayR> kiplacayR> kiplacayR> k«t}> k«t}> k«t}> tohisdisciples.

kRtaj~nah kRtaj~nah kRtaj~nah sad-dharma Created andtheCreator.

kapilAcAryah kapilAcAryah kapilAcAryah theburningfire arefere his characterwhichisfl ng tothis attributeis"

AcAram grAhayati iti AcAryah iti AcAram grAhayati himself, and also im himself,andalso signifies hiscomplexionwhichresembles 212 ke thesmokeless andburningember also and hasSan'khapadmabeadsinhis

ntext ofsagekapilaand thesonsand . kapilamreferstothecolorof lokam9). Pleaserefertotheearlier d crispdefinitionofanAcArya- "- Hewhoispossessedofalustre awless likethesmokeless nce to his extra-ordinary nce tohisextra-ordinary parts theknowledge of samvit prakASanAy samvit nirdhUmA'ngAra -AnAcAryais a" - sadagopan.org The sons of king of king The sons kRtam jAnAti iti water, at the request of (8. 1. 11). ha incarnation, and supported theha incarnation, and supported vAsudeva; taking the form of kapila, ing to the Universe which is created, ing to the Universe before kapila and bowed with respect, bowed with respect, and before kapila the AtmA which is not created. Since the AtmA which Creator, He is kRtam and j~nah (SrI and j~nah (SrI kRtam Creator, He is of kapila in the pAtALa loka, bhagavAn loka, bhagavAn the pAtALa kapila in of w, where, what, and precisely for how and precisely for what, where, w, nce totiruvAimozhi which conveys the the ikhsvAku race. the ikhsvAku reduced them to ashes. But later on, on, But later them to ashes. reduced

213 amSuman to ask whatever he wants. whatever he wants. amSuman to ask patih patih patih - - - ves the interpretation - ayatyaniSam dharAm || when the Earth sank under medinI medinI medinI

peria appan, piraman appan,uruttiran appan, munivarkku uriya peria appan, piraman appan,uruttiran appan, munivarkku meidnIpit> meidnIpit> meidnIpit>

- He Who knows precisely everything there is to know about His - He Who knows precisely

nAma 537.

The Lord or Protector of the Earth. The Lord or Protector of the At the time of creation, yaj~navarA brahmA, bhagavAn took the form the Earth and brought it out. In is supporting the Earth through His yoga-Sakti. In SrImad rAmAyaNam, we have yasyeyam vasudA sarvA vAsudevasya dhImatah | kapilam rUpamAsthAya dhAr "All the Earth belongs to the omniscient He always bears the Earth". gives the refere rAmAnujan SrI v. v. 1. 40. 2) (bAla. medinI-pataye namah. same thought: appan, amarar appan, ulagukkOr taniyappan sagara kapila and he sage offended act, good this only grandson of sagara,amSumAn, the came remembered kapila ancestors. his of behalf on pleaded and conferred a boon to and immediately interprets kRtam as referr SrI Sa'nkara to the Knower or and j~nah as referring the Created and the bhagavAn is both Sastri). rAdhAkRshNa SrI satyadevo vAsishTha gi grandson of sagara,grandson of a descendant kRtaj~nah has created. He long, of everything creation. He knows the why, when, ho creation. He knows the why, nAma 537. nAma 537. sadagopan.org nAma 538. nAma 538. e) HeWho istheLord ofthepast, present,andfuture. d) HeWho triumphedovertheworldswiththreesteps. c) HeWho assumedtheformofaBoarwiththreehumps. b) HeWho isintheformofpr a) ThePropounderofthethreetattva-s. SrI BhaTTargivestwo other nAthan disassociated withthisworld. as onewhoprotectsthedevatA-spr Hims states inwhichbhagavAnmanifests SrI rAdhAkRshNaSAstriexplainsthat paramAtmA". I amgoingtorevealth "For thebenefitofallbeingsinwo lokeshu kApilamrUpamAsthitah|| darSayishyAmi purushamparam| pradhAnam upakArAya sattvAnAm SrI BhaTTargivesreferenceto vishNudharma63.59: These arealsoreferred to as: to The threetattva-sreferred tri-padAya namah. nAma 538.

3. niyantR (Ruler). bhogya(theobjectsofenjoymen 2. bhoktA(theindividualself), 1. 3. paramAtmA. purusha(theindividualsoul),and 2. (non-sentientmatter), 1.

iÇpd> iÇpd> iÇpd> tri tri tri - - - padah padah padah e three Realitiesviz. e three alternate interpretations.

aNava mantrawiththreeletters. here bySrIBhaTTarare: 214 rld, having assumed the formofkapila, the rld, havingassumed t orthenon-sentientmatter),and the three tattva-s refer tothe three the threetattva-srefer otect theworld,andasSrIvaikunTha elf -asOnewho protects theworld, pradhAna, purusha,and sadagopan.org (mahA. (mahA. trINipadA trINipadA future, and so He ve achieved in his ve achieved in his which means three ).

ee worlds by His three strides". ee worlds by His to refer to the thirty three gods and sent him to the eternal parama parama and sent him to the eternal ing interpretation to the trivikrama ing interpretation to the trivikrama alternate explanation that bhagavAn alternate explanation that of varAha (Boar) with three humps". humps". varAha (Boar) with three of e past, present, and deeds, and through His third step He deeds, and through His third rld with one step and covered all the rld with one step and covered terms of the tri-vikrama terms of the incarnation, counter difficulties in their functions ga which he would ha assumed the form of a boar with three that bhagavAn is their adhyaksha and the term tri-, is represented by the three words or three words by the is represented taitt. 2. 4. 6 - taitt. brAhmaNa 215 tridaSAdhyakshah tridaSAdhyakshah tridaSAdhyakshah

tavaivAsam trika-kudo vArAhamrUpamAsthitah brahmAdeh pralaya Apat sakhatvAt iÇdzaXy]> iÇdzaXy]> iÇdzaXy]>

- "He who triumphed over the thr triumphed - "He who

nAma 539. and explains the nAma as signifying helps brahma and others when they en after the pralaya ( Prof. SrInivAsa rAghavan adds that

SrI BhaTTar interprets the term tri-daSa tridaSAdhyakshAya namah. a) The Savior of the thirty-three gods. a) The Savior of the three states. b) The Master of the three guNa-s. c) The Master padam. also gives an e) SrI rAdhAkRshNa SAstri has His Feet (i. e., His Adhipatyam) in th syllables of the praNava - A U M. of the praNava syllables incarnation, BhagavAn c) In His varAha - humps (tri-padah) current good future births through His removed the ahamkAra mamakAra-s of bali is called tri-padah. b) tri-padah can also mean that He mean that can also b) tri-padah sthUla belongings of , with the second step He measured all the the all measured He step 63) - "I assumedmoksha. 343. the form second interprets the nAma in d) SrI Sa'nkara the with and supports it with the quote from vicakrame mahAbali, of the follow SrI rAdhAkRshNa SAstri gives incarnation: bhagavAn this wo measured belongings sthUla sUkshma belongingsbali such as svar of nAma 539. nAma 539. sadagopan.org nAma 540 nAma 540 incarnation, where bhagavAn towedth SrI Sa'nkara givesinterp at thetipoftooththis so huge(mahASR'nga) thattheEarthlook SrI v. v. rAmAnujan explains that the horn or tooth of this varAha rUpam waspond (vishNupurANam1.4.36). lotus besmearedwithmudonthetuskof the waterswithtipofHis tusk,and 14)-insupportofhisinterpretation.Helifted(yuddha. 120. theEarthfrom and quotesthereferencefr SR'nga referstothehornofananimal. mahA-SR'ngAya namah. b) Hewhotookthematsya a) TheBig-tusked varAha. mastery overthethree guNa-s. ThusbhagavAnistheLord guNa-s. theterm SrI cinmayAnandaextrapolates tothethreestates- tridaSA refers SrI Sa'nkarainterpretsthenAmaas big boarandliftedtheearthoutofwate and brahmacouldnot proceedwithcrea the creationsoonafterpralaya.When SrI rAmAnujanexplains howbhagavAnhas mun SenRukappamtavirkkumkali (20) we have reference to Aditya (eight vasu-s,elevenrudra-s,12 aroundednumber times tenorthirty,is nAma 540

. mhaï&¼> mhaï&¼> mhaï&¼>

mahA mahA mahA rUpam withthebighorn. rUpam the thirtythreedeva-s- retation (b)-that the - - - om SrImad rAmAyaNam- om SrImadrAmAyaNam- SR'ngah SR'ngah SR'ngah huge form(SrImadbhAgavatam). (SrIv.rAmAnujan). waking, dream, anddeep-sleepstates. waking, 216

-s, and the two aSvin-s). In tiruppAvai andthetwoaSvin-s).IntiruppAvai -s, theworldwassubm of thethree states,orOne whohas whichreferstothethirty-threegods tri-daSAadhyakshah SrI BhaTTar gives interpretation (a), SrIBhaTTargivesinterpretation r andthushelpedbrahmainhistask. an elephant that tion, bhagavAntooktheformof the Earthappearedlike theleaf of a e boattiedtoHis bighornwith to mean the rajas, tamas, and sattva to meantherajas,tamas,andsattva ed likeasmallpart been theSaviorof thegodsduring muppatti mOvar amarkku mOvaramarkku muppatti nAma referstomatsya ekaSR'ngo varAhastvam has enteredalotus- erged under water, erged underwater, , wheretheterm icle of food stuck icle offoodstuck

sadagopan.org ,meaning He bhagavAn is the everything, this includes rsonification of j~nAnam- retation (a), that meaning. kRtAnta refers to yama. to yama.meaning. kRtAnta refers An j~nAnattin oLi uruvai ninaivAr retation as well. kRtAnta refers to (SrI Sa'nkara). st as the farmer who sows the crop st as the farmer who sows the crop g of kRtAnta, and gives the second since He has promulgated His doctrine tirumozhi of tiruma'ngai AzhvAr (2. 6. manifested condition of the Universe. fit of His creatures, bhagavAn creates r the ultimate benefit of the jIva-s. manifested condition of the Universe. manifested condition 217

Aram karoti iti kRta anta kRt (SrI BhaTTar); kRt kRt kRt - - - alternate interpretation - am is described as the pe bhagavAn brings an end to bhagavAn e kRtAnta (siddhanta). e kRtAnta (siddhanta). kRtAnta kRtAnta kRtAnta

k«taNtk«t! k«taNtk«t! k«taNtk«t!

.

nAma 541. nAma

(a) and (b): kRtAntam kRttavAn iti kRtAntakRt kRtAntakRt kRtAntam mRtyum kRntati iti the same Both the interpretations have meaning above, viz. when yama also. SrI BhaTTar gives the interp was like yama. Slayer of who c) SrI BhaTTar givesinterp an alternate kRtAntakRtsidhhAnta, and bhagavAn is a) The Slayer of hiraNyAksha. of hiraNyAksha. a) The Slayer death himself. b) He who kills th c) He who proclaimed about the end to the d) He who brings meanin SrI Sa'nkara takes the literal refuge inHim. of protecting those who seek us to peria SrI v. v. rAmAnujan refers and then destroys what He created, fo 3) where the varAha the 3) where Enattin uruvAgi nilama'ngai ezhil koND ennAyagarE d) SrI Sa'nkara also gives an kRta anta kRt - kRtasya antam samh of kRta or brings about the destruction The dharma cakram writer adds that ju also destroys it for the ultimate bene satyavrata waters. in the pralaya sported Himself in it and nAma 541. nAma nAma 541. nAma sadagopan.org

mahAvarAhAya namah namah mahAvarAhAya 218

sadagopan.org

A ]

AAM N EACH

ha rUpa was taken to heave up the retation based on mahA + vara + Aha e eyes of varAha mUrti is found in of e eyes BEFORE rally when the waters of the deluge rally when the waters

l, lifted the Earth from the rasAtala l, lifted the Earth from the ation. SrI BhaTTar gives reference to ation. SrI BhaTTar gives reference

219 AVAM N erged as a great blue mountain". (1. 4. 26) Slokam 58 Slokam Slokam 58 Slokam Slokam 58 Slokam RA (SrI v. v. rAmAnujan). P varAhah varAhah varAhah - - - ADD

perum kEzhalAr tanperum kaN malarp-puNDarIkam kEzhalAr tanperum kaN malarp-puNDarIkam perum Am sva-damshtrayA LEASE mahA mahA mahA

P [

mhavrahae gaeivNd> su;e[> knka¼dI, knka¼dI, gaeivNd> su;e[> mhavrahae mhavrahae gaeivNd> su;e[> knka¼dI, knka¼dI, gaeivNd> su;e[> mhavrahae mhavrahae gaeivNd> su;e[> knka¼dI, knka¼dI, gaeivNd> su;e[> mhavrahae guýae gÉIrae ghnae guÝí³gdaxr>. 58. guÝí³gdaxr>. 58. guýae gÉIrae ghnae guýae gÉIrae ghnae guÝí³gdaxr>. 58. guÝí³gdaxr>. 58. guýae gÉIrae ghnae guýae gÉIrae ghnae guÝí³gdaxr>. 58. guÝí³gdaxr>. 58. guýae gÉIrae ghnae mahAvarAhO gOvindah susheNah kanakAngadI | gOvindah mahAvarAhO guhyO gabhIrO gahanO guptas cakragadAdharah || gahanO guptas cakragadAdharah guhyO gabhIrO mhavrah> mhavrah> mhavrah>

nAma 542. = He who bestows great on others. tiruc-canda viruttam 45 - " nam mEl oru'ngE pizhara vaittAr SrI cinmayAnanda comments that the varA world from the slush that formed natu receded. the interp SrI satyadevo vAsishTha gives

Similar description of the beauty of th the description in vishNu purANam - the description in vishNu purANam tatahsamutkshipya dhar mahA-varAhah sphuta-padma-locanah | rasAtalAtutpala-patra-sannibhah samutthito nIla ivAcalo mahAn || and the like full-blown lotuses has eyes bhagavAn, Who varAha "The Great lotus-peta complexion like that of blue (nether-world) by His tusk and em mahA-varAhAya namah. mahA-varAhAya namah. incarn This nAma refers to the varAha He Who appeared in the form of the Great Boar. Boar. the Great form of appeared in the He Who nAma 542. nAma 542. sadagopan.org nAma 543. nAma 543. live isas seen by the movement of everything associated in this world. The life in all things that interpretation based on" gives thisinterpretationforthenAma with movement,indriya-s, theSun,etc.,areHispossession anythi above. Hisexplanationisthat and - lAbhe -toget),an the wordvid(vid He isgam -gatautogo( the One derives hisinte vAsishTha SrI satyadevo who isthrough scriptualtexts". behindgovindah samudAhRtah thisSrI Sa'nkara givesthereference fromvishNutilaka- vANibhih vindate SrI Sa'nkaragivestheinterpretati from therAkshasa. the current nAmaSrI BhaTTargivesinterpretation(e)to viz. bhagavAnin Slokam20also.Explanationsa) is govindahThis nAmaoccurredearlieras189. because He rescuedgovindAya namah. the Earthg) Hewhoisresponsible f) Hewhoisknown e) HewhorescuedtheEarth. d) Onewho conferstheveda-s c) Theprotectorofcows. b) OnewhodugouttheEarthfr a) Onewhoispraisedbythegods(forHishelp). nAma 543.

gaeivNd> gaeivNd> gaeivNd> " - He Who is known (vid) through " -HeWhois known(vid) through by vedicsentences.

govindah govindah govindah gacchati itigauh -"YouarenamedgovindaasYoutobeknown for allthingsthatmove. gacchati itijagat

om thedepthsofOcean. to d)weregivenunderSlokam20. on f)underthecurrentnAma:" 220 ), andgivesthemean ng that moves, including our mind, our includingourmind, ng thatmoves, "govidAm patih" also. He supports his also.Hesupportshis patih" "govidAm d thus derives the interpretation (g) d thusderivestheinterpretation(g) a variation ofexplanation(b)-under a variation Please seethedetailed explanation " -BhagavAnispresent everywhere rpretation starting fromtheroot rpretation starting , and so He is called govindah. He words i. e., vedicsentences. words i.e., gobhireva yatovedyo ing "topossess"to gobhih - sadagopan.org aham mmunicated in print. Thus the mmunicated in print. Thus at from this nAma onwards, certain certain onwards, nAma this from at and make them join Him in mutual a body are like an army that can win uades daSaratha to send rAma with nt nAma and the following few nAma-s nAma-s few nt nAma and the following e implied, which are only to be learned e implied, which are only a king of Rshi-s, whereas daSaratha is a king of Rshi-s, whereas daSaratha Suddhasattva like an Sakti-s that are Amitra refers to when he says " Amitra refers to when he and not daSaratha,can understand the (One who has a good army) by SrI has a body which is pure suddha-sattva, of bhagavAn's body are the pa'ncamahA 221

susheNah susheNah susheNah

su;e[> su;e[> su;e[> " etc. to daSaratha when he pers he when daSaratha to etc. "

nAma 544. nAma

only a king of men. su-senah susheNah is interpreted as bhagavAn BhaTTar. He explains that suddhaand the constituents of this sattv Sakti-s: 1.parameshThi, 2.pumAn, 3.viSvah, 4.nivRttah, and 5.sarvah, susheNAya namah. th deSikan comments a) SrI v. n. vedAnta a) He who is equipped with a body with body a with equipped is who He a) army. an army of auspicious associates.b) He Who has meanings ar abstruse or rather esoteric cryptic. explanations found in print are the curre SrI v. v. rAmAnujan adds that sage viSv are in the category of what vedmi thathim. He reassures daSaratha he, he is greatness of young rAma because over the baddha-s, mukta-s and nitya-s of Bliss. The constituents enjoyment movement -govindah.movement through the AcArya-s, and are not co through the AcArya-s, and nAma 544. nAma nAma 544. nAma sadagopan.org well (Hisdevoteesto Him,Hisarmyof bind. Hegivestheinterp derivesthenAma vAsishTha SrI satyadevo 9.11 rudra-s. and 8.12 sAdhya-s, 7.30 mahArAjika-s, 6.49marut-s, 5.64 AbhAsvara-s, 4.26 tushita-s, 3.the ashThavasu-s, 2.10 viSvedeva-s, 1.12Aditya-s, SrI rAdhAkRshNaSAstrielaboratesthat He hasadistinguishedarmyatHiscommand. theinterpretation b) SrISa'nkaragives paDaiyAga following reference givenbySrIv.rAmAnujan-" nammAzhvAr referstobhagavAn'sguNa-s under Hissway. meansthat bhagavAn hasthemultitudeof SrI P.B.aNNa`ngarAcAryasvAmisumm nAma. consti pa'nca-mahopanishad-mayadravya-s referred to asthepa'ncaupanishadmayam. understood properlyonlythrough the dravya allsuddhasattva Sakti-s are just as our human body is constituted of thepa'nca bhUta-s. The pa'nca mahA

" - (tiruvAimozhi 3.1.9). " -(tiruvAimozhi retation thatbhagavAn is 222 . Therefore theyare also -s, and they canberealizedand-s, andthey deva-s, sages,etc. together well,He deva-s, sages,etc. that bhagavAn is susheNah because thatbhagavAnissusheNah tute thesenAreferredtointhis this includesthefollowing9gaNa-s: arizes the above as indicating that arizes theaboveasindicating These pa'nca mahA Sakti-s or the being His Strength or army in the areusefulinhaving Hisdevotees from the root si - bandhane -to fromtherootsi-bandhane One who bindseverything mazhu'ngAda j~nAnamE sadagopan.org

. is referred to here is mANikkamE! en marakatame! (yajur. 17. 83). (yajur. 17. 83). is not only to the armlet, but all c. He gives references to the Sruti Sruti the to references gives He c. i in this nAma refers to the constant t to be taken literally as the material t to be taken literally as the ce referred to in this nAma with His together well, He Who binds all the binds well, He Who together frail body of ourstogether well even well of ourstogether frail body dhAkRshNa SAstri observes that the old" used in the current context just re are not the ones composed of the re are not the ones composed antarAditya, is described as bhagavAn arance and the extreme attractiveness arance and the extreme attractiveness

stial matter (Suddhasattva), which set of the three guNa-s -sattva, rajas, and 223 antarAditye hiraNmayah purushahdRSyate , are the ornaments of vIra-s. ayamuparvAg--tasyasenajiica susheNaSca " in tiruviruttam 85. What nAma to kanaka is to the non-material, suddha- nAma to kanaka is to the ial body described earlier. An by the names " ). kanakA`ngadI kanakA`ngadI kanakA`ngadI

satyajiccasusheNaSca senajicca knka¼dI knka¼dI knka¼dI

nityayoge inih means armlet. Again, the reference

nAma 545.

nammAzhvAr calls bhagav kanakA`ngadaye namah. but here is no kanaka literally means gold, constellations together well, holds this well, holds together constellations in - for this nAma (yajur. 15. 19), by armlets of gold. He Who is adorned The term "g gold that we are used to. of His bhUshNa-s. superiority refers to the points out that in SrI v. v. rAmAnujan - resembling gold in appearance maRRoppAraiyillA Anip ponnE! of His appe the extraordinary brilliance of His tirumeni. Thus, the reference in this to he sattva. The ornaments referred tamas, but are ones composed of cele off the beauty of His celest a`ngadam one example of these the tiru AbharaNa-s of bhagavAn. The armlets are ornaments that adorn His body. SrI rA armlets, kirITam, keyUram, etc. SrI BhaTTar points out that the ending in and permanent association of the brillian tirumeni ( Who holds all the beings of the world world the beings of all the Who holds after the jIva departsafter the jIva from the body, et up of made and world this of material nAma 545. nAma 545. sadagopan.org nAma 546. nAma 546. search. ThusHeisguhya orconcealed. He cannotberevealed bysomeoneelse reasoning bythemind,butonlydeep idea hereisthatHenotrealiz SrI rAdhAkRshNaSAstrielaborateson SrI Sa'nkaragivestwointerpretations: swallowed thewhole world mATTEn nammAzhvAr declares: us. HisdivyaAtma great upanishads.Thus is madeofthecelestial SrI BhaTTar points out that He is concealed by the possession of a body which guhyAya namah. He who isconcealed. ceases whenthebody ceasestomove. the bodykeepsmoving,ithasbrightnessineyes, andthebrightness between thekanakaanda`ngaaspectscan a`ng- keeps thingsmoving(a`ngafrom (k meaning TheGiver(dah)ofbrightness SrI satyadevovAsishThainterpretsthe nAma 546.

2. 1. guha ortheheart. guhAyAm hRadayAkASenihita itivA,guhyah esoteric knowledgeconveyed by theupanishad-s; and rahasya upanishadvedyatvAt (tiruvAimozhi 3. 4. 9) - "I can't comprehend this emperumAn who

guý> guý> guý>

guhyah guhyah guhyah matter (Suddha sattva), which matter (Suddhasattva),which j~nAlam uNDu umizhnda mAlaieNNumARu aRiya umizhnda aRiya j~nAlam uNDu mAlaieNNumARu

and thenrecreatedit". -Onewhoistobeknownonlybythe ed throughthe ordinary sensesorthe 224 -svarUpa cannotbecomprehended by to go). The association or connection anaka) to everythingandtheOnewho anaka) to nAma intermskanaka,a`nga,andda, inward meditationandcontemplation. this further and points out that the this furtherandpointsoutthatthe tous,butonlybyourowninward be seenbynotingthataslong -Hewhoishiddeninthe fact isrevealed by the sadagopan.org , and SrI Sa'nkara gives the We cannot see or figure out what We cannot see or figure out avAn is mysterious because He has avAn is mysterious because tion of all the six guNa-s - j~nAna, tion of all the six guNa-s near in spite of its depth, BhagavAn's near in spite of its depth, BhagavAn's He appears to be very near for the He appears to be very near BhagavAn is called deep because His deep is called BhagavAn ss. This is like the muddy water which which water muddy the like is This ss. h are tainted by deep beginningless by deep beginningless h are tainted built fortress. BhagavAn's Nature is Just as the bottom of a very deep lake Just as the bottom of a very His majesty can only be approximatelyHis majesty can 225 dur-avagAhah " - A place which is difficult to access.

by merely coming into contact with Him, this can into contact with Him, by merely coming netrable, Inexplicable. gabhIrah gabhIrah gabhIrah gahanah gahanah gahanah

gÉIr> gÉIr> gÉIr> ghn> ghn> ghn>

gahanamdushpraveSa sthAnam

nAma 548. nAma 547. nAma

gahanAya namah. a fortress etc. forest, gahanam refers to a a) He who is deep, Impe in everyone b) He who is the witness or in a well- is inside a dense forest similar (SrI rAdhAkRshNa SAstri). In his commentary on amarakOSam, appayAryaexplanation gives the " SrI BhaTTar explains the nAma as He is gabhIrah because of His gAmbhIrya - His Majesty which is deep and and deep is which Majesty His - gAmbhIrya or mysterious. is deep He who His of gabhIrAya namah. because gabhIrah is He comprehended. cannot be completely easily understandable; Nature is not easily be the bound souls whic conceived. If can He pure become Nescience can that His greatne give an approximate idea of appears it with the kataka seed. in contact by coming becomes clean though that Bhag SrI rAdhAkRshNa SAstri adds even find in perfec the simultaneous co-existence to bala, aiSvarya, vIrya, and tejas. Sakti, impossible like it is very with very clear water looks is depth far though comprehended. He is very ordinary beings. nAma 548. nAma 547. nAma nAma 548. nAma 547. nAma sadagopan.org nAma 549. nAma 549. states inallofus(SrI rAdhAkRshNaSAstri). three states,wecannot getan ideaof understanding ofwhatiswithinourab dream andsleepstates(SrISa'nkara). inside everyoneandeverything, andisth root gAhU - viloDane - to dive into. BhagavAnb) Thealternateinterpretation forgahana is called gahanah because He is rAmAnujan). to go,Heisprotected byananta garuDa, , etc. Even inpara He isalsoOnewho is protectedwithgr sincerity thatonecan realizeHimwhoishiddentousotherwise. the sampradAyamofAcArya-sand mahAtmAnam He isknownonlytothelikes sampradAyam. Eventheupanishadscanno learn of the Lord's mahimAthe pUrvAcArya-swhoknewHis Greatne except by being guided by these Grea BhaTTar explainsthatBhagavAn's AcArya-s of our This nAma is formed from the root gup guptAya namah. He whoishidden. declares Himas" upanishad-s, allthesameitisdiffi bhagavAn mayseemeasytorealizebe Oceanfloor.very difficulttoaccessthebottomof Soalso,eventhough Even though wecan seethe " description nAma 549.

guÝ> guÝ> dushpraveSatvAtgahanah guÝ> - I know the greatness of young rAma". It is only by following

aprApya manasAsaha guptah guptah guptah

bottom oftheOcean when the water isclear, itis of viSvAmitrawhodeclares" who isspittingpoisonous fire-" 226 ", bothofwhichconvey theaboveidea. mapadam whereitis not easyforanyone cult tograspHisNature.TheSruti One who istheWitness ofthesethree ility to comprehend. Butthroughthese ility tocomprehend. -Inaccessibletothemind"(SrIv. tness isguardedan Through thesethreestateswegetan -rakshaNe toprotect,conceal.SrI eat carebythelike e witnessofeverythinginitswaking, ss byHisGrace.Onecannothopeto h isbasedonitsderivationfromthe t completely reveal BhagavAn to us. t completelyrevealBhagavAntous. cause of what is revealed in the following theirinstructionswith d protectedwellby s ofanantAzhvAn, ahamvedmi ahamvedmi a'ngu a'ngu sadagopan.org " - nAngu yato vAco Even though though Even tamasah paramo " (tiruvAimozhi 8. 8. 1) - . We also have "

esha sarveshu bhUteshu gUDhah esha sarveshu are an integral part of bhagavAn's are an integral part of bhagavAn's are here associated with the five the associated with are here of these five mahA Sakti-s, and are five of these nce. These are also the incarnations the incarnations are also nce. These icial reference in this nAma is that is that icial reference in this nAma viz. sRshTi, sthiti, samhAra, nigraha, s of creation, protection, destruction, ana AzhvAn, pA'ncajanya AzhvAn, etc. ana AzhvAn, pA'ncajanya AzhvAn, etc. ca mahAyudha-s (Sankha, cakra, gadA,ca mahAyudha-s (Sankha, cakra, . The pa'nca mahA Sakti-shave been m pU'ngAraravaNaiyAn pon mEni pU'ngAraravaNaiyAn m is hidden because He is not accessibleis hidden because dharah dharah dharah gadhA, etc., SrI M.V. rAmAnujAcArya gadhA, etc., SrI M.V. rAmAnujAcArya - - - 227 ve Ayudha-s of bhagavAn, the nitya sUri- . SrI nammAzhvAr refers to Him as " . SrI nammAzhvAr refers to " - brah. valli 4 of taitt. upa. " - brah. valli gadA gadA gadA va'ng manasaagocararvAt guptah. va'ng manasaagocararvAt - - - ferenced in yuddhakANDam 114 - cakra cakra cakra - 3. 12 - kaTha upanishad c³gdaxr> c³gdaxr> c³gdaxr>

nAma 550. s, etc. in a simple way and clearly. s, etc. in a SrI rAdhAkRshNa SAstri quotes passages from SrI vishNupurANam (1. 22. Note that the five paramAtma Sakti-s functions (sRshTi, sthiti etc. ), the fi tOLan, kuni Sar'ngan, oN Sa'ngu gadai vAL AzhiyAn oN Sa'ngu gadai tOLan, kuni Sar'ngan, superf the SrI v. v. rAmAnujan. While to the pa'n explains that the reference signifca Sar'nga, and nandaka) has deeper Sakti-s or personifications of the pa'nca mahAyudha-s and anugraha. These pa'nca SarIram which is of Suddha-sattva made like His instruments in His five function none also are Ayudha-s pa'nca the earlier (in nAma 544). referred to addition, in that adds rAmAnujan v. v. SrI other than the nitya sUri-s e. g., sudarS

BhagavAn is the bearer of cakra, giving punishment, and giving benefits dhAtA Sa'nkha cakra gadA dharahdhAtA Sa'nkha cakra gadA The bearer of the discus and the mace. The bearer of the discus cakra-gadA-dharAya namah. This nAma of bhagavAn is re He is in every being, He is not manifested - being, He is not manifested He is in every AtmA na prakASate manasA sahanivartante aprApya AravAramazhal umizhu adu kETTu (nAnmugan tiru antAdi 10) - SrI v. v. rAmAnujan. v. rAmAnujan. 10) - SrI v. tiru antAdi (nAnmugan explainsSrI Sa'nkara that BhagavAn thought etc. - through words, nAma 550. nAma 550. sadagopan.org broader meaningofthe wholepassagein tattva inHistwohands intheformsof This nAmareferstoHisformwhereHe supports: BhagavAn tattva-s 69-74) toidentifythefiveAyudha-s

. Intellect(buddhi) abidesinmAdh 4. Thebright swordofvishNu 3. 2. He in theformofHisdiscus, and ahamkAram egotism (rAjasa 1. thoughts, liketheweapon,fl shell andHisbow; elements andthefiveorgansofse Thiruvaheendrapuram dEvanAtha perumAL - rathnAngi kaimkaryam kaimkaryam rathnAngi - perumAL dEvanAtha Thiruvaheendrapuram cakra-gadA-dharAya namah. namah. cakra-gadA-dharAya is theholywisdom (vidyA); y swifterthan thewinds; 228 holdsthemanastattvaandbuddhi thecakraandgadA respectively. The SrI vishNupurANam is that BhagavAn SrIvishNupurANam isthatBhagavAn ava intheformofmace(gadA). supports the mind (manas),whose supportsthemind as representationsofthedifferent nse) intheemblems ofHisconch- mAnasaahamkAram, into thefive into mAnasaahamkAram,

sadagopan.org is everlasting, is everlasting, is is ignorance, and wisdom. All that is All that is and wisdom. ignorance, ng there is - soul, nature, intellect, intellect, is - soul, nature, ng there ll that is not, all that ll that is not, all I vishNu purANa forI vishNu purANa continuation of a rUpa". also signifies Thus the nAma ller of everything there is, was and will is, was of everything there ller 229

that bhagavAn is the source and contro that bhagavAn centered in Him. He is time, He is earth, He is sky, He is heaven, etc. Those Those mind, the senses, the elements, egotism, etc. heaven, is He sky, is He is ignorance, all that is, a wisdom, all that earth, is He time, is He Him. in centered read the section of Sr interested should description of His "viSva this beautiful be. is the source and repository of everythi source and repository is the sadagopan.org nAma 552. nAma 551. nAma 552. nAma 551. 17), andtheexplanation wehave In amarakoSa Universe. b) He who isa) Hewhohasthemarksofso both the Instrumental SrI Sa'nkara bhAshyamis " SrI P.B.aNNa'ngarAcAryasvAmigi kAmAn also givesthereferenc givesthederivation" bhAradvAj ofunlimitedandvariedo or Provider SrI BhaTTarderivesthemeaningfrom" vedhase namah. c) TheCreator. b) TheDoer(ofauspicioushappenings). a) TheProvider. nAma 552. nAma 551.

anbargaLukku ma'ngalamAna " (2. 2.13). " (2. vedhAh svAngo varuNO vAruNOvrukshahpushkarAksho mahAmanAh||

vex> vex> vex> Sva¼> Sva¼> Sva¼> vexa> Sva¼ae=ijt>k«:[ae†F>s»;R[ae=Cyut>, vexa> Sva¼ae=ijt>k«:[ae†F>s»;R[ae=Cyut>, vexa> Sva¼ae=ijt>k«:[ae†F>s»;R[ae=Cyut>, vé[ae vaé[aev&]>pu:kra]aemhamna>.59. vé[ae vaé[aev&]>pu:kra]aemhamna>.59. vé[ae vaé[aev&]>pu:kra]aemhamna>.59.

vedhAh vedhAh vedhAh

svA'ngah svA'ngah svA'ngah [ P LEASE = srashTA prajApatir vedhAvidhAtA viSvasRT vidhih vidhih viSvasRT srashTA prajApatirvedhAvidhAtA jitah krushNOdruDhahsankarshaNO=cyutah| vidadhAti karotiitivedhAh

e tokaThopanishad-" vidadhAti sRjati itividhAtAvedhAh vidadhAti sRjati

ADD vibhava'ngaLiac ceibavar vereignty whichareHisown.

P vidadhAtikAmAn svajanAnAm itivedhAh svajanAnAm vidadhAtikAmAn RA Slokam 59 Slokam 59 Slokam 59 N AVAM 230 bjects of splendor. SrI kRshNa datta bjects ofsplendor.SrIkRshNadatta Cause andtheMaterial Causeofthe

vidadhAtiiti vedhAh vidadhAtiiti BEFORE ves thesecondin

EACH N , offeredbyli'ngAyasUrin. eko bahUnAm vidadhAti eko bahUnAmvidadhAti AAM ".

A ]

" -HeistheGiver - The Creator. -TheCreator. terpretation - ". He (1. sadagopan.org svanyante ". g a'ng - to go (agi - gatyarthaka g a'ng - to go (agi - gatyarthaka gs which are His own and unique (sva own and unique (sva His gs which are meaning that He is One who helps agavAn is in the ultimate state where is in the ultimate state where agavAn lf leaves the body, the body loses the loses leaves the body, the body lf there is no need for any external help external is no need for any there on this nAma of mahAvishNu should stial marks of sovereignty such as the of sovereignty such as marks stial that bhagavan has His movement by that bhagavan has His movement which move only because He is present which move only because He the nAma can be interpreted to mean be interpreted the nAma can the following explanation: " explanation: the following 231 the form of the Sun, bhagavAn moves by the form of the Sun, bhagavAn all the worlds, and has the unique marks and all the worlds, RSAni a'ngAni yasya iti svA'ngah RSAni a'ngAni iverse (SrI cinmayAnanda). any other external source. any svayamevakAryasya karaNe a'ngam sahakaroti iti well-proportioned limbs. limbs. well-proportioned " - He is Himself the instrument in accomplishing His works. The idea " - He is Himself the instrument

c) He who has beautiful, has beautiful, c) He who d) He who, in the form of the Universe, moves by Himself. by Himself. moves Universe, of the in the form d) He who, here refers to the cele a'nga The term chatra (umbrella), cAmara and other thin and other cAmara chatra (umbrella), the Supreme King of a'ngah). He is this. associated with bhAradvAjSrI kRshNadatta gives Sabdyante sUktibhiriti svAni;tAd Sabdyante sUktibhiriti bhAshyam is " SrI Sa'nkara svA'ngah that SrI cinmayAnanda also indicates communicated is that bhagavAn is the Material Cause as well as the well as Cause as is the Material communicated is that bhagavAn Instrumental Cause of this Un that bhagavAn has beautiful, well-proportionedthat bhagavAn has beautiful, a'nga-s or limbs. the meanin SrIsatyadevo vAsishTha uses dhAtu), and gives the interpretation dhAtu), and gives the interpretation life forms Himself, unlike all the other When the se in them as the antaryAmi. e. g., in ability to move. Unlike these, the need for Himself without pursuit material will need cakram writer gives the The dharma after we go things we the all when since meditation that Himself. He observes Him, only world, worship we is when this It in that us to reveal anything or anyone ourselves. from us for within from Bh met be others. of support the need we that anyone or anything. He needs nothing from

sadagopan.org nAma 553. nAma 553. unconquerable (dharma cakram) - satyameva jayate.Thedharma cakram unconquerable (dharma cakram)-satyameva He issatyasvarUpi and dharmasvarupi, incarnations, andsoalsoHeisajitah. the three worlds.Heha tribhuvane itiajaitah gi SrI kRshNadattabhAradvAj never beconquered,isajitah. (SrI Sa'nkara): once). orHisvowtoprotectthos samrakshNam kRshNasvAmi iye'ngAr asreferringbhag kRshNaScaivabRhad balah where bhagavAn'sSrI v.rAmAnujangivesreferenc nAmacharacteristic ofthosethatpe ajita occursHe isthusunconquered bytheswayof (120.matter calledSuddhasattva,wh 16 - andeverything abode SrIvaikunTham andso He istheChiefofSrIvaikunTham, etc. (SrI BhaTTar):ajitA,aparAjitA, Him. d) Hewhoisunconquered churning the MilkOcean. c) He who took theSrIvaikunTha. amSAvatarab) HewhoistheChiefofUn in the a) Hewhoisunconquere nAma 553.

Aijt> Aijt> Aijt> na jitaitiajitah

ajitah ajitah ajitah - Onewho hasneverbeenconque d, andunconquerable. in Hisvowtoprotectthosewhohave surrenderedto s neverbeenconquered by ). Hereajitahisinte

rtain totheworldofprakRti. -Onewhohasneverbeenconquered, andcan ich isnotundertheswayofbirthanddeath. ves the interpretation- ves the 232 e to SrI rAmAyaNam yuddhakANDam are also names for paramapadam, and arealsonamesforparamapadam, birth, aging,decay,anddeathwhichare avAn being undefeated inHis ASrita e whohavesurrenderedtoHim even 6th manvantaraasajitahtohelpin andsoalsoHeisunconquered and conquerable placecalledajita or therein arecomposedofcelestial also Heiscalledajitah.andHis ajitah khaDgadhRgvishNuh rpreted bySrIP.S. red byanyone ever inall anyoneinanyofHis na jitahkenApi sadagopan.org based on SrImad based on SrImad appeared as ajitah in the sixth appeared as y other, and so He is ajitah ory other, and so He is ajitah be compared to each other. In the In the be compared to each other. He also took the kUrmAvatAra He also took to helped in the churning of the Milk of the Milk churning the helped in her interpretation her interpretation tees by providing the veda-s in His at there is a question of one being at there is a question to compare to Him, and so there is no to compare to Him, and so there ng on this nAma is the greatness of of greatness the is nAma this on ng plough and makes it suitable for life plough and makes it suitable for g prahlAda, hariScandra, the , hariScandra, g prahlAda, 233 able except by deep devotion.

vyAsa or kRshNa dvaipAyana. kRshNah kRshNah kRshNah

k«:[> k«:[> k«:[>

nAma 554.

a) One who is always in a state of Bliss (with His sport of creation etc. ). a) One who is always in a state b) The Dark-hued. c) He who irresistibly His infinite attracts His devotees to Him through kalyANaguNa-s. cultivates the Earth like a d) He who forms to form and nourish. e) He who appeared as veda of devo cultivates the minds f) He who incarnation as kRshNa dvaipAyana. g) The Dark, Mysterious, and Unknow dharma and satya, and conforming to these values. the life led anot SAstri gives yet SrI rAdhAkRshNa nArAyaNa SrIman BhagavAn bhAgavtam. and of sambhUti manvantara as the son the amRta for the deva-s. Ocean to get and unconquered. unconquerable author givesauthor illustrate thatexamples to innumerable satya and dharma are those involvin including unconquerable, (SrImad bhAgavatam 8. 5. 9). 9). 5. 8. to take from meditati etc. The lesson – mountain in the process support the mandara tatrApi devah sambhUtyAm vairAjasya abhavatsutah | jagatah patih || ajito nAma bhgavAn amSena bhAgavatam SrI satyadevo vAsishTha th points out conquered by an question of His being (SrImad conquered by another only when they can by another only when they conquered is no one else case of mahAvishNu, there nAma 554. nAma 554. sadagopan.org incarnation itwas" nATTilpiRandu paDAdanapaTTu incarnation wherebhagavAnwentthroughenormousdifficulties- interpretation (a),SrIv.rAmAnu covered there.Someaddi interpretation providedthereaswell. This nAmaoccurredearlieras kALai following: In supportofinterpretation (b),SrIv. references. the originalversionofmahAbhArata other tosuggest thatthesearevariants the explanationgivenunder nAma 58.Th This isaslightvariationoftheSl kRshNohamkRshNo varNaScameyasmAttena arjuna|| kRshAmi medinImpArtha!bhUtvAkRshNAyasomahAn| kRshNa inmahAbhArataSAntiparva143.49- This lattermeaningisusedtoexplainth connotation of color. So also, iron is interesting tonotethatonenamefo plough isfollowedby affix of thegrammar rules(uNAdisutra3.4)statesthatwhentheroot His body is made of has a fascinating complexion dark like the blue cloud. Oneanubhava-s ofthisnAma,andindicate givesonemoreofhis BhaTTar Under thecurrent ParASara nAma,SrI and gettingintothecycleofbirthrebirth. indriya-s He gave us toseeing that wearenotputtingtog help us attain Him, butanubhavam ofSrIv.rAmAnujanisthat instead we are misusing7)"," these

kanRinai vAlOlaikaTTi (tirumozhi 3.7.),etc. (tirumozhi kaNNan enumkarum daivam inbuRum iv-viLaiyATTuDaiyAnaippeRRu nak (periAzhvArtirumozhi2.4.8)",etc.Another tional detailsareprovided here. Insupportof , itmeansoneofthecolors- - nammAzhvAr tiruvAimozhi 7. 5. 2, in kRshNa oka alsoquotedfrommahAbhArataunder called kRshNAbecauseofitsblackcolor. 234 ood usethehandsan s that the Suddhasattva materialwhich the Suddhasattva s that (nAcciyArtirumozhi 3. 1), v.rAmAnujangives references tothe r grapes iskRshNAbecauseof this Thefirstfourinterpretationswere e significance ofbhagavAn'snAmaas jan observesthatunlikein rAma of thesamereference.Idonot have 58. Please refer to the detailed 58. Pleaserefertothedetailed e twoSloka-saretoosimilartoeach to checktheauthenticityof bhagavAn islaughingatusmockingly, (tiruvAimozhi 3.10. (tiruvAimozhi kRsher varNe d legsandallthe kariyAn oru kRsh . Itis - to -to sadagopan.org ). , and intellectual factor" that expresses factor" that expresses support this interpretation along support this who is none other than nArAyaNa, is who is none other than nArAyaNa, l our physical, mental mbines this with SrI Sa'nkara's mbines this with SrI Sa'nkara's kRshate AtmAnam pratikRshate AtmAnam bhaktAn sa- k" for the word kRshNa, and suggestsk" for the word kRshNa, and rpretation (f). His anubhavam is that rpretation (f). His anubhavam the nAma of kRshNah as referring to kRshNah the nAma of vyUha forms for the benefit of His vyUha forms for the benefit of His e devotion, He cannot be comprehended, e devotion, He cannot be comprehended, 235 cannot be negated as the Supreme Deity kRsha vilekhanam AkarshNam ca kRsha vilekhanam , or in His thoughts, words and deeds.

An signifies the "unknown An signifies the ne other than an incarnation of bhagavaAn according an incarnation of bhagavaAn ne other than , based on ( dRDhah dRDhah dRDhah

karshati bhagavAn AtmAnamkarshati lAvaNya rUpaa prati vayovarNa †F> †F> †F>

nAma 555.

a) He Who assumes firm, concrete devotees. is firm and determined b) He Who c) He Who is firmly established and c) He Who capabilities. Except by deep and sincer capabilities. Except by deep and SrI kRshNa datta bhAradvAjSrI kRshNa gives along following explanation the of the lines : interpretation (VP 3. 4. 5). 5). 4. 3. kRshNah madhurI rasotkarsheNaiti soundaryeNa iti kRshNah (VP who is no veda vyAsa (e), to SrI vishNupurANa - kRshNadvaipAyanamvyAsam viddhi nArAyaNam prabhum | ko hyanayh puNDarIkAkshAn mahAbhAratakRtbhavet || plough a being like bhagavAn of the concept writer uses cakram The dharma d), co (the basis of interpretation and so He is kRshNah - Dark and Mysterious. SrI satyadevo vAsishTha also and others by two. with the other people of interprets this instance of SrI Sa'nkara minds the cultivates bhagavAn vyAsa, veda of form a new inte interpretation (e), and offers the in andproviding to us the veda-s, so vyAsa, kRshNa here. by the nAma referred to meaning "dar SrI cinmayAnanda uses the that this nAma of bhagav are al - whose manifestations through us nAma 555. nAma 555. sadagopan.org being firm inHisactions -onemeanin thenAmaasreferringtobhagavAnb) SrIrAdhAkRshNaSAstriinterprets ari uru SrI v.rAmAnujangivesreferencetothenRsimhaincarnation- refers toformsthatcanbemoreea merely ofanebulous,imaginativelevel. which takesthevyUhaforms vAsudeva grow. SrI v.n. vedAnta deSikangives which thenAmadRDhahisformed isdR dRDha literallymeanssolid,firm,strong namah. dRDhAya d) HeWho ishugeandstrong. by counter-arguments. body togetherisfirm frombirthtode of waterintheirbounds withoutexcept of firmness. TheOceans ha also givesanotherview - everything th SrI satyadevovAsishThagives theexplanation dRDahusthUlobalavAnvA. He reference tothisguNaofHis. incarnations todestroyHisenemies, Since bhagavAnassumeshugeand d) dRDhahalsomeanshuge of falsearguments bythe" firmly establishedastheSupremeDeit c) SrIPBAgivestheinterpretationth re Him, andbhagavAnimmediately Justice, thisJusticebecomes a-dRDhah thateventhou SrI cinmayAnandaobserves later inthiswrite-up.

, where ari meanslion. bAhya ku-dRshTi-s , mighty, strong, etc.- , mighty,strong, ve always been firm in keeping the massive amount aches outtohelpthesinner. sily comprehended and meditated upon. sily comprehendedandmeditatedupon. 236 at bhagavAncreatesreflectsHisguNa In other words, th ath andnevercollapsesfromitsshape, ath g foracyutahwhich at bhagavAnsdRDhahbecauseHeif y by vedic pramANa-s, and no amount andnoamount y byvedicpramANa-s, this nAmacanbeinterpretedasa strong formswhenHetakesHis the interpretation inEnglishas: Para h -vRddhau-tobe ion, andtheskeleton thatholdsthe , massive, etc.Therootwordfrom , massive, when agreat sinnersurrendersto are firmandconcretenot gh bhagavAn isfirminHisInfinite " cannegatethat. dRDhau sthUlobalavAn vA dRDhau sthUlobalavAn e termdRDhahhere we willencounter fixed orfirm,to tiNNiyadOr tiNNiyadOr . sadagopan.org cit cit samyak karshati iti e caught in the ocean of the ocean of in e caught His power of attraction is uniform, His power of attraction is uniform, contents firmly. BhagavAn who is who is firmly. BhagavAn contents analogy to illustrate the above. To ul river to safety, the savior should that bhagavAn draws everything at e next one, acyutah, and interprets e next one, acyutah, and interprets attraction as referring to the timeattraction as referring to the of elf (samkarshNah), Himself not while 237

draws everything towards Himself.draws everything samsAre cit-acitohAtmani samam karshaNAt ves the interpretation - ss, is thus also called dRDhah. also called ss, is thus - He who draws His devotees towards Him - He who draws His devotees " - In this world, He draws towards" - In this world, the Himself both sankarshaNah sankarshaNah sankarshaNah - He who draws those who ar SrI bhagavAn svajanAn AtmAnamprati svakIyaihSrI bhagavAn svajanAn AtmAnamprati vAtsalya - He Who is firm and does not slip while drawing the entire entire the drawing while slip not does and firm is Who He - - He is one who is firm in His Nature, - He is one who is firm ; s»;R[> s»;R[> s»;R[>

in the same way and unites them - in the same way and unites dRDhah sankarshNah samsAra towards Him with firm determination and Mercy, and acyutah group of these cetana-s towards Him. acit 3. 1. 2.

nAma 556.

and the time of dissolution towards Hims The dharma cakram writer gives a simple SrI BhaTTar's vyAkhyAnam isSrI BhaTTar's " giving all of these their firmne of these their giving all others near Him. He Who draws namah. sankarshaNAya samam karsham nayati and so He is called samkarshaNa. to this SrI Sankara specifically refers cosmic dissolution, when bhagavAn gi SrI kRshNadatta bhAradvAj sankarshaNah mAdhuryAdi guNaih karshati meaning sankarshNocyutah as one nAma, (acyutah). slipping from His Real Nature for the sequence SrI rAdhAkRshNa Sastri gives yet another anubhavam dRDhah, sankarshNah, and acyutah: drag someone who has fallen into a forcef and the earth holds all its subjects and all its subjects earth holds and the through His infinite guNa-s suchthrough His infinite guNa-s as vAtsalyam, His exquisite beauty, etc. nAma with th SrI Sankara combines this nAma 556. nAma 556. sadagopan.org nAma 557. nAma 557. a) of theprevious explanationshavebe We cameacrossthisnAmatwicebefore acyutAya namah. etc. su c) Onewhoundergoesnomodifications b) Onewhoneverlets Hisdevoteesslip. a) OnewhoneverslipsfromHisglory. the samsAri-sfromocean current ofsamsAra. BhagavAn istheacyutahwhohasfirm the strengthtodragotherindividu be strongenoughnottodrawn byth SAnti parva12.330. 16. mahAbhArata wehave " position bybeing influenced bykAma outthatHealsodoesnotslipfromHis Sri rAdhAkrshNaSAstripoints down likethat.SoThouartcalledacyuta". subject tobirthanddeathfalldownfr rAghavan's text.Themeaningis:"Whe The sourceofthisreferencehasno || acyutah yasmAn nacyavasesthAnAttasmatsamkIrtyase cyavanotpattiukteshu brahmendra | varuNAdishu others, SrIBhaTTarquotesthefollowing: the interpretationthatbhagavAndo subject tolossofposition,andtherefore fall fromHispositionofoverlordship expand thisguNaoftheLord.SriBha never fallen from His true nature". Di nAma 557.

cyuti means"fall"and ACyut> ACyut> ACyut>

acyutah acyutah acyutah yasmAt nacyuta pUrvo'hamacyutastenakarmaNA cyuta

means"fallen". en included inthefollowing summary. 238 fferent anubhava-s aregiventofurther fferent anubhava-s es not undergo transformations like like es notundergotransformations ttar pointsoutthatHedoesnotever t beenprovidedinProf.SrInivAsa unlike Brahma, Indr etc. unlike Brahma reas brahma, , and others are reas brahma,varuNa,andothers (nAma-s101 and320).Thecontents (nAma-s101 e riverhimself,butalsoshouldhave ness, resolve, and the power to save ness, resolve,andthepowertosave ch as birth, growth al against theforceofriver. al against om their position, Thou dostnotfall om theirposition,Thou He is called acyuta. In support of acyuta means"Onewhohas a, etc.whoare , Indraetc.In , decay, disease, , decay,disease, " - sadagopan.org

SASvatam - "My devotee will never - One who does not let His - One who - He is never away from those those from away never is He - svarUpasAmarthyAt na cyuto svarUpasAmarthyAt na the story of who was in his bhagavadgItA bhAshya has has in his bhagavadgItA bhAshya e bird that is tastinge bird that is fruit (of the nt branches of the tree, one tasting tasting one the tree, nt branches of he approached them for protection. he approached them for protection. kathancana dosho yadyapi tasya syAt let His devotee slip" - na cyAvayati - let His devotee slip" - na cyAvayati ne, I am known as acyuta". His words hing the jIvAtmA which is tasting the hing the jIvAtmA abandon him under any circumstance". circumstance". him under any abandon a previous write-up. BhagavAn is the write-up. BhagavAn is previous a reference from rAmAyaNa in support reference from rAmAyaNa lummukkaN-mUrtiyum mODiyum veppum e vyAkhyAna: "I have never abandoned e vyAkhyAna: "I have never the passage in muNDakopanishad which the passage in 239 upanishad says of BhagavAn - " "- He has not lapsed, is not lapsing, and is not lapsing, not lapsed, "- He has will na me bhaktah praNaSyati na cyAvayati iti acyutah " - Eternal, Auspicious, and Changeless" - taittirIya AraNyakam " - the reference here is to tebyah prapannebhyah naapagatah acyutahtebyah prapannebhyah naapagatah -bhAvena samprAptam natyajeyammitra-bhAvena samprAptam kArtigaiyAnum kari-mugattAnum kana

" - "No matter what flaws a person has, if he has come to Me seeking My My seeking Me to come has he if has, person a flaws what " matter "No - " is no way that I will friendship, there divyaSrI rAmAnujan also gives the reference to prabandham - " mudugiTTu abandoned by the other devatA-s when

of the interpretation "He who does not of the interpretation "He who Not so with bhagavAn - devotees slip. arjuna calls Lord kRshNa as acyuta since He has taken it upon upon it taken has He since acyuta as kRshNa Lord calls arjuna slip. devotees slip. that arjuna will not and will ensure Himself to be his charioteer adds the following SrI v. v. rAmAnujan perish" - gItA. c) cyutam means modification. The given the explanation The dharma cakram writer points to to iti acyutah na cyavishyata cyavate points writer acyuta. His own glory; hence the name not lapse from cakram dharma The two birds sittingdescribes the in differe the other just watching th the fruit and has been described in karma). This acyuta, from watc His superior position, in this case. fruits of karma b) Sri Bhattar also gives the alternat (my bhaktas). Because of this act of mi are " in Him". refuge who have sought Sri tirukkaLLam nrsimharAghavAchAryar Sivam acyutam Sri Sankara interprets the above interprets Sri Sankara as meaning " sadagopan.org nAma 559. nAma 558. nAma 559. nAma 558. their mind,thereisthe bright bhagavAn fall into darkness. As long asdarkness envelopsuswhenthesunsets, they have the thought of bhagavAn in sun inthe evening;Heis alsotheLord theLord the is varuNa in sahasranAmam): howthelearne mantram (note The dharma cakramwriterliststhefo (e. g.,thedesignation One", andhence theappropriatenessof as thesun'senergyandlight,isdesc pluralistic worlduntoHimself.TheEter himselfintheevening,Lordwithdrawsall the his scorchingraysunto varuNa isalsothetermusedforev other words,Hesurroundsalltheth covered theEther,,andEart He Who envelops. c) HeWhoremovesthe adve b) TheSon ofvaruNa. a) HeWho iswiththosewhohave so the example of" The wordisderivedfromtherootvr~n varuNAya namah. body. living, growth,changein He doesnot slipfromstagetointhe sequence of events suchasbirth, - 10.11).SrirAdhAkrshNaSAstripoints nAma 559. nAma 558.

vé[> vé[> vé[> vaé[> vaé[> vaé[> yena AvRtam kham ca divammahIm ca yena AvRtamkhamcadivammahIm

varuNah varuNah varuNah

vAruNah vAruNah vAruNah sUrya nArAyaNa appearance, decay, and finally disappearance fromthe appearance, decay,andfinallydisappearance rsities ofHisdevotees

d people view the nAma-s ness of j~nAna guiding them. guidingthem. j~nAna of ness

ught HimastheirLordorsvAmi. ree worlds (SrIrAdhAkRshNa SAstri). ree worlds(SrIrAdhAkRshNa 240 (SrIcinmayAnanda). ribed in the upanishads as the "Golden asthe"Golden intheupanishads ribed ening sun.Likethesunwhowithdrawing j varaNeto envelop. j varaNeto nal Reality, functioning through the sun nal Reality,functioningthroughthesun using thistermvaruNafornArAyaNa those whodo nothave thethoughtof ofthe western direction.Just as outthatBhagavAnisacyutabecause of the waters; He is also the setting ofthewaters;Heisalsosetting llowing anubhava-s related to this llowing anubhava-srelatedtothis h" - taittirIya upanishad 1. 1. In of theLordthatoccur - He by Whom are SrIBhaTTargives sadagopan.org " vArayati BhaTTar's vyAkhyAnam - BhaTTar's vyAkhyAnam o seeks Him as his master; as his master; o seeks Him " -periAzhvAr tirumozhi 5. 4. " -periAzhvAr . SrI v. v. rAmAnujan gives . SrI v. v. rAmAnujan Na, viz. vasishTha or , who in support of his interpretation - always available to them. So He is like a shady tree, bhagavAn is like a shady tree, bhagavAn is . tamsvAmitvena vRNute iti varuNah; vRNute tamsvAmitvena out that bhagavAn is waiting for the as a tree gives shade to even those as a tree gives shade . e., He is the Resort) for the wise. . e., He is the Resort) for the vandAi en manam pugundAi mannininRAi pugundAi vandAi en manam a prabandhamthe thought which convey 241 s the interpretation (c) above: s the interpretation (c) above: varuNasyaApatyam vasiThah agastyo vA

quired by those who resort to Him, and He gives who quired by those g interpretation of SrI of g interpretation - varuNa refers to one wh - varuNa refers unnaik koNDu ennuL vaittEn unnaik koNDu vRkshah vRkshah vRkshah

v&]> v&]> v&]>

- vAruNa refers to the son of varu son of - vAruNa refers to the

nAma 560.

a) vRksha is derived from the root vRj varaNeto seek or resort to (SrI points out that BhaTTar). SrI BhaTTar a) He Who provides shade like a tree (i provides shade like a a) He Who is firm like a tree. b) He Who vRkshAya namah. possessed of all things re shade to even those who insult Him, just who cut it. SrI P. B. aNNa'ngarAcArya svAmi points devotee to come to Him with His protection called vRksha. references SrI BhaTTar gives the following bhagavAn is called vAruNa since He is always with this seeker. The nirukti nirukti The seeker. this with always is He since vAruNa tatra bhavo vAruNah called is bhagavAn the followin author gives svAmitvena sthito vAruNa Iritah vRNAneshu divy the following from references to this interpretation - " consistent with 10. 9; " - tirumozhi 1. iti vAruNah nivArayati vipadamsvajanAnAm vAruNAya namah namah vAruNAya BhaTTara) SrI the nAma as: interprets vAruNah 5). is " b) SrI Sa'nkara bhAshyam are both incarnations of bhagavAn c) SrI kRshNa dattabharadvAj give nAma 560. nAma 560. sadagopan.org SakhAm AsvatthamprAhuravyayam bhagavAn beingdescribedasa cinmayAnanda explainsthenAma interm refers to bhagavAnbeingfirmly esta SrI T.S.kRshNamUrti elaboratesonth bhagavAn isreferred tovRkshabe ( b) SrI Sa'nkaranizhalE also refersustheprabandham-" uses" the sameSrI v.rAmAnujanobservesthatth upanishadthe Heavens-mahAnArA.u.10.4). divitishThatyekah iva stabdho passage kishkindA.15.19); (rAmA. thesupremerefugeindistress the goodand we referrednivAsa vRkshahsAdhUnAmApannAnAmparA gatih to above mean tearing apart, separating -basedon mean tearingapart, separating alsogivesanotheranubhava SrI vAsishTha Since bhagavAnappearsinallthesefo term vRkshaisusedtorefer SrI satyadevo vAsishTha givesdifferent Asvatthah sanAtanah

vRksha ivastavdhodivitishThatyekah vAsudeva tarucchAyA 5. paramAtmA ( 5. paramAtmA ( 4. prakRti awoman ( 3. tothesun( 2. toatree(vRkshonapakvah-Rg.4.20.5), 1. cAdhi viSve parishasvajAte… " (tiruvAimozhi 6.3.9). " (tiruvAimozhi maryo na yoshAmabhi manyamAnah maryo nayoshAmabhi kah svid vRksho nishThito madhyearNasah kah svidvRksho dvAsuparNA sayujAsakhAyAsamAnam vRksham (Rg.1.164. 22)etc. yasmin vRkshemadhvadahsu yasmin (kaTho.2.6.1). " ortheshadefromtreebyname He vAsudeva. (Rg. 1.164.20), -Likeanunmovingand "tree" in the upanishads - cause He isfirmlike atree. (gItA 15.1); (gItA 242 tan oppArillppantandanantanatAL rms ofvRksha,HisnAmaisvRksha. ere areseveralwhogetsavedbythis is andsuggeststhatthefirmnesshere blished inthe spiritual realm.SrI s oftheworlditselfemergingout examples fromtheSruti-swhere ) and interprets it to mean that ) andinterpretsittomean vraSc - chedane - to cut, to tear. vraSc-chedaneto cut,totear. m forthisnAma.vRksha couldalso Urdhva mUla avAk Sakhaesha Urdhva mUlaavAk - He is the one Resort for -Rg.4.20.5), parNAh niviSante stuvate firm tree He stands in UrdhvamUlam adhah adhah UrdhvamUlam -Rg.1.182.7), vRksha sadagopan.org different jIva-s different tated upon in the oceeds to comment all the other needs. all the other based on the root push - pushTau - based on the root push - pushTau the tree keeps shifting with time the tree keeps shifting with t the fruits from thet the fruits from the leaves and the lesson to take from this nAma is the lesson to take from this avAn separates the of desire and reach bhagavAn the of desire and ha-s viz. those that separate out ha-s viz. those then take care of seeking the shade in the form of form seeking the shade in the Tree as arjuna did. If one only wants wants only one If did. arjuna as Tree ching Him. The beauty of His eyes are eyes of His ching Him. The beauty to permanent God realization. Instead to permanent God realization. this Tree as duryodhana did, but to jecting kRshNa as duryodhana did, one ciousness when medi behind bhagavAn who is a vRksha, will who is a vRksha, behind bhagavAn d the planets separated,d the planets sun tears the s eyes in SrI bhagavd dhyAna sopAnam s eyes in SrI SrI vAsishTha pr SrI vAsishTha

243 has thus manifested Himself in His vRksha aspect " - Lord ra'nganAtha's Merciful and welcoming eyes ra'nganAtha's Merciful and welcoming eyes " - Lord pushkarAkshah pushkarAkshah pushkarAkshah

pu:kra]> pu:kra]> pu:kra]> . svAgata udAra netram

nAma 561 as " always look at the devotee who is approa

pushkarAkshAya namah. a) SRI BhaTTar derives the interpretation to nourish. svAmi deSikan Hi describes relative to the sun's position, and so temporary benefits is not what will lead has nourishing eyes. a) He Who has beautiful lotus-like eyes. b) He Who c) He Who pervades all space. cons of light the and the Moon as His eyes. has the Sun d) He Who as shines Who He e) lotus of the heart. the temporary shade, then the shade of the temporary shade, then army and re of asking for the kRshNa's which will should seek Him as arjuna did, in His creation, He keeps the starts He keeps in His creation, an ou the tree separates apart the darkness, vRks all these are So etc. branches, BhagavAn different things. this worldand expanded in its variety. understands this secret that one who alone from not to just seek the shade from the fruit from this really benefit The jIvAtmA separates the bodies, bhag the bodies, separates The jIvAtmA succeed in tearing apart from the tree succeed in tearing aspects and dimensions.vRksha from all out that The dharma cakram writer points nAma 561 nAma 561 sadagopan.org nAma 562. nAma 562. His devotees,Heiscalled mahA-manAh. a) SrIBhaTTar:Since bhagavAnhasa mahA-manase namah c) HeWho hasamind (intelle b) HeWhohasagreat(highlycapable)mind. a) TheBroad-minded. UniversalSpac c) pushkaraalsomeans chAndogyopanishad 1.6.7. rAmAnuja-fame quote" refers toOnewithlotus-likeeyes. b) pushkarareferstoalotus,and (Slokam 2). lotus flowers- again describedinSrIdaSAvatArastotram (The latercancauseahead is easierthanconcentrating onthespace between thetwo eye-brows etc. a beginnerwhowantstopracticemedita who is a sanyAsin of the SrI rAmakRshNa tapovanam Order, observes that for upon (SrISa'nkara).Thedharmacakr interpreted asreferringto e) Whenpushkaraisinterpretedas 10. 7.33). sun andthemoon( also givestheinterpretation toc),SrIsatyadevovAsi d) Inaddition pervades allspace". WhocinmayAnanda followsSrISa'nkaraininterpretingthenAma as"He nAma 562.

mhamna> mhamna> mhamna> aravinda gahanAnitanvanivadattakshaNairvIkshaNaih yasya sUryaS cakshuScandramAScapunarNavah yasya sUryaS

mahA mahA mahA tasya yathA kapyAsampuNDarIkam eva akshiNi eva tasya yathAkapyAsampuNDarIkam -ache foranovice whoisnotusedtomeditation!). One who illumines the heart-lotus when meditated Onewhoilluminestheheart-lotuswhenmeditated - - - thatbhagavAnhasthetwo ct) withunlimitedcapability manAh manAh manAh SrI kRshNadattabhAradvAj givestheSrI SrIkRshNadattabhAradvAj

244 aksha meanseyes.SopushkarAkashah generous, deep, and broad mind towards generous, deep,andbroad mindtowards the heart-lotus,pushkarAkshacanbe e, andakshumeans am writer,whosenameisnotgivenbut shTha usesavariant tion, concentratingontheheart-lotus as resembling a forest of beautiful as resemblingaforestofbeautiful eyes in space,viz. the pervading, and SrI SrI pervading, and of theabove,and of - atharva. -atharva. " from

sadagopan.org

. un aDiyArkku en en un aDiyArkku because He has es even the worst Universe, and also being defamed by being defamed thout the mind the stead of just enru!), and also just enru!), stead of is that He forgiv knowledge in this in the sequence "body, indriya-s, and in the sequence "body, indriya-s not function. the body does process. SrI Sa'nkara quotes the process. SrI Sa'nkara quotes performs the creation, preservation, preservation, creation, performs the He knows everything there is to know. is to know. He knows everything there and mind is the subtle one or sUkshma. and mind is the subtle one or sUkshma. An is mahAmanAh d He saved her from d He saved her this sequence, and wi this 245 Him - such is His broad-mindedness.Him - such is His manasaiva jagat-sRshTim samhAramca karoti yah rld - such is the capability of His mind. The The mind. His of capability the is such - rld aDiyAn ivan enRu enakku Ar aRuL Seyyum neDiyAn enakku Ar aRuL Seyyum aDiyAn ivan enRu (note the emphasis in enrE in enrE emphasis in (note the

knowledge which supercedes anyone else's anyone knowledge which supercedes exists, that as antaryAmI in everything knowledge - All great ones pray to Him for yAm medhAmdevagaNAh pitarSca upAsate | tayA mAm adya medhayA agne medhAvinam kuru || observes that The dharma cakram writer one, bigger or sthUla the is body mind", the more capable in is one The subtler indriya-s don't function, and without the (yajur. 32. 14). (5. 22. 15). Bhagav c) SrI satyadevo vAsishTha: vishNu purANa in support - vishNu purANa in support - of sinners when they surrender to they surrender to of sinners when By His mind alone, He b) SrI Sa'nkara: of the wo and withdrawal in this karmendriya-s are not involved duryodhana His Nature also comes to mind.

to tiruvAimozhi 9. 4. 10 - - 10 4. 9. tiruvAimozhi to The instance of His feeling forever that He had not done enough to help help to enough done not had He that forever feeling enrEirutti nI Seyvan His of instance The draupadi after she cried out for an Him SrI v. v. rAmAnujan gives reference to peria tiru antAdi 53 - antAdi 53 - to peria tiru gives reference rAmAnujan SrI v. v. sadagopan.org nAma 563. nAma 563. vidyate niratiSayam yasmin itibhagavAn SrI kRshNadattabhAradvA based onthewordbhaga referringtothesixattributes. b) SrISa'nkaraandothervyAkhyAna Adiyam bhagavan uDaiyavan rAmAnujan givesreference toAzhvAraruLicceyal: support ofSrI BhaTTar'sinterpretationforthe current nAma,SrIv. reference tothesixattribut seems tofitSrIBhaTTar'sinterpretation thereisareferenceto" vyAkhyAnam, amarakOSa Instead, hegives theinte meaning heretointerpretthisnAma,wh meaning whichrefers tothesixattribut which isendowedwithallauspiciousqua naturewh worship becauseofHisessential a) SrIBhaTTarinterpretsthenAmaas bhagavate namah. c) HeWhoknowstheorigin b) HeWho isfullofthe sixattributes a) HeWho isworthyofworship. nAma 563.

(tiruvAimozhi1.1.1),

Égvan! Égvan! Égvan! AadityO jyOtirAdityah sahishNur gatisattamah|| AadityO jyOtirAdityah bhagavAn bhagahAnandIvanamAlIhalAyudhah| (tiruvAimozhi1.3.5). AaidTyae JyaeitraidTy AaidTyae JyaeitraidTy AaidTyae JyaeitraidTy

[ bhagavAn bhagavAn bhagavAn P Égvan! Égha nNdI vnmalI hlayux>, Égvan! ÉghanNdIvnmalIhlayux>, Égvan! Égha nNdI vnmalI hlayux>, Égvan! ÉghanNdIvnmalIhlayux>, Égvan! Égha nNdI vnmalI hlayux>, Égvan! ÉghanNdIvnmalIhlayux>, LEASE

and theendofallbeings. ADD rpretation "HeWhois worthyof worship".In j gives the derivation - givesthederivation j es in interpreting the next nAma "bhagahA". In P

RA tIdu ilSIrnalamtigazhnAraNan;andam il Slokam 60 Slokam 60 Slokam 60 N AVAM > sih:[ugRitsÄm>. 60. > sih:[ugRitsÄm>.60. > sih:[ugRitsÄm>. 60. > sih:[ugRitsÄm>.60. > sih:[ugRitsÄm>. 60. > sih:[ugRitsÄm>.60. 246

es, but SrI BhaTTar doesnotusethises, butSrIBhaTTar ich theothervyAkhyAnakartA-suse. BEFORE kartA-s interpret thecurrentnAma kartA-s interpret lities. Thewordbhagahasaspecial -Heinwhomthe sixattributes referringtoHisbeingworthyof forthecurrentnAma. Heuses the ic his antagonistic to alldefectsand ic hisantagonisticto

EACH N bhajyata iti bhagah bhajyata iti AAM bhago j~nAnAdishaTkam A ] uyarvaRa uyarnalam

", which sadagopan.org na ugram j~nAna j~nAna tasyanAma yah savaj~nah ( so based on another ", etc. ) savA ayamAtmA brahma Lord of all - He can control and rule Lord of all - He can control of the past, present, and future and of the past, present, and future and mahAlakshmi always residing as part owing brief explanation of the six owing brief explanation of Svaryam or Lordship, dharma, fame, retation as well, al retation as well, - muNDako. 1. 1. 9) - muNDako. 1. 1. 9) vishNu purANam supporting vishNu purANam his called bhagavAn". There are differing called bhagavAn". There are 247 aise by all without exception ( aise by all without exception dharmasya replacing vIryasya, " bhUta bhavya bhavan-nAthah vairAgyasyAthamokshasya ) - tait. AraN. 10. 10) called bhaga-s, are present in perfection and fullness fullness and perfection in present bhaga-s, are called - bRhadA. 4. 4. 5) - bRhadA. - (tait. AraN. 10. 1) " replaced by " Sriyam lakshmIm aupalAm ambikAm gAm over all things at all times, and thus He is the Supreme over all. ( all. over Supreme the is He thus and times, all at things all over tasya ISe kaScana vIrammahAvishNum mahad-yaSah of Him ( the Lord of the three - akAma mayah sarvavit yaysj~nAnamayam tapah 2. vIrya - The ability to be victorious over any enemy ( enemy - The ability to be victorious over any vIrya 2. 3. yaSah - kIrti - Worthy of pr 4. One Who has - He is SrI - Wealth 5. is the Knower Because He - j~nAna 1. the of being aiSvarya - The quality 6. vairAgya ( - Being unattached to anything 6.

Slokam from SrI vishNu purANam: c) SrI Sa'nkara gives an alternate interp interpretation: interpretation: aiSvaryasya vIryasya samagrasya yaSasah Sriyah| yogaScaivaj~nAna vairAgya bhaga itI'nganA || shaNNAm the attributes of ai "He Who possesses SrI rAdhAkRshNa the foll SAstri gives to above: attributes referred (V. P. 6. 5. 74) (j~nAna etc. ), which are etc. ), which (j~nAna is called bhagavAn. is called to gives reference SrI Sa'nkara in full is wealth, j~nAna and vairAgya versions of the Sloka, with versions of the Sloka, vairAgyayoScaiva sadagopan.org nAma 564. nAma 564. represents thevastnessof vAsishThagivesadifferent SrI satyadevo the timeofpralaya- meaning thatHeistheRemoverofallth the meaningofhA b) SrISamkarauses mAhAtmyam jihItegacchatiprApnoti itibhagahA alsoad SrI kRshNadattabhAradvAj his interpretation. to destroy"-e.g.,vIrahA. ButSrIBh (V. P.6.5.78) attributes referredtobytheterm kalyANa guNAnhanti tugacchati 74). Theliteralinterpretationis" last nAma(VP6.5. he quotesthesamevishNupurANamrefe bhagahA usesthemeaningof a) Aswaspointedoutinthelastpa bhagaghne namah. b) HeWhogetsridofth a) HeWhoispossessedofauspiciousqualities. andavidyA". exit, ofallbeings,andalsovidyA "He isnamedbhagavAnwhoknowstheor casavAcyobhagavAniti|| avidyAm vetti vidyAm gatim| caivabhUtAnAmAgatim utpattim pralayam things, butanabsorption ofthingsback svAmi cinmayAnanda pointsoutthatinth creation bycontractingitallinto vastness. Thus He is called bhaga-hA nAma 564.

Égha Égha Égha bhagahA bhagahA bhagahA aiSvaryAdikam samhArasamaye hanti itibhagahA aiSvaryAdikam samhArasamaye e wealth etc.from ev things, andhArepresents

bhagareferringtothe Himselfatthetimeofpralaya. " -HeWhogoesto(i.e.,has)allthesix bhaga.Theusualmeaningfor 248 opts thesameinterpretation- because He reduces the vastness of His because Hereducesthevastnessof aTTar usesthemeaning"hanti-goes"in ra, SrIBhaTTar'sinterpretationfor intoHimselfthatinitially camefrom ings such as wealth from everyone at - tokill,andinterpretsthenAmaas rence that SrISamkarausesforthe igin andtheend, is sense, itis not "destruction"of elaborationofthisidea-bhaga eryone duringpraLaya. . six attributes,andhere the contraction of this the arrivaland bhagaSabdyAn sa bhagaSabdyAn hA is"tokill, . bhagam bhagam sadagopan.org . pa as His father. AnandI, signifying that He is ever e same as referring to Lord kRshNa, at the impermanence of things like of things like impermanence at the ndI as referring to balarAma whose -s, and SrI Samkara gives the latter , referring to bhagavAn in HiskRshNa , referring to bhagavAn in HiskRshNa andI to refer to balarAma who made to refer to balarAma andI as or AnandI, both referring to as nandI or AnandI, both referring hing, or because His Nature is Bliss - SrI BhaTTar interprets the nAma as SrI BhaTTar interprets the arshaNa formof bhagavAn, and SrI form with nanadago 249

sarvAbhih sampadbhihsamRddahtvAt AnandI our attachment to these, the closer we would have to these, the closer we would our attachment AnandI AnandI AnandI , or at is being imparted to us here, and the more we and to us here, at is being imparted or or or ance of this nAma. ance of this nAma. nandI nandI nandI

nNdI nNdI nNdI

nAma 565. Samkara interprets the nAma as AnandI Lord kRshNa. a) SrI BhaTTar interprets the nAma na father is nandagopa. BhagavAn who was samkarshaNa in the vyUha form took incarnation as balarAma in the vibhava SrI cinmayAnanda chooses to interpret th nArAyaNan).who was brought up by nandagopa (nandagopan kumaran b) SrI Samkara interprets the nAma as prosperous because He is rich in everyt sukha svarUpatvAt AnandI c) SrI BhaTTar interprets the term An

referring to balarAma as the samk referring to balarAma as the nAma incarnation. Others interpret nAma. In both the interpretations, SrI BhaTTar gives both the above nAma SrI BhaTTar gives both the nandine namah Anandine namah. wealth, fame, etc. is wh wealth, fame, and remove understand this understood signific the and prosperity His of because also and as His father. a) He Who has Nature, by blissful ever is Who He b) the six guNa-s. devotees. by association with His is ever happy c) He Who gives Bliss to His devotees. d) He Who Him. observes th cakram writer The dharma nAma 565. nAma 565. sadagopan.org nAma 566. nAma 566. water, andearth.vana mAlailiterallyre withthesetanmAtra bhUta-s associated gandha-sound,to and rUpa, sparSa, rasa, fragrance. Thepa'nca tanmAtra-sor five elementsintheirgrossandsubtle is thepresiding deity overthepa'nca He is known s vanamAlI because He is vanamAline namah. He Who hasthevanamAlAgarland. in Histhoughtratherthandivert teachusthat nAma isto Him, and so they were devoid of any worldlyalways becausetheydidnothaveany thought. The significance of this only meansforeverlastinghappiness.Thegopi-s ofAyarpADiwerehappy throughHisgrace,andsoworshippingHimwithdevotionisthe attained only is torealizebhagavAn'sandourtrue suffer inmiseryanddistress. close their eyes and suffer indarkness, that we are inherently blissful, butThe dharma cakramwriterpointsoutth just as those who have eyes can choose to also beinterpreted to surrender come to share HisSrI cinmayAnandaobservesthatth divine nature of All-Bliss. Theiti nandI term AnandI can d) SrIkRshNadattabhAradvAjgivestheintepretation - refer tokRshNawhomadeHimselfan The dharmacakramwriterusesthesa Himself andallaroundHimhappyinAyarpADi. nAma 566.

- HeWhogivesdelighttoHisdevotees.

vnmalI vnmalI vnmalI

vanamAlI vanamAlI vanamAlI mean this same idea. mean thissameidea. themeanstotruehappine Themeanstogetoutof

ourselvesintoworldlythoughts. bhUta-s and the pa'nca-tanmAtra-s (the andthepa'nca-tanmAtra-s bhUta-s 250 d all around Him happy in AyarpADi. d allaroundHimhappyinAyarpADi. adorned bythevyjayantIGarland,which ose who move towards Him in pure Himin ose whomovetowards other thoughtexcepttheof me senseandinterpretsthenAmato fers toagarlandma svarUpam. This realizationcanbe svarUpam. the fivesubtle elements areSabda, form), and also over thequalityof alsoover form),and e significanceofthenAmaAnandI- we close our eyes to j~nAna and uch, taste,sight,smell. Thepa'nca -s are: AkAsa or ether, air,fire, -s are:AkAsaor ss istoimmerseourselves thisstateofsuffering nandati samRdhyati de offlowersthat de sadagopan.org . This . This -s. The symbolic symbolic The -s. rse variety like a garlandrse variety like s like an agriculturist with a plough we experience the five tanmAtra-s we experience making it, five different colors are colors it, five different making e organs. This nAma teaches us that nAma teaches us e organs. This of the pa`nca mahA bhUta-s (earth, of the pa`nca ve senses to Him and worship Him with ve senses to Him ng the five tanmAtrang the the sensuous enjoyment of this world. of this world. the sensuous enjoyment 251 halamAyudham asya iti halAyudhah halamAyudham ttained through the bIja mantra "A"

in His vAmana incarnation is Universe with its dive is Universe with iti in her previous birth iti in her Adityah Adityah Adityah halAyudhah halAyudhah halAyudhah

AaidTy> hlayux> AaidTy> hlayux> AaidTy> hlayux>

nAma 568. nAma 567.

thus refers to the incarnation as balarAma. thus refers to the incarnation bhagavAn workSrI BhaTTar points out that growth in His hand for the prosperous water, air, etc. ). halAydhAya namah. - SrI Samkara gives the explanation a) Son of who was ad b) Son of (and kaSyapa) c) BhagavAn samkarshaNa, who is a meaning is that He wears th meaning is that around His neck. writer observes that The dharma cakram j~nAnendriya-s or sens through the five in His hand. has the plough One Who ) 44 93. Whom moksha is obtained. d) He from in support of the first a) SrI BhaTTar gives reference to vaishNava dharma interpretation: dAkshAyaNi tvam aditih sambhUtA vasudhAtale | nityaiva tvam jagad- prasAdam te karomyaham || dharma (vishNu grow in the forest. For the purpose of For the purpose the forest. grow in used to string the , representi string the garland, used to fi the dedicate or surrender should we devotion, instead of diverting them to nAma 568. nAma 567. nAma 568. nAma 567. sadagopan.org nAma 569. nAma 569. began tofightwith bhava cyutah brahmA caivaAsanAt Adityah SrI BhaTTar'svyAkhyAnamis" thesu a) Histejasissuchthatitmakes jyotir-AdityAya namah. c) HeWhoglowslikethesun b) HeWhoresidesin a) TheResplendent Aditya. forms) inbadri. special, it also refers toSrI v.rAmAnujanpointsout that one of the by SrIBhaTTaraspertainingtothe mean "HefromWhommokshaisobtained "from vishNu",andityahtomean"tobe d) SrIcinmayAnandausesthesa bIja mantraforsamkarshaNa. prApyah itiAdityah c) SrIBhaTTargivesthealternateinterpretation: bhag kaSyapAt aditer-mAtuh "bhAdramAse sitepakshedvAdaSyAmSubhavAsare| is notidentified: SrI kRshNadattabhAradvAjgivesreferencetothe following, butthesource incarnation asaditi'sson- b) SrISamkarainterpretsthenAma You arethemothereternalof wo " YouaredAkshAyaNi(thedaughter ofda nAma 569.

. He gives reference to mahAbhArata: " . Hegivesreference tomahAbhArata: JyaeitraidTy> JyaeitraidTy> JyaeitraidTy> - He Who is realized by the the discofsun.

jyotir jyotir jyotir adityAm kaSyapAtvAmana rUpeNajAtaAdityah adityAm kaSyapAtvAmana (rudra), alltheluminaries avAn vAmanahabhavat||" " (SAnti. 344. 90) "When nara and nArAyaNa " (SAnti.344.90) "When naraandnArAyaNa - - - divyAScaryajyotir-mayatvAt apUrvahjyotir- divyAScaryajyotir-mayatvAt Adityah Adityah Adityah me basisasc,andinterprets incarnation ofbhagavAnasnArAyaNa. incarnations He took (nara and nArAyaNa incarnations Hetook(naraandnArAyaNa rld. Iconferfavorsonyou". 252 while the nAma "nArAyaNa" is very nAma"nArAyaNa"is the while n looklikeadarkspotbycomparison. attained", and interpret a Adityah to attained",andinterpretaAdityah as referringtobhagavAn's vAmana ". Thenextsegmentisinterpreted

ksha) born as aditi in this world. ksha) bornasaditiinthis world. mystic letter"A"whichisthe nishprabhANi ca tejAmsi nishprabhANi catejAmsi "A" varNAtAtahityah became void of their At tomean - . sadagopan.org . nandAda nandAda jyotir-Adityah . , ). He is jyoti of the Aditya Aditya the ). He is jyoti of dhyeyah sadA savitRmaNDala 253 Aditya tamasahparastAt" varNam umbar vAnavar Adiyamjyotiumbar vAnavar

r us with perfect detachment. r us with perfect detachment. jyotishi savitRmaNdale sthitah e offerings of His devotees. sites - like heat and cold. He gives the following support: He gives the following support: sahishNuh sahishNuh sahishNuh

(tirumozhi 1. 10. 9), sih:[u> sih:[u> sih:[u>

nAma 570. This nAma has occurred before as nAma 146. See the write-up under that that under write-up the See 146. nAma as before sahishNave namah. occurred has nAma This a) He Who is endowed with enormous patience. is endowed with enormous a) He Who forgives. b) He Who fo suffers patiently c) He Who conquers His foes. d) He Who th willingly accepts e) He Who f) He Who can bear the oppo f) He Who (SvetAS. Upa. 3. 8), 8), 3. 9). Upa. 8. kozhum SuDar - bhAradvAj gives the interpretation c) SrI kRshNa dyotate dIpyati iti jyotih | jyotih Aditya iva itijyotirAdityah|| (gItA the sun. shines like He Who "vedAhametam purusham mahAntam | Aditya varNam tamasah parastAt || (SvetAS. and rUpam "sarvasya dhAtAram acintya luminosity, and brahma too slipped and brahma luminosity, from his seat". divya prabandham: to gives the references v. rAmAnujan SrI v. b) He is the cause of the brilliance of the sun ( sun the of brilliance the of cause the is He b) madhyavartI nArAyaNahsarasijAsana sannivishTah antaryAmi of the sun. or the sun - the SrI Samkara'svyAkhyAnam is: nAma 570. nAma 570. sadagopan.org svAvaj~nA-nindAnInAm, sarvamsahena svenApi dus-sahAnAm, sva-bhakta svenApidus-sahAnAm, sva-bhakta sarvamsahena svAvaj~nA-nindAnInAm, ca, asAdhAraNAnAm sAdhAraNAnAm, atila'nghanAtmanAm, sarvathAca, pracIyam sarvadA, sakalakaraNaih, buddhyA,abuddhyA, "prAk, Urdhvamca,sa'ncitAnAm, surrender toHim: bhagavAn's guNaofforgivingtheap b) UnderthevyAkhyAnafornAma146, and structureoftherestth structure ofthebodywhichisprovided of patienceisinculcated inevery Hisconduct- dharma, notesthatpa vAsishTha SrI satyadevo histories ofthethree!),anddisplaye etc.,andsoin thatHe very interestingobservationsis who putsupwithallourabusesandsti pRthivI samah SrI rAdhAkRshNaSAstrigivesre (periAzh. 4.3.5). nAzha'ngaL SollippazhittaSiSupAlan SiSupAlan tATpAlaDaindatanmaiyan SiSupAla -kETpArSeviSudu kIzhmai enormousSrI v.rAmAnujan givesotherinstan patience.is totheyuddhawhereSivatriedsupportbANAsuraagainstbhagavAn. himafterhewasdefeated. and forgiving He put bhagavAn hadwithSiva",andbhagavAn'sputtingupSiva'saparAdham up withputs upwithallkindsofaparAdha-s. is" a) SrIBhaTTar'svyAkhyAnam nAma aswell.

- Lord rAma's patience is like that of Mother Earth herself, sahate tatSilah herited thepatiencefrom e bodywithoutcollapsingetc. AnAnAm, vidhi-nishedaSasana ference toSrImadrAmAyaNam- aparAdhasahanAt sahishNuh d itineachofHisincarnations. 254 aspect ofHiscreation,includingthe , SrI BhaTTarreferstothe"fightthat ces where bhagavAn has displayed His ces wherebhagavAnhasdisplayed the enormous abusivelanguage from tad-dharmah ll doesnotretaliate.Anotherofhis with askeletonthatbearstheweight acAra ofHisdevoteeswhenthey (tiruvAimozhi7.5.3); was borntothelikes ofdevaki,aditi, tannai alaivalaimai tavirtta azhagan azhagan tavirtta tannai alaivalaimai Itappearsthatthereferencehere SrIBhaTTareloquentlydescribes vaSavugaLE vaiyumpazham pagaivan vaSavugaLE vaiyumpazhampagaivan tience is bhagavAn's Nature, His tience is bhagavAn'sNature, , tad-sAdhuh them (recall the life them(recallthelife " -Because He . His dharma dharma . His kshmayA palapala palapala sadagopan.org mano ", and " - "apacAra-s sahitum tRptim will commit in the the earlier write- the n to fructify and those tan aDiyAr tiRattagattut This is the basic concept of by insulting Him and abusing Him, by insulting Him rds His devotees (bhAgavata-s), all rds His devotees (bhAgavata-s), nsciously or unconsciously by all the nsciously or unconsciously -apacAra-rUpanAnA-vidha-asahya -apacAra-rUpanAnA-vidha-asahya mAnuja lists some of the enormous karma-s the that are prescribed, were committed in the past or to be in the past were committed taakRtyakaraNa akaraNa bhagavad- w,and those that we forbidden the SAstra-s, sins that by aDiyAr adu SeyyAr SeidArEl nanRu His forgiveness on our behalf. " His forgiveness on our behalf. d deed, sins committed through the and d are covered in at we commit that can't possibly be at we commit that can't sins accrued from performing actssins accrued from performing that ese without any left-over IF WE ns that we have committed in the past, 255 ll ways, sins committed by not observing AdibhihSilam yasya iti sahishNuh rvAn aSeshatah kshamasva gives the interpretation - " e that have already begu (periAzh. 4. 9. 2)", to show the magnanimity of His His of magnanimity the show to 2)", 9. 4. (periAzh.

organs of sense at all times and in a organs of sense or by doing acts the SAstric injunctions are commonsins and uncommon, committed vishayANAm ca, anavadhikAnAmvishayANAm aparAdhAnAm, sahishNuh" sins that accumulated the "He forgives committed in the future, sins committed co committed in the sins against His own devotees". as well as the gadyam,In SaraNAgati SrI bhagavad rA apacAra-s that we all commit, and asks apacAra bhAgavata-apacAra asahya apacAra bhAgavata-apacAra vAk kAyaih anAdikAla pravRtta anan kAryAn anArabdha kAryAn kRtAn apacArAn Arabdha sa kRiyamANAnkarishyamANAnSca word an performed through thought, the infinite of births, infinite number performing are forbidden and from not apacAra-s Him and towa committed towards of sins th the varieties and shades tolerated and forgiven, thos are still to take their effects, the si are still to take their effects, no those that we are actively committing anubhavitum bhakta upahRtaih phal UNCONDITIONALLY SURRENDER TO HIM. future" bhagavAn forgives all th prapatti. refers us to divyaprabandham - " SrI v. v. rAmAnujan tAmariyAL Agilum Sidagu uraikkumElen SeidAt enbar pOlum forgiving nature. Interpretations b, c, 146. up for nAma e) SrI kRshnadatta bhAradvAj sadagopan.org nAma 570. nAma 570. asau sattamaSca itigati-sattamah asau sattamaSca bhagavAn -gatihand sattamah-Heis b) SrISamkara interpretsthisnAmaas 4)-whereneRimeansthepathofdharma. (mudal tiru. nAthanE! vallavargaL idea: SrI v.rAmAnujan givesreference to for dharma(HegaveusthegItA,veda-s, etc.). tamah gati-sattamah -gataupratyayita a) SrIBhaTTargivesthevyAkhyAnam- gatih tamah The several waysinwhichthis nAma gati-sttamAya namah. c) TheUltimate Supportand b) TheBest amongtherefuges tobesought. a) Thebestinstructorinthepathofdharma. bhagavAn inHisintensepenance SrI anantakRshNaSAstriobservesthat happiness vs.sorrow. between these opposites, sinceHe isunaffected byanyof thesesuch as SitoshNAdIni sahataitisahishNuh He is capablef) SrISamkara's forthecurre vyAkhyAnam of putting" upsuch asfruitsbyHisdevotees,and with oppositessignify thatHewillingly accepts andis " like heat and cold - nAma 570.

patram pushpamphalamtoyam… asyaitisahishNuh anubhavitumsvajasevayASilam sodhum tRptim ARRanalla vagaikATTumammAn ;

gitsÄm> gitsÄm> gitsÄm> gatih sattamahca

(periAzhvAr tiru.5.1.9); gati gati gati - - - sattamah sattamah sattamah the Greatestofallbeings. ; sat tamahgatih "in SrImadbhagavadgItA(9.26). as nara nArAyaNa in badari. as naranArAyaNain . Heistheultimatere . ForbhagavAn,thereis nodifference hasbeeninterpretedcorrespond to: 256

the path and He is the Best - satisfied byeventhesimple offerings tiruvAimozhiwhich conveys the same -HeistheBestInstructorthere sa evaparama dharmAdhvadesikatvena sa evaparamadharmAdhvadesikatvena the servicesthattheyoffer.Recall representingthetwo attributesof (4.5.5); thiswasvividlydemonstratedby nt instanceofthis nAmaisthat ; etc. neRi vASal tAnEyAininRAn "nambanE! navinREtta sort andsupportofall dvandvAni dvandvAni ", which gatiSca gatiSca sad-

sadagopan.org . gati Sabdena gantavyasthAne gantavyasthAne He is the best the best He is the best path in the best path e sense of the place worthy of the place worthy of e sense ), and so He will not ignore those ), and so He will terpretation that terpretation be sought. This is because He is is be sought. This t path and therefore t path and therefore SrIman nArAyaNa caraNAvinda caraNAvinda SrIman nArAyaNa ". 257 es the same interpretation - es the same interpretation rASritAnAmSreshThatamo gatisattamah ves the interpretation: " ves the interpretation: of all beings (sat-tamah). of all beings - The term gatih is used in th gatih is used - The term

gatiprayogah adds: " reaching". He further sAnnidhyamevasavottamam gantavyam SrI satyadevo vAsishTha also echo who have sinned, and so He is the easies who have sinned, c) SrI rAdhAkRshNa SAstri gives the in SAstri gives rAdhAkRshNa c) SrI that are to among the objects/places patient (previous two nAma-s forgiving and this sense also. bhAradvAjSrI kRshNadatta gi iha gatirASrayah gRhyate, tena gati (gatih), and(gatih), the greatest He is sadagopan.org nAma 572. nAma 572. He Whohasasplendidbow. purANam continue torepresented bythe SAr'ngabow inHishand describe how bhagavAnthe egoorawareness dueto supports is the source andBhagavAn's dhanussymbolizesthesens supporter of Sar'ngarUpeNa casthitam|| bibharti SamkharUpeNa cadvidhA bhUtAdim indiryAdim reference ismadetoth SrI rAdhAkRshNaSAstrirefersusto controller andsupporteroftheindriya-s. su-dhanvA iti asya asti SrI Samkara'sinterpretationis: conflict. demonstration ofthesplendor ofHisbo and theasura-sasaresultofdistri SrI BhaTTargivestheinstanceof interpreti shave differentanubhavam-sin The literalmeaning is "One namah su-dhanvane nAma 572.

suxNva suxNva suxNva sudhanvA khaNDaparasurdAruNo draviNapradah | draviNapradah sudhanvA khaNDaparasurdAruNo divispruk sarvadrugvyAsO vAcaspati rayonijah || divispruk sarvadrugvyAsOvAcaspatirayonijah idivSp&KsvR†GVyasae vacSpitryaeinj>. 61. idivSp&KsvR†GVyasae vacSpitryaeinj>. 61. idivSp&KsvR†GVyasae vacSpitryaeinj>. 61. [ su su su P - - - LEASE -thegreatbowinHishandrepresents Hisbeingthe e significance of thedhanusinHishand - dhanvA dhanvA dhanvA suxNva o{fprzudaRé[ae Ôiv[àd>, suxNva o{fprzudaRé[ae Ôiv[àd>, suxNva o{fprzudaRé[ae Ôiv[àd>, whohasasplendidbow".

ADD P aha'mkAramISvarah|

RA Slokam 61 Slokam 61 Slokam 61 Sobhanam indriyAdi-mayam SAr'ngadhanuh Sobhanam indriyAdi-mayam N AVAM 258 SrI vishNupurANam1.22.69,wherein bution ofthenectar,andresulting fight thatensuedbetweenthedeva-s

BEFORE es (theeyesandtherest),He ng thenAmabasedonthismeaning. w inbringingabouttheendtothat . (The otherverses inSrI vishNu the senses (indriya ahamkAra),

EACH N AAM ThevyAkhyAnakartA-

A ]

sadagopan.org - param SRNAti foreign objects. (tiruppallANDu). (tiruppallANDu). (periAzhvAr 5. 4. 4), (periAzhvAr 5. presentation of a way of of a presentation aNDa paraSuh - One with the ogy of the function of bhagavAn ogy of the function of bhagavAn Alternatively, one can look atAlternatively, one can look it as

vil SevaganE! e more easy for the mind to grasp grasp to mind the for easy more e g bhagavAn's fight with rudra, where s with His dhanus, just as the bow- s with His dhanus, just as the enemies (SrI kRshNa datta the enemies (SrI kRshNa ryone from unwanted ented by the different Ayudha-s and Ayudha-s and different by the ented 259 aDi - bhedane- to break), and aDi - bhedane- to break), and paraSuh paraSuh paraSuh khaNDah paraSuh yasya iti khaNDa paraSuh - - - , dham that convey the sense of this nAma are are the sense of this nAma dham that convey us gives one mode or re one mode or us gives khaNDa khaNDa khaNDa

, together make the nAma kh o{fprzu> o{fprzu> o{fprzu>

tadavarai tOL cakrapANi SAra'nga tadavarai tOL ANDAn SAr'ngam ennum vil paramETTi, pavittiran, 2. 1.

nAma 573. broken axe (SrI satyadevo vAsishTha). broken axe (SrI satyadevo

khaNDayatiSatrUn iti khaNDah He with the broken axe. iti paraSuh Satram or destroys He whose axe punishes khaNDa-paraSave namah. Khanu - bhedana = avadhAraNa (kh inprotecting the world from the asura- inprotecting the world from eye of eve shapedeye-brow protects the bhAradvAj) . 49) known is He says bhagavAn So SrI BhaTTar quotes the incident involvin broken. became which axe the 362. discharged He the broken axe". as "One with atha rudra vighAtArtham ishIkAm nara uddharan | Santi. mantraiSca samyuyojASu so'bhavat paraSur-mahAn || kshipataSca sahasA rudre khaNDanam prApavAnstathA | (mahAbhA. tato'ham khaNDa-paraSuh tatah paraSu-kahNDanAt || aspects of His Form, and th of His Form, aspects meditating the forms that ar upon Him in on an abstract truth). than to meditate divya praban References in rAmAnujan): (from SrI v. v. SrI satyadevo vAsishTha gives the anal everything in the Universe as repres Universe as in the everything nAma 573. nAma 573. sadagopan.org nAma 574. nAma 574. for the ultimate good ofthe onewhoisbeingpunished. "UptoapointtheLord for theultimategood anice explanatio SrI cinmayAnandagives He who isharshandmercilesstowa is SrI SamkaravyAkhyAnam narakam SerAvagaiyESilaikunittAn. kURRam, aSurargaL SrI v.rAmAnujangivesrefere external. SoHe b) Hewhoismercilesstothosewh a) TheSplitter. indicated above,Hesplitsintopieces SrI BhaTTar'svyAkhyAnamis" dAruNAya namah. thrown onrudrawithgreatforce.Butthen gave"Then forthedestructionofrudra,nara new power to it. At once it became an immense axe. It was 10: ninRila'ngumuDiyinAiirupattOrkAl Anothe referring tobhagavadrAmAnuja. mannaraimUvezhukAl orukUrmazhuvAlpO interpretation inte supportsthe SrI v.rAmAnujanquotesirAmAnuSanURRantAdi-56which invincible axe-thenAmabeinggiven thenAmacanbetakenas suggests that son,Hepunished where, asJamadagni's - paraSurAmaincarnation ofthe thenAmainterms interprets SrI Samkara with thebrokenaxe". of theaxe,fromthattimeIcameto nAma 574.

daé[> daé[> daé[> is called dAruNah. is calleddAruNah.

dAruNah dAruNah dAruNah and to Siriya tiru maDal41- andtoSiriyatiru rms oftheparaSurAma incarnation-kOkkula

san-mArga virodhinAm dAruNatvAt dAruNah san-mArga virodhinAmdAruNatvAt bAhyAbhyantara aridAraNAtdAruNah o deviatefromthepathofvirtue. rds those whofollowtheevil path. rds those nce to tiruvAimozhi9.2- as a-kahaNDA-paraSuh inthiscase. as a-kahaNDA-paraSuh be knownas"khaNDaparaSuh-theLord 260 (destroys) theenemie araSu kaLaikaTTavenRinIrmazhuvA. Hisfoes.Alternatively,SrISamkara a-khaNDa paraSuh, He who wields an a-khaNDaparaSuh,Hewhowieldsan took a reed and by the recitation of recitationof took areedandbythe n thatwhen He punishes anyone,it is r reference is to tiruvAimozhi 6. 2. 2. 6. to tiruvAimozhi is r reference it broke. Beca kkiya dEvanaippORRumpunitan, in avaTku mUttOnai ven- mUttOnai avaTku use ofthebreaking s bothinternaland igal iDattu igal iDattu - As -As - sadagopan.org ays in one place. ays in one place. " in tiruvAimozhi of the SAstra-s - He of the SAstra-s - He aning for draviNa as wealth from generically - "The Bestower of the generically - "The Bestower reted by SrI BhaTTar in terms ofreted by SrI nd (the upadeSa mudrA) the true nd (the upadeSa mudrA) the draviNam derives from the concept that no other method can save the the can save other method that no

n theater, He appears to be relentless to be relentless He appears n theater, - that which never st ection of all the SAstra-s and their ection of all the SAstra-s agne sakhye mA rishamA vayam tava agne sakhye mA 261 - that can be used right away as needed. pradah pradah pradah iSamScayathA sthithAn || - - - paNbuDai vEdamparanda payan the wealth in the form the SAstra-s and their meaning. The dhyAna The dhyAna the SAstra-s and their meaning. draviNa draviNa draviNa

Ôiv[àd> Ôiv[àd> Ôiv[àd>

gacchati iti draviNam dhanam

nAma 575.

The Bestower of wealth. wealth. of The Bestower wealth as desired by the devotee". SrI rAdhAkRshNa Sastri explains that draviNa-pradAya namah. draviNa-pradAya namah. to Here SrI BhaTTar refers individual, at the operatio like a surgeon - merciless". nAma-s are being interp The next few incarnation. bhagavAn'svyAsa 6. 6. 5. nAma moreSrI Samkara interprets the that it is wealth that is fluid- drava SrI satyadevo vAsishTha derives the me dravati - the Sruti in support of the from references He gives the following interpretation for the nAma: dadhAti ratnam draviNam ca dASushe 1. 94. 14) (Rg. is All-Mercy, but when He finds out He finds but when is All-Mercy, gave the substance of all Sloka on vyAsa is: vahan vai vAma hastena sarva SastrArtha samcayam | Ad dakshiNena ca SAstrArthAn the coll "vyAsa holds in his left hand his right ha purport, and propounds by import of all the SAstra-s". " nammAzhvAr calls bhagavAn nAma 575. nAma 575. sadagopan.org nAma 576. nAma 576. e) By His being the antaryAmi for sUrya and theother planets. e) ByHisbeingtheantaryAmi forsUryaand d) ByHisviSvarUpa revealed toarjuna. c) ByHisvAmanaincarnation. b) byHisbeingnotonly intheformofthisUniverse,butalsofar beyondit. a) throughHisknowledge He Whotouchestheskies. behind thisnAma. cannot attainbyourowneffortandwith is thatweshouldpraytobhagavAnfor that cannotbeobtainedby own effort; yama'shelpwasneededon that he did not need yama's help for toldyama togivehimthepreyasinstead.naciketa andyamaoffered yama, pr vedicstoryofnaciketa,wh isthe There veryfewseekSreyas. transient worldlypleasures,and is everreadytogiveeitherofthewe to get.Preyasistransien Aftergettingtheweal moksham ultimately. stage ortheother.Sreyasremovesall position, thewife, husband, children Tothefirstcategorybelo satisfaction. Sreyasisthatwhichgivesspiritual causes priyamorworldlysatisfaction. He describeswealthasof thebeautyofwhic 45. 5ofdharmacakram, The dharmacakramwriter yatkAmAs tejuhumastannoastu (yajur. 40. 16) nAma 576.

idivSp&k! idivSp&k! idivSp&k!

divi divi divi t wealth,andSreyasispe - - - two kinds:preyasandSrey spRk spRk spRk one's owneffortalone. has writtenhisexplanationforthisnAmainVol. vayamsyAmapatayorayINAm

262 alths one seeks, and most go after the alths oneseeks,andmostgoafter Sreyas, sincethisisthewealththatwe o requestedthewealthof Sreyasfrom eyas, becausehecould getthatbyhis problems andsufferings,leadsto ly forSreyas, sincethisissomething out HisGrace.ThisisthetAtparyam , etc.preyasgivesproblemsatone ng thematerialwealth,official th of Sreyas, there is nothing more th ofSreyas,thereisnothingmore h is lost somewhat in translation. h islostsomewhatintranslation. rmanent wealth. BhagavAn rmanent wealth.BhagavAn The lessontotakeforus as. Preyasisthatwhich sadagopan.org

. tripAdsyAmRtam divi nces to the Sruti to interpret the nces to the Sruti to interpret tion that He revealed His Universal tion that He revealed His Universal aNa kamalena vardhamAnenadivam aNa kamalena vardhamAnenadivam referring to the unbounded extent of extent of the unbounded to referring promised to Him by mahAbali - promised to Him by mahAbali His para form in the regions far beyond far in the regions para form His avAn touches the skies while measuringavAn touches the skies while 263 eti pRthivyA reNumasyan || s is beyond the Universe ( y as it is in the paramapada. y as it is in the . divi-jAh,divi-yajah, divi-yonih, divi-kshayam, divi-kshitA, divi-carAh,

     form to arjuna as divah spRk. form to arjuna as divah spRk. e) SrI satyadevo vAsishTha gives refere to the sun. association with divi as referring vAtasya nu mahimAnam rathasya stanayannasya rujanneti ghoshah | divi-spRgyAtyaruNAni kRNvannuto pasparSa d) SrI cinmayAnanda gives the interpreta He points out that the terms: 10. 168. 1) (Rg. His knowledge. By His para vidyAHis knowledge. He touches (brAhmic or Supreme knowledge), of His Realit the mystic nature 1. 9 - to tiruvAimozhi 3. gives reference SrI v.v.rAmAnujan of form the in is paDaiyAgatozhumbAyArkkaLittAnmazhu~ngAdaj~nAnamE form His of in one-fourth resides He that that mean also can It b) declares Sruti The skies. the this Universe, and three-fourth (SrI rAdhAkRshNaSAstri). - chAndogyopanishad 3. 12. 6) c) SrI kRshNa datta bhAradvAj gives the nAma as divah spRk, and explains bhag that in the vAmana incarnation, that were the three feet of land vAmanAvatAre SrI bhagavAn svacar divi-spRSe namah. namah. divi-spRSe as the nAma BhaTTar interprets a) SrI sadagopan.org nAma 577. nAma 577. away, thecamelcandrink waterand smell fromveryfaraway, therearebirds which makethemfunctionwellunderthes with bodiestosuitthesedifferent He hasspreadHimselfintheUniverse different creationsthatcanseeinwater, in from anotherviewpoint.Hepointsou elaborates c) SrIsatyadevovAsishTha knowledge ofallforms(P.Samkaran b) sarva-dRkcanmean"j~nAnam,know enRum e~ngumparandatanimudalj~nAnam SrI v. rAmAnujan givesreference to tiruvAimozhi3. 10.10 - means HewhoisOmniscient - tattvam. Theniruktidescriptionis" a) sarva-dRSe namah. c) HewhoistheCreator ofallforms b) Hewhoisintheform a) Hewhoseeseverything -th The All-seer. the graha-sthatareinskies. thesunandall of tobhagavAnastheantaryAmi asreferring nAma divi-spRk are usedrepeatedly intheveda-s tore    nAma 577.

divi-sadam,etc., divishadah, divi-Sritah, sarvasya drashTA sarva-drk drashTA sarvasya

svR†k! svR†k! svR†k!

sarva sarva sarva of knowledgeallforms. - - - dRk dRk dRk He who seeseverything,Hewh e totality of paratattvam.. e totalityof - He who has realized

store itforalongtime,etc. store ArAyaNan -BhavAn'sPublications). ArAyaNan that canseeunderdi 264 conditions, andequi sarva darSanAtsarva-dRk t thatbhagavAnhascreatedallthe indiverseformswhichareendowed fer tothesun.So on Hisbeingabletoseeeverything, e different circumstances. Ants can e differentcircumstances.Antscan ledge". Hewhoisintheformof . that canhearfroma longdistance air,inspace,andevendarkness. the totalityofpara fferent conditions. pped with indirya-s pped withindirya-s he interprets the heinterprets the o istheeye of all. ". sarva-dRk ". sarva-dRk taLarvinRiyE taLarvinRiyE sadagopan.org vyasyante - vyasyante - on of the veda-s, on of the anyAni capurANAni viSeshena asantidIpyanti sa in His incarnation as vyAsa in His incarnation tubha shine distinctively is known tion into its various sub-divisions tion into its various sub-divisions day from night, dakshiNAyana from paksha etc. He also separates sUrya terms of the divisi four divisions, the purANa-s into 18, vibhajanstuvedamekam caturdhAvai s yet another dimension to the e nAma can be interpreted based on e nAma can be interpreted its four divisions (Rg, yajus, sAma, and kRshNa paksha, man from woman, sUryakRshNa paksha, ose knowledge diminishes in accordance diminishes in accordance ose knowledge 265 - He by whom things are separated or divided divided or separated are things whom by He - retation that because bhagavAn divided theretation that because bhagavAn veda vision the purANa-s - of

h. . This was done by bhagavAn . This was done by bhagavAn the four yuga-s. vyAsah vyAsah vyAsah

yasyakaustubhAdIni AbharaNAni Vyas> Vyas> Vyas>

) - He whose ornaments like the kaus

nAma 578. nAma

(e. g., day and night, Sukla paksha and (e. g., day and from candra, etc.) shine distinctly. (like ) c) He whose ornaments form into that was originally in a single etc. timeb) He who divided as well as His crea SrI BhaTTar gives the interp atharva), name vyAsa - He has the interpretation - ( vyAsAya namah. The Arranger. The Arranger. the veda-s into its a) He who arranged trikAlavititi vyAsah th that vyastAnianena iti vyAsa suggests SrI satyadevo vAsishTha gives the derviation " then He pRthakkriyanteanena iti vyAsah vyAsa. is separates bhagavAn being the One who uttarAyaNa, Sukla paksha from kRshNa by its various function from candra, and for that matter makes this world divisions. SrI kRshNa datta bhAradvAj give just to make it easier for people wh people for easier it make to just with the changes of in SrI Samkara gives the interpretation and also refers to the di vyAsah as vyAsah. nAma 578. nAma nAma 578. nAma sadagopan.org nAma 579. nAma 579. gItAcAryan inhismind. eloquent in championingtheSupreme Lawof theinterpretati SrI cinmayAnandagives etc. s, thebrahmasUtra-s us alltheinstructionsforaspectsof does notwaste words,andisprecise.Th SrI rAdhAkRshNaSastricommentsthat learning, andwhoisnotborninamother's womb. together asonenAma - Master ofalllearning. Heinterprets SrI SamkarainterpretsthenAmaas" munivarum yAnE (See also218) The Masterofwords. SrI v.rAmAnujangivesrefere Master ofwordswhicharein theformof occurrence asreferringtovyAsa'sauthor the interpretationprovidedtherein. This nAmahasoccurred earlierasnAma vAcaspataye namah. understanding ofli the spreadofknowledgeandthusturn nAma- Hewhocreates manyomniscient SrI cinmayAnandahasgivenperhaps the mean "TheomniscientvyAsa". above twonAma-stogetherasonenAma- SrI Samkaraandtheotherswhofollow nAma 579.

vacSpit> vacSpit> vacSpit> ". fe andtheworld.

vAcas vAcas vAcas vAcaspatir-ayonijah vAcaspatir-ayonijah - - - patih patih patih nce to 5.6.8-" tiruvAimozhi

266 SrIBhaTTarinterpretsthecurrent vAco vidyAyAhpatihvAcaspatih thisnAmaalongwiththenextone s outmanymenof s life conciselyintheformofveda- is certainly applies to bhagavAn giving is certainlyappliestobhagavAngiving hisvyAkhyAnahave men ofwisdom.Onewhoencourages on thatthenAmameans"Onewhois one who has mastered the words also one whohasmasteredthewordsalso 218.Pleasereferto Slokam23for the fifth veda-i.e.,mahAbhArata. ship ofthemahAbhArata-Heis best interpretation sarva-dRk vyAsah sarva-dRk life". It almost seems like hehad - He whoisthe Masterofall wisdom andclearer interpreted the . It can simply for the single uraikkinRa "- The sadagopan.org piRappoDu piRappoDu interpreted the - He who is theMaster of

ma, the pati of sarasvati. BhagavAn pati of sarasvati. ma, the interpretation have vAcah to refer to sarasvati, and thus sarasvati, and to refer to vAcah current group of nAma-s as referringcurrent group bhagavAn created the sun, and we can we can bhagavAn created the sun, and the current nAma as referring to vyAsa 267 ll justify this interpretation. ll justify this vAcaspatir-ayonijah

yonijah yonijah yonijah - - - a a a

Ayaeinj> Ayaeinj> Ayaeinj>

nAma 580.

ayonijAya namah. ayonijAya namah. interpretation of the In SrI BhaTTar's conclude that vAcaspatih refers to brah refers to that vAcaspatih conclude of brahma wi being the antaryAmi The Unborn. explains to the vyAsa incarnation, he words and who is unborn. Some people have interpreted the term the have interpreted Some people being created out of sound by bhagavAn as sArasvata-being created out of sound by Sabdena anuvAdayan | atha bhUyo jagat sRshTvA "bho" sArasvatIm uccacAra tatra sArasvato'bhavat|| is 4. 3. 2 - from peria tirumozhi support SrI v. v. rAmAnujan gives the it so and humans, mUppu onRillavan. normal the like born not was sun SrI satyadevo that vAsishTha observes the that perceive easily bhagavAn is a-yonijah. easy to perceive that SrI Samkara and others following his above two nAma-s as one nAma - (mahAbhA. Santi. 350. 37) nAma 580. nAma 580. sadagopan.org nAma 582. nAma 581. nAma 582. nAma 581. well-known- deva-s,vr among thesingerswhopraiseHimthro differe aslightly SrI cinmayAnandagives I amthesAmaveda.Thusitis He whoispropoundedby sAma-gah. The mukta-s in paramapadam Themukta-s inparamapadam sAma-gah. Himself singsthesAmainHissvAnubhavam andsoHeiscalled a) BhagavAn sAma-gAya namah. b) HewhoispraisedbythesAma. a) Thesinger ofsAma. - SrImad bhagavadgItA hear whenitischanted withtheproper has thepraiseofvariou Of thefourveda-s(rG,yajus,sAma,an bhagavAn. Thesethree branches ofwhichsingHispraise. devya, all There arethreeimportant kindsofsAma tri-sAmne namah. nAma 582. nAma 581.

sannyAsakruc chamassAntOnishThAsAntihparAyaNam|| sannyAsakruc trisAmA sAmagah sAma nirvaaNam bheshajambhishak| nirvaaNam sAma trisAmA sAmagah

samg> samg> samg> iÇsama iÇsama iÇsama iÇsama samg>saminvaR[<Ée;jsaminvaR[<Ée;jsaminvaR[<Ée;j

tri tri

tri

s

ADD s deitiesasitsprincipalth avibhUtiofbhagavAnHimself.

P RA Slokam 62 Slokam 62 Slokam 62 are togethercalleddeva-vrata. N AVAM 268 ugh thesAma gAnaarethreewho d atharva), sAma veda istheonethat sAmaveda d atharva), This nAmasignifiesthisaspectof

sing thesAmainbhagavad-anubhavam BEFORE veda - bRhat, rathantara, and vAma- and veda-bRhat,rathantara, nt interpretation- intonations.BhagavAndeclaresin zaiNt> pray[m!. 62. zaiNt> pray[m!. 62. zaiNt> pray[m!. 62.

EACH (10.22)-Among theveda-s, N AAM A ] eme. It is musical to œ œ œ

, , , He indicatesthat

sadagopan.org naraga naraga ; sAmabhih Savam uLLana (gItA 10. 22). ma as referring to His - He who brings an end to to end an brings who He - used to try to urge duryodhana to used to the root sho (so) - anta-karmaNi - to the root sho (so) - anta-karmaNi aning of sAma in the sense of sAma, aning of sAma in the sense e role of the music in the power of e role of the terprets the nAma as referring to His terprets the nAma as referring to the very sacredness of the express syati iti sAma 269 ) gumshi yo veda sa veda sarvAn | gumshi yo veda e greatness of the sAma veda - of the e greatness vedAnAm sAma vedo'smi pApam those who sing about Him. . d interprets the word sA (taiitirIya.). the Sastri gives rAdhAkRshNa SrI of the sAma veda Himself.

sAma sAma sAma sam sam sam pAva nASanai, pa~ngayat kaNNanaip taDak paravuminO

, (periAzhvAr tirumozhi 4. 4. 4). etat sAma gAyannAste etat sAma

nAma 583. nASan b) SrI P. B. aNNa'ngarAcArya svAmi in being the sAma veda Himself - SrI cinmayAnanda observes that this is veda itself. Sastri uses the me c) SrI rAdhAkRshNa dAna, bheda, and daNDa, an being soft and sweet. The means which He

destroy, to bring an end to. ( destroy, to bring an end to. Him. the sins of those who sing about - 3. 6. 2 to tiruvAimozhi SrI v. v. rAmAnujan gives references nIkkuvAnai sAmne namah. from meaning a) SrI BhaTTar derives the a) He who removes the sins of a) He who removes the sins b) He who is in the form c) He who is soft and sweet. following reference which sings th which reference following - the sAma veda, isHe who knows the knower of brahman sa vedaRco ha yo veda devAn yajU - sAmAni yo veda sa veda sarvam || have emphasized th writers A couple of sAma veda in bringing about the brahmAnubhavam. about the brahmAnubhavam. sAma veda in bringing explanation - bhAradvAj gives the second datta b) SrI kRshNa mantraih gIyate iti sAma-gah nAma 583. nAma 583. sadagopan.org nAma 584. nAma 584. desire formaterial wealth, thedesi the inability togetwhatever they wa the formofworldlypleasure hunger and disease,allthesamemakeshimself unhappy bypursuit ofmiseryin no hungersufferings istheonewhorealizesAbsolute and no disease,a being,the morethecausesforsuff they selfalsohave realize the are happy.humans havebodilyandmentalsuffering But a~jnAna. thatassociatedwith mental, and a human whoThe dharmacakramwriterpointsoutthat is free fromdisassociation withtheidentity that blowsisnotfelt bythebody isth been eliminated asstatedintheprevio He is thecauseofattainme SrI BhaTTargivestheinterpretationth feeling associatedwiththebody,isnir-VANam. state referstobody,andthe vANam nirvANam referstoAbsoluteBliss. nirvANAya namah. b) Hewhoistheembodi a) HewhoisthecauseofBlisstoHisdevotees The Bliss. its sweetnessandsoftness. The dharma cakram writer observessAmetyAcakshase that sAma vedamHis persuasion.HegivesthesupportfromSruti- is so called because offollow the path of dharma is the sAma mArga - that of being soft and gentle in nAma 584.

invaR[< invaR[< invaR[< (chAndogya.2.1.1).

nirvANam nirvANam nirvANam ment of Bliss Himself ment ofBlissHimself the suffering from aj~nAna. nt ofthestateBlissbythose whosesins have s. Theseinclude the inab

ofthebodywithself. SrI rAdhAkRshNaSAstripointsoutthat 270 e stateofnirvANa,wherethere istotal us nAma.Thestatewheneventhewind nt for their materials pleasures,the nt fortheirmaterials ering. Onewhotranscendsallthese at bhagavAn is called nirvANa because iscallednirvANabecause at bhagavAn re forsuccessin everything they s, andthoseamonghumanswhotryto of being beyondthe'I'and"mine" Animalshavebodilysuffering, most sufferingisofthreekinds-bodily, Bliss. As long as the animals have Thus,themoreevolved ility todominateothers, yat khalusAdhutat sadagopan.org - marundum d sorrow. It is It is d sorrow. na~ngaL piNikkAm t worry about, but this is l of the mind. Just as we at He is the medicine that leads toat He is the medicine that leads tal disassociation of the identify of to overcome this kind of suffering. suffering. of kind this overcome to This is the lesson to take from this for self -realization one needs good one for self -realization and incur suffering an and incur of the body, we should resort to the e incurable disease of samsAra. SrI we can avoid the disease of the mind. we can avoid the disease of the mind. m are the means to maintain the health serpent-gods, godly and seers came to humans try to satisfy the five indirya-s the five indirya-s try to satisfy humans 271 dicine for the disease of samsAra. Ishma stava rAja (mahAbhArata):

rence to mUnRAm tiruvantAdi (4) rence to mUnRAm tiruvantAdi sease of samsAra from nArAyaNa". viduh duhkha bheshajam || viduh duhkha bheshajam thing that most of us don' ; and to peria tiruvantAdi 62 - rol of the senses and contro rol of the senses bheshajam bheshajam bheshajam

. Ée;jm! Ée;jm! Ée;jm!

nAma 585. take medicine for rectifying the illness illness the take medicine for rectifying so that medicine of meditating on Him mind is some the Health of very important for attaining Bliss. Chanting His nAma and meditating on Hi bodily health but more importantly good mental health. For both of these, one one these, of both For health. mental good importantly more but health bodily should lead a life of cont Medicine. He is the hence of the mind; peru marundu anubhavam is th SrI rAdhAkRshNa SAstri's nirvANa, the tender and soothing me that The dharma cakram writer observes

BhaTTar gives reference to the bh BhaTTar gives reference to siddhA mahoragAh | nArAyaNAt Rshi-gaNAh tathA devA devarshayaScaiva yam the of Rshi-s, siddha-s, "The groups di know of this medicine for the refe SrI v. v. rAmAnujan gives tAnE amudamum poruLum The Remedy. the otherwis He is the only remedy for bheshajAya namah. through external means that they invite that they external means through undertake, and on and on. It is when on. It is when and on and undertake, This can only happen by meditating on bhagavAn who is the embodiment of of embodiment the is who bhagavAn on meditating the state of nirvANa (the to by getting to by happen that one starts the self) the body with only can This this nAma. is the lesson to take from nirvANa. This nAma 585. nAma 585. sadagopan.org nAma 587. nAma 586. nAma 587. nAma 586. a) SrIBhaTTarinterprets thisnAmain namah. -kRte c) HeWhoshowsthepathof b) TheInstitutorofthesamnyAsaAS a) HeWhocutsasunderthebond He iscalled"ThePhysician -bhishak". system of Medicine. Since He appeared in this form as the Lord of Physicians, bhagavAn inHisformasdhanvantari, analternateexpl SrI cinmayAnandagives the spiritwithwhichoneshou bhagavAn givesbyremovingtheaj~nAna Unlike thebodilycure which is transi thebody,andbhagavAnwh diseases of The dharmacakramdrawsanalogybe upanishad- taittirIya bhagavAn isthefirstandforemostof bhishak" should berecitedby thosewh th SAstriobserves SrI rAdhAkRshNa -maruttu divya prabandham form ofthegItAandotherupanishads. Hisdevoteesthroughthete samsAra in BhagavAn istheexpertPhysicianwho bhishaje namah. The Physician. nAma. nAma 587. nAma 586.

iÉ;k! iÉ;k! iÉ;k! s

bhishak bhishak bhishak prathamo daivyobhishak

sannyAsa sannyAsa sannyAsa vanAi ninRamA-maNivaNNA.

SaraNAgati toHisdevotee. SaraNAgati ld meditateonthisnAma. s whendesires arerenounced. - - - kRt kRt kRt 272 rama fortheattainmentofmoksha. rama ent andtemporary,thetreatmentthat

at the mantra "nirvANam bheshajam "nirvANam at themantra tween the physician who treats the tween thephysician whotreatsthe the Deity of Medicine in the Indian the DeityofMedicineinIndian thephysicians issupportedinthe anation -thatthisnAmacanreferto SrI v. rAmAnujan refersus tothe relationtotheprevious nAma,and treats the disease of the fear of treats thediseaseoffear o treatsthediseasesofmind. o seek relief fromdiseases.That aching of the brahma vidyA intheaching ofthebrahmavidyA or ignoranceispermanent.This (4.5.1). sadagopan.org "- He chief agents of the ASrama of samnyAsa for the ASrama of samnyAsa for the datta bhAradvAj echoes this when when datta bhAradvAj echoes this th a spirit of renunciation of desire th a spirit of d the fruits thereof to Him - is the yoga by doing acts renouncing the the renouncing acts doing by yoga pure and they practice . they pure and gist of that is enunciated y act that we perform should be for y act that we is also He alone who shows this path the point that while samnyAsa - the the point that th the affliction of the bondage of the bondage affliction of th the ledge of tattva, hita and purushArtha gnifies surrender of the burden to the burden of the gnifies surrender in the brahman and become free from in the brahman and become that they are the and tamo guNa-sperform in those who r words, He is the One who leads His also sAttvika-tyAga - The abandonment orm, and assignment these benefits to of yAsa yogAt parimucyanti sarve | 273 mokshArtham caturtham ASramam kRtavAnmokshArtham caturtham ASramam is the remedy for samsAra. sah shad-vidha SaraNAgateh " - He Who instituted the fourth " - He Who instituted sAttvikena rajas-tamasau sanyAsena kRtanti iti sannyAsa-kRt

At the end of their last body they atta At the end of their last body all karma. b) SrI Samkara vyAkhyAnam is " of samnyAsa to His devotee; in othe devotee to perform samnyAsa. SrI kRshNa he gives the following interpretation for the nAma - "samyak nyAso nikshepah samnyA ekatamam a~ngam Atma nikshepaNAm adheyam | samsAra. " samsAra. in the form of rajo who cuts the bonds wi in a disinterested manner all their acts this is Another name for for the fruit. of any action we perf of all the fruits ever other words, alone; in Him and Him His pleasure. This is the His benefit and acts. By this process their minds become iti snanyAsa-kRt attainment of moksha. c) SrI rAdhAkRshNa SAstri brings out surrendering of the burden for our acts an samsAra, it from only means for relieve explains how bhagavAn treats those wi treats those how bhagavAn explains in the gItA. The word san-nYasa here si The word in the gItA. Master, and this surrender alone alone Master, and this surrender the Sruti – to SrI BhaTTar gives reference "vedAna vij~nAna suniScitArthAs-san - parAmRtat parimucyanti sarve |" te brahma loke tu parAntakAle know have acquired the true Those who study of the upanishads, do through the idea the giving up fruits and desire for sadagopan.org nAma 588. nAma 588. emphasizes theimportanceofleadinga viz.rajas negative guNa-sofprakRti than to be part of the cycledominated andcontrolledbytheindriya-sif of samsAra. This actappropriate of being time relieved if it were from to live. the Similarly, the jIva has to give up the life satyadevo vAsishTha observesthatbyme vAsishTha satyadevo instructions ondevotees, Heputsanendtoallthings how to calm down theinterpretations arerelatedto:Heputs mi puts anendto,Onewho quietsdown to putanend,stop(notethelink The root from which the word is derivedSamAya namah. is Samu - upaSame - to growe) Hewhoputsanendtothe calm, d) HeWhohasabsolutecontrolofmi c) Hewhocontrolsallbeings samnyAsin. b) Hewhoinstructsthatcontrolof a) HeWho instructsonhowtocontrolangeretc. forming inthemother'swomb devoid ofattachmentcaused d) The dharmasamnyAsa ASrama-SrIcinmayAnanda. cakramalso theOne who gives theneeded quali writerHis devotee so that He performs the brings act of surrender or saraNAgati. inthe Thus, bhagavAnissamnyAsa-kRt He is ou draDhayatibhakta-hRdayeitisamnyAsa-kRt." tam karoti nAma 588.

zm> zm> zm>

Samah Samah Samah

, includingduringpralaya. darkness inHisdevotees'mind. by the indriya-s. He gi , whichhastogiveupth and tamas is samnyAsa. The current nAma currentnAma The samnyAsa. is and tamas nd -HeWhose natureisCalmness. 274 SAnti).Sothemeaning is-Onewho life ofdetachment andrenunciation. sense that He is mind is the principal dharma for mindistheprincipaldharma fications tothosewhoundertakethe nd, Hecontrols a atthetimeofpralaya,Hegives an end to qualities like tamas in His ditating on thisquality ofbhagavAn,ditating on t theimportanceofleadingalife orcalmsdown,etc.Thus,the it is to evolve to a higher level ves theanalogyofachild e mother'swombatthe the One who blesses blesses Onewho the ll beings,etc. SrI sadagopan.org up early in the the real enjoyer of the the real enjoyer sarva bhUtAnAm Samayitaiti as referring to His quieting or as referring to His quieting . Similar discipline applies to the . Similar discipline applies to the his interpretation of the previous his interpretation of the tices such as getting ma, and indicates that bhagavAn is anger, fear etc. He gives reference anger, fear etc. his interpretation for the previous his interpretation how the ancient traditional system s built into the duties of all the four tation that bhagavAn Himself is the tation that bhagavAn Himself involve himself actively in performing performing actively in involve himself referring to bhagavAn being the referring become quieted down in his mind, and in his mind, quieted down become of the mind was constantly inculcated. inculcated. was constantly the mind of throughout the course of the day, was veda-s, performing the mantra japam, control of the mind for the samnyAsin, 275 He is called Sama Himself. Sama Himself. He is called agavAn tells us that He is agavAn tells us ternate interpretation - – He controls all the beings. – He controls all the beings.

the instructor of the rule of Sama or the instructor of the rule of SrI anantakRshNa Sastry interprets this SrI anantakRshNa Sastry nAma, and interprets this nAma as nAma, and interprets how to control the desire, Instructor of 29, where bh to the gItA 5. and austerities – fruits of all sacrifices tapasAmbhoktAram yaj~na | sarvaloka maheSvaram suhRdam sarvabhUtAnAm j~nAtvA mAm Santim Rcchati || to b) SrI Samkara ties the interpretation the samnyAsa ASra to nAma as referring and he quotes the smRti - yatInAm praSamo dharmo | niyamo vanavAsinAm brahmacAriNAm || dAnameva gRhastAnAm SuSrUshA c) He also gives the al Samah during the pralaya. calming down everything the interpre d) SrI cinmayAnanda gives and so embodiment of calmness, the person who meditates will himself will himself who meditates the person attain SAnti. attain SAnti. continues the link with a) SrI BhaTTar The dharma cakram writer elaborates on ASrama-s. In the stage, prac ensured that this control of the mind wa morning, taking a cold bath, chanting serving the guru, and being kept active religious rites such as yaj~na-s etc., which kept him involved in mind control control mind in involved him kept which part of the training, and so the control etc., yaj~na-s as Similarly, the gRhasta was supposed to such rites religious through involvement in these activities sadagopan.org nAma 590. nAma 589. nAma 590. nAma 589. b) The stable Abode of all during pralaya. b) ThestableAbode of allduringpralaya. a) Theobjectofconcentration. completely unattachedtothesense world -" isthatbhag SrI Samkara'svyAkhyAnam toforgiveus. tranquil andalwayswilling justifiably makeHim boilwith anger that inspiteofalltheoceansapac even thewildanimalsbecometranquilat waveless ocean.Apoethassaidofsage can express itself like a rising ocean, He chooses to be tranquil like a calm and SrI BhaTTar commentsthat eventhough bh SAntAya namah. He whose mindisalwaystranquil. end tothedarknessinus- interpretsSa vAsishTha e) SrIsatyadevo should beourgoalinlife. control ofthemindandchanneling The andsamnyAsaASrama-s. our mindwillbecometranquil. this mantrawhichrepresentstheguNa control ofthemindispathtoatta more onedrawsone'sinterestsinward desire for materialThe dharmacakramwriterobservesthat objects,reference topraSnaupanishad the more one 6.19.SrIrAdhAkRs SvetAsvatara. gets lack of peace of mind. The nAma 590. nAma 589.

zaNt> zaNt> zaNt> inóa inóa inóa nishThA nishThA nishThA

SAntah SAntah SAntah tamobhavAni kAryANiSamayatiniSAcarANAm

7. 5 - SAntam ajaram amRtam. 7. 5-SAntamajaramamRtam. 276 ining peace.Themo the mindtowardsactsthatpleaseHim Ara-s thatallofuscommit,whichcan at ourdeeds,HestillkeepHimself of tranquillityinbhagavAn,themore hNa SAstri gives the additional givestheadditional hNa SAstri , the more one findspeace.Thus , themore vyAsa: His tranquility is such that themoreonegetsinvolvesin mah to mean that bhagavAn puts an mah tomeanthatbhagavAnputsan his verysight.Itcanalsobesaid agavAn's greatnessissuchthatit avAn ispeacefulbecauseHe current nAmarevealstousthat nishkalam, nishkriyam, Santam re onemeditateson . " - sadagopan.org niyatam Sindai tannuL Sindai tannuL the worm itself aningless fears and - He is the firmly firmly the is He - ng else go, He Himself is fixed. fixed. Himself is go, He ng else t it wander in search of worldly of t it wander in search ld attain in order to be relieved of be relieved ld attain in order to at while bhagavAn has permeated at while bhagavAn has permeated at He is the stable final Abode for for Abode final stable the is He at t, firm support. SrI BhaTTar's BhaTTar's support. SrI t, firm ve the stone while s moving within Him and because of the object of their meditation. The the object of ThA (sthA) - gati nvRttau - to stand,ThA (sthA) - gati thoughts centered and anchored on te on Him with "nishThA" or firmness. xistence, and the more we will slip and xistence, and the more we will slip e derivation of this nAma as - - as nAma this of derivation e 277 d by needless and me to peria tirumozhi 4. 9. 2 - vyutthita cittaih SubhASrayabhUte asmin SubhASrayabhUte asminvyutthita cittaih of desire of the devotees. pralaye nitarAm tatraiva iti tishThanti bhUtAni

" - Those who have achieved a deep level of of level deep have achieved a " - Those who . SAntih SAntih SAntih

zaiNt> zaiNt> zaiNt>

nAma 591.

a) Peace. sthAnam ni-shThAnam svajanakAmAnAm iti nishThA sthAnam ni-shThAnam established abode as the object gives refers SrI v. v. rAmAnujan vyAkhyAnam for the nAma is " vyAkhyAnam iti nishThA nishThIyate have Him and His body as concentration the word is derived is sh root from which etc. at hand to wait, to be bhAradvAjSrI kRshNadatta th gives nI~ngAdu irunda tiru b) SrI Samkara gives the interpretation th - all the beings during pralaya nishThA. everythi world and makes in this everything cannot mo Just as a worm inside a stone nishThAyai namah. namah. nishThAyai a pivo means essentially a) nishThA c) SrI satyadevo vAsishTha comments th The dharma cakram writer observes that the significance of the nAma lies in world keep keeps moving, the rest of the in lies nAma the of significance Him, but He is fixed - nishThA. the that observes writer cakram dharma The plague be realizing the importance of having our will we more bhagavan-nAma-dhyAnam. le The more we the objects, confusion on the real purpose of our e we shou great Object whom fall from that medita We should samsAra. of the cycle nAma 591. nAma 591. sadagopan.org seen or heard or enjoyed.SruNoti tadbhUmA He SrI v.rAmAnujanquotesfromtheSruti - is communication withHim,andthere mArga, nothingelsedistractsthem,andthereareincontinuous anddirect SrI kRshNanindicatesthatwhenoneis because Hegrantsthemthispeace, forgetallotheractivities andbecometranquil,(andthisoccursmeditators) SAmyanti itiSAntiH explains thenAmaas: is calledSAntih.Thisthefinalst abandoned everything elsefi activities iscalledSAnti,whichgr activities, interests,etc.This quieten devotee enjoyHimand Himalone,andforget allelse including theself, other thisstateis calledsamAdhi. meditation, a) Whenadevoteehasattainedthepe SAntiH, SamanamvA. everything elsebecomes calm,iscalle of thethe affixktintoroot.ThepaNini vowel UseofthepANini put anendto,tostop. associatedThe root from which the nAma is derived is Samu – upaSame – to grow calm, to SAntaye namah. with Sac) TheUltimate Support. to SA. Heb) Theobjectofmeditation Who is calm, and in Whom His beauty, His AbharaNams, etc. etc. His beauty,AbharaNams, mind, hedidnotremember anythingabout tOLum kANEn,kaNDEn mEgalaiyum vaLaiyum

(tiru neDuntANDagam 22)-Whentiruma~ngaiAzhvArhadHimin his (tiruneDuntANDagam -whenyou enjoyHim and Hisgreatness,nothingelseis –Inthefinalstageofpe tatra parama-samAdhau vismRta-sarvAdhikArAH tatra parama-samAdhauvismRta-sarvAdhikArAH nd peaceinHimwhois the also quotesfromtheprabandham- andsoheiscalled SAntiH). age ofperfect meditation.SrIBhaTTar 278 absolute tranquilityintheirmind. anted onlybytheLord.Thosewhohave ghana magarak kuzhai iraNDum nAngu kuzhaiiraNDum ghana magarak d SAntaH – SAmyati yatra sarvam iti iti d SAntaH–SAmyatiyatrasarvam sUtra 6. 4. 15leadstothelengthening sUtra 6.4. ing of all the person's interests and ing ofalltheperson'sinterestsand meditating onHimthroughtheyoga meditating At that stage, the Lord makes the sUtra3.94–striyAmktinadds himself; heonlysaw bhagavAnand rfect calm in the final state of rfect calminthefinalstateof yatra nAnyatpaSyati rfect meditationthey(the Ultimate Peace.SoHe ippAl kai sadagopan.org teshAm teshAm be found in Him and in Him and be found en we meditate on Him, bhaktAnAm Alocana vishayatvAt is devoid of all -s, and so is devoid of tes avidyA with desire. Agitations tes avidyA with rpreted as each level supporting the rpretation based on Sam- upaSame - rpretation based on Sam- upaSame “One Whose very nature is peace “One Whose very nature the meaning based on the root Sama meaning the dulge in them. In the All-Full, there is In the All-Full, there is in them. dulge caused by desires and the consequent caused by desires and the consequent e nAma as indicating that He is the e nAma as indicating that from our mind, and so He is SAnti lfillment among the perishable objects objects lfillment among the perishable that results from the total absence of that results from nce to kaThopanishad 2. 2. 13 - nce to kaThopanishad - and interprets the nAma on the basis - and interprets the nAma 279

(tiruma’ngai) Him and He is thus Peace itself. thus Peace itself. Him and He is - Permanent Peace is to Peace - Permanent – The later means that wh parAyaNam parAyaNam parAyaNam

dyauH SAntiH antariksham Apah SAntiH pRthivI SAntiH pray[m! pray[m! pray[m!

. Here the word SAnti can be inte SAnti can . Here the word .

nAma 592. previous level. Everything else is ultimately supported by Him and ends in Him, Him, in ends and Him by supported ultimately is else Everything level. previous and so He is called SAntih. SAntaH, SAntiH, SAnti-daH a) The Ultimate Means.

SAntiH of the Sruti - else disappears everything we forget no desire, hence He ned not seek His fu His not seek He ned no desire, hence SAntih c) SrI satyadevo vAsishTha gives the inte to, to stop to grow calm, to put an end Himself. kai vaLaiyum mekalaiyum kANEn …. SAntih SAsvatI na itareshAm SAsvatI na SAntih else. nowhere is that bhagavAn vyAkhyAnam SrI Sa’nkara of the peace He is the personification avidyA SrI cinmayAnanda in Him. substitu desire,are caused by and since is All-Full bhagavAn no desire and has to be is no agitation in fulfilled, there explains the nAma as SrI cinmyAnanda are (SAnti)”. He elaborates: “Agitations temptations form acquire and in to strive and so He is Peace. of the universe, b) SrI kRshNadatta bhAradvAj explains explains- Alocane - to look at, and th object of meditation- of the devotees SrI rAdhAkRshNa SAstri gives refere SAstri SrI rAdhAkRshNa nAma 592. nAma 592. sadagopan.org vA'pyekam parAyaNam involving thequestion fromyudhishThira-" SrI BhaTTarhasinterpretedtheword samsAra afterreachingHim. mama dhAma paramam thequotefromgItA15-6– SrI cinmayAnandagive which occurintheintroduc rAdhAkRshNa SAstrirefersustothe words " since this theinterpretationth b) SrISamkaragives way one ismArga, orpath- assured asate ayanamisgiven In amarakOSam, that therej~nAtum drashTumcatattvena is no return arjuna| bhaktyA tuananyayASakyaahamevamvidho toAlso wehave inSlokam 11.54– samsAra. bhUteshumad-bhaktimlabhateparAm||, samah sarveshu SrI brahma-bhUtah prasannAtmAnaSocatikAnkshati| nir-mamah SAntobrahma-bhUtAya kalpate|| interpretation: alone. SrIBhaTTargives since thehighestbhaktithat derived hereisay-gatau-togo.He a) and upeya. He is the End. Both are appropriate The firstinterpretationisthatHe parAyaNAya namah. c) HeWho hastheBest Abodetoseek. b) TheBest Goal.

Param ayanamparAyaNam ayante anenaitiayanam. " - as referring to the end (upeya) in his vyaAkhyAnam " -asreferringtothe end(upeya)inhisvyaAkhyAnam – Heis theSupreme Goal,andthere isnoreturn to reference tothe gItA,18 tory partofsahasranAmam. is needed for attaining Himisacquiredfrom isneededforattaining . The root from which praveshTum caparantapa|| 280 since bhagavAnisreallyboththeupAya since the Means,andse is thebestmeansforattainingHim,

rm thatisequivalentinmeaningto parAyaNamintheintroduction at He is the best goal to aim for, kim ekam daivtam loke, kim kim ekamdaivtam loke, paramam yah parAyANam yah paramam yad gatvAnanivartantetad . 53-54,insupportofthe the word "ayanam" is the word"ayanam"is cond oneisthat " sadagopan.org

sannyAsa kRt Samah SamahsannyAsa kRt He is the doer and we the best sthAnam - the the best etc. are extracts from extracts from etc. are e state we achieve when we let the we e state we achieve when akti yoga. When we realize the true akti yoga. When we realize ints out there an alternate pATham is ints an alternate pATham is out there rasts the state we achieve when we rasts the state we achieve when we worldly pleasures into a desire for Him worldly pleasures into a desire r we are back to the cycle of samsAra.r we are back to the cycle of of the body and the mind, and realizeof the body and the mind, we can elevate ourselves through karma ourselves through we can elevate 281 " will bring peace to a disturbed and to a disturbed" will bring peace and He is the One who has the One who He is , we should remember that , we should paramam parAyaNam vA'pi ekam pRccati - kim upeyam param ayanam yasya sah parAyaNam.

j~nAna yoga. Thus, it can be seen easily that He is the means for attaining attaining for means the is He that easily seen be can it through and Him alone, we elevate ourselves Him that we are subservient to Thus, yoga. j~nAna Him. are only His instrument. This is how are only His instrument. This our desire for yoga. When we convert through bh instead, we elevate ourselves the distinction nature of the self and When we perform any action SrI rAdhAkRshNa SAstri observes that the on " the japa SAstri observes that SrI rAdhAkRshNa SAntih parAyaNam SAnto nishThA no of agitated mind . state the reach we case cont nicely The dharma cakram writer former the In us. control mind and indriya-s in the late more birth in this world, and

control our indriya-s and our mind, and th control our indriya-s and our best place to offer - best place to offer his vyAkhyAnam to thehis vyAkhyAnam ekam daivatam loke Slokam kim ). svAmi po c) SrI P. B. aNNa'ngarAcArya means that parAyaNah, which to the introduction. ( introduction. to the iti; ayanam - prApyam; evam upeyam dvidhA evam upeyam - prApyam; iti; ayanam pRshTam sadagopan.org nAma 593. nAma 593. the meditationonHim. The samenAmaoccursagainas788. d) HeWhomakeseverythingauspiciousbyHispresence,movement,etc. c) HeWhohasaformthatbestowsma b) HeWho hasahandsome form. a) HeWhopossessesandgivestheeigh obtained by His favor. ItAll oftheseareauspicious (Subha)on is He who accessories ofyoga-ashTA'nga interpretstheterm a) SrIBhaTTar SubhA'ngAya namah. nAma 593.

8. samAdhi. dhyAna, and 7. 6. dhAraNa, 5. pratyAhAra, 4. prANAyAma, 3. , 2. , 1. yama,

gOhitO gOpatirgOptA vrushabhAkshovrushapriyah||

subhAngah sAntidah srashTaa kumudah kuvalesayah| subhAngah sAntidahsrashTaakumudah zuÉa¼> zuÉa¼> zuÉa¼> gaeihtae gaepitgaeRÝa v&;Éa]ae v&;iày>. 63. 63. v&;iày>. v&;Éa]ae gaeihtae gaepitgaeRÝa gaeihtae gaepitgaeRÝa v&;Éa]ae v&;iày>. 63. 63. v&;iày>. v&;Éa]ae gaeihtae gaepitgaeRÝa gaeihtae gaepitgaeRÝa v&;Éa]ae v&;iày>. 63. 63. v&;iày>. v&;Éa]ae gaeihtae gaepitgaeRÝa zuÉa¼> zaiNtd> öòak…mud> k…vlezy>, zuÉa¼> zaiNtd> öòak…mud> k…vlezy>, zuÉa¼> zaiNtd> öòak…mud> k…vlezy>,

[ SubhA'ngah SubhA'ngah SubhA'ngah P LEASE

ADD P RA Slokam 63 Slokam 63 Slokam 63

N AVAM 282 helps thedevoteeto 'ngaLam tothosewhomeditateonIt. account of the devotion to Him and are account ofthedevotion toHimandare t auspicious accessories ofyoga. t auspiciousaccessories

BEFORE a'nga heretorefertheeight

EACH N AAM

A ]

begin andcomplete sadagopan.org , yama as aspects ponnin vaNNam . as part of of part as ultimate end being aparigraha Atma samarpaNam Atma samarpaNam and the body so that it is fit for the the body so that it is fit for , and es the beauty of Lord rAma to sIta rences to Lord rAma's beauty are e Infinite Lordis described in the e Infinite a here to refer to His form, and so a here to refer to His form, the beauty of Lord kRshNa that the beauty ns how the practice of asTA'nga yoga of asTA'nga yoga the practice ns how c support - Santam, Sivam, sundaram develop and nurture the thought and thought nurture the develop and th bhagavAn. One gets control of the One gets th bhagavAn. with each step,the the first two of the 8 a'nga-s of the the first two . 6. 7), we have the description - the . 6. 7), we have a-s of the ashTA'nga yoga - pratyAhAra, tion for nAma 788 - He Who has a tion for nAma 788 - He 283 . e to peria tirumozhi 4. 9. 8 - e to peria tirumozhi 4. 9. 8 - He appeared as mohini. sundarAn tanum dhArayan SubhA'ngah . niyama , satya, brahmacarya,ahimsA, satya, asteya and svAdhyAya,Sauca, , tapas, of 1. 2.

The dharma cakram writer nicely explai writer nicely cakram The dharma results in the realization of Oneness wi of Oneness in the realization results yama and niyama, mind by practicing ashTA'nga yoga, with their aspects ashTA'nga yoga, (Peace, Auspicouness, Beauty) is how th maNiayin vaNNam puraiyum tirumEni SrI anantakRshNa SAstri refers us to Refe showered happiness on the -s. numerous. HanumAn describes in many vers vanam. meets her in aSoka pirATTi when he first SrI cinmayAnanda gives the upanishadi upanishads. In chAndogya upanishad (1 hiraNmayah purusho ucyate | ya esho'ntarAditye tasya yathA kapyAsam puNDarIkaevamakshiNI. . || bewitching form. It is so beautiful that with this form He beguiled and and Asana and prANAyAmadeveloping help in beguiled a'ng four next The Him. on meditation He form this with that beautiful so is It form. bewitching deluded the asura-s when SrI v. v. rAmAnujan gives referenc dhAraNa, and dhyAna, and samAdhi - on Divinity continuously concentration of Him - samAdhi. the realization the term a'ng b) SrI Samkara interprets the meaning given is - SrI BhaTTar gives this interpreta sadagopan.org nAma 594. nAma 594. peace intheformof Hisownrealization. observances suchas theyogareferred previous one-tothose whohave thus SrI BhaTTarcontinuestheinterpretation SAnti-dAya namah The bestowerofeternalpeace. meditates on. b) HeisOnewhohasthecaptivatin successinit,and ashTA'nga yogaandthe a) HeisOne who blesses the devotee the auspiciouspartsofbhagavAn's theashT refers totheeighta'nga-sof interpretations fortheterma'ngathato giventwodifferent To summarize,thevyAkhyAnakartA-shave very presencein everything thatismoving,for exampletheSun. His ineveryform,of He makeseverything auspiciousbyHisverymovement to go,andhisanubhavamofthisnAma d) SrIsatyadevovAsishThainterpretsth mangalotpAdakAn eyes),etc.- nayanam(lotus (Feet),vadanam (tirumeni), that bestowsSubham orma'ngaLamon interpets bhAradvAj c) SrIkRshNadatta tothe originalsourceofthisinformationisnotavailable. SubhA'ngah sinceHehas788beautifula' SrI v. rAmAnujangivesanadditi lotus. blossoming He shines likegold inthemiddleof nAma 594.

zaiNtd> zaiNtd> zaiNtd> i; a'ngAni -caraNa vadananayanAdIni

SAnti SAnti SAnti - - - dah dah dah

body. Themeaningsgivenarethus: 284 perfected their devotion to Him through toHimthrough perfected theirdevotion the Sun,andHiseyes shinelike the with themeans ofthea'nga-s those who meditate onHiscaraNam thosewhomeditate g auspicious form that the devotee formthatthedevotee auspicious g is thatbhagavAnSubhA'ngahsince A'nga yoga,andthesecondrefersto ccurs as part of this nAma. first The Forthemthereisno longerany fear onal interpretation -BhagavAnis onal e worda'ngabasedontheroota'ng- the nAmaas"OneWho hastheform to above,Hebestows ever-lasting nga-s inHistirumeni.Areference of thisnAmainthecontext SubhAni -darSakAnAm ; yasya itiSubhA'ngah . sadagopan.org aDiyArgaLaik . the auspicious God who the auspicious es, and so He is called called is He so and es, es thatGod who is the of praise and is the Inner Soul, he Soul, is the Inner of praise and dam devamIDyam nicAyya AtmAnam be able to get away from likes and bhagavAn bestows peace of mindbhagavAn bestows peace long as one has likes and dislikes. at He is the Bestower of the Ultimate s, SAnti here refers to moksha, and He moksha, refers to here s, SAnti viSvasyaikam pariveshTitAram j~nAtvA to tiruvaLLuvar who defines God as one 285 ". By our dedicatingthoughts to Him, our - If a person realizes absence of likes and dislik

mat prasAdAt param SAntim sthAnam prApsyasi mat prasAdAt param SAntim - When a person realiz - When a person tam ISAnam vara srashTA srashTA srashTA - By My Grace, you will attain supreme tranquillity and the - By My Grace, you will attain

öòa öòa öòa

vENDudal vENDAmai ilAdAn Ruler, the grantor ofRuler, the grantor boons, worthy obtains the highest peace; and SASvatam as well. eternal world pervades the Universe, He attains perfect peace; attains perfect peace; He pervades the Universe, SAntim atyantameti SivamSAntim atyantamSivamSAntim eti 3. the gItA 18. 59 - 2. SvetAS. 3. 11 - 1. upanishad 2. 7 - SvetASvatara

nAma 595. SrI v. v. rAmAnujan refers us to tiruvAimozhi 3. 7. 7 - - 7 7. 3. tiruvAimozhi to us refers rAmAnujan v. v. SrI SAnti-dah. True peace of mind results only when there are no likes and and likes no are there when only results mind of tALiNaikkIZhkoNDupOi tanmai peRuttit tan koLLum appan peace SrI Samkara's vyAkhyAnam is that True characterized by complete SAnti-dah. us refers get contentment as dislikes. One cannot writer cakram dharma The The Creator. This nAma also occurs later as nAma 990. who is " Peace - moksha, which one gets by constant meditation on Him. srashTre namah. we can get to the stage where we will we will we can get to the stage where dislikes, and thus attain true inner peace. The lesson to take from this nAma is th is the moksha-pradan. SrI BhaTTar gives the support from: support gives the SrI BhaTTar is the moksha-pradan. of rebirth in this world. In other word In other in this world. of rebirth nAma 595. nAma 595. sadagopan.org vAsishTha usesthismeaning, vAsishTha The rootsrjalsomeanstoletloose, lokAn asRjata viSvasya srashTAramanekarUpam SrI rAdhAkRshNaSAstrirefersustoSvetASvataraupanishad4.14- from theRgveda10.81.3- explains- bhAradvAj SrI kRshNadatta iti srashTA everything atthestartofcreative cycle- SrI Samkara:BhagavAnissrashTA- prabhavah and LordkRshNa'sownwordsfromthegItA7.6- mun-nIr j~nAlampaDaittaemmugilvaNNanE kaDal j~nAlamSeidEnumyAnE SrI v.rAmAnujangivestheanubhavamofnammAzhvAr: ask foritthroughtheirkarma. as Hebestowsmokshatothosewholong SrI BhaTTar:Theroot fromwhichthisnA from Him. that HeistheantaryAmi behindallth vishNu thatbrahma can performhisfunc is tocreate,anditonlybecause of thatHeis SrI cinmayAnandaobserves He doesitforourwelfare,including seek andattainHim.Thebeautyofth the bodytojIva,bhagavAngivesth The dharma cakram writer looks at theout atthetimeofsRshTi,andsoHeissrashTA. positive aspect of creationkeeps allthe beings inside Himselfatth - by giving

- IamtheSourceof . . dvAvA bhUmIjanayandevaekah andhisanubhavamofthis (tiruvAimozhi5.6. 1), Thus Heis theCreator aswell. the entirecreation. , andtoaitareyaupanishad1.2- all thepunishmentsthatHegivesus. 286 the abilitiesandcapa is anubhavamthatwhateverHedoes, the Creator ofbrahma,whosefunction e othergods,andth sRjati lokAnAmitisrashTA send forth - visarge. SrI satyadevo SrIsatyadevo sendforth-visarge. Creator - in that He brought forth Creator -inthatHebroughtforth e timeofpralaya, e jIvaonemoreopportunityforitto for it, He also bestows samsAra who forit,HealsobestowssamsAra tions ofcreation.Thus onecan see ma is derived is srj - to create. Just issrj-tocreate.Just ma isderived (3.2.1), sargAdau sarva bhUtAni sasarja bhUtAnisasarja sargAdau sarva aham kRtsnasya jagatah aham kRtsnasyajagatah nAmaisthatbhagavAn and thenputsthem and cities derived from derivedfrom cities . eir powersderive . Hequotes sa imAn sadagopan.org prakRti prakRti pala pala mAya beings enjoy these ain, this act of creation ain, this act of refers to the elf even in the prakRti elf even in the ku s that are a source of pleasure s that are a source of pleasure ves the ability to have beings the . bharadvaja, , agastya, etc. bharadvaja, atri, agastya, etc. , losing sItA, being kicked out His tiny blade of grass. He gives these tiny blade of grass. He gives we get the benefit of the richness ofwe get the benefit cle of creation keeps happening from from happening keeps creation cle of An makes all those nction as the Creator. The different The different as the Creator. nction aTTar gives yet another anubhavam - aTTar e Him, and all this is happening because because this is happening e Him, and all is world which can make rAma cry and is an inevitable consequence of the karma the karma of consequence an inevitable 287 to this world in various forms. to this world in various forms.

s delighted by that (modate). So He is ku-mudah. being on born again and ag being on born - bhagavAn delights Hims mudah mudah mudah - - - nd everything. Thus, all vyAkhyAna kartA-s are using the Thus, all vyAkhyAna nd everything. ku ku ku

k…mud> k…mud> k…mud>

- the world that consists of object - the world that consists of nATTil piRandu paDAdana paTTu

nAma 596. kingdom, being etc., He still finds it forced to live in a forest, losing jaTAyu, His pleasure to be in the company of suffer - the anubhavam of these objects. Bhagav of these objects. the anubhavam objects,and He Himself feel 3. 10. 7 - SrI v. v. rAmAnujan gives reference to tiruvAimozhi mayakkugaLAl inbuRum iv-viLaiyATTuDaiyAn Based on the same derivation, SrI Bh kaumodate iti kumudah maNDalam because of His company with His devotees. elaborates: In th rAmAnujan SrI v. v. objects rUpam, rasam, Sabdam etc., and gi for all created objects from brahma to a from brahma for all created objects maNDalam

This nAma also occurs as nAma 813. This nAma also occurs as nAma nAma as ku-mudah.SrI BhaTTar interprets the kumudAya namah. He who is happy in His relation He who is happy in His relation All interpretations converge on His fu on His converge All interpretations vyAkhyAna-s emphasize the different aspects of His function of creation. He creation. He function of of His aspects the different emphasize vyAkhyAna-s the cy to start with, created everything who insist on of the beings here. the diversity of the anubhavam-s by bhagavAn is an expression of His extreme kindness to us in that this gives gives this that in pralaya, this creation is Him after each us to kindness extreme His of expression an is bhagavAn by to realiz more opportunity the jIva one behi He is the Power for the nAma, and yet meaning "Creator" nAma 596. nAma 596. sadagopan.org earthby freeing it ofitsburden SrI SamkarainterpretsthenAmaassu onRu inRiennuLkalandAn nammAzhvAr describeshowbhagavAn take advantage of.ThisnAmaillustrate take advantage bhagavAn offersand derivesoutofthis of pleasu miss outonthegreatstore through ourfiveindirya-setc.issimilar to saveforthefutureinitsnest.Th few particlesofsugarthatitneedstofi there isthishugesourceofpleasure for pleasure thatasmallantderivesoutof derived bybhagavAninthisworldthroug The dharma cakramwriterillustrates th andthe sAmagAna. could alsothinkofHisderivingpleasure His creationsintheformoftheirpowe of derivingpleasurethroughSabda,in sound,andthusinterpretsth Sabde -to different fromalltheabove.Hederi vAsishTha'sanubhavam is SrI satyadevo the infinitepotentialitiesofbhagavAn. Himself by creating thisworld ofplural SrI cinmayAnandainterpretsthenAmaas earth. protect thegood, rid oftheevilandto and soHeiscalledku-mudah.Or,ta thatHedeligh is the wordskuandmuda, SrI rAdhAkRshNaSAstri'sanubhavam,st itikumudah modayati kurvan dharaNimbhArAvataraNam

(tiruvAimozhi2.5.2). s (atthetimeofpralaya?)- 288 ves themeaningbasedonrootkai- mingleswithHisdevotee- and thusHedelightsHimselfwiththis the formofgivingthisexperience to re called bhagavad anubhavam. What re calledbhagavadanubhavam.What to what the ant enjoys, and most of us to whattheant enjoys,andmostof inhearingthechan ts inHiscompanywithbhUmipirATTi, world isthehugemound thatwedon't ll itself,and then e nAmaasindicatingbhagavAn'sguNa e pleasure that we r of speech, hearing, music etc. One ity whichisthejoyous expressionof the ant, all the ant sees of this is the the ant,allantseesofthisis a huge mound of sugar. Even though kes incarnationsinthisearthtoget s tousthatthetrue pleasuretobe e dimensionofthepleasurethatis ggesting thatHegivesjoytothis h an example. He refers us to the based on alineof arting withthesame meaningsfor indicating thatbhagavAndelights indicating . a fewmoreparticles ting oftheveda-s see inthis world thoughtentirely oru iDam kum - sadagopan.org th the thoughtthat ulagam mUnRu uDaiyAi!ennai hyAna-s, the nAma indicateshyAna-s, the that its burden by at the time of pralaya, oking at the nAma as ku_vala-ISa-ya. His consort, by being in the company in the company being His consort, by er in this world wi rth in various ways: by creating the rth in various after (yAti - goes) these jIva-s, i. e., the nAma as ku + + ISah + yah. r pleasure, which is accessible to usby to which is accessible r pleasure, ku-vala-ISa refers to the jIva-s who thought that they are the masters of they are the thought that ng the good throughng the good His different ng His praise through songs and throughng His praise through songs 289

waters surrounding this earth. waters surrounding this earth. inted out in the previous nAma. vala means valanti- previous inted out in the e nAma as referring bhagavAn who has control to kuvaleSayah kuvaleSayah kuvaleSayah

k…vlezy> k…vlezy> k…vlezy>

(tiruvAimozhi 6. 10. 10).

nAma 597.

diverse beings, by giving them the anubhavam of rUpam, by giving them the anubhavam diverse beings, rasam, Sabdam etc., bydestroying and protecti the evil bhagavAn delights Himself with this ea Himself with this bhagavAn delights having pirATTi as incarnations,by relieving the earth of of His devotees,by giving the veda-sto us, by hearing us si the veda-s, etc. who wand a) The Controller of the jIva-s masters of their bodies. they are the is reclining in the b) He Who meaning by lo a) SrI BhaTTar derives the the with world this in around wander themselves. Yah is the about everything and that they control their bodies part that refers to bhagavAn who goes the is He keeps them under control. words, other refers us to nammAzhvAr - " SrI v. v. rAmAnujan In etc. AlvAnE! (vala), move SrI satyadevo vAsishTha also looks at or walk However, he interprets th that those (ISah) over all those that make sound (kai - Sabde - to sound, see previous all nAma), antaryAmi in everything. derived outderived world is the of this greate meditating by sense-pleasure, beyond the and by seeing His nAma on to His kaimkaryam. dedicating ourselves Thus, to summarize different vyAk the ku refers to the world as po wandering. ISa means Ruler. Thus, nAma 597. nAma 597. sadagopan.org nAma 598. nAma 598. reclines inthewaters, orHeWh around,andth everything thatmoves been interpreted.Oneis To summarize,there areessentiallytwo Him. waters" istorememberthatbhagavAn and soasimpleway tounderstandth theearth.Th waters,the waterssurround waters, agni, sequence AkASa,vAyu, The dharma cakramwriterexplainsth kuvale-Sayah bhUmyAm, valate underside oftheserpent, sinceitcr Another interpretationthatSrISamkara adhbhyah pRthivI SrI rAdhAkRshNaSAstrinotesthatsinc theearth. reclining inthewatersthatsurround tasminSeta itikuvale-Sayah refers toHimwhogives hitatothis Matter) whichisthe fieldwhere the "go" SrI BhaTTar'svyAkhyAnam isthat go-hitAya namah. the interpretationsis: interpretations arebasedon nAma askuvaleSayah,wh b) SrISamkaraderivesdifferentinterpre b) HeWhoprotectedthecowsby a) HeWholooksafterth nAma 598.

gaeiht> gaeiht> gaeiht> - Hereclines onthe serpent, -watersurroundstheearth. -

samSrayata iti sarpANAm udaram kuvalam samSrayata itisarpANAmudaram go go go - - - hitah hitah hitah koh kshiteh e welfare ofthe world. kuvala +ISayah-Heisth . In other words, He is differentmeaningsfortheterm kuvala.Oneof ere Sayahreferstoreclining.Hisdifferent

o isrecliningontheAdiSesha. lifting the govardhanamountain. , awls ontheearthwithits stomach- 290 valanAt -samsaraNAt world, whocontrols and looksafterthe e otheriskuvale+Sayah-HeWho at thepa'ncabhUta-s inthe evolved seeds for samsAra are sown.Hitah seeds forsamsAra are here refers to prakRti(thePrimordial and earth.Sinceeartharosefrom e statement"He is reclining in the e pa'nca bhUta-s all arose from Him, e pa'ncabhUta-sallarosefrom intheNaturethatoriginatedfrom e theearth originat gives isthatkuval different ways that this nAma has and soHeiscalledkuvaleSayah. tations, all based on lookingatthe tations, allbasedon kuvale Sayah becauseHeis e controller orMasterof , a canrefertothe kuvalam -jalam ed fromwater- , tasmin Setaiti kau - ; sadagopan.org meaning to this koLLa mALA inba koLLa mALA supplemental to the gavAmvRddhyartham gavAmvRddhyartham agavAn did to the cows agavAn did to n He comes to the rescue n He comes . He gives an additional. He gives an mi" for the word "go" - gohitah in mi" for the word "go" - gohitah (Slokam 53). Please refer to the refer to (Slokam 53). Please BhagavAn is the Lord of this world world this of Lord the is BhagavAn and thus gives the to the samskRt word "go", and thus word "go", and thus to the samskRt in current occurrence of the nAmaas in current ly detailed and is otecting this world through different different otecting this world through ah because He facilitates the movement ah because He facilitates the (4. 7. 2). The inba veLLam that (4. 7. 2). 291 go-hitah refers to His being the One who the One who go-hitah refers to His being urse the bhagavad anubhavam. urse the bhagavad

d, and time and time agai rms of the hitam that bh rms of the hitam patih patih patih - - - go go go

gaepit> gaepit> gaepit>

nAma 599. write-up under that nAma, which is fair write-up that follows. SrI BhaTTar interprets the word "go" refers referring to the bhoga bhUmi svarga, pati svarga". in those of Lord the is Who "He as nAma the of instance to His role Protector. as the rakshaka or as well as the Celestial worl

a) The Lord of the Celestial world. world. a) The Lord of the Celestial b) The Lord of the indriya-s. This nAma occurred earlier as nAma 497 veLLam kOdilavaLLal tandiDum en to is of co nammAzhvAr refers gives the meaning "cows" SrI Samkara nAma in te interprets the lifting of the govardhanathrough the - mountain govardhanam iti gobhyo hito go-hitah dhRtavAn "bhU meaning interpretation based on the to His pr this sense being a reference evil and protect the good. incarnations to destroy the SrI satyadevo vAsishTha gatau uses the root - to go, and gives the is go-hit interpretation that bhagavAn of all beings in this world. people its and world the to or particular in cows to refer can "go" summary, In way, Either sense. general more a in facilitates their existence. welfare of this world. this of welfare - from tiruvAimozhi gives the support v. rAmAnujam SrI v. nAma 599. nAma 599. sadagopan.org nAma 600. nAma 600. Self fromthosewho areno Himself, orHeconceals Hisdevotees b) He concealsthe wheel ofdharma,thewheel ofkarmaetc.,or Himselfa) theProtectorofeverything, theProte frombecause Heis: thoseThe summaryofthedifferentinterpreta to whomThus, heuses boththemeaningsofgupinhisvyAkhyAnam. He doeseveryone becausethis isHisdharma( not want to reveal The Protector. He keepsHimselfhidden ( - toprotect,orgupconceal.Sr The different interpretations offeredar up underthatnAma. This nAmaoccurredearlieras498(S goptre namah. pulling thechariot,andprotectsth a chariotsitsinthedriver'sseat shows thepathforallbe themeaninggau-togoforterm"go".Inotherwords,He starting with givesthemeanin vAsishTha SrI satyadevo term meansthatHeistheLordofall. sense-organs (indriya-s)etc.SinceHeis theterm SrI cinmayAnandainterprets maNNOr viNNORkku SrI v.rAmAnujangivesthetiruvAimozhireference- of thedeva-s whenthe asura-sgettheupper hand. nAma 600.

gaeÝa gaeÝa gaeÝa goptA goptA goptA (1. 8.3).

svayam Atma guptah Atma svayam t qualifiedtorealize it, ings, andprotectsallbeingsevenas thesAratiof em andlooksaftertheirwelfare. I satyadevo vAsishTha's anubhavamisthat I satyadevovAsishTha's and directsthechariothorses 292 goptA sa vishNuh sahigoptRdharmA savishNuh goptA from thebad, Heconceals theInner the pati or Lord of all thethings, thepatiorLordofall the e all basedoneither themeaning gup ctor ofthe veda-s,theProtectorof "go" asreferring tocows,people, g thatHeistheProtectorofall, lokam 53).Pleasereadthewrite- tions is thatHeiscalledgoptA tions is ), and atthesametimeprotects ), and He remains concealed from kaN AvAn enRum kaN AvAn ). sadagopan.org . BhagavAn is arma because it arma because it gopAyati- satatam gopAyati- ha is also a term that that term a also is ha (SrIkAmAsikAshTakam 8) (SrIashTabhujAshTakam 6) (SrIashTabhujAshTakam 6) (SrI ashTabhujAshTakam 5) le or eye. The union of the two two le or eye. The union of the that bhagavAn is the dharma axle lesson to take from this nAma - Only lesson to take and aksha. vRshabha is derived from us. Recall svAmi deSikan's svAmi us. Recall beautiful e-ups on SrI deSika stotram in this e-ups on SrI deSika stotram It is not just that He is the Protector, It is not just that vRshabha means dh

e of samsAra in the form of dharma. samsAra in the e of . 293 phala varshI vRshabho dharmah to shower, to rain. vRshab vRshabhAkshah vRshabhAkshah vRshabhAkshah

v&;Éa]> v&;Éa]> v&;Éa]>

nAma 601.

b1) He Whose Eyes shower all fruits desired. Eyes shower all fruits b1) He Whose b2) He who has dharma as His objective. vRshabhAkshAya namah. The two parts of this nAma are vRshabha a) He Who is the Support for the cycl is the Support a) He Who the root vRshu - secane - denotes dharma. The word aksha means ax words then leads to the different interpretations. a) SrI BhaTTar gives the interpretation that supports the wheel of samsAra. showers the fruits of actions - but there is no one else who can protect protect one else who can but there is no nityadA iti goptA svabhaktAn rakshati writer points out the The dharma cakram can. us, and no one else He can protect this - expression of syAt tvayibhayam kutah sAnukampe | syAt tvayi jAtaroshe || rakshah kutah tava pravRtte mama kim prayAsaih | tvayyapravRtte prayAsaih mama kim || ananyaih | tvayi rakshati rakshakaih kim kim ananyaih || tvayi cArakshati rakshakaih (For meanings, refer to the writ please list). everything and at the same protects everything etc. everything protects at the same and everything nAma 601. nAma 601. sadagopan.org nAma 602. nAma 602. dharma -both pravRtti dharma andnivRtt dharma -bothpravRtti interpretation that bhagavAn isvRsh vRsho dharmahpriyo yasyaitivRsha-priyah vRsha-priyAya namah. b) Deartothevirtuous. a) dharma-lover. accordingto theirkarma-s. the samsAracakrabybestowing thebene The summaryofthedifferent interpretati us. andifwefollowthepathofdh dharma, nAmateachesusthatbhag dharma. This sidewillwin of adharma,andarjuna's who fights on duryodhana's bhIshma whenthelatterasked duryodhana side, he will loseand showshowdharmaiswhatprot because he is followingThe dharmacakramwriterpointsout the path objective. eva vAdRshTih asyaitivRshabhAkshah fulfilled. Alternatively, Hisdevoteewithhiswi wants tobestow wishes. His All vision He hasitivRshabhAkshah to or do look is look is at dharma is- vyAkhyAnam b1), b2)SrISamkara - 8.5)-v.rAmAnujan. (tiruvaimozhi2. as" nammAzhvAr referstoHim support or axle in the form of dharma ( the supportforsamsAracakraorwh nAma 602.

v&;iày> v&;iày> v&;iày> - He whose eye rains the fulf eyerainsthe -Hewhose

vRsha vRsha vRsha - - - priyah priyah priyah

the devoteewithsamkalpam thatHe 294 the exampleofduryodhanaandarjuna, sah akshah-samsAracakraAdhArah a-priyah becauseHe ispleasedwith sakalAn kAmAnvarshukeakshiNIasya shes, and the devotee'swisheswillbe shes, andthe tani mudalAi mUvulagum kAvalOn mUvulagum mudalAi tani arma, HewillbestowHisblessingson arma, ; that is, He only only is,He ; that because heisfollowing thepathof ects one ultimately. bhIshma told ects oneultimately.bhIshmatold i dharma. It is His pleasure withthe i dharma.ItisHispleasure eel of samsAra, for which He is the fits ofthekarma-stodevotees avAn will always be on the side of ons is that He uses dharma to run to fight on his side, that no matter to fightonhisside,thatnomatter . SrIBhaTTar givesthe illment ofallthedevotee's vRshabhah dharmahsa has dharmaasHis ). ).

sadagopan.org ed in the life of of life the in ed both the paths follow (gItA 4. 8). Him as the sole purpose of life is is life of purpose sole the as Him arma is so dear to bhagavAn that arma is so dear to bhagavAn tion - that bhagavAn is dear to thetion - that bhagavAn is dear one who is interest one who nest profession and then spends the the and then spends nest profession results in His bestowing the desired the desired in His bestowing results ample of one who practices pravRtti ample of one arma. One who is not involved in the arma. One who led by svAmi vivekAnanda's led by svAmi father is st to protect dharma - and preserve continue in this world; nivRtti dharma nivRtti dharma in this world; continue t to note is that , and the life of svAmi vivekAnanda as , and the life of svAmi vivekAnanda 295 (To be Continued in Volume III) (To be Continued in Volume

-dAsan kRshNamAcAryan fruit. pravRtti dharmafruit. pravRtti jIva-s helps the attain Him instead.helps its practitioners the ex cakram writer gives The dharma ho who earns money through dharma - one dhArmic way - this person is proceeds in a dharma performed by His devotee that His devotee performed by dharma given as an example of pravRtti dharma given as an example of pravRtti this world and observes the pravRtti dh this world and material world and who meditates instead on a practitionerdharma. The life of nivRtti The poin an example of nivRtti dharma. Him. dharma, and are thus dear to SrI Samkara gives an additional interpreta virtuous - priya for vRsha-s. that dh SrI rAdhAkRshNa SAstri observes likes of us ju He takes birth among the dharmasamsthApanArthAyayuge sambhavAmi yuge