Volume V sadagopan.org

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3 CONTENTS CONTENTS CONTENTS SlOkam 96 SlOkam 97 SlOkam 98 SlOkam 99 SlOkam 100 SlOkam 101 SlOkam 102 SlOkam 103 SlOkam 104 SlOkam 105 SlOkam 106 1 SlOkam 16 107 SlOkam 37 slOkam vanamalee 58 Sruti phala 71 nigamanam 94 115 144 161 181 202 253 221 255 256

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5 . ïI>. . ïI>. . ïI>. (Volume V) (Volume V) (Volume V) . ïImte ramanujay nm>. . ïImte ramanujay . ïImte ramanujay nm>. . ïImte ramanujay . ïImte ramanujay nm>. . ïImte ramanujay SrI sahasra nAmam SrI vishNu sahasra SrI vishNu sahasra nAmam SrI vishNu sahasra SrI vishNu sahasra nAmam SrI vishNu sahasra ïImte ïI r¼ramanuj mhadeizkay nm> ïImte ïI r¼ramanuj ïImte ïI r¼ramanuj mhadeizkay nm> ïImte ïI r¼ramanuj ïImte ïI r¼ramanuj mhadeizkay nm> ïImte ïI r¼ramanuj . ïImte ingmaNt mhadeizkay nm>. . ïImte ingmaNt . ïImte ingmaNt mhadeizkay nm>. . ïImte ingmaNt . ïImte ingmaNt mhadeizkay nm>. . ïImte ingmaNt

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. The word word . The - Because He ' - permanent, - He Who gives Time. He quotes quotes He Time.

A ]

AAM 'sanA nitye' N SaSvat, nitya ' as an indeclinable meaning SviStdi][>. 96. SviStdi][>. SviStdi][>. 96. SviStdi][>. SviStdi][>. 96. SviStdi][>. EACH

œ œ œ

sanA - An indeclinable indicating a great - to give, to worship, and gives the - to give, to worship, and gives of bhagavAn is as to interpret the nAma. SrI kRshNa to interpret the nAma. SrI BEFORE

1 ukta-s equally, He is called sanAt. nam bhaktebhya iti sanAt teshAm sambhajanAt sanAt AVAM d always of the same beautiful Form. beautiful d always of the same N Slokam 96 Slokam Slokam 96 Slokam Slokam 96 Slokam RA P aning 'ancient', 'of long duration', to the word to the word duration', long 'of aning 'ancient', ADD

the nAma as meaning ' SviSt SviStÉuk SviSt SviStÉuk SviSt SviStÉuk

LEASE P [ snaTsnatntm> kipl> kiprVyy>, kiprVyy>, kipl> snaTsnatntm> snaTsnatntm> kipl> kiprVyy>, kiprVyy>, kipl> snaTsnatntm> snaTsnatntm> kipl> kiprVyy>, kiprVyy>, kipl> snaTsnatntm> sanAt sanAt sanAt

sanAtsanAtanatamah kapilah kapiravyayah | snat! snat! snat!

sanoti - dadAti svadarSa svastidah svastikrut svasti svastibhuksvastidah svastikrut svastidakshiNah || SviStd> SviStk«T SviStd> SviStk«T SviStd> SviStk«T sanAt iti nipAtah cirArtha vacanaH sanAt iti nipAtah

nAma 897. eternal. The amara koSa lists the word ' The eternal. - definition ever', and gives the 'perpetually, Two distinct derivations have been used Two distinct derivations have sanAte namaH. datta bhAradvAj uses the root san - dAne His darSanam to His devotees is sanAt. This is the sense in which Sri Sri a) The Object of enjoyment. which in is in the form of Time. sense b) He Who the is Immutable, an is Eternal, c) He Who This sanAt. is devotees His to definition - darSanam His the nAma. BhaTTar seems to interpret SrI interprets 'sanAtana' is derived from the word sanA. a) SrI BhaTTar's interpretation is: length of time. One of the manifestations in support: parasya brahmaNo rUpam purushaH dvija prathamam | sanAt - confers perfect enjoyment on all the m confers perfect enjoyment b) SrI Sa'nkara gives the me nAma 897. nAma 897. sadagopan.org nAma 898. nAma 898. present when everything elseisdestroyedduring thepralaya. SoHeis Most ancient".He was presentbeforean ofthe' the addition 'sanA-tana' hasthemeaning'belonging to sense of time (sanA), leads sense oftime(sanA), thatadditionof thatsays vAsishTha), isderivedbyapplicat word 'sanAtana' SanA isanindeclinablemeaning 'nitya' sanAtana-tamAya namaH. The MostAncient. receive graciously'). devotees (oneofthemeaningsgivenby rasa gandhAdiattiitisanAt bhUshaN d) SrIbaladevavidyA A yomahaHSuraHsanAt anIDaH sanAdeva sahasejAtaugraH sanAt yuvAnamasehavAmahe Form. Hegivesreferences Rg. ityarthaH givesthedescription- c) SrIvAsishTha Time isalsowithoutbe AnotherisTime".JustasHe . "The firstformofparabrahmanis Rg.vyaktAvyakte tathaivAnyerUpekAlas-tathAparam|| 10.55.6. Rg. 4.20.6 2.16.1 nAma 898.

- He Who is Eternal, Immutable, and always of the same beautiful

snatntm> snatntm> snatntm> tamap ginning andwithoutend.

sanAtana sanAtana sanAtana ' pratyaya,themeaningfor totheSrutiinsupport: -HeWhogladlyacceptstheofferingsfromHis to thesense of'belongi givestheinterpretation- - - - tamaH tamaH tamaH . The next two are vykata and Thenexttwoarevykataand purusha. 2 etc., asnotedintheprevious nAma.The the pratyayaheretoa wordhaving the iswithoutbeginningandend, ion of the pANini 4.3.23 (SrI ofthepANinisUtra4.3.23 ion SrIAptefortheword'san'is'to the eternityorancienttimes'.With ything elsewaspresent, andHeis sanAt nityaH avikAraH ekarasaH ekarasaH nityaHavikAraH sanAt

'sanAtana-tama' is"The ng to'.Thus,theterm (VP 1.2.15) sanam tad-datttam

sadagopan.org - Even . This is what is is what is This . He is new and not seen He is new and or form (tanu He - SarIram). He is ancient (purANa),He is ancient He is always entirely different plane. He Who is just been endowed with a new body), a new with just been endowed t my being satiated. The infinite tion supports that of SrI BhaTTar - tion supports that of SrI BhaTTar ing ever new for our enjoyment, no enjoyment, our for new ever ing - Ageless but new. SrI BhaTTar uses SrI new. - Ageless but every moment, even if I enjoy it for every not think that my new experience is not think that my new experience is A tanatvam), He looks like One who is like One He looks A tanatvam), makes every moment a fresh bliss; it is w every moment because of my growing less intellect at the very outset. The less intellect at the very 3 d this is why He is sanA-tana- tamaH. d this is why He is sanA-tana- mmAzhvAr's pASuram, which graphically mmAzhvAr's pASuram, which 'purA api navaH purANaH' 'purA joyable and fresh, as though joyable and fresh, ' in the nAma to' in the nAma refer to rUpam sadA-tanatve'pi tadA-tanatvavat nitya nUtana bhogyaH tana

new, and is always morenew, and is always en sanAtana-tamaH. sanAtana-tamaH. though that even comments SrI BhaTTar and is enjoyed as though He is new, an and is enjoyed as though He before. In bhagavAn's case, He is bhagavAn's case, In before. (sad body a had remarks: always has He though - Onejust new (tadA-tanattvam who has SrI baladeva bhUshaN's interpreta sanAtanAnAm muktAnAm ayam atiSayena sanAtana-tamah | sanAtanve'pi teshAn tadA-tanatvavat pratIya itayarthaH. to na us SrI v.v. rAmAnujan refers the matter how many yuga-s pass. because is kunRam okkum ep-poruLum tAnAi maragatak It before. pAdam kai kamalam ap-pozhudait tAmaraip-pUk-kaN said have I ANDu Uzhi Uzhi torum ep-pozhudum nAl ti'ngaL what ap-pozhudaikkappozhudu en ArA amudamE. repeat to have I sorry am "I new I have is refreshingly experience days, years, ages, and millennia, withou an experience that is new always. Do because I am discovering something ne intellect. The Lord has given me flaw experience of the Lord's company is on an 2.5.4) (tiruvAi. captures this thought of bhagavAn be bhagavAn captures this thought of variety, unlike tiring uniform monotony, exciting (tama) aboutexciting (tama) His ancient nature the term ' sadagopan.org nAma 899. nAma 899. as areferenceto bhagavAn's incarn and SriBhaTTarhave bothinterpreted th We studiedthenAmakapilAcAryaearl kapilAya namaH. He Whoisofbeautifulcomplexion. (tiruvAi. 2.6.1) reappear fresh repeatedly, onea "Being ancient, Heappears neweve || aho-rAtre prajAyeteanyoanyasyarUpayoH | syAt-punAr-Navah sanAtanam-enam-Ahur-utAdyaH givessupportfromtheSruti: SrI vAsishTha (atharva. sanAtana-tamaH sanAtanatvAt atiSayena viri'ncyAdInAmapisanAtanAnAm sarva kAraNatvAt, the causeofall,andolderthanbrah SrI Sa'nkara'sinterpretationisthat"H never gets satiatedwitheveryne "O My Lord, You who are the Chief of all gods,...... ennuL mannivaig is like nectar with which2.6.1: one AzhvAr againreferstothis ever-new deSikan). every moment,insatiable moment.Heis blossomed atthisvery hill ofbeauty, witheyes,feet, hands,al the innersoulofall,having 10.8.23) nAma 899.

kipl> kipl> kipl> .

kapilaH kapilaH kapilaH um vaigaltOrumamudAyavAnERE..... and unceasinglyenjoyable".(translationfromv.n. allthingsasHisaspects,

ssuming theformof theother". w daythat welivethrough". ry moment,evenasthedayandnight mA andotherswhoareveryancient- 4 ation askapila,who propoundedthe ier (535 - Slokam 57).SrISa'nkara ier (535-Slokam experience ofbhag l likelotusflowersthathavefreshly nectar thatissweeterand e istheMostAncient", sinceHeis e instance of the nAma in Slokam 57 looks likeagreenishcool avAn in pASuram sadagopan.org - He is ' is changed ' is changed s of bhagavAn's kabR Who has a beautiful Who of ' bR pilaH - 'One who is tawny who pilaH - 'One ' or kam BhaTTar interpret the current interpret BhaTTar ected, I am ". (Lord kRshNa's stial seers, I am . Of the stial seers, I am Of the nArada. ma in terms of bhagavAn's beautiful of ' apilAcAryah' in term ra. SrI Sa'nkara gives the following following ra. SrI Sa'nkara gives the the term 'kapilaH' - "One Who is of color. Through the application of the of the the application color. Through SrI vaikunTham, very much like a blue 5 c meaning - "One c meaning - "One ma BhaTTar has interpreted the nAma-s the nAma-s has interpreted BhaTTar ddhAnAm kapilo muniH || is added, leading to ka is added, leading ilac ). Both SrI Sa'nkara and SrI ). Both SrI madhyastha nIla toyada vidyul- varNaH kapilaH madhyastha nIla toyada lekhojjvala , and the affix , and the affix pa

instance of the nAma using its generi the nAma instance of the punarukti dosham (faultcomplexion". Thus redundancy) is avoided. of kam - kAntau - kAntir- can be derived are: nAma the which The roots from or, kabR - varNe - to icchA - to desire, - kameH paSca, the uNAdi sUtra 1.55 to (reddish) in color'. theThe reader is referred to for write-up for nAma 535 (Slokam 57) SrI of the nAma 'k BhaTTar's interpretation amSAvatAincarnation as Sage kapila, an of streaks 'sparkling by represented mahA with the nA beautiful complexion". He enjoys complexion, bluish lightning - luminous self- of radiant form in the cloud in the midst of sparkling streaks of lightning. (SvetAsvatara upa. 5.2) 5.2) upa. (SvetAsvatara supports for the interpretation: Rshim prasUtam kapilam mahAntam aSvatthaH sarva vRkshANAm dava-RshINAm ca nAradaH | si gandharvANAm citra-rathaH words). kapilaH, SrI BhaTTar gives his For the current instance of the nAma interpretation in the generic sense of (gItA 10.26) from 529 to 538 incarnation of bhagavAn's in terms as kapila, an amSAvatAra 10.26) (gItA I am the aSvattha. Of cele "Of trees, perf citraratha. Of the I am -s, sAnkhya system of philosophy. (SrI system of sAnkhya sadagopan.org nAma 900. nAma 900. kapi-laH and givestheinterpretation- usestheme bhAradvAj SrI kRshNadatta world iskapi-laH. iti kapi-laH interpretation -kapim=sUryamlAti-Adatte, - SrI bhagavadrAmAnuja pi'ngala varNaH SrI vAsishThauses themeaning'Sun'fo golden withablacktinge. kapila SrI rAdhAkRshNaSAstridescribes kapilaH varNaititad-rUpI kapilo baDavAnalasya subterranean fireintheocean,whichis protects (pAti)thepleasure ofenjoym a) to protectordrink'). -'sarvadhAtubhya using theuNAdisUtra His experienceforothers.Hederives pAti vAkapiH BhaTTar. Inthisinterpretation,theterm kapiHisexplainedas" 'undiminished'. Theword In SrIBhaTTar's pATham,thenAma Some interpreterstreatthisastwo kapaye-avyayAya namaH. He Who enjoystheneve the ocean thatkeeps theocean fromoverflowing- the nAmaasrepresentingformof SrI Sa'nkarainterpretsthenAmaas"One nAma 900.

svayamapi tad-anubhava sukha nirvRtim pAti pibati vA kapir- avyayaH sukhanirvRtimpAtipibati vAkapir- svayamapi tad-anubhava - HeWhogotsugrIva,hanumanetc., - He Who brings the Sun for the sustenance of everything in this

kiprVyy> kiprVyy> kiprVyy> -HeWhoexperiencesBliss,or (Recall theinterpretationof

r-diminishing Bliss.

Heexplains thenAmaas- kapir kapir kapir 'kam' isusedwiththemeaning 'sukham' bySrI kam pibatiitikapiH - - - kapIn sugRivahanumatAdInlAtisevAyAmiti avyayaH avyayaH avyayaH nAma-s: kapiH and avyayaH orapyayH. nAma-s: kapiHandavyayaH ent of His Bliss for the mukta-swithout ent ofHisBlissforthe 6 the word kapiH as: kam +pA = ka-piH, +pA= the wordkapiHas:kam bhagavAn in the form the fire inside bhagavAn intheformfireinside calledkapila.Hisinterpretationis-

aning 'monkey'fortheterm'kapi', r thewordkapi-tawnyincolor Whoistawnyincolor".Heenjoys is kapir-avyayaH.avyayaHmeans in' (4.117)toderive'pi'from'pA- asreferringtoacolorthatis in thelineofservice forHim. 'kapyAsam puNDarIkAksham' by 'kapyAsam puNDarIkAksham' HeWhoprotectstheBlissof sarvasya jagataH pravartanAya sarvasya . ). SrI vAsishTha givesthe ). SrIvAsishTha the baDavAnalafire kam pibati, -the -He sadagopan.org , - sadaiva kapir-avyayaH. kapir-avyayaH. - He Who protected the Earth ter through His rays in the form of ter through His rays in the kam - jalam raSmibhiH piban kapiH as an offering when offered with as an offering when offered rpret the term kapiH as it occurs in the great waters in His the great waters in His of the enjoyment of His Bliss by the His Bliss by enjoyment of of the Na-s - kapiH and avyayaH. He explains avyayaH. He explains Na-s - kapiH and so He is called e explanation that the term kapiH can 7 ion. He explains 'avyayaH' as " ion. He explains " - He Who is Eternal and unchanging, is a- " - He Who is Eternal and kaam -jalamapi pibati sva-janaiH sa-prema upahRtam iti kapiH pibati sva-janaiH sa-prema kaam -jalamapi . He Who 'drinks' (dries up) the wa

kapiH sUryaH is kapiH. the Sun, ii) Alternatively, Sri Sa'nakra gives th refer to His varAha incarnation: kAt - toyAt bhUmim apAt iti kapiH - varAhaH from the great waters (SrI Sa'nkara and SrI BhaTTar both inte the give They varAha). to reference a as vRshA-kapiH, - 102 nAma - 11 Slokam support from mahA bhArata: dharmaSca vRshakapir varAhaH ucyate | SreshThaSca incarnation. gladly water iii) He Who accepts even devotion. kapaye namaH. the nAma as - i) SrI Sa'nkara interprets i) He Who is in the form of the Sun. i) He Who is in the form of Earth from ii) He Who protected the avyayo = nir-vikAra iti avyayaH and avyayaHvyayaH. He Who is both kapiH is kapir-avayayaH. decrease (avayaya),decrease or, the pleasure (pibati) b) He experiences mukta-s without decrease (avyaya), and mukta-s without SrI kRshNa dattaSrI kRshNa bhAradvAj but as one nAma, treats 'kapir-avyayaH' a combination of two gu interprets it as - 'kapiH' as as long as water, be only it even devotee, His from offering an accepts He Who with love and affect it is offered kapiH kapiH sadagopan.org a a water, Iacceptthisofferingmade with "Whosoever offerstoMewithtruedevo || bhaktyupahRtam aSnAtiprayatAtmanaH tad- patram pushpamphalamtoyamyome devotional offering by His rUpam kampibatiitika-piH iii) SrIbaladevavidyAbhUshaN (gItAAmong theinterpretationshegivesare: iii) kan-dIptikAntigatishutoshine. ii) kRR-vikshepe -to pourout,toscatter;or i) kai-Sabdetosound; 9.26)be derived: is alwayswithHisdevotees. a-vyayah iti samAjAt interpretation- bhUshaNgivesthe SrI baladevavidyA SrI vAsishThagives severalalternatero incarnation whereHe protected ( "..The word kapirefersto"TheGreatBoar varAha..". (SAnti || prAhakASyapOmAmprajApatiH tasmAd vRshAkapim parva 330.24) a

pA - - - vyayaH: vyayaH: vyayaH: meanstoprotectand 2. BecausebhagavAnenjoys('drinks')th 1. Since bhagavAn istheantaryAmiforsUrya,Hehas thisnAma. pAti=pibati; kam -jalam, He iscalled

ka-piH stavaHSabdarUpa - He Who never moves away from His devotees, and Who and Hisdevotees, -HeWhonevermoves awayfrom devotees. Recall theSlokam -HeWho accepts water etc.,when offered asa ka meanswater,andsoka the Earthfromwaters). interprets thenAmakapiHas He that 'drinks' water, referring to . He that'drinks'water,referring tosUrya. bhaktyA prayacchati | bhaktyAprayacchati 8 devotion nyhimwho ots fromwhichthe tion a leaf, a flower, a fruit or some tion aleaf,flower,fruitorsome e praisethatisinformofSabda, H tampibatiitikapiH; pi refersto varAha word'kapiH' can is pureofheart". na vyeti teshAm : tad-sevA

sadagopan.org - - ay - The - to go, go, to - in taittirIya i), and the verb i), and true knowledge to the mmentary on the first 900 mmentary on the first gati dIptyAdAneshu gati - - He in whom all beings merge merge beings all whom in He - SobhanA astiH = gatiH arthAt 'tena devAn apiyanti' asa ough these they reach the -s'. ough these they reach the deva-s'. t an observation, though this might pralaye asmin apiyanti jaganti itipralaye asmin apiyanti iti apyayaH - leeyante asmin d SrI BhaTTar starting around nAma d SrI BhaTTar starting around ing of the nAma- s differed widely ing of the nAma- s differed 'placing near or over, taking towards, 'placing near or erses during its dissolution.erses during its m dadAti bhaktebhya iti svasti-daH 9 ition (upasarga - ap ition (upasarga the uNAdi sUtra 4.180 - sAvaseH, and

daH daH daH for the attainment of - - - reached the end of the co reached the end svastim dadAti iti svasti-daH - kalyANa-daH d gives the derivation - svasti svasti svasti

SviStd> SviStd> SviStd>

- The resting Place for the Univ Place for - The resting

nAma 901. apyayaH Bestower of auspiciousness. SrI kRshNa datta bhAradvAj uses the root is an indeclinable that denotes blessing. SrI vAsishTha explains the word as as word the explains vAsishTha SrI blessing. denotes that indeclinable an is 'su + asti' = svasti. The word svasti is formed from the root 'as - bhuvi - to be', with the addition of 'su' - an upasarga, as described by at the time of pralaya, is apyayaH. We have The Giver of Auspiciousness. svasti-dAya namaH. to shine, to accept, an j~nAnam gamanam prAptiH, svastiH, tA SrI vAsishTha gives the interpretation - bhUtAni pralaya kAle, ataH apyayaH iti ucyate With this nAma, we have to go. is usedThe preposition in the sense of nearness', etc. going up to, proximity, reaching or interprets the nAma as - SrI Sa'nkara apyayaH - "ThrUpanishad - brahmAnanda mImAmsA nAma-s of Jus SrI vishNu sahasra nAmam. number While the not be significant - 901. starting69, they are beginning to coincide with nAma He Who bestows the path The term apyayaH is made of a prepos apyayaH is The term between the systems of SrI Sa'nkara an between the systems of SrI nAma 901. apyayaH nAma 901. apyayaH sadagopan.org nAma 902. nAma 902. necessities for the jIva-s to sustain themselves. tosustain necessities forthejIva-s sAdh upayogini jIvanAya jIvana SrI vAsishThagivesanalternate In SrISa'nkara'sinterpretation, bhag Himself availabletothe mukta-stoen givingthebrahma interpretation, after thatenables ustoenjoyth attitude BhagavAn givesauspiciousthingstous svasti-kRte namaH. The Doerofgoodtothedevotees. svasti-daH SrI Sa'nkara'sinterpretationis: above.SrI rAmAnujanrefe bhAradvAj can give.Thisisinlinewiththe inte j~nAnam thatleadsultimate explains thattheSupreme Auspiciousness daH SrI BhaTTarexplainsthenAmaas" devotees. nAma 902.

2. PeriAzhvAr says:" 2. nammAzhvArrefers tobhagavAnas" 1. " - "In this way He gives supreme ausp givessupreme " -"InthiswayHe knowledge thatleadsto in mymind". Feet there, andthisremovedallthe know to me,enteredtheseatoftrue 5.2.8) -"BhagavAncameasthe pugundu, enSennittiDaril pAdailaccinaivaittAr kaRRai - TheConferrerofble

SviStk«t! SviStk«t! SviStk«t! " (tiruvAi.1.7.4)-TheBeamof

svasti svasti svasti pirama guru Agivandu,pOdilkamalaan-ne'njampirama guru ly totheBlissofSrI themokshaAnandam. - - - anAni dadAtisa,svasti-daH kRt kRt kRt ssings onHisdevotees.

explanation - Atma dhAraNAya - explanation -AtmadhAraNAya bhaktAnAm svasti ma'ngalam dadAti it bhaktAnAm svastima'ngalamdadAtiit evam mahan-ma'ngalam dadAti iti svasti- dadAtiiti mahan-ma'ngalam evam joy Him and His qualities (svasti-kRt). joy HimandHisqualities (svasti-kRt). 10 rs ustoAzhvAr'spASuram-s: givenbySrI rpretation andderivation j~nAnam (svasti- daH), He then makes daH),Hethenmakes j~nAnam (svasti- (svastidaH), andthen (svastidaH), guru WhoperformedbrahmopadeSam is auspiciousness. InSrIBhaTTar's is auspiciousness. avAn givesauspicious thingstothe iciousness toall".SrIv.v.rAmAnujan that isbeingreferred toisbrahma ledge in me - my mind, and set His setHis ledge inme-mymind,and flaws, deficienciesandignorance uyar vinaiyE tarum oN SuDark SuDark tarumoN uyar vinaiyE Lightthatgivesthesupreme vaikunTham, that He alone vaikunTham, thatHe " (periAzhvArtiru. - HeWhogivesthe He gives us the arthAt sadagopan.org - - He retation using the retation using Since this is not real Since this - amalanAdipirAn - My ma'ngla svarUpam AtmIyam He is the true ma'ngalam for His He is the true ma'ngalam "All the jIva-s tend to live with lot "All the jIva-s tend to live has been used by SrI Sa'nkara in in Sa'nkara SrI by used been has or Bliss is that from which the eyes eyes or Bliss is that from which the iciousness. The SrI vishNu sahasra things that are good to the devotees to the devotees are good things that es for directing their desire towards es for directing their desire r interpretation - He Who makes His - He Who makes His r interpretation s an alternate interp s an alternate ains the nAma as One Who robs an an robs Who One as nAma the ains will never move away from Him and see will never move 11 anslation for SrI BhaTTar's bhAshyam, bhAshyam, anslation for SrI BhaTTar's dual a path that is not according follows svayameva mahan-ma'ngalam - svasti jAnAti, na anyat SruNoti, tad bhUmA - He Whose nature is Supreme Bliss or towards worldly pleasures.

svasti svasti svasti

SviSt SviSt SviSt

nAma 903. SrI BhaTTar explains the nAma as - SrI BhaTTar explains the nAma He Who is Auspiciousness. svastine namaH. (svasti-kRt). SAstry adds anothe SrI kRshNa things is svasti-kRt. devotees do good usesSrI cinmayAnanda that an approach - to cut, and expl root kRt - chedane bliss when that indivi individual of all of ausp Who is Himself the incarnation nAma satsangam, New Delhi, in the tr explanation: gives the following additional of attachment and desires the Lord blesses the devote enjoyment, Him". Thus, Him, and makes them enjoy devotees.. SrI Sa'nkara gives the interpretation - lakshaNam svasti eyes that have seen my Sweet Nectar, anything else again (tiruppANAzhvAr). yatra na anyat paSyati, na anyat vi sanat kumara - That which is auspicious devotees (svasti-daH),devotees does and He also many nAma-s that end with kRt, and give many nAma-s that to . Auspiciousness. SrI v.v. rAmAnujan gives several supports on this. en amudinaik kaNDa kaNgaL maRRonRinaik kANAvE nAma 903. nAma 903. sadagopan.org nAma 904. nAma 904. " The niruktiauthorsummarizes theab perform thereby,areallpreserved andprotectedby theLord". services get onthataccount,andthe experiencing theLordinmind, protects everythingauspicious,andpr ofSrIBhaTTar'scommentary translator interpretation - a) SrIBhaTTarusesthemeaning'toprot eat, toconsume,enjoy,rule,govern. The root bhuj - pAlanAbhyavahArayoH, has multiplesvasti-bhuje namaH. meanings: to protect, to c) HeWho enables His devoteestoenjoybliss. b) TheEnjoyerofBliss. a) TheProtectorofallthatisauspicious. and thefuture,issvasti. deSa kAleshuvartataitisvasti interpretsthenAmaas- SrI satyasandhatIrtha thus thereisnocauseforinauspicious inHim. SrI cinmayAnandacommentsthatHeis " " " us thatbhagavAnis form ofbhagavAnaretoonumeroustolist.SrIrAdhAkRshNaSAstrireminds AzhvArs' anubhavamofthis object ofSupremeBlissisall-absorbin can't turnaway,theminddoesnotmove nAma 904.

pAlanAt ma'ngalasya iva svasti-bhuk caitigamyate ivasvasti-bhuk pAlanAt ma'ngalasya ma'ngaLam param ma'ngLAnAm cama'ngaLam

SviStÉuk! SviStÉuk! SviStÉuk! sarvam etatsvastibhunakti sarvam " -TheSupreme Bliss.

svasti svasti svasti pavitrANAm pavitram " -TheMost Auspiciousamongtheauspicious,and all-engrossing beautiful Blissful and auspicious all-engrossingbeautifulBlissfulandauspicious - - - bhuk bhuk bhuk - HeWhoalwaysexistsinthepast,present

ove thoughtsthrough thefollowing: 12 extreme satisfaction thatthedevotees extreme satisfaction g, andthebestthattherecanever be. otects thedevotees.Thepleasure of away,andtheears of the Nature of sat-cit-Ananda, and of theNaturesat-cit-Ananda, thatthedevoteesareinducedto ect', fortherootbhuj,andgives elaborates on this: "The Lord elaborates onthis:"TheLord -pAlayatiitisvasti-bhuk " -ThePurest ofthepure, su atyantam asti iti sakala su atyantamastiitisakala " - He is sung by the name can't divert.This . One sadagopan.org .

terprets the nAma terprets the nAma e liberated souls). The svasti sukham bhojayati it spiciousness as dakshiNA".

or happiness on His devotees, or happiness on His devotees, the sense of 'fee' or 'gift' that is the sense me thoughts in his interpretation - in his interpretation me thoughts - to enjoy, and in - to enjoy, and devotees, the nityas and the mukta-s, can be derived is daksh - to - vRddhau ligious ceremonies etc. He interprets etc. He interprets ceremonies ligious , in which the 'officiating priests' are 'officiating , in which the SrI baladeva vidyA bhUshaN echoes SrI baladeva vidyA bhUshaN echoes to offer Himself to be enjoyed by His by His be enjoyed Himself to to offer ables His devotees to enjoy blessings". ables His devotees to enjoy 13 dakshiNaH dakshiNaH dakshiNaH akti iti vA svasti-bhuk | - akti iti vA svasti-bhuk - - - ts all that is auspicious. is auspicious. ts all that (the eternal souls and th (the eternal svasti svasti svasti Who offers 'svasti' or au

svayam svasti bhu'nkte anubhavati iti svasti-bhuksvayam svasti bhu'nkte anubhavati dIrgha satram SviStdi][> SviStdi][> SviStdi][>

- One Who feeds (bestows) sukham feeds Who - One

nAma 905. offered to the officiating priests in re priests to the officiating offered the current nAma as "One grow. in SrI BhaTTar uses the term 'dakshiNA' svasti-dakshiNAya namH. svasti-dakshiNAya namH. dakshiNA The root from which the term never- eternal, an performing is BhagavAn the dakshiNA are to be identified. who receive and the priests The ceremony anubhavam: BhaTTar's SrI is Here called ending sacrifice, the nitya-s and the mukta-s He Who gives auspicious things as dakshiNAHe Who gives auspicious things to His devotees. SrI baladeva vidyA bhUshaN echoes the sa echoes vidyA bhUshaN SrI baladeva svasti - kalyANam iti svasti-bhuk. bhunakti - pAlayati samrtRRUNAm bhuj uses the meaning Sa'nkara b) c) SrI purpose of this yAga of bhagavAn is things auspicious them gives He addition, In 'sacrifice'. this in offering an as svasti-bhuk because He protec because svasti-bhuk devotees. BhagavAn gives Himself to His as - iti svasti-bhuk | tadeva bhu'nkta BhaktAnAm ma'ngalam svasti bhun or "He Who en "The Enjoyer of Bliss", The alternate interpretation given by The alternate interpretation interpretation (b) above - d) SrI sandha tirtha interprets the nAma as - d) SrI satya sandha tirtha interprets svasti-bhuk is svasti-bhuk. nAma 905. nAma 905. sadagopan.org achieving thingsfast" fortheterm'd itisvasti-dakshiNaH samartha iii) bestowing auspiciousness(dak ii) His devotees; auspiciousness, thatis,HeWhofeels i) SrI Sa'nkaragivesthreealternate interpretations: vardhayati ASIrbhiH dakshayati give bhAradvAj SrI kRshNadatta the 'fee', andhence He thin is thatbhagavAnbestowsauspicious publishedbytheSrIvishNu darpaNa" Another interpretationalongsimilarline dakshiNA orfees,andsoHe BhagavAn offersthesetotheofficiat are referredtoas'svasti'becauseof In thisinterpretation,SrIvaikunTham Rtvigbhy sva--satra sA dakshiNA "sva-nityam dhAmAdikamkalyANarU bhUshaNgivesaninterp SrI baladevavidyA svasti-dakshiNaH. iti RtvigbhyodeyAdakshiNAasya dAnadIrghasatre svAtma SaktyAdi svasti BhaTTar's wordsare: the priestswhoareofficiatinginit. like the yajamAnadecays or or ages, and other powers such as Sakti, j~nAnam, etc. So bhagavAn is master of the sacrificesuch asacelestialbodythatisma who offers dakshiNA or fee to

svasti dAtum samartha iti vAsvasti-dakshiNaH svasti dAtumsamarthaiti svastirUpeNa dakshatevardhate svastirUpeNa dakshiNa Sabda Asu-kAriNi vartate; SIghram svasti dAtum ayameva dAtum ayameva SIghramsvasti vartate; Asu-kAriNi Sabda dakshiNa

is svasti- dakshiNaH. is svasti-dakshiNaH. anyAdapi sva-paricaraNa anuguNamdivya-SarIra anyAdapi sva-paricaraNa is called svasti-dakshINaH. iscalledsvasti-dakshINaH. shiNa alsomeans'able,dexterous,skillful'); -Usingthemeaning "Onewho iscapableof svajanAn itisvasti-dakshiNaH s asimilarinterpretation- de ofSuddhasattvama patvAt svasti iti ucyate| patvAt svastiiti Hence the nAma svasti-dakshiNaH. SrI Hence thenAmasvasti-dakshiNaH. 14 o deyamasyaitisvasti-dakshiNaH". andotheraspectsofSrIvaikumTham sahasra nAma satsangam in New Delhi, inNew satsangam nAma sahasra great bybestowingauspiciousnesson -HeWhogrows throughHis akshiNa", bhagavAn iscalledsvasti- gs to those who perform sacrifices, as gs tothosewhoperformsacrifices, ing Rtvik-sinHisbhaktiya~jnaas their eternal andauspiciousnature. s, giveninthetitle"bhagavdguNa retation thatisalongsimilarlines: -HeWhoiscapable of terial thatnever terial . svastibhiH svastibhiH sadagopan.org - He Who grows auspiciousness it of the above: "The term indicates it of the above: "The term indicates auspicious things to His devotees, as auspicious things to His devotees, source of all auspiciousness. By the source of all auspiciousness. roken into many pieces) by 's indra's many pieces) by roken into svastim dakshate vardhayati iti svasti- ness which is the Lord's very nature". the Lord's very nature". ness which is 15 preme Person, the Unborn, Eternal, Who, preme Person, the Unborn, gala hasta, is svasti-dakshiNaH. e is capable of bestowing auspiciousness on His on His auspiciousness of bestowing e is capable Na, the body of accumulated sins are destroyed Na, the body of accumulated

mere remembrance of kRsh mere remembrance destroyed (b just as a mountain gets thunderbolt". the spir SrI cinmayAnanda nicely captures to and efficiently reach His sincere seekers that SrI nArAyaNa will quickly of auspicious give them the experience the nAma as - SrI vAsishTha explains dakshiNaH - varada-hasto ma'ngala hasta iti and other by bestowing the desired boons signified by His varada-hasta or ma'n by just being remembered, becomes the by just being remembered, devotees fast or readily. fast or readily. devotees support: in gives the following SrI Sa'nkara smarAdeva devasya siddhyanti sarva siddhayaH || smRte sakala bhAjanam yatra jAyate kalyANa | -tam-ajam nityam vrajAmi || SaraNam harim smaraNAdeva pa'njaram | kRshNasya pApa sa'nghAta vajrahatoSatadhA bhedam AyAti girir yathA || Hari, the Su in "I always take refuge dakshiNaH He alon because sadagopan.org nAma 906 nAma 906 is notirate,eventhoughHe is SrI BhaTTarnotesthatbhagavAnisgent dictionary). SincebhagavAnisnot rudraH weep, to roar. rudra means 'one who causes others to shed tear' - The rootfromwhichthenAmaisderived a-raudrAya namaH. He Whoisnotdriventoangereasily. leads toactionattain thedesiredo beyond desire,anger, oranyactionthat abhAvAt itia-raudraH SrI Sa'nkara'sinterpretationis- extreme tejas, itdoesnotdeflect Hisdevoteeseven abit. SrI v.v.rAmAnujanpointsoutthatev AkAraH explainsthe nAmaas" bhAradvAj datta form withacountenancethatradiat he Note alsothatthefirsttraitpraised viSvAdhAram..". starting with SItalimnA a-raudraH. nAma 906

. 'raudra'means'rudra-like,violent, ". . AraEÔ> AraEÔ> AraEÔ> araudrah kuNDalI cakrIivikramyUrjitasAsanah| araudrah zBdaitg> zBdsh>izizr> zvRrIkr>.97. zBdaitg> zBdsh>izizr> zvRrIkr>.97. zBdaitg> zBdsh>izizr> zvRrIkr>.97. sabdAtigah sabdasahah sisirah sarvarIkarah || sisirahsarvarIkarah sabdasahah sabdAtigah "SantAkAram bhujaga Sayanam padmanAbham sureSam, "SantAkAram bhujagaSayanampadmanAbham AraEÔ> k…{flIc³Iiv³MyUijRtzasn>, AraEÔ> AraEÔ> k…{flIc³Iiv³MyUijRtzasn>, AraEÔ> AraEÔ> k…{flIc³Iiv³MyUijRtzasn>, AraEÔ>

[ araudrah araudrah araudrah P LEASE Hence He is called a-raudraH. NotethedhyAnaSlokam Hence Heiscalleda-raudraH. - Because bhagavAn is avApta-sarva- kAman,Heis- BecausebhagavAn isavApta-sarva-

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P RA Slokam 97 Slokam 97 Slokam 97 N a raudra, He is called a-raudraH. araudra,Heiscalleda-raudraH. avApta sarva kAmatvena rAga dveshAdeH rAga avApta sarvakAmatvena AVAM sarveSvaran -parama 16 es kindnessandwarmth.SrikRshNa re is His SAnta AkAram -HisPeaceful re isHisSAntaAkAram

bject, andwhenitis notattained,it BEFORE cancauseeitherof these.Desire le, agreeable,andcoolbynature, is rudir-aSruvimocanetocry, en thoughbhagavAnisradiating irascible,wrathful'(SrIApte's

parama SAntasaumyasundara

EACH N AAM

A ]

aiSvarye'piguNa rodayati iti rodayati iti sadagopan.org - He is the the is He - ) (amara. 2.103). with beautiful ear-rings, ed, morethe same is of - One Who is adorned with one representation of all infinite infinite of all one representation nAsti iti a- raudraH - He is called nAsti iti a- raudraH e central diadem of lustrous stone, yathocita nitya divya bhUshNaH yathocita nitya divya bhUshNaH lly similar interpretation - rudatilly similar interpretation bhagavAn is the exact opposite of , or the decoration worn for the ear rAmAnuja describes bhagavAn as rAmAnuja describes bhagavAn as n with sorrow that arises out of n with sorrow necklaces and other ornaments for the for the necklaces and other ornaments DAvatamsa makara kuNDala graiveyaka katvena tat-sambandhitvAt = raudram 17 kaustubha muktAdAmodara pItAmbara e desired objecte desired is attain rally, "One Who is adorned kuNDalI kuNDalI kuNDalI k…{flI k…{flI k…{flI Ananda pURnAtvAt a-raudraH prasanna mUrtiH

" - He Who is appropriately bedecked with celestial ornaments with celestial bedecked " - He Who is appropriately niratiSaya aujvalya kirITa makuTa cU karNikA tAla patram syAt kuNDalam veshTanam

nAma 907. auspicious ornaments. Lite befitting His body and His status. befitting His body and His status. Thus, SrI BhaTTar takes the kuNDala as kuNDalee He Who is bedecked with beautiful ear-rings. with beautiful is bedecked He Who nAma as " SrI BhaTTar interprets the is kuNDalee", since bhagavAnthe kUNDala-s, is adorned with makara kuNDalam, or ear-rings that are shaped like fish. In his SaraNAgati gadyam, Bhagavd " hAra keyUra kaTaka SrIvatsa kA'ncIguNa nUpurAdi aparimita divya bhUshaNa!" wonderfully splendorous Crown bearing th other head ornaments, ear ornaments, kuNDaline namaH. to the ear-ring The term kuNDalam refers ( desired, or some other object is desired, and so the cycle goes on. BhagavAn BhagavAn on. goes cycle the so and desired, is object other some or desired, a-raudraH. hatred, etc., and so He is called has no desire, tIrthaSrI raghunAtha gives an essentia = duHkham, taj-jana anena iti rudram duHkha sAdhanam, tatkAma krodhAdi asya a-raudraH associatio because He has no etc. desire, anger, SrI baladeva vidyA bhUshaN notes that raudram - leads to anger; or, when th anger; or, when leads to embodiment of Perfect Bliss. embodiment of Perfect Bliss. nAma 907. nAma 907. sadagopan.org s andthewholebrahma lokamasHiscrown". "The Supreme DeitywearsthesA'nkhya maulim padampArameshThyam bibharti sA'nkhyamyogamcadevomakara kuNDale| SrImad bhAgavatam: SrI rAdhAkRshNaSAstrigivesthesu called kuNDalee. fish-shaped earpendantsrepresenting Since bhagavAn hasear-ringsthatarebr 'ear-ornament' fortheword'kuNDala': (bhAga.serpent Sesha.Hegives the nAmaas" Sa'nkara usesthisdefinitionforthe kuNDalee The termkuNDaleealsoreferstoa'serpent'- 12.11.12) and8.8.1: kuNDalam intiruvAimozhipASuram-s7.3.10 SrI v.v.rAmAnujan refersus to na ornaments andotherpreciousinnumerable other jewels. kaustubha, pearlgarlands,waistornaments, brac neck, garlands,shoulder-bracelets,

3. 2. 1. dangling frombothears. tiruma'ngai AzhvAr)-Withthesh makaram SErkuzhai irupADuila'ngiADa lustrously. ear ornamentsthataredanglingback makarakuNDalattan ilagu vilagu beautiful, longearpendantsthat kuzhaikkAdanmAyan makara neDum - that which has a coiling body (amara koSa vyAkhyAnam). SrI Sesha rUpabhAkkuNDalee an alternateinterpretati sarvalokAbhaya'nkaram || sarvalokAbhaya'nkaram word 'kuNDala', and gives the meaning to themeaningto andgives word 'kuNDala', mmAzhvAr's description of His makara mmAzhvAr's descriptionofHismakara 18 (8.8.1)-HeWhohasshiningfish-shaped areshapedintheformoffish. andyogaSAstra-s, Heis sAmkhya and yogaasHistwomakara kuNDala- elets in the hands,SrIvatsaand pport forthisinterpretationfrom ight liketheSun, orsinceHehas " -OneWhoisin laceclothes,goldwaistband,leg and forthbeautifully while shining ining fish-shapedearpendants kuNDalAkAram vapuH asya iti vapuHasyaiti kuNDalAkAram -(tiruneDumtANDakam21 (7.3.10) -ThismAyanhas on thatusesthemeaning the formof sadagopan.org , - That - That " - He Who " - He Who e previous nAma - - nAma previous e kuNDalam dahanam ruction (dAhaH - dahanam), - dahanam), ruction (dAhaH makarakuNDalvAn kuNDalee nAma as kuDi - dAhe - to burn, or - to burn, or kuDi - dAhe nAma as the sun, fire etc.; since bhagavAn bhagavAn since etc.; fire sun, the , (and creation), He has the guNa of , (and creation), He has the 905), and also the reflection of His 905), and also the reflection of e grand enhancement of bhagavAn's e grand enhancement e uNAdi sUtra 1.104 - kalas-tRpaSca, - kalas-tRpaSca, sUtra 1.104 e uNAdi at in results the 'kuNDala'. He gives - He Who destroys is His enemies, ng His devotees, when he comments on tAdRSa divyAyudhaH cakrI tAdRSa since bhagavAn is the One who has the One who is the since bhagavAn Ama 995). (nAma 417 - sudarSanaH, is 995). (nAma Ama (in the context of th 19 tion), and so He is kuNDalee. kramapi tathiva iti cakrI" guNa of burning or dest guNa of burning

cakrI cakrI cakrI

c³I c³I c³I kuNDalam dAho rakshaNam vA, sa asyakuNDalam dAho asti iti kuNDalI

nAma 908. 'kuNDala' - (destruction and protec as - the nAma SrI satya sandha tIrtha explains gives the interpretation - and SrI raghunAtha tIrtha SatrUNAm asmAt bhavati it kuNDalee kuNDalee. guNa of destruction as well as protection guNa of destruction as well which has the property or property which has the (rakshNam) is kuNDala;or protection SrI vAsishTha suggests that this refers to He is kuNDalee. is their Creator, given that The explanation can also be arm. His in Discus One with the cakriNe namaH. 107 (n The nAma occurs also in Slokam related). as - " the nAma explains SrI BhaTTar has divine weapons also of like nature kuNDalee). SrI BhaTTar elaborates further on th the divine weapons (nAma beauty with rakshakattvam - His nature of protecti the same nAma in Slokam 107 - nAma 995: "nitya sudarSanaH | svabhRtyasura pratibhaTa rakshaH SONita kalmAshita jvAlA'ncitam ca kuDi -rakshaNe - to protect. He uses th protect. He - to kuDi -rakshaNe kala (ala) to kuND, th to add the affix derivation: SrI vAsishTha indicates the roots for the the roots indicates SrI vAsishTha nAma 908. nAma 908. sadagopan.org weapon todestroyHisenemies-as 107 (nAma995),heinterpretsthesame cakrI in the current instanceNote thatSrIBhaTTaravoidsthepunar as a mark of His divine ornament, and iscalledcakrIbecauseHe "BhagavAn in Slokam fire thatareshootingoutofit. servants.Thecakra that areHisdevout smeared withthebloodofasura-s BhagavAn iseverarmedwiththeDisc

namperumAL (Courtesy: Sri Murali BhaTTar) BhaTTar) Murali Sri (Courtesy: namperumAL cakriNe namaH. namaH. cakriNe a reflectionofHisrakshakattvam. hasitasoneofHisweapons". 20 who aretheswornenemiesofgods us knownassudarSana.Thecakrais ukti doshambyinterpretingthenAma nAma -cakrI,asOneWhobears this is also adorned with the flames of

sadagopan.org

tiruppAvai.

(tiruvAi. 8.8.1) - He or the bow, Sa'nkha - the (tiruvAi. 6.9.1) the cakra in readiness to help His the cakra in readiness to help Na of bhagavAn as the Protector the Protector bhagavAn as Na of the divine Ayudha-s of bhagavAn in the divine Ayudha-s of par- excellent powers, and worthy and powers, of par- excellent ferences to divya prabandham: -ferences weapons exceeding all others in power power others in all exceeding weapons - One Whose nature is protection - is protection Whose nature - One nAmam, SrI velukkuDi kRshNan points a 'si Sar'ngAdi asan'khyeya nitya a gadA'si Sar'ngAdi scus, the Mace, the Sword, the Bow, and scus, the Mace, the Sword, 21 e sword, and cakra - the Discus). valam puri pOl ninRu adirndu - valam puri pOl ninRu roy anyone who hurts His devotees. roy anyone who hurts (tiruvAi. and 8.3.3) - He Who carries the Discus - (PeriAzhvAr tirumozhi 5.4.4) - The broad- beautiful weapons (SA'rnga

out that the cakra is a distinguishing mark of emperumAn, and refers us to to us refers and taDavarait tOL cakrapANi emperumAn, of mark in His hand. the cakra shouldered One bearing distinguishing a is on In his upanyAsam SrI vishNu shasra cakra the that out PadmanAbhan kaiyil Azhi pOl minni PadmanAbhan kaiyil Azhi pOl nAngu tOLan kuni SAr'ngan oN Sa'ngu gadai vAL AzhiyAn nAngu tOLan kuni SAr'ngan with four arms, with the Conch, gadA - the mace, khaDga - th Azhiyum Sa'ngum SumappAr the Conch in His hands. kUrAr Azhi veN Sa'ngu Endik koDiyEn pAl vArAy (rakshakattvam) - 'kAkkum(rakshakattvam) iyalvinan' (tiruvAimozhi 2.2.9). rAmAnuja describing We have bhagavad gadyam:his SaraNAgati Sakti Sa'nkha cakr "svAnurUpa acintya kalyANa divyAyudha!"niravadya niratiSaya bear the various weapons "You, My Lord, the Di of You alone, such as the Conch, divine auspicious innumerable such other and force". several re SrI v.v.rAmAnujan gives always bearing nammAzhvAr describes His devotees - nam mEl vinai kaDivAn (periya tiruvantAdi 87). eppOdum kai kazhalA nEmiyAn it Him; for adornment an is It purposes: multiple serves hand His in cakra The dest is also there ever ready to NammAzhvAr praisesNammAzhvAr the gu and enjoys sadagopan.org obstacles toHisdevotee,andsoitis hand isalwaysrotatingandreadyto unsteady, andwhichisswif "vishNu holdsinHishand camanodhattevishNukaresthitam|| cakra svarUpam | javenAntaritAnilam cala svarUpamatyantam SrI Sa'nkaragivessupportfromvishNupurANa: mind, forthepurposeofprotectingallworlds. whichre hand thecakracalledsudarSana, tattvAtmakam sudarSanAkhyam SrI Sa'nkara'sinterpretationis: than once. during theprotectionofgajendra,and SrI rAdhAkRshNaSAstricommentsthat gives bhAradvAj SrI kRshNadatta (tiruvAi. 6.1.7). nammAzhvAr - cakram asya A~jnayA parivartata itivA cakram asyaA~jnayA parivartata samsAra for bhagav nAma underSlokam107isthat everyone,An alternateinterpretationgivenbySr and so He is cakrI translation. in this sense as well -

3. 2. 1. Lord withtheDiscusinHishand. hastAya namaste carka bears theConchandDiscus) hariH Sa'nkha cakradharo Discuswithitsintensebrilliance. sudarSana sudarSanam cakramasahyatejaH (Seru oN Sakkaram Sa'ngu aDaiyALam tirundak kaNDE) (Seru oNSakkaramSa'nguaDaiyALamtirundak thecakrawhichrepresents the mindthatis ter thanthewind".Th (VishNu purANam 5.30.22) - Obeisance to -Obeisanceto purANam5.30.22) (VishNu cakram dhattaiticakrI" (rAmAyaNam 1.45.22) - Lord vishNu who (rAmAyaNam1.45.22)-LordvishNu several additionalreferences: "samasta lokaraks "samasta 22 . be discharged at anyone who causes be dischargedatanyonewhocauses equated tobeing'u during His kRshNa incarnation more during HiskRshNaincarnationmore I Sa'nkarafortheinstanceofthis An istheWielder ofthecakra of presents theprinciple of manasor (SrImad bhAga.8.20.30)-The bhagavAn usedthiscakraofHis e sudarSanacakrainHis (VP 1.22.70) haNArtham manas- - HeholdsinHis nsteady' inthis

samsAra samsAra

sadagopan.org - .. amara .. amara the beings, be it be it the beings, m asya asti iti cakrI m asya asti iti (amarakoSa vyAkhyAnam). (amarakoSa that bhagavAn has the 'viSesha that bhagavAn has the 'viSesha 's declaration to sugrIva, that icchA pratihantR prasakti paripanthi . The word 'vikrama' means 'valor', word 'vikrama' means 'valor', . The ction to His Will, and so He is called is meaning and givesis meaning and following the ha, or , with the tip of My , I can eliminate any of first meaning above, and comments that first meaning above, and comments varUthinI balam sainyam cakram balam sainyam varUthinI 23 (in His tri- vikrama incarnation). cchan harigaNeSvara || cakram aparimitam sainya cakram aparimitam at His disposal is cakrI. role - that of protection. thivyAm caiva rAkshasAn | thivyAm

. vikramI vikramI vikramI

cakate hanti parabalam iti cakram hanti parabalam cakate iv³mI iv³mI iv³mI

nAma 909. a piSAca (devilish being), asura, yaks finger". a'ngulya mAtreNa tAn hanyAm i desire so I only If vAnara-s! of King "O He Who has an unlimited army He Who has an vi-kramI. us to Lord SrI veLukkuDi kRshNan refers wishes: so finger, if only He His eliminate any foe with the tip of He will piSAcAn dAnavAn yakshAn pR interpretation for the nAma: interpretation svabhAvam (asya iti) vikramI SrImad SrImushNam ANDavan explains kramam' that He will eliminate any obstru SrI baladeva vidyAbhUshaN uses th SrI baladeva Apte's dictionary). as well as 'a pace, stride' (SrI uses the a) For nAma 76, SrI BhaTTar because it is His nature to dispel any possibility of bhagavAn is called vikramI anything going against His desire or will - We had this nAma in Slokam 9 (nAma 76) vikramiNe namaH. (nAma 9 Slokam in nAma this had We koSa 2.8.78); koSa 2.8.78); prowess. a) He Who has stride b) He with the characteristic incarnations. different His in has no difference c) He Who d) He Who has a distinguishing The word 'cakra' also means 'army' - ( means 'army' 'cakra' also The word nAma 909. nAma 909. sadagopan.org the nAmaasareference tothe 'vikrama SrI ra'n ANDavan SrImad SrImushNam anything". to theeye,IhavewrittenallYourheroic Just likethe pictures thataredrawnon ne'njagam pAlSuvarvashiezhudikkoNDEn bhagavAn's vikramam:- SrI v.v.rAmAnujan refersus tope fascinating andbefitting Hisheroicnature. interpretation - b) ForthecurrentinstanceofnAma,SrIBhaTTargives who tooktheformofawheelintoycart,bymerekickat wheel". breast; Youroneredfootachievedasma herself likeawell-meaningmother,by "You beautifullygotridofpUtaNAwhotriedtotrickYoubydecorating SADiRac ceyyapAdamonRAlSeidaninSiruc cevagamum.. teRRamumpErnduOr peyyum pUmkuzhalpEymulaiuNDapILLait splittingopen hismouth.As aboy,YouslewbakAsuraby "To winnappinnai inmarriage,Youjumped . mAyamAvinaivAipiLandadum vaduvai vArtaiyuLERupAindadum the manyepisodesthatYouenacted contrived toconductabattleshowing Your You grewupwithmischief-s,howyoukilledYourfoessportively, "How You wereborn, what allYousuffe aivarkkut tira'ngaLkATTiiTTu piRandavARum vaLarndavARumpe givenbelow: bhagavAn's vikramam.Someexamplesare SrI v.v.rAmAnujan notesthatthewhole oftiruvAimozhi5.10speaks

gAmbhIryAnukUla vilAsaHvikramI unnuDaiya vikkiramam onRu ozhiyAmalellAmennuDaiya onRu unnuDaiya vikkiramam c ceidupOnamAya'ngaLum.. riya bhAratam kaiSeidu, thatpassone'sunderstanding.." 24 riAzhvAr's emotionalrecollectionof a wallandthatareveryclearlyvisible leelA-s in my mind without leaving out leavingout leelA-sinmymindwithout sucking thelifeoutofherpoisoned ll featbydestroyi red, whatmiraclesYouwrought,how ontheseven bullsandslewthem. (periAzhvAr tiru. 5.4.6) - "My Lord! (periAzhvArtiru.5.4.6)-"MyLord! garAmAnuja mahAdeSikan explains gati'-thewalkthat isconsistent deftness in support of pANDava-s, -Hewhoseactions are (5.10.3) ng theSakaTAsura (5.10.1) (5.10.2)

sadagopan.org d with prowess; d with prowess; - He Who has the - He Who is endowed endowed is Who He - from the root kram - from the root kram - other beings, He is called He is called beings, other or Who is endowe vedic -s, which describe the hepa - stride', as well as bhagavAn's rs us to ANDAL,rs us to His describes who 25 viSishTaH krama iti sa asya asti iti vikramaH; adhikshiyanti bhuvanAni viSvA vikramaH pAda vikshepaH Sauryam vA, dvayam derivation of the nAma Him as compared to all

these two being so unique to vikramI". (Rg. 1.154.2) 1.154.2) (Rg. paces all living creatures have their three wide-extended whose He within to His trivikrama incarnation.habitation - referring SrI Sa'nkara uses the meaning 'pAda viks (tiruppAvai 23) 23) (tiruppAvai coming just is that lion a of that resembling (stride) vikrama or walk majestic with its authoritative and surveying its surroundings out of its cave majesty: mArI malai mannik kiDantu uRa'ngum muzha'ngil aRivuRRut tI vizhittu SIriya Si'ngam 1.22.17) eppADum pOrndu udaRi vEri mayir po'nga muzha'ngip puRappaTTu mUri nimirndu vaNNA! pOdarumA pOlE nI pUvai pU SrI vAsishTha indicates the step. pAda vikshepe - to walk, to vikramI, or, asya vishTam kramaNam asti iti vikramI (Rg. distinguishing stride is vikramI. to the Rg SrI vAsishTha gives reference tri-vikrama incarnation: nidadhe padam | vishNur vicakrame tredhA sa-mUdhAmasya pAgm sure || yasyorushu trishu vikramaNeshu prowess, in his interpretation: ca aSeshapurushebhyo vilakshaNam asya asti iti vikramI with the unique movement of His Feet, with His valor and heroism. He refe heroism. He valor and with His sadagopan.org 17. Undaunted couragetobringsuccour them, 16. Firmness inresolveto protect thedevotees, 15. Quickeness torespond 14. Generosity, 13. Nobility, 12. Sweetness, 11. Mercifulness, equality, of 10. Feeling 9. Friendliness, Truthfulnessinspeech,mindandbody, 8. 7. Gentleness, 6. Affectionate tenderness, 5. Kind disposition, Powertoactwithoutanyoutsidehelp; 4. 3. Untiring virility, mightyRulershipofthe worlds, 2. 1. All knowledge, natural toYou,andusefulforthe protec "You aretheOcean untowhich flowrive guna gaNaughamahArNava!" sankalapkRtitvakRta~jnatAdiasankhyeyakalyANa satya sataya mAdhurya gAmbhIryaaudAryacAturya ArjavasauhArdasAmyakAruNya mArdava tejas sauSIlyavAtsalya j~nA "svAbhhAvika anavatikAtiSaya the benefitofHisdevotees. kalyANa guNa-s,includingSauryam-vikr rA bhagavad gadyam, In hisSaraNAgati

the miseriesofdevotees, na bala aiSvaryavIryaSakti 26 sthairya dhairyasauryaparAkrama tion ofthe devotees.Theseinclude: amam, whichareallusedbyHimfor mAnua listsaseries ofbhagavAn's rs oflimitlessexcellentvirtues,all sadagopan.org . viSishTaH kramaH without any limit or restraint. any limit or restraint. without in terms of bhagavAn's act of in terms of asizing that in all of bhagavAn's asizing that in all of bhagavAn's or questioning His actions in this His or questioning a rahasyam of emperumAn in his in his of emperumAn a rahasyam other interpretation - he interprets bestow His blessings on His devotees bestow His blessings on His r anubhavam - he interprets the term the term r anubhavam - he interprets devotees without their asking, without devotees and contains treasures that cannot be and contains treasures that differences'. The prefix vi- gives a differences'. The prefix "One Who does not have differences "One Who en a little worship done to You.". en a little worship He is bestowing these blessings on the He is bestowing these blessings 27 is respect - the ocean is very deep, is very deep, is respect - the ocean kramaH tAratamyam asya asti iti kramI; iti kramI;kramaH tAratamyam asya asti tAratamya rahita iti vi-kramI . As the Lord of all, It is bhagavAn's role to constantly constantly to role bhagavAn's is It all, of Lord the As . Having Your Will ever fulfilled, ever Having Your Will

21. Having Your commands ever irresistible, Your commands ever irresistible, Having 21. executed, Your deeds fully with gratitude ev Always remembering th in the nAma enjoys kRshNan SrI velukkuDi ocean blessings on His devotees bestowing His an on His BhagavAn bestows His blessings like is He respect. (between His various incarnations)": na kramI vi-kramI sva avatAreshu 18. Courage to fight for the devotees, to fight for Courage 18. camp; own their within the enemies Ability to fight 19. 20. any limit, without even thinking that any limit, without even any limits devotee, and without putting breadth, immeasurable in its depth or measured. So also, bhagavAn's desire to (vikrama). is immeasurable and unrestrained c) SrI satya sandha tIrtha gives anothe 'stepwise 'krama' as 'tAratamya' or is negative sense, and so vi-kramaH Deity in full perfection, and they are in no way diminished just by His His by just diminished way no in are they and SvAmi deSikan describes the perfection, SaraNAgati dIpikA (Slokam 17), emph full to Him as the Supreme incarnations, He has all the qualities that are unique in Deity assuming the form of a human or a boar etc. d) SrI raghunAtha tIrtha gives yet an has a "He Who and gives the meaning 'krama' as 'occupation' or 'function', distinguishing occupation or function is vikramI" - vyApAraH vikramaH look after His creation, which is His unique concern. sadagopan.org nAma 910. nAma 910. He ofinviolablecommands. - wouldmean"OneWho `Urjita-SAsanaH" "SAs -anuSishTautoteach,inform, Hede strength' totheword"Urjita". the - tostrengthen,live,andgives SrI vAsishThaderivesthetermUrjitafr Urjita-SAsanAya namaH. mRtyur-dhAvti pa'ncamaiti mRtyur-dhAvti bhIsAdagniScendraSca; bhIshodeti sUryaH; bHiSAsmAd vAtaHpavate; The taittirIyaupanishaddeclares: Will. single oneamongallthedeitiescanasmu vaNNan ugaikkumEl,et-tEvarvAlATTum? SrI veLukkuDikRshNanrefers us (reference bySrIv.v. rAmAnujan). naDAya daivam' In histiruvASiriyam-3,nammAzhvArreferstoemperumAnas rudrAdi ala'nghyaA~jnatvAtUrjita-SAsanaH. SrI baladevavidyAbhUshaNgivesan and others. SAsanaH SrI BhaTTar'sinterpretationis- violated. anatikramaNIya niyamaH nAma 910.

balavat anuSAsanam=A~jnAnuvartana -HeWhose commandscannotbedisobeyed even by , indra,

^ijRtzasn> ^ijRtzasn> ^ijRtzasn> - The Lord Whosecommandsarefulfilledwithoutobstruction -The

Urjita Urjita Urjita - He Whose order cannot be transgressed or - HeWhoseordercannotbetransgressedor - - - SAsanaH totirumazhiSaiAzhvAr- SAsanaH viri'nci purandarAdi alanghyA~jnaH Urjita- viri'nci purandarAdialanghyA~jnaH SAsanaH 28 rives thewordSasanaHfromroot essentiallysimilarexplanation- to govern, to correct, to advise. Thusto govern,correct,advise. meaning 'balavat'or'endowedwith ch asliftafingeragainstbhagavAn's (nAnmugantiruvantAdi38)-Nota governs with forceful effectiveness" om therootUrj-balaprANanayoH m yasyasaUrjitaSAsanaHvishNuH

'ANai meipeRa poru kaDalnIr vidhi sadagopan.org of Him, does death, the "Sruti smRti lakshaNam Urjitam ty rule of this immutable , ty rule of this immutable Brahman, sitions. Under the mighty rule of this sitions. Under the mighty rule the anubhavam of the power of His of His the anubhavam of the power y of bhagavAn's Laws - "It permits no Such a person, though he may profess Such a person, though he may Sabdam atigacchati = vAcam atikramya Rti are My commands. He who overrides who overrides He Rti are My commands. For fear of Him does the Sun rise. For the Sun rise. of Him does For fear 29

ts no circumstantial conditions". - He of powerful commands in the form of of form the in commands powerful of He - gives the following support: gives the following support: dra function. Out of fear Out of dra function. ". SabdAtigaH SabdAtigaH SabdAtigaH

zBdaitg> zBdaitg> zBdaitg>

nAma 911. vartate iti `SabdAtigaH SrI vAsishTha explains the nAma as " SrI vAsishTha explains SabdAtigAya namaH. He Who is beyond words. He Who is beyond words. "The wind blows out of fear of Him. of fear of Him. blows out "The wind fear of Him do and in Him do agni fear of fifth one, run". fifth one, SrI kRshNa datta bhAradvAj from bRhadAraNyaka gives support Upanishad: etasya vA aksharasya gArgi praSAsane sUrya candramasau vidhRtau tishThataH | etasya vA aksharasya gArgi praSAsane tishThataH | gArgi dyAvAprthivyau vidhRte under the migh "yA~jnavalkya said: O gArgi po in their are held the moon the Sun and positions..." earth in their Brahman, heaven and to gives another dimension SrI Sa'nkara and smrti-scommands - in the form of Sruti - SAsanam asya iti Urjita-SAsanaH Sruti and smRti. SrI Sa'nkara vartate | Sruti smRtI mamaivA~jne yaste ulla'nghya mad-bhakto'piA~jnAc-cchedI mama dveshI na vaishNavaH || and sm The Lord has said: "The Sruti them is a violator of Law and My enemy. to be My devotee, is not a true VaishNava (worshipper of vishNu)". to be My devotee, SrI cinmayAnanda asserts the inviolabilit admi accepts no excuses, exceptions, nAma 911. nAma 911. sadagopan.org saha" The SrutiitselfdeclaresaboutHim: not beabletoputinallwordshere". Ocean. Oh My Lord! It is not enough th lotus eyes.IrecallwithgleeYourlyin (nammAzhvAr'stiruvAimozhi2.5.8) "You have filled my mind (tiruvAi. with Your captivating, tuyilvAnE endAiSollamATTEnE! honey-exuding,tE nIrkamalakkaNgaLumvanduenSi watery, kindly greatness, tryit". enjoyed?Ifany Ihave words what HisneckisproofofHi garland around "His Power,beauty,quality,splendor,fe Solluvadu en?SollIrE? tan muDivuonRuillAda taNtuzhAimAlaiyanaiSolmuDivukANEnnAn SrI v.v.rAmAnujangivesthefollowingexamples: thisaspect guNa- s.AzhvArssing arejustasmall stotram, sahasra nAma note thethousandguNa-sthatareexto He is One of ananta kalyANa guNa-s8.5.4) - full of infinite auspicious qualities. mahimASabdAtigaH. durudAraha We ananta jihvenaanantena,SAkh herself, Goddess sarasvati theveda-switha tongued AdiSesha,or SrI BhaTTar'svyAkhyAnamisthatHis Gl He isnotofaspecies that SrI Sa'nkara alsoexplainsthenAma describe Him;Themindalsocannotreach Him".

( 2.3) -"Words upanishad (taittirIya will be unable to descri can bedescribedby words-

of bhagavAnoverandagain. ndai niraindavA!tUnIrkkaDaluL as One Who transcendsspeech,because "yato vAconivartante;aprApyamanasA 30 aiH AmnAyaiH sAkshAt sarsvatyA ca aiH AmnAyaiHsAkshAtsarsvatyA g insleep in themiddleofMilky s overlordship. How can I describe in s overlordship.HowcanIdescribe at Ihavethementalexperience;will ll theirinnumerable branches, oreven lled bySrIBhIshmainourvishNu collection ofexamplesHiskalyAna of youthinkcandescribeHis ory is such that even the thousand- ats, etc.,havenoend.The tulasi turnbackwithoutbeingableto be themthroughwords- Sabda pravRtti Sabda pravRtti sadagopan.org . - He . Arta above, and also toabove, BhAratvena sahati iti sahaH cry of help from gajendra; since gajendra; since cry of help from Sap - AkroSe - to curse, to wear, to - to curse, with the meaning Sabda - - to curse, with the meaning e or urgency on the part of bhagavAn da-s only 'point to the Truth', but da-s only 'point Sabda-sahaH - aspashTa SabdAnAm at can be gained even through the even through at can be gained that the elephant had a flower in its that the elephant had ry of gajendra for help, the cry of cry of ry of gajendra for help, the protecting even animals which may which protecting even animals na dhyeyam Sabda gocaro yasya yogi d passage 2.3 quoted d passage 2.3 quoted ra 4.97 - SASapibhyAm dadanau - The ra 4.97 - SASapibhyAm dadanau ft SrI vaikunTham in a very great hurry 31 the root sah - marshaNe - to forebear. the root sah - marshaNe - to

the words of cry of distress. quipments (mind and intellect). quipments (mind sahaH sahaH sahaH - - - distress or pain. pain. or distress Sabda Sabda Sabda

(VP 1.17.22) - "His Supreme Abode transcends speech, and is Supreme Abode transcends - "His (VP 1.17.22) zBdsh> zBdsh> zBdsh>

nAma 912. to help gajendra. BhagavAn noted that Him to this was enough for over its devotion, and hand, and He pondered to help the wounded animal, and He le "AdimUlam", it immediately evoked a sens treats the cry for help from the Arta just like carrying a major responsibility treats the cry for help from the Arta just like carrying or load. When bhagavAn heard the c He Who shoulders the burden of He Who from noise. The term saha is derived nAma to the SrI BhaTTar relates the bhagavAn bears the responsibility of help, He is called for cry incoherently in is one who refers to affix dan comes after the root roots Sap affix dan comes after the root tiraScAmapi Arta-Sabdam ati-bhAramiva sahate iti Sabda- sahaH blame, and the use of the uNAdi sUt blame, and the use of Sabda-sahAya namaH. from the root The word Sabda is derived He refers us to the taittirIyaHe refers upanisha hetunAm jAtyAdInAmhetunAm aSakyatvAt vaktum Sabdena asambhavAt SabdAtigaH the following from vishNu purANam - the following param padam by yogin-s". meditated upon explains that the ve SrI cinmayAnanda cannot explain, or even define the truth. The Infinite and Eternal Truth is is Truth and Eternal the truth. The Infinite or even define cannot explain, th beyond all the veda-s, beyond even highest faculties of the finite e of the highest faculties in terms of the follow, 912 to 945 that SrI BhaTTar describes nAma-s mokshaNam). gajendra episode (gajendra nAma 912. nAma 912. sadagopan.org nAma 913. nAma 913. go byleaps. states that the word is formed by adding the to jump.Theword' indicatestherootfornA SrI vAsishTha SiSirAya namaH. He Whorushedtorenderhelp. spoken ofthroughHisnAma So his interpretationisthatitbhagav loke, sarvamkshamAvAnsahatekshmAyAm His enemies, because Heisfullofpatience - that thenAmasignifiesth SrI vAsishThatakesthewordhereto elephant. 'Sabdam'canrefer consider itamajorresponsibilityofHi invoked by the vedic declarations". invoked bythevedicdeclarations". SrI cinmayAnandaexplainsthenAma focus. vadanti itiSabda-sahaH SrI Sa'nkarainterpretsthenAmaas- Sabda-sahaH insults ofSagebhRgu- givestheexampl SrI satyasandhatIrtha predominance ofsAttvictendency. worshippers of LordSrI vAsishThanotesthatthissame vishNu - they are kshamA-vAn-s,Mother Earth". those endowed described askshamayApRthivIsamaH with a nAma 913.

izizr> izizr> izizr> SaSati =Seeghram utplutya gacchati iti SiSiraH .

SiSiraH SiSiraH SiSiraH SiSiraH -HeWhomalonealltheve bhRgvAdi bhaktakRtatarjan at bhagavAnputsupwithevenabusivewordsfrom ' isformedbyusingthe uNAdisUtra1.53,which

to bothgoodandbadwords. 'Sabda-sahaH' 32 s rushtoprotectthe toimmediately An's kshamA or patience that is really refer to'abusivewords',andexplains guNa transferstothosewhoare guNa as "One Who allows Himself to be e of bhagavAn putting up with the . - "Inpatience,Lord rAmaislike sarve vedAHtAtparyeNatameva ma as SaSa -plutagatautoleap,ma asSaSa kirac . Note that Lord rAma is kshamA vibhUshA sakalasya sakalasya kshamA vibhUshA affixtothe root da-s proclaim,withsingle a rUpaSabdamsahataiti . SaSa - to sadagopan.org " - tApa - He Who r to that of Sri rushing to the rushing (tirumozhi 2.3.9) -"He e where gajendra needed needed gajendra e where . The three tApa-s are called are called tApa-s three . The cried for help - O nArAyaNa! interpretation simila interpretation joy this incident by pointing out that joy this incident terms of bhagavAn terms of the elephant gajendra, the Lord, gajendra, of the elephant ene, split the crocodile into two, and into two, ene, split the crocodile (on the back of ) and stood on(on the back e misery of the suffering elephant e misery of the suffering g pirATTi, and, when He found that when He found g pirATTi, and, following divya prabandham passages in move my misery, bhagavAn became very move my misery, bhagavAn cal, mental and supernatural) - 33 Arta Sabda SravaNAntaramArta Sabda ati- tvarayA rAyudha against the crocodile". ich He arrived at the scen ich He arrived e nAma as signifying that bhagavAn cools down the . SrI BhaTTar quotes the following passage in support, to passage quotes the following . SrI BhaTTar SaSati-drutam gacchati svajanAnAm avanAya iti SiSiraH (SiRiya tirumaDal) - "When gajendra SrutvA cakra gadAdharaH, sAnnidhyam kalpayAmAsa cakra gadAdharaH, SrutvA tasmin sarasi

scene where gajendra needed help - needed help gajendra scene where gataH SiSiraH help: " on hearing the painful cry "Immediately armed withDiscus and Mace, flew His Commentators en the pond". the bank of even informin without bhagavAn left relieved th Who came on garuDa and the cark gajendra by releasing "nArAyaNA! O! maNi vaNNa! NAgaNaiyAi! VArAi - en iDarai nIkkAi ena veguNDu SIRRattAl SenRu iraNDu tIrAda ErA adanai iDar kUrAga kaDindAn" this Please re MaNi vaNNa! ananta ! uses to the sc angry at the crocodile, hurried Sa'nkara SrI his agony". relieved gajendra from season'. cool datta bhAradvAj also gives an SrI kRshNa 'the means also of His devotees is 'SiSiraH'. rushes to the protection SiSirah word The b) meaning, and interprets th tApa-traya-s of His devotees (physi trayAbhitaptAnAm viSrama sthAnatvAt SiSiraH AdhyAtmika, Adhibhautika, and Adhidaivika. a) SrI BhaTTar interprets the nAma in the nAma BhaTTar interprets a) SrI with wh indicate the speed garuDa was not fast speed, He carried garuDa enough for His desired in His instantly. hand, and jumped at the scene us to the SrI v.v. rAmAnujan refers support: Azhi toTTAn" Urndu SenRu "Anaiyin tuyaram tIrap puL BhaTTar - sadagopan.org nAma 914. nAma 914. e) HeWho causesdestructionofHisenemies. d) HeWho isintheformofc c) Themakerofnight-thetimeforrest. b) TheMaker of'night'- in the form of samsAra. a) HeWhohadthedestructive weapons in Hishands. the devoteesarewashedaway,assignifiedbynAma SiSiraH. santApam nivartayatiitiSiSiraH SrI baladeva vidyAbhUshaNexplainsthe nAmaas- methodic andregularchan nAma 'SiSiraH'signifiesthatHeis (SR +shvarac=SarvarI).SrI uNAdi sUtra2.122that result teartopieces, SR -himsAyAmto a) SrIBhaTTar indicatesthe SarvarI-karAya namaH. leaps', and'thecoolseas SrI vAsishThausesboththeabovemean the coolresting placeforthosetort thatbhagavAn ha SrI cinmayAnandanotes gajendra. BhagavAn has th Who hadthefive destructive weaponsin incident - SrI BhaTTarcontinueshisinterpretation karaNe -todo. use themeaning "He Whodoes"fortheword with theweaponsinHisha Sar'nga (thebow),and nandaka(thesword) nAma 914.

himsA para vidAriNI pa'ncAyudh vidAriNI himsA para

zvRrIkr> zvRrIkr> zvRrIkr>

SarvarI SarvarI SarvarI ging ofseasonsetc. on', andgivestheinterpre e fiveweapons-Sa'nkha, nds" (kara-hand).Some s inadditionoftheaffix derivation oftheword' BhaTTar interpretstheword' - - - karaH karaH karaH ool raysofthemooninnights. - By His very darSanam, all the sorrows of - ByHisverydarSanam,allthesorrowsof ured bytheheat ofsamsAra. One who supports all the beingsbythe One whosupportsallthe 34 hurt, tokill,andtheapplication ofthe

intermsofthegajendramoksham ings for'SiSira',namely'onewho Hishands,when I kare asya iti SarvarI-karaH I kareasyaiti inHishands,readyto destroythe s this nAma indicating thatHeis s thisnAmaindicating 'karaH', basedontheroot-kR - 'karaH', of the other interpreters cakra,gadA(themace), dRshTa mAtraHteshAm SarvarI tation thatbhagavAn's shvarac He cametohelp ' fromtheroot karaH totheroot ' as"One -He SR

sadagopan.org - He SarvarI niSA SRNAyAm loka lokaSRNAyAm e of the self), in it the e of the - That which shuts out the - That which shuts the daytime reflects rajo guNa or the daytime reflects rajo guNa undesirable and dark as night. As undesirable and e time of rest - the night for all of night to the sage who sees". (That night to the sage who sees". ture for our lives in this world. The lives in this world. ture for our is serene, is awake in respect of the is serene, is awake in respect gs are awake (i.e., involved in the in the gs are awake (i.e., involved object, is obscure like night to most. to object, is obscure like night at bhagavAn is "The Maker of Night". at bhagavAn is "The Maker of Night". he is awake. But the aj~nAnI is given all the worldly worries. The j~nAnI all the worldly worries. The j~nAnI 35 raH sampAdakaH iti SarvarI-karaH raH sampAdakaH gives a similar interpretation - e word SarvarI is 'night' - - SarvarI is 'night' e word flects tamo guNa or inactivity. In this nighttime, (i.e., lacking in knowledg avAn blessing him with the 'night' time to rest. So etc., are not dominant in our lives. This alternation lives. This dominant in our etc., are not ich is a time of rest for all the beings. (amara koSa vyAkhyAnam) (amara koSa enemies who are a source of harm to others. to others. of harm are a source who enemies th for the meanings of b) One ckashUmshi iti SarvarI ckashUmshi iti Who gives the night wh enjoys the calm of the night even while night even while enjoys the calm of the vision of the beings. SrI Sa'nkara uses this meaning, and gives the the gives and meaning, this uses 2.69) Sa'nkara SrI beings. SrI the of SarvarI-karaH. called and is night, as He dark is vision Atman the of these, of knowledge the that the nAma signifies th interpretation both samsAra, in of bound those To cause (gItA the is are illumined, samsArato those who is bhagavAn this interpretation: support from the gItA for Sa'nkara quotes yA niSA sarva bhUtAnAm tasyAm jAgarti samyamI | niSA paSyato muneH || yasyAm jAgrati bhUtAni sA "What is night for all beings all bein controlled one is awake; when us to rest, and forget 'night' allows the chance to rest by bhag bhagavAn is "SarvarI-karaH" by giving th us. SrI kRshNa datta bhAradvAj also loka-viSrAma dAyinI | tasyAH ka enjoyment of sense objects), that is the enjoyment of "I", "mine" the feeling of day and night is a great help from na understanding which has the self for its for its self understanding which has the senses and But he who has subdued the self). comments that c) SrI rAdhAkRshNa SAstri activity, and the nighttime re sadagopan.org - HeWho causesdestructionofHisenemies. gives yetanotheranubhavam: e) SrIraghunAthatIrthausesthemean night. iti SarvarI-karaH 'SarvarI' - meaning 'rays'fortheterm'karaH', d) Adifferentanubhavam isgivenby

SarvAyAm =rAtrau,karAHkiraNAyasyacandrArgatarUpeNa - He Who is in the form of the SarvarI = himsA, tAm karoti iti SarvarI-karaH SarvarI =himsA,tAmkarotiiti 36 and themeaning'night'forword SrI satya sandha tIrtha using the sandhatIrthausing SrIsatya ing 'doer'fortheword'karaH',but coolraysofthemoonin

sadagopan.org na krUraH kRtecchaH kRtecchaH l means that he the shore safely, the shore safely,

A ]

AAM N EACH

kRt -to cut, and in one case, thekRt -to cut, and in one case,

i AyudhaiH grAhamapi jhaTiti a- be 'not cruel' is His treatment of be 'not cruel' is His treatment and the deceitfu ndest at heart would give 'time to ndest at heart would give 'time to from the waters to , even though He had His weapons in His weapons in He had , even though om which the nAma is derived is kRt - om which the BEFORE en rAvaNa was all but defeated, and rrow, rAgahvan told rAvaNa to go just hiNah kshamiNaam varah | hiNah kshamiNaam

e nature of the sin that rAvaNa had e nature of the sin that rAvaNa and then come back refreshed the next the next and then come back refreshed puNyasravaNakIrtanah || 37 AVAM N Slokam 98 Slokam ication of the uNAdi sUtra 2.21- ication of the uNAdi sUtra Slokam 98 Slokam Slokam 98 Slokam RA P

ADD

LEASE krUraH krUraH krUraH - - - P [ a a a

A³Ur> pezlae d]ae di][> ]im[a< vr>, ]im[a< pezlae d]ae di][> A³Ur> A³Ur> pezlae d]ae di][> ]im[a< vr>, ]im[a< pezlae d]ae di][> A³Ur> A³Ur> pezlae d]ae di][> ]im[a< vr>, ]im[a< pezlae d]ae di][> A³Ur> . ivÖÄmae vItÉy> pu{yïv[kItRn>. 98. pu{yïv[kItRn>. 98. ivÖÄmae vItÉy> ivÖÄmae vItÉy> pu{yïv[kItRn>. 98. pu{yïv[kItRn>. 98. ivÖÄmae vItÉy> ivÖÄmae vItÉy> pu{yïv[kItRn>. 98. pu{yïv[kItRn>. 98. ivÖÄmae vItÉy> vidvattamO vItabhayah vidvattamO vItabhayah gajaparijigIrshayA karasthairap A³Ur> A³Ur> A³Ur>

akrUrah pesalO dakshO daks akrUrah pesalO - He Who is not cruel, is a-krUraH. cruel, not is - He Who - The affix rak comes after the root - The affix rak comes after

nAma 915. verb is itself replaced by krU, leading to krUraH - wicked, cruel. cruel. wicked, - krUraH to leading krU, krU ca by replaced itself is verb a-krUraH His disposition to The best example of rAvaNa during with him. Wh the battle with one more a could have been finished back to his home, rest and recuperate, day to continue battle. Given th the but the ki none employed in the battle, but did not the crocodile right away kill He Who was not cruel (while rescuing gajendra). rescuing (while not cruel was He Who a-krUrAya namaH. SrI vAsishTha indicates that the root fr enemy, committed, the strength of the enemy. recuperate' for the to enough kind episode, bhagavAn was first the gajendra of In the context both the crocodile draw the elephant and His hands - chedane - to cut, to divide. Applchedane - to cut, to divide. being after even gajendra of go let to refused kRttavAn akrUraH crocodile the when only is It nAma 915. nAma 915. sadagopan.org elephant which hadbeen seized bythecr "MadhusUdana, theLordofinscrutable ujjahAra aprameyAtmAtarasAmadhusUdanaH|| grAhamcajalASayAt| gajendramcatam grAhagrstam prolonged timeinthepr by splittingitin but killeditinstantly that whenHedidultimatelykillthecroc brought totheshorealive,thatbhagav a-krUraH. a-krUraH. His nature,HeisakrUra - himbecause,by notharm did toHisdeardevotees,LordkRshNa harassment hadwashed her'akshaya-pAtra draupadi of duryodhanabydemandingfeastfora la forest-life ofpANDava-s,wherethesa bhagavAn is,bynature,forgiving.He bhUshaNaddsanot SrI baladevavidyA a-krUraH. changedtooneoflovefrom immediately and notnatural,themomentLo the angerthatbhagavAnha SrI rAdhAkRshNaSAstrinotesthatin asya naastiita-krUraH. kAmatvAtkAma avApta samasta cruelty His desiresfulfilled,thereisnoroom Then henotesthat the desireofmind,an Sri Sa'nkarafirstestablishesalinkbe from thewatersofpond".

since bhagavAnis ocess. SrIBhaTTargivesthefollowingsupport: pANDava kleSakArakam du d whileslayinghiraNyakaS d theanger associatedwith avApta samasta kAman avApta samasta 38 forangerinthemind,andnoroom to two,sothatitdidnotsufferfora An killedit.SrIkRshhNancomments relates the durvAsa episode in the relatesthedurvAsaepisodein tween thementalstateofcrueltyand ge harassedthepAN deva kopaabhAvaH,tasmAtkrauryam thehiraNyakaSipuepisode,because nature, quicklytookoutnotonlythe anger. Thus, by nature, bhagavAnis anger.Thus,bynature, ocodile, butlifted odile, Hedidnotkillitwithcruelty, rd saw prahlAda, His disposition Hisdisposition prahlAda, rd saw rge battalionof ' forthe day.Inspiteofthis her incidenttoillustratethat ipu was'madeup'anger rvAsasam nakRtavAn iti unfulfilleddesires. the crocodilealso -OneWhohasall his disciplesafter Dava- sonbehalf sadagopan.org dIpanAyAm sambhramAt An's especially An's especially ubhavam-s on this. - avayave, . piS distress. Or, His ornaments, dress avAn protecting gajendra, and His avAn protecting gajendra, get their beauty by being associated the trap of a crocodile while pluckingthe trap of a crocodile while was in a hurry, and this itself was rakshaNam and bhagav ments in chaotic condition because of ments in chaotic condition because result of His feeling of happiness at ying His condescending simplicity and shNa, with His dark hue reminiscent of kRshNan has a few an e application of the uNAdi sUtra 1.106 - of the uNAdi e application 39 ciRaippaTTu ninRa kaimmAvukku aruL ciRaippaTTu ninRa kaimmAvukku ence by SrI veLukkuDi kRshNan): SrI veLukkuDi ence by

(ala) after the root. (ala) after the peSalaH peSalaH peSalaH

pezl> pezl> pezl>

- to form, to kindle, to light, and th

nAma 916.nAma a) He Who is charming. is charming. a) He Who supremely soft. b) One Who is peSalAya namaH. peSalAya namaH. - nAma as indicates the root for the SrI vAsishTha gajendra ca help to vaikunTham SrI left He which in hurry the ayathAyatha srag-bhUshAmbara ramaNIyaH - peSalaH the gajendra This association between in his nammAzhvAr by reflected beautifully is beautiful form at that time (refer tiruvAimozhi pASuram 3.5.1 mudalic moim-mAm pUmpozhil poigai Seida kAr mugil vaNNan .. that got into "To the elephant gajendra, lotus-pond, our Lord kR the a flower in BhagavAn's beautiful appearance is a devotee who was in having protected His etc., were very disorganized since He 3.5.1) (tiruvAi. that adds the affix kala that adds the nAma as One Who was charminga) SrI BhaTTar explains the at the time of all His orna gajendra , even with great haste displa the cloud, flew in a beautiful on Him - since the ornaments grace". What is the connection between bhag charming appearance (peSalaH)? SrI with Him, and not the other way. nAma 916.nAma nAma 916.nAma sadagopan.org nAma 917. nAma 917. dexterous). dexterous). d) He Who isc) HeWhogrowsinto,ormanifestsHimsel deft ingajendra’s suffering His creation,b2) HeWhohadtheSakti–power,to arriveveryfastatthesceneof b1) HeWhocametotherescueofgaje a) HeWho removes evilelements devoted to Him,andHeWhoprotectshim,ispESalaH. devoted to laH; pAtiitipaH;paScaasauISalaScapeSalaH nAma as givesanaltern sandhatIrtha SrI satya etc. subdivisions, beingseparatedinto maNDalam pimSati -avayavamkarotiitpeSalaH severalparts- major forminHiscreation(suchasourhumanbody)intoits thatbhagavAnis nAma assignifying SrI vAsishThauses themeaning'piS-av consciousness andegocentriclifeofsense-pursuits". they calloutforhelpardentlyandliftthemselvesfromtheirbody- divine iseverflowingoutinlove an SrI cimayAnandacomments:"InHisInfi and thisreflectsinallHi soft heart, like a flower".b) SrIrAdhAkRshNaSAstricommentsth He is One whobeautiful - is full of kindnessis handsome-peSalaH,because Hisd and compassion,SrI Sa'nkara'sinterpretationisthatth nAma 917.

pa +Isala:ISam=rudram,lAtibhaktatvenagRhNAti,itiISA- karmaNA, manasA, vAcA, vapushA caSobhanatvAtpeSalaH vapushA vAcA, karmaNA, manasA,

d]> d]> d]>

dakshaH dakshaH dakshaH s thoughts,wordsanddeeds.

individualstars,time very quickly(daksh–SIghrArthe). d tendernesstowardsHisdevoteeswhen . He also gives examples of the nakshatra . Healsogivesexamplesofthenakshatra One Who hasformedor separatedevery 40 ndra –SIghrArthe). veryfast(daksh sustenance and destruction (daksha – (daksha and destruction sustenance is nAma of bhagavAn indicates that He is nAmaofbhagavAnindicatesthatHe eeds, mind,words,andbodyareall ate interpretationbylookingatthe nite kindnessandMercy,HisHeart- ayave - to form',andinterpretsthe ayave -to f as,theUniverse(daksh–togrow). at the nAma indicates "Onewitha at thenAmaindicates - HeWhohasrudrawhois beingseparated intoits . sadagopan.org

gati smRta mAtraH kAryam SIghram kAryam SIghram low), One Who is vRddhau SIghrArthe vRddhau SIghrArthe - He Who performs all ). rushes to the protection of His s his interpretation in terms of s his SIghrakArI ca – One Who is grown. – One Who is grown. SIghrakArI ca eNa' is used extensively in describing eNa' is used extensively in r the instance of the nAma in Slokam r the instance of the ents very quickly in this incarnation ents very quickly in this incarnation jendra” by most translators, based on , SrI BhaTTar gives the interpretation terprets the nAma as “One Who has terprets the e Universe” – see be 41 oot daksh has also another meaning – ma from the root daksh – ma from the root ies (daksh –ies (daksh himsanayoH). . SrI kRshNa datta bhAradvAj also echoes the . This has been interpreted (translated) as “One . ”. The different meanings for the word 'daksha' are given are given for the word 'daksha' meanings ”. The different – to go, to hurt. The different interpretations are based on – to go, to hurt. The different dakshate = SighratAm kurute svajana avane iti dakshaH. dakshate = SighratAm kurute svajana avane iti dakshaH. sarva karmANi kshipram karoti vA dakshaH sarva karmANi kshipram karoti – to grow, to go in speed. The amara koSa vyAkhyAnam is “ go in speed. The amara koSa – to grow, to kshipram AgantA dakshaH dasyu-vadhe dakshate – SIghra-kArI iti dakshaH dasyu-vadhe dakshate – SIghra-kArI

devotee – idea of the speed with which bhagavAn idea of the speed with which We studied this nAma earlier in Slokam 45 (nAma 424). nAma earlier in Slokam 45 We studied this derives the nA SrI vAsishTha ca karoti iti dakshaH – pravRddhaH, SaktaH, by SrI vAsishTha uses this meaning and in SrI Sa’nkara form of th manifested Himself in the The r skilled, and One Who is fast. himsanayoSca for the word 'daksha'. meanings these different 424 in terms of the incarnation, and how a) SrI BhaTTar explains nAma evil elem bhagavAn will get rid of the ( One of SrI Sa’nkara’s interpretations fo 45 is - – upon meditated is He when 'daksh – SIghra-kArI' responding in speed bhagavAn’s tvarayA gatavAn iti dakshaH e) He Who destroys His enem destroys His e) He Who dakshAya namaH. SrI baladeva vidyA bhUshaN also give this guNa of bhagavAn – All He has to do is to 'will', and the action will be be will action the and 'will', to is do to has He All – mAtr actions fast. The term 'sankalapa bhagavAn of guNa this done. b) For the current instance of the nAma – Who came swiftly when called for by ga Who came swiftly when sadagopan.org grow', SrISa’nkaragives c) FortheinstanceofnAma inSl near theendofwrite- SAli' 'daksha –sAmarthya nAma as “One Who is skilled and has th this redundancy.He'translates'Sr interpretation isprovidedbySrImad doshaminthe case ofpunar-ukti meaning asthecurrentnAma–dakshaH. whereheinterpretsthenAmadakshiNaH, ' This pointismadebySrISa’nkara inhisvyAkhyAnamforthenext nAma, Sage . strict senseoftheterm,sincedifferent is tobenotedthatthisnotpunar- thus, isnotthebestinterpretationforthis gajendra hadcalledforhelpin pain,the interpreted asreferringtobhagavAn’s Given that SrIBhaTTar’s bhAshyamfor promptitude”. destruction ofthe whole Cosmoswith SrI cinmayAnandaexplains: “One Who indicated bythisnAma. SrI rAdhAkRshNaSAstriexplainsthat Heisdeftincreation,andthis parasminniyatiamitidakshaH. trayam caitat | pravRddhaH SaktaHSighrakArIcadakshaH execution, Heis Supreme Being hasthethree qualities – d) ForthecurrentinstanceofnAma Universe. vardhamAnatvAt dakshaH

called dakshaH – called dakshaH - He Who grows into, or manifests Himselfas,the manifests -HeWhogrowsinto,or up for thecurrent nAma. or 'Sakti-SAli’ another interpretation– I BhaTTar’svyAkhyAnamforthecurrent 42 ukti dosham(faultofrepetition)inthe okam 45, using themeaning'daksh–to okam 45,using SrImushNam ANDavan, thatremoves SrImushNamANDavan, strict senseoftheterm,abetter above interpretationisredundant,and e power to arrive very fast”, based on e powertoarriveveryfast”,basedon undertakes creation, sustenance,and speed in arrivingatthescene where , SrISa’nkaraexplainsthatsincethe nAma 913–SiSiraH,hasalreadybeen immensity, strength immensity, Whilethe redundancyisthusnota ease andefficiency, diligence, and words (nAma-s) have been used by . Thispointisdi instanceinthewriter’sopinion.It dakshiNaH ' as having the same ' ashavingthesame , andquicknessin scussed indetail jagad-rUpeNa sadagopan.org

most adjacent to each e help of gajendra)”. A A gajendra)”. of help e they have essentially attributed that might be introduced in the introduced in the that might be . of the difficulties in translating and in translating and difficulties of the even though this is not punar-ukti e explanation of SrI BhaTTar’s of the great vyAkhyAna-kartA-sof the great into mind the speed with which bhagavAn bhagavAn which mind the speed with Who came fast to the scene where Who came fast to the scene kalpayAmAsa tasmin saarasi). ated both the above vyAkhyAna-s as ated both the above vyAkhyAna-s ons of SrI satya sandha tIrtha is: tIrtha SrI satya sandha ons of 7 – dakshaH,to SrI BhaTTar refers petition, and thus, is a more elegant ma-s refer to the same incident' - and ma-s refer to the same incident' SrI BahTTar’s vyAkhyAnam even go to AgantA) again. The translators (two in sed it on SrI BhaTTar’s vyAkhyAnam, nt. (See SrI Sa’nkara’s commentary for nt. 43 this term, since different nAma-s arethis very fast in coming to th – uses the enemies. This destroys His He Who iraH' and 'dakshaH' occur al iraH' and 'dakshaH' SiSiraH – Arta-Sabda SravaNantaram ati-tvarayA gataH SiSiraH (SASa – pluta gatau; sAnnidhyam akshaH – kshipram AgantA dakshaH 2. 1.

SatrUNAm hantA dakshaH SatrUNAm – himsanayoH – to hurt. meaning – daksh a very good example This nAma provides e) One of the alternate interpretati of the alternate e) One interpreting the samskRt vyAkhyAnam interpreting the other languages, and the possible errors and the other languages, nAma-s 'SiS process. The explanation of SrI BhaTTar’s vyAkhyAnam for this nAma. For the nAma BhaTTar’s vyAkhyAnam for this nAma. explanation of SrI SiSiraH, SrImad ANDavan gives th other (nAma-s 913 and 917 respectively). other (nAma-s SrI BhaTTar’s vyAkhyAnam in samskRt for the two nAma-s are: As explained under nAma 913, and ba on couple of those who have elaborated involved in describing the same incide the next nAma, where he makes this point). SrImad SrImushNam ANDavan explains SrI BhaTTar’s vyAkhyAnam for the current nAma that eliminates this re vyAkhyAnam as a reference to “One seems clear that SrI BhaTTar had in seems clear that SrI BhaTTar of definition nA the extent of pointing out that'two strict thus the same guNaAnubhavam. Thus the in redundancy in Sage vyAsa’s narration, dosham came to help gajendra. For nAma 91 came to help gajendra. (kshiprambhagavAn’s 'speedy arrival' transl have English and two in tamizh) to “One Who was referring sadagopan.org these: translating distinctly different fromeach other, SrI Sa’nkara avoidsthepunarukti dosham points thatmaybeofin speed inrespondingtothecryforhe people inHiskalkiincarnation,andfornA nAma 425,SrIBhaTTarreferstobhagav since bothrefertoHisspeed.Butthere (daksh interpretation ofthenAma425 One could argue,mistakenly,thatthereis stillredundancyinthe any more. redundancy intheinterpretationofSr intermsofbhag “dakshaH” (nAma917) intermsofbh 'SiSiraH' (nAma913) for explainsSrIBhaTTar’svyAkhyAnam Thus, SrImadANDavan Who achievesthingsfast(Sighra-kArI). ca–On 'daksha' –SaktaH,Sighra-kArI wordsgiving Also, recallSrIvAsishTha’s the word'daksha'is'dexterous,skilled'. –SrIApte’sdictionary) ability, strength His arrivingatthesceneveryfast. as“OneWho “kshipram AgatAdakshaH”, 'dakshaH' (nAma917),SrImadANDavanexplainsSrIBhaTTar’swords gajendra hadbeen seized bythecrocodile”. Butforthe nAma

2. 1. with thequalitiesof immensity, dakshaH -pravRddaH,SaktaH,SIghra-kArI ca from physical,mentalandsupernaturalcauses. viSrama sthAnatvAtSiSiraH SiSiraH –(basedon“Thecoolseason”)- terest tosomereaders. – He Who removes the torments arising – HeWhoremovesthetormentsarising 44 strength,andquickexecution. I BhaTTar’s vyAkhyAnam does not exist I BhaTTar’svyAkhyAnamdoesnot (sAmarthyam = power, force, capacity, (sAmarthyam =power,force,capacity, aH), andthenAmaSiSiraH(nAma913), agavAn being“SIghra-kArI”,andfor e Who has the power (SaktaH), or One e Whohasthepower(SaktaH),or andthus there is noconfusion in lp fromadevotee.These aresubtle avAn beinga“Sakti-SAli”.Thusthe thedifferent meanings fortheword . Note that one of the meanings for . Notethatoneofthemeaningsfor ma 913, he is referring to BhagavAn’s has thesAmarthyamasevidencedby An’s speed ingettingridoftheevil An’s speed bygivinginterpretationsthatare is noredundancyinfact,since,for tApa-traya abhitaptAnAm – He Who is endowed sadagopan.org

inan who is fast, One is fast, One who tees, One who is onded immediately dakshate vardhate complishes things fast", 'dhin'g mAm, dUragato'ham

dakshiNaH - "Though He came as meaning as the term 'daksha' - - meaning as the term 'daksha' , results in addition of the affix is the same as for the previous nAma is the same as amiable, courteous, civil', etc. (SrI (SrI etc. amiable, courteous, civil', or act quickly. The application of the or act quickly. The application gajendra with kind words - "Fie upon ill expressed regret to gajendra that regret ill expressed eous and compassionate' for the word e who grows His devo ough bhagavAn resp ough bhagavAn akshiNa' means 'One cident, and consoled gajendra with kind cident, 45 SrI BhaTTar gives support from vishNu thathA Agatya,

(at the time of pralaya). (at the time of o arrives fast, one who ac jendrasya anukUlaH (right, honest, courteous, submissive). (right, honest, courteous, As explained dakshiNaH dakshiNaH dakshiNaH dru dakshibhyAm inan

, leading to the word dakshiNa. The siddhAnta kaumudI the word dakshiNa. The siddhAnta kaumudI , leading to daksh di][> di][> di][>

iti sAntvanaiH, ga ,

nAma 918.nAma gives the following meanings for the word dakshiNaH - gives the following meanings dakshiNAya namaH. which the nAma is derived The root from a) He Who is pleasing and amiable. is pleasing a) He Who pervades everywhere. b) He Who everything destroys c) He Who charitable, and kind. is very liberal, d) He Who - to grow - daksh - vRddhau, SIghrArthe uNAdi sUtra 2.50 - to the root SIghrakArI bhavati vA sa dakshiNaH; saralo vAmabhAgaH paratantro'nuvartanam has the same above, the term 'dakshiNa' "dexterous, skillful, one wh etc., but additionally, it means 'pleasing, word 'd the Apte's dictionary). Thus, On who destroys, One who is courteous, compassionate', etc. a) SrI BhaTTar uses the meaning 'court 'dakshiNa', and comments that even th to the cry for help from gajendra, He st He was not nearer to the site of the in tvAm' not was He that regret expressed still He help, His for called gajendra as soon near at the time of danger, and consoled Me that I was far away from you". dharma: words. SrI BhaTTar's words are: nAma 918.nAma nAma 918.nAma sadagopan.org where bhagavAnfelt'regretathaving means 'consolation,pacification'.Sr The word'sAntvanam'thathasbeenus (vishNuattached tothosewhosurrenderHim. illustrates thatbhagavAnisSara Heexpressedregret fornotha addition, heat totheelephant'sleggive the topofHisdivyatirumEni,blewatit elephant, checked for theinjuries, took describesthat SrI kRshNangraphically to amereanimal,isclearexpre -politeness,civility,courtesy.ForsarveSvarantoexpressregret dAkshiNyam explainsthenAmaasreferringtoHis SrImad SrImushNamANDavan have surrenderedtoHim,showedHislo dharma"The Lotus-eyed Slayer of madhu, Who is kind and affectionate to thosebhajantam gajarAjAnammadhur who Sa prItimAn puNDArIkAkshaH 69.83) dakshaH root daksh - gati himsanayoH - to go or to kill However, he proceeds dakshaevaarth dakashiNa SabdasyApi then to give anbecause different words havebeenused thatth current onearesame,andnotes b) c)SrISa'nkaracommentsthatthe His eyes". drank vibhIshaNathrough of consolation tovibhIshaNa,andble locanAbhyAm pibanniva' was inthecaseofvibhIshaNaSaraNAgati. surrendered toHimandexpressedwordsof

- He Who goes or He Who kills is dakshiNaH. This is translated by -yuddhakANDam19.7"LordrAmautteredwords raNAgata vatsalaH| am madhu-sUdanaH|| ssion of His guNa of sauSIlyam. ssion ofHisguNa NAgata-vatsalan - One Who is dearly -OneWhois dearly NAgata-vatsalan 46 ssed himwithHiskaTAksham,asifHe I kRshNanreferstoanother instance comfort totheelephant'swound.In meaning for the previous nAma and the meaning forthepreviousnAmaand ve togajendra,whoworshippedHim". been late'-inhelp alternateinterpreta togetsomeheat, aH; SabdabhedAtnapaunaruktyam ed bySrIBhaTTarinhisvyAkhyAnam out His uttarIyam -thevastramat outHisuttarIyam to describe this guNa of bhagavAn - bhagavAn kneltatthefeetof ere isno punaruktibySagevyAsa ving come earlier. This nAma thus consolation -'sAntvanam'.This - athavA,gacchatihinasti itivA 'vacasA sAntvayitvainam sAntvayitvainam 'vacasA and thenappliedthe ing the de the ing tion basedonthe votee who .

sadagopan.org - refers to or as "One Who wealth that one wealth that ata eva viSvara'nge kshipram Agacchati AhUta, kshipram Agacchati AhUta, - honest, sincere, generous, - honest, sincere, generous, 'kshamiNAm varaH'

destroying or preventing the rise destroying or One Who arrives fast if one calls to arrives fast if one calls One Who ham - sahane - to allow, to suffer. ham - sahane - to allow, to suffer. h is interpreted along these lines. h is interpreted along these ma in terms of dAkshiNyama in terms (liberal- meaning - daksh -vardhate - to grow, ople and One Who is thus ever readyople and One Who is thus ter a ritual as their fee - this should ter a ritual as their fee - this ti iti udAraH sa dakshiNa ucyate. ti iti udAraH sa dakshiNa ucyate. pervades everywhere", pervades varaH varaH varaH volence". He gives the example of the example of the gives the He volence". for the root daksh, SrI baladeva vidyA for the root daksh, - - - of pralaya - the function of samhAra). of samhAra). - the function of pralaya ss and attachment to liberal charity. Recall the nAma svasti- liberal charity. 47 en of protection of His devotees. en of protection of His devotees. 'sarala, udArau ca' dakshayati svajanAn vardhayati iti dakshNaH e meaning of the nAma as "One Who has Infinite the nAma as "One Who has e meaning of sant once He arrives - - varaNe - to choose. kshamiNAm kshamiNAm kshamiNAm - BhagavAn is the most compassionate Lord of all. The compassionate Lord - BhagavAn is the most damSati duryodhana udyamam iti dakshiNaH. ]im[a< vr> ]im[a< vr> ]im[a< vr>

nAma 919. a) The foremost in bearing the burd in bearing a) The foremost The root of interest for the nAma is ks b) The foremost among those who bear the burden of the Universes. burden of bear the among those who b) The foremost kshamiNAm-varAya namaH. vara is derived from vRN SrI T. S. Krishnamoorthy as "One Who Who as "One S. Krishnamoorthy SrI T. destroys everything"destroys (e.g., at the time 'destroy' kill' or 'to Using the meaning the example of Lord kRshNa bhUshaN gives - of duryodhana interprets the nA d) SrI cinmayAnanda opposite of selfishne hearted) - the possesses.He sums up th allKindness and Charity towards good pe Bene to liberally give away His endless priests af offering of 'dakshiNA' to the be given in a spirit of large-hearted, of spirit a in given be dakshiNaH (nAma 905 in Slokam 96), whic dakshiNaH (nAma 905 in Slokam SrI vAsishTha comments that bhagavAn is Him for help, and is plea dadA Agatya ca santushTo mukta-hastam e) SrI kRshNa datta bhAradvAj uses the - and interprets the nAma as is dakshiNaH. grows His devotees He Who bhAradvAj by SrI f) An alternate interpretation is - udAratamo nAyakaH amara describes 'dakshiNa' as compassionate. (amara. 3.1.8). nAma 919. nAma 919. sadagopan.org pirATTi's welfare. Suchisthein evenlakshmaNaorsItA than wasmoreimportant safety Him, sugrIva's safetydu very concernedabout sugrIva's rAmatells crowns ofhistenheads.Lord andfought suddenly rushedtorAvaNa Lord wasthrobbingwithanxietyforthe SrI kRshNanemphasizesthispoint,and varaH". Foremost inbearingtheburden ofpr devotee, thatisenjoyed bySri BhaTTar to protectHisdevotee,andanxiety to beenjoyed here.Itistheseriou intensity withwhichHeis the incidentwasunimaginable.Itis forHimtopatien intense, thatnormally His protectinggajendra.desireto putting upwiththisanxietyforthesh bhagavAn wasthrobbingwithanxietyon gods stood as though revived (after seeing gajendra safe). This signifies that - It was only after seeing gajendra safe that He felt relieved; The Lord of all Sri BhaTTar'swordsare- expressed wellenough withthis translation. However, thesignificance endurance", bymostofthetranslat The nAmahasbeentranslated as"One 'forbearance, patience'.Th listed themeanings'able,competent' varaH =SreshThaityarthaH", SrI vAsishThaexplainsthenAmaas endurance"... those among "One Whoissuperior

committed totheprotection of SrIBhaTTar'svyAkhyAnam e interpretationsbelowus tad-darSanena dhRtAtmA; abhavat tatra deveSaH tad-darSanena dhRtAtmA;abhavattatra whichhas theaboveme sness with which He takes His commitment sness withwhichHetakesHiscommitment this extremeconcern of bhagavAn-the 48 ort duration between gajendra'scalland ort durationbetween otection ofHisdevotee-kshamiNAm "sahana SilAyAm, kshmAvatAm madhye madhye SilAyAm,kshmAvatAm "sahana Who isthebestamongthosewhohave protectHisdevoteeissoextremeand ors of SrI BhaTTar's vyAkhyAnam. ofSrIBhaTTar'svyAkhyAnam. ors tly waittillHecomestothesceneof who areendowedwithpatienceor welfare ofHisdevotee-whensugrIva at thesmallestdelayinprotecting for theword'kshama'inadditionto tensity withwhich Hebears the a duelwithhim,andbroughttheten sugrIvaafterhisreturnthatHewas through this nAma - "BhagavAn isthe through thisnAma-"BhagavAn refers toanotherincidentwherethe behalf of His devotee and patiently andpatiently behalfofHisdevotee ring that time, and added that for ring thattime,andadded thatfor e boththesemeanings. of Hisdevotees,thatis aning. SrI Apte has doesnotseemtobe

sadagopan.org (1.1.18) ). e interpreters of e interpreters r immoral ways of life. r immoral ways of life. kshamayA pRthivi samaH ar all burdens such as that of the ar all burdens such as that given by some of th given by some agavAn has this nAma indicating that V.Ramanujacharya's explanation - V.Ramanujacharya's ny fair opportunities to realize for ny fair opportunities to realize for mmon among these is that bhagavAnmmon among these safe (until that time, His concern for safe (until that time, His concern rived at the scene of gajendra being rived at the scene hiraNyAksha, hiraNyakaSipu, rAvaNa, bed as equal to that of Mother Earth. eshTha iti kshamiNAm varaH. eshTha iti kshamiNAm varaH. rongest (here the word kshamiNaH is supreme patience with the evil-minded, the supreme patience with 49 ktimatvAt sakalAH kriyAH kartum ktimatvAt sakalAH kriyAH kartum yogin-s who have forbearance yogin-s who have forbearance o is endowed with power") o it comes to tolerating and forgiving the sins of eir baser attitudes and thei

caught by the crocodile (SrI M. caught by themselves the folly of th did not lose His composure once He ar did not lose His kaNDa"gajendraniak tam piRagu, manattaip padaikkAmal niRuttinavar" pRthivyAdInAm bhAra dhArakANAm Sr ma given were type this of the fiendish. and the tyrant, the foul others and SrI BhaTTar's bhAshyam. The most co SrI BhaTTar's evident this guNa of bhagavAn was deSikan comments that SrI v. n. vedAnta elephant was only after He saw that the was extreme. of His devotee the safety interpretations: b) SrI Sa'nkara gives multiple kshamavatAm yoginAm iti kshamiNAm varaH. He Who is the foremost among those that be He Who is foremost among interpreted to means "One Wh - Lord rAma's ability to endure is descri SrI cinmayAnanda's anubhavam is that bh He is the most patient when the jIvas. His words are: "He exhibits responsibility for the protection of His devotee. His devotee. protection of for the responsibility of the context in nAma for the are possible other anubhavam-s Of course, and some ofgajendra moksham, are these Earth etc. kshamiNaH SaktAH, ayam tu sarva Sa kshamata iti vA kashmainAm varaH. He Who is the foremost among the st He gives support from SrImad rAmAyaNam - sadagopan.org guNa -wejusthave to f as 'kshamiNAmguNa-s anddojusticetoeven oneof Hi varaH' is justknowledge by bhagavAn Himself, will be one exampleUniverses -noteventhecatur-mukha br of the inabilitytheir children. nammAzhvAr repeatedly to describeother in their kshamA, or willingness to forgive the and put up with aparAdha-s deserved, isanexamplethatshowsbo of killinghim ashejustly punishing himverymildlyinsteadof asrua byjust forgivingthe bhagavAn's willforgivetheasura,and Feet sothatLordrAma layingtheevilasurasuch kind actof vana vAsam of thehis ignobleactofharassingthepANDava- pANDava-s. Theincarnation: -themagnanimity withwhic SrI baladevavidyAbhUshaNgivesan kshamAorenduranceandforbearance. most superior the composed reactionofbh Him. The incident of Sage bhRgu kicking alongwithpirA being kshamiNAmvaraH, bhagavAn in His vaksha sthalam,during HisrAmaincarnation.Thewhol and One is reminded of the extent of suteshAm varaHuttamaitikshamiNAm kshamitum soDhumbhaktaaparAdhA sins ofHisdevoteesalso Another dimensionofbhagavAn'sforbeara result ofhavingHisdarSanam!). (SrIdestroyed them inHisInfinitekindness" It is only when no other method of tr kRshNa datta bhAradvAj)

eel HisguNa-sandenjoy them. agavAn tothisincident,isanotherexampleofHis n SeelamyeshAmtekshamiNaH; 50 fferings that Hesubjected Himself to, e rAmAyaNaisademonstration ofHis that his head was facing Lord rAma's kAkAsura incident, and pirATTis' andsItApirATTis' kAkAsura incident, eatment couldcurethemthattheLord s guNa-s.WeareseeingthatHisguNa h bhagavAn forgave Sage durvAsa for for h bhagavAnforgaveSagedurvAsa ableto describebhagavAn's kalyANa other examplefromLordkRshNa's th bhagavAn and pirATTi rival each th bhagavAnandpirATTirival (theyallreachedparamapadamasa reminds us that none in all the s on behalf of duryodhana during the the s onbehalfofduryodhanaduring TTi, whois inallrespects equal to nce isHiswillingness toforgivethe ahmA whoisgiftedwithsuperior sadagopan.org tac- vidanti iti (vishNu dharma 69.89) ose endowed with knowledge - ose endowed with clutch of the crocodile)'. BhagavAn BhagavAn clutch of the crocodile)'. eshThaH sarvaj~natvAt iti vidvat- e current interpretation is one such e current interpretation is that bhagavAn knew exactly how to that bhagavAn knew exactly the nAma with the comment that llustrating the extreme concern of llustrating the extreme concern of the greatest comfort, and so He is is He so and comfort, greatest the more important to gajendra than the ts were cured right away. (The beauty (The ts were cured right away.

ep, can only be felt, and cannot be ep, can only be felt, and cannot Extreme devotion to bhagavAn is what Extreme devotion to bhagavAn ere ever was and is, - the way He He ever was and is, - the way ere pluck the lotus flower for offering to offering pluck the lotus flower for rms of the gajendra moksham incident,rms of the gajendra moksham soon at the scene - as He arrived 51 knowledge originated, He Who gave the knowledge originated,

ndram madhusUdanaH | tamaH tamaH tamaH - - - . - BhagavAn gently touched the elephant, and started o know what to do. o know vidvat vidvat vidvat

- He Who is the best among th - He Who is the ivÖÄm> ivÖÄm> ivÖÄm>

nAma 920. nAma The Best among those wh among those The Best namaH. vidvat-tamAya - for the nAma gives the following derivation SrI vAsishTha teshu atiSayena Sr vidvAmso j~nAninaH tamo vishNuH He from Whom all the All-Knowing. veda-s to the is vidvat-tamaH. world, etc., nAma in te SrI BhaTTar interprets the reminds us and points out that the nAma as administer treatment to gajendra bhagavAn to His devotees at every st cikitsAyAm vidvat-tamaH comfortingly. speaking to the elephant caused gajendra to go pond to the to Nothing was Him in the first instance. all his ailmen darSanam of bhagavAn, and BhaTTar, i of the vyAkhyAnam of SrI words. Th described adequately through example). SrImad SrImushNam ANDavan explains bhagavAn is the 'greatest Doctor th to gajendra, (who administered the most appropriate cikitasA or treatment had suffered for a thousand years in the what would give gajendra knew precisely sparsayAmAsa hastena.. . . . called vidvat-tamaH in SrI BhaTTar's anubhavam. SrI BhaTTar gives support from vishNu dharma: evamuktvA kuruSreshTha! gaje nAma 920. nAma nAma 920. nAma sadagopan.org for all futureeverything there isto knoweversince cr to come,SrI vAsishThacomments thatbhagavAn and sovidvat-tamaH He is vidvat-tamaH. asyaitiasti,naitareshAm gocaram j~nAnamsarvadAsarva nirastAtiSayam alone, andnooneelse, This cannotSrI Sa'nkara'sinterpretationisthat be saidis OneWhoknowshowtoreme of SrI rAdhAkRshNaSAstrigeneralizes Sr surrender ofgajendrainthemost skillful manner. gajendrasya vipadvinASeati-nipuNatvAtvidvat-tamaH episode - alsointerp SrI baladevavidyAbhUshaN fulfilled thecauseof ensuring thatwerecausing immense rAkashas-s "sItA pirATTiwasextremelyhappytos babhUva hRshTAvaidehIbhartA | sukhAvaham maharshINAm Satru-hantAram tam dRshTvA Her embrace wasthebest cure forrAma'swounds. very fondembrace. AsLaks pirATTi administeredthebesttreatm rAkshasa kharaandhisarmyof14, rAma camebackfull of bleedingwoun themost administers thecikitsAthatis SrI veLukkuDikRshNangivesanother tohave. gajendra woulddoanything gajendra, andtheheatfromHisbeauti the herbsthatcancureanyailment. The Blissofthetouch bybhagavAn's ha

atha gajendra uddhArakatAm sUcayan Aha - svaika SaraNyasya Aha-svaikaSaraNyasya sUcayan uddhArakatAm atha gajendra . Alltherestpossessbutatinyfraction ofHisknowledge. always possessestheknow hmi, sheis theembodiment thesafetyofthesesages". dy thebhakta's problems. ram parishasvaje|| 52 His divinehands were bhagavAnhasthisnAmabecauseHe 000 rAkshasa-sinjanasthAnam,sItA ent fortheoccasion-shegaveHima ent rets the nAma based onthegajendra rets thenAmabased appropriatefortheoccasion.When ee LordrAmawhohadeliminatedthe ds after victoriously eliminatingthe ds aftervictoriously eation started, andpriortothat, and eation started, I BhaTTar's explanation - bhagavAn I BhaTTar'sexplanation-bhagavAn ful red lips werethecomfort that nds eliminates all misery, and islike allmisery,and nds eliminates harm tothesages,andthushad analogous example,wherepirATTi isAll-Knowing-OneWho knows ledge ofeverything - -HeWhohandledthe s ofallcures,andthus, the medicine for themedicinefor sadagopan.org vi = vishesheNa, vi = vishesheNa, was this fear that - One Who is totally devoid - One Who is at gajendra that was afraid the does is to help His devotees, gives gives devotees, His help to is does 's guna of ASrita rakshaNam might right away, and it s gone as soon as gajendra noticed noticed gajendra as soon as gone s the guNanubhavam of bhagavAn as the guNanubhavam of bhagavAn jendra had called for help from jendra had called for help fering to the Lord might become old old Lord might become fering to the I Sa'nkara and others who follow his follow his I Sa'nkara and others who 53 tat-samAgama tumula upalambhAt vItam - Seeing the ardent zeal of the Lord in of the Lord zeal - Seeing the ardent

gs "One Who has no fear" - gs "One Who has terpretation is given by SrI BhaTTar and those BhaTTar is given by SrI terpretation this nAma since He drives away the fear in His away the fear this nAma since He drives bhayaH bhayaH bhayaH - - - vIta vIta vIta

vItÉy> vItÉy> vItÉy> vItam bhayam yasmAt sa vIta-bhayaH. .

nAma 921 nAma a) He because of Whom fear is dispelled. a) He because is devoid of fear. b) He Who He in everything sole purpose One Whose SrI vAsishTha the meanin derives vIta-bhayAya namaH. vIta-bhayAya bhayam = bhItiH yasya it vIta-bayaH itam = gatam, of fear. emphasis is SrI BhaTTar, whose special the anubhavam that He has come not did He if some by be questioned was removed as soon as bhagavAn arrived. anyone else. This is how the veda-s praise Him. veda-s praise is how the This else. anyone devotees - in vyAkhyAnam, and the later nArAyaNa, and was afraid that bhagavAn The fomer interpretation is given by Sr The fomer interpretation nAma since He is "One Who dispelled the fear of gajendra through His His through gajendra of this fear has the bhagavAn Thus, that follow his lead. vanished. dispelled gajendra Who of is: a) SrI BhaTTar's interpretation fear "One the is help, bhayam gajendrasya iti vIta-bhayaH He his to coming since nAma arrival". SrI veLukkuDi kRshNan's anubhavam is th lotus flower that he was carrying for of and lose its freshness, and this fear wa that bhagavAn had arrived. SrI v.v.rAmAnujan comments that ga nAma 921 nAma nAma 921 nAma sadagopan.org nAma 922. nAma 922. called One byhearingwhose names,andbychan vishNuH. sa puNya-SravaNa-kIrtanaH be purified. such that by hearing it from others, ownchanting.The toour kIrtana refers or by singing His glory ourselves, anenaitipuNyam pUyate vA we will puNyaherere SravaNa, andkIrtana. The nAmacanbeunderstood interms puNya-SravaNa-kIrtanAya namaH. purifying. are andkIrtanam He WhosenAmaSrvaNam vigatam bhayamyasmAtsaHvIta-bhayaH. bySrIBhaTTar- interpretation thatissupported raghunAt AcArya,SrI Another dvaita bhaya SUnyaHvItabhayaH samelines- givestheexplanation alongthe also sandhatIrtha SrI satya Fearless, andbeyondfear-vIta-bhayaH. samsAra, orbeingbornin SrI rAdhAkRshNaSAstricommentsthatth is withoutfearofanykindaswell. life;inaddition,sinceHeis transmigratory ca nitya muktatvAt asya lakshaNamvA samsAra sAmsArikam b) SrISa'nkaragivestheinterpretation- bhayaH. relieved vinashTam gajendrasyagrAhAt gajendraSrI baladevavidyAbhUshaNechoes of the fear of bein nAma 922.

'puNya-SravaNa- kIrtanaH' - yasya vishNor-nAm nAmanyataH 'puNya-SravaNa- kIrtanaH' -yasyavishNor-nAm puNyam = pavitrIkraraNam, nAmnAm SravaNam kIrtanam ca yasya yasya ca nAmnAmSravaNamkIrtanam puNyam =pavitrIkraraNam, pu{yïv[kItRn> pu{yïv[kItRn> pu{yïv[kItRn> - He Who has no fear pertaining to, or accompanying, the - HeWhohasnofearpertainingto,oraccompanying, this world; sincebhagavAnisbeyondthis,He - OneWhoiswithoutfear. . SravaNa refers to . SravaNarefers

puNya puNya puNya bhayam yenasavIta-bhayaH thesamethoughtsasabove- 54 fers to'thatwhichpurifies'-

- - - of itsthreecomponentwords:puNya, SravaNa SravaNa SravaNa g grippedbythecrocodile,isvIta- ting whosenames,we getpurified, is nAma says that bhagavAn's glory is thatbhagavAn'sglory nAmasays theLord ofall,andeverfree,He ha tIrtha, givesthealternate ha tIrtha, itivIta-bhayaH,sarveSvaratvAt e worstofallfearsisthefear - - - vItam = vigatam, bhayam vItam =vigatam, kIrtanaH kIrtanaH kIrtanaH hearing fromothers,and bhaktebhyo vItam=

-HeWho vItam = vItam = pavate, sadagopan.org g in our mind) of g whose gajendra g whose gajendra Azhagiya Si'ngar's at is worthy of being being of worthy is at as: "He by hearin ng with the meanin t that bhagavAn is puNya SravaNa SravaNat that bhagavAn is puNya on of the nAma as it relates to to relates it as nAma the of on our sins. He reminds us that this is is this that us reminds He sins. our of the following Slokam on gajendra of the following Slokam on rtanam, ityubhayatArtanam, pavitrIkaraNam how bhagavAn rushed to the scene of rushed to the scene of how bhagavAn rirasAvamhasAm samhater_naH ||

ro megha gambhIra ghoshaH | ro megha gambhIra ghoshaH | s weapons ready for the protection of hurry, with the roaring sound of His hurry, with the roaring sound of His those who meditate on it, chant it, or who meditate those in prakRtam SrImad garuDa's back in a big hurry, with hurry, big back in a garuDa's ing His glory or hearing His glory. ing His glory or 55 e rescue of gajendra by the Lord". of gajendra by the Lord". e rescue from vishNu dharma in support: from vishNu dharma im abhayam Sa'nkha cApau ca im abhayam Sa'nkha Rtena kathitena vA | kathitena Rtena has thee kIrtanA (fame) th

the devotee. The anusansdhAnam (thinki gajendra's suffering, climbing on to gajendra's suffering, climbing arrival clearly noticeable, and with all Hi Ahnika grantham. The Slokam reminds us disheveled ornaments because of the this act of bhagavAn will protect all (vishNu dharma 69.79) one is This purified". get we ourselves, 69.79) it narrating by or episode, moksham of sing power the purifying example of hears, he if sins us to a Sloka SrI BhaTTar refers his of rid kuru-SreshTha! Sm Srutena hi immediately is gajendra moksheNaiva pApAt vimucyate || sadyaH person A kuru-s! of best the "O dharma of th thinks or talks about the story SrImad SrImushNam points ou ANDavan kIrtanaH also because He remove all heard (SravaNa), and that will the reason why we do the anusandhAnam get up: moksham every morning as we grAham graste gajendre sarabhasam tArkshaym Aruhya dhAvan vasan parika vyAghUrNan mAlya bhUshA vibhrANo rathA'ngam Saram as kheTau hastaiH kaumodakIm api avatu ha (vishNu lipi in found is Slokam The SravaNam, tathA sva-mukhata uccArya kI uccArya tathA sva-mukhata SravaNam, bhavati, sa etan-nAmnAm abhidhIyate. abhidhIyate. sa etan-nAmnAm bhavati, SrI BhaTTar continues his interpretati SrI BhaTTar and explains the nAma gajendra moksham, sadagopan.org so'nanta nAmAbhagavAn hivishNuH,sv | hitasya cApyamalam nAmnAmSravaNampavitram,sa'nkIrtanam yasyAsti composition ofhisown: SrI vAsishThasummarizesthemeaning of heart". Themessageshould continuous (akhaNDa)hymnchanted(k dynamic beauty,loveanddevotedtend Thelifeofsuch moment, everywhere. must allshineforththeawarenessofHis me through us.Ourphysicalactivities, mere mutteringofmantra- s.Wemust God-centeredglories oftheLord.Wemustlearnto activities.mean mechanicalrepetition,butthese It is notSrI cinmayAnandacommentsthat"kIrtana to be a mere noisy who recitesitdaily". chanting wh world beyond,toanyone of hymns,"Nothing inauspiciousorunwelcomewilla a nASubham prApnuyAtki'ncitsomutrehacamAnavaH|| pariklIrtayet| ya idamSruNuyAn-nityamyaScApi Slokam whichconveysthesamemessage Both SrI Sa'nkara andSrI vAsishTha heard andrecited,leadtoreligiousmerit. puNya-SravaNa-kIrtanaH SravaNam kIrtanamcaasyaiti thefollowinginterpretation- SrI Sa'nkaragives puNya-SravaNa-kIrtanaH. gajendra-sambandhi-SravaNAditvAt SrI baladevavidyAbhUshaNec hear itfrom others.

beself-explanatory. o hears the vishNu sahasra nAma daily,or nAmastotra o hearsthevishNusahasra hoes thesameanubhavam- 56 teach ourselvestoallowHimexpress a-nAmabhir viSvamidam punAti|| get ourselvescommittedtothelifeof rious student shouldreflectuponthe rious student ntal feelings,andintellectualthoughts thatisconveyedbythisnAma: erness, aconstantworship(poojA), IrtanA) inpraiseoftheLord-of-the- a devotee willitselfbecome, adevotee inits ccrue either in this world or in the Divine Presencethatisinusatevery give referenceto thephala Sruti thisnAmathroughthefollowing shouldnotbejustinterpretedto puNyam puNyakaram puNyakaram puNyam - He,whosenames, pApahAri- sadagopan.org them or chant or chant them g to those who hear g to those nite nAma-s (representing His infinite His infinite (representing nAma-s nite 57 e Universe through His nAma-s". e Universe through

them - this Lord vishNuthem - with His infi kalyANa guNa-s), purifies this whol "Lord vishNu, whose nAma-s are purifyin whose "Lord vishNu, sadagopan.org nAma 923. nAma 923. He Who lifts up. from thewaters- the nAmareferstobhagavAnliftingup SrI BhaTTarcontinuestheinterpretation He Whohelpsincrossingover,isuttAraNaH. swim. -tocrossover, - plavanasantaraNayoH meaning'intensity'. 'ut' isanupasarga, uttAraNAya namaH. us thehorriblesorrow ofmortalfinitude us,weassume whirls ofmatteraround of-change. Byidentifyingthrough our SrI cinmayAnandaexplainsthenAmaas: "OneWho liftsusoutof theocean- SrI Sa'nkara'sinterpretationis: lifting thesamsAri-sfrom Most otherinterpretersinterpretth gajendram uttArayAmAsaitiuttAraNaH. SrI baladevavidyAbhUshaNgives from itscurse. gajendra fromtheclutchesof thecroc sense, bhagavAnprotectedboththeelep BhaTTar uses the word 'tau' - He lifted both of them from the lake. In a nAma 923.

%Äar[> %Äar[> %Äar[> vIrahA rakshaNahsantOjI uttAraNO dushkrutihA puNyO dussvapnanAsanah | dushkrutihApuNyOdussvapnanAsanah uttAraNO vIrha r][>sNtaejIvn>pyRviSwt>.99. vIrha r][>sNtaejIvn>pyRviSwt>.99. vIrha r][>sNtaejIvn>pyRviSwt>.99. %Äar[ae Ê:k«itha pu{yae Ê>Svßnazn>, Ê>Svßnazn>, %Äar[ae Ê:k«ithapu{yae %Äar[ae Ê:k«itha pu{yae Ê>Svßnazn>, Ê>Svßnazn>, %Äar[ae Ê:k«ithapu{yae %Äar[ae Ê:k«itha pu{yae Ê>Svßnazn>, Ê>Svßnazn>, %Äar[ae Ê:k«ithapu{yae [ tau sarasaHuttAritavAn P uttAraNaH uttAraNaH uttAraNaH LEASE theocean ofsamsAra.

ADD P RA Slokam 99 Slokam 99 Slokam 99 samsAra sAgarAt uttArayati itiuttAraNah uttArayati sAgarAt samsAra N

AVAM the sameinterpretationalso- 58 to ourselvesthech e nAma as a reference to bhagavAn e nAmaasareferencetobhagavAn 'tAraNa' is derived from the root tR

body-mind-intellect with thechanging BEFORE theelephant andthecrocodileboth . Onlifting ourselvesfrom thegiddy vanah paryavasthitah|| odile, andbyrelieving thecrocodile hant andthecrocodile -byrelieving in terms ofthegajendraepisode-

. ItistobenotedthatSrI

EACH N uttArayati iti uttAraNaH uttArayati AAM

A ]

anges which provide anges whichprovide sarovarAt sarovarAt - . sadagopan.org - . - He Who, like like Who, He - utkRshTaH tAraH praNavo utkRshTaH tAraH praNavo all living creatures, we get uplifted we get uplifted creatures, all living ra who was involved in bhagavad of bhagavAn killing the crocodile that that of bhagavAn killing the crocodile enders to bhagavAn seeking help in in seeking help enders to bhagavAn BhaTTar continues the support from BhaTTar continues the support blissful, supremely satisfying. Hence blissful, supremely NaH sukham yasmAt sa uttAraNaH bes the guNa of bhagavAn praised in discuss when the crocodile was on the nAma in terms of the praNava mantra - He Who destroys the evil-doers is - He Who destroys the evil-doers river, helps the samsAri who is tortured river, helps the 59

: bhavArtisantaptAnAm bhavac- charaNa hA hA hA - - - those who surrender to Him. those who e Up-lifter, the Savior". the Savior". e Up-lifter, dushkRti dushkRti dushkRti sthalastham dArayAmAsa grAham cakreNa mAdhavaH

Ê:k«itha Ê:k«itha Ê:k«itha

dushkRtinam hanti iti dushkRti-hA

nAma 924. a) He Who slays the evil-doers. a) He Who slays the evil-doers. destroys the sins of b) He Who a) dushkRti-ghne namaH. dushkRti-hA. explains the nAma in terms SrI BhaTTar this nAma: paritrAnAya sAdhUnAm vinASAya ca dushkRtAm | dharma samsthApanArthAya sambhavAmi yuge yuge || into a state changeless, of Immortality - the sanyAsin-s etc. - that lifts up the spirits of teshAm yeshAm ta uttArAHsannyAsinaH gajend the devotee seized the leg of kainkaryam, and threatened his life. SrI vishNu dharma (69) - with His mAdhava slew the crocodile land. Note the following Sloka, which descri changes in these whirls of finite matter, when we fix it upon Him, the one one the Him, upon it fix we when matter, finite of whirls these in changes that illuminesConsciousness in all changes SrI nArAyaNa is called th SrI nArAyaNa explains the nAma as SrI vAsishTha of samsAra. the ocean crossing over the SrI satya sandha tIrtha explains AgatAnAm uttitIrshUNAm uttAraNoityarthaH nAviko nAveva a boat to help cross a a person rowing of samsAra, andby the heat who surr nAma 924. nAma 924. sadagopan.org also theOneWhocorrects andredirect those extremesinners whocannotbeco when shecried outHisnamewheninneed helpdr that beforeHecouldgoand ofdu In helpingdraupadiagainstact us fromoursins,butHisnAmaisjustaseffective. SrI rAdhAkRshNaSAstriremindsusthat tAn hantiitvA" dushkRti-hA b) SrISa'nkarainterpretsthenAmaas- apacAram istheworstofallsins, ThisnAmashouldremindus thatbhAgavata against tiruppANAzhvAr. ra'nganAtha alsodisplayedHisanger force. WeseethisinHisincarnations makes Himangrythemost,and Thisiswhat Hisdevotees. to who aresinnersthosecommitapacAram SrI veLukkuDi kRshNanexplains that thepainandsufferingofgajendra. and removed came ongaruDawhoistheincarnationof tuNittAn mudalai vEzham mUvAmainalgi kaLaindAnai ANDAL sings thisguNaof ANDAL sings bhagavAn isextolled: SrI v.v.rAmAnujangivesreferencesto destroyed thecrocodile thatcommitte gajendra episode: bhUshaNalsointe SrI baladevavidyA destruction oftheevil, andth "I takeincarnationsineveryyuga,

-HeWhodestroysthesins,oralternatively, - He Who got rid of theferocious - HeWhogotridof -HeWhodestroysthose dushkRtim grAhamhatavAnitidushhkRti-hA bhagavAn in tiruppAvai: bhagavAn intiruppAvai: e establishmentofdharma". this iswhereHisguNa ofdushkRti-hAisinfull and shouldbeavoidedatallcosts. aupadi, His nAma already protected her protected already aupadi, HisnAma ryodhana, Lord kRshNa assured ryodhana, LordkRshNaassuredrukmiNi 60 d apacAram towards a . abhAgavata. d apacAramtowards asLordrAmaandnRsimha. for the protection of the good, the for theprotectionofgood, for bhagavAn, the worst among those for bhagavAn,theworstamongthose when the priest committed apacAram when thepriestcommittedapacAram s thosewho areinadvertentsinners. divya prabandham where this guNa of thisguNaof where divya prabandham (periya tirumozhi 6.8.3) - BhagavAn (periyatirumozhi6.8.3)-BhagavAn theveda-s,destroyedcrocodile rprets the nAma in terms of the rprets thenAmaintermsof dushkRtiH pApasam~jnitAHhantiiti rrected anyotherway, bhagavAnis who commitsinfuldeeds. of help. In addition to getting rid of togettingridof of help.In addition it isnot justbhagavAn whoredeems demon asifbyweedinghimout. pollA arakkanaik kiLLik "ye pApakAriNaH -HeWho sadagopan.org i of this episode dushkRtiH hanti dushkRtiH hanti the Self, one is emptied one is the Self,

in terms of the gajendra moksham - - moksham of the gajendra in terms rd is indicated as the "Destroyer of rd is indicated dushTaH svapno dus-svapnaH; dus- 'nASana' is derived from the root 'nASana' is derived from uous desires, impressions they leave nASanaH und in the phala Srut nASanaH nASanaH ndency to make them repeat similarndency to make when bad actions (dush-kRti-s) actions are bad when - - of all the nAma-s based on gajendra - ent nAma as well. SrI BhaTTar's as well. ent nAma - He Who removes bad or inauspicious - He Who removes 61 this nAma in Slokam 73 (nAma 692). this nAma in Slokam 73 (nAma - "One Who destroys the sin of the prapanna-s - destroys the "One Who -

dus_svapna dus_svapna dus_svapna

the mind towards nArAyaNa, puNyaH puNyaH puNyaH dus-svapna-nASanaH

pu{y> Ê>Svßnazn> pu{y> Ê>Svßnazn> pu{y> Ê>Svßnazn>

nAma 926. nAma 925. The Remover of evil dreams. The Remover of evil interpretation for the current nAma is fo 'dus' is an upasarga. 'svapna' is derived from the root svap - Sayane - to to - Sayane - svap root the from derived is 'svapna' dus-svapna-nASanAya namaH. upasarga. an is the 'dus' from 'dream'. sleep; the word 'svapna' means support be lost, to perish. naS - adarSane - to giving svapnasya nASano been has dreams. BhaTTar inauspicious of relieved be SrI will SrI BhaTTar continues his interpretation mosham gajendra of story that the hear who "Those noticed dreams". be should It vishNu dharma for his interpretations moksham. This extends to the curr The Purifier. puNyAya namaH. for Please refer to the write-up (vAsanA-s), these always have a te and turns one actions. When vAsanA-s, and so the Lo of these existing the sins". dattaSrI kRshNa the nAma as - bhAradvAj explains iti dushkRti-hA prapannAnAm sought refuge under Him. those who have SrI cinmayAnanda's anubhavam is that anubhavam is SrI cinmayAnanda's undertaken by anyone, prompted by sens prompted by by anyone, undertaken nAma 926. nAma 925. nAma 926. nAma 925. sadagopan.org intentions, repressed desiresandsuppr loadedwithha conscious mindisnot He notesthat whenone isevercenter that thewo SrI cinmayAnandainterprets room forbaddreams. ofbhagavAn's nAma-swillensu meditation them ofthedangersalso.Healso baddreamsforewarning devotees arenotexposedtodangers,they donotget SrI rAdhAkRshNaSAstricommentsthat worshipped". forewarn ofupcomingdangers,when SrI Sa'nkarainterpretsthenAmaas andallfame". and onecanattainthesvargaloka sins accruedinthekaliyagawillbede called LordkRshNathatis mahimA of "O parIkshitmahArajan!I(SageSuka SRNvatAm yaSasyamkalikalmashApa svargyam mayAkRshNA etan mahArAjataverito relieve the devoteefrombaddreams: it is declared that meditation on quotessu bhAradvAj SrI kRshNadatta Lord kRshNa and the gajendra moksham willreference quotedaboveaswell. bhUshaNgivesthe SrI baladevavidyA bhavishyati|| naSyateteshAmsu-svapnaSca dus-svapno prayatAHsthirabuddhayaH| manujAH ye smarishyanti gr casaraScaiva ye mAmtvAm as describedinvishNudharma: ||

Ahasya ca vimoskaNam | Ahasya cavimoskaNam ham dus-svapnanASanamkuruvarya 62 ed in nArAyaNa-smaraNa, thenhissub- ed innArAyaNa-smaraNa, nubhAvo gajarAjamokshaNam| comments thatthehabitofconstant stroyed, bad dreamswillbe eliminated, stroyed, bad gajendra moksham,byhearingwhich all lf-digested thoughts andunexpressed the "Dispeller of bad dreams that the"Dispellerofbaddreams pport fromSrImadbhAgavtam,where He is meditated upon, praised and praised He ismeditatedupon, essed motives, immoral passions and passions immoral essed motives, ) havenarratedtoyouthisgreat same interpretation,andgivesthe rst dreamisthat sincebhagavAn re thatinthelongrun,thereisno ensures thatHis of beingre-born. (8.4.14)

sadagopan.org rakshati = - BhagavAn saved ection of gajendra by bhagavAn - - bhagavAn by gajendra of ection bhUshaN quote vishNu dharma in ful dreams in his sleep. Over time he he time Over sleep. his in dreams ful , and speaking words of consolation to c passages where prayer is made for is made for prayer c passages where punar-viSvasmAd-indra uttaraHpunar-viSvasmAd-indra ||

63 s that tied gajendra to death. s that tied gajendra to death. Sloka-s 18 and 79 (nAma-s 168 and 747). Sloka-s 18 and 79 (nAma-s 168

sAntvanAdibhiH rakshitavAn for nAma 747 in Slokam 79. for nAma 747 in Slokam 79.

ram madhusUdanaH | usness, dreams. no room for bad and there is hA hA hA - - - rakshaNaH rakshaNaH rakshaNaH

vIra vIra vIra

r][> r][> r][> vIrha vIrha vIrha

nAma 928. nAma 927. support: evamuktvA maharaja gajend The nAma is derived from the root raksha - pAlane - to protect. protect. to - pAlane - raksha root the from derived is nAma The He Who destroyed the powerful bond He Who destroyed the powerful Please refer to the write-up rakshaNAya namaH. pAlayati sakalam viSvam iti rakshaNaH. to the prot SrI BhaTTar relates the nAma tam sparSana parirambhaNa by touching it, embracing it the elephant the elephant. SrI BhaTTar and SrI baladeva vidyA vIra-ghne namaH. in We studied this nAma previously The Savior. covetous inclinations, and he has no fear and he has no inclinations, covetous (atharva. 16.6.9) 16.6.9) (atharva. nArAyaNa-conscio enters gives references to vedi SrI vAsishTha bad dreams: the removal of jAgrad dush-svapnyam svane dush-svapnyam | suvitA kalpayAvahaipunarehi vRshAkape | pathA ya esha svapnanamSano'stameshi (Rg. 10.86.21) 10.86.21) (Rg. nAma 928. nAma 927. nAma 928. nAma 927. sadagopan.org pratishphuTa virujavIDvaho jahiraks rakshA NoagnetavarakshaNebhIrA protection: SrI vAsishThagivesreferencetoa ve destruction ofthewicked isonly Note that'protection'comesfirstinth (Rg.establishment ofrighteousness,Itake "For theprotectionofgood,th sambhavAmiyuge|| dharma samsthApanArthAya cadushkRtAm| visASAya sAdhUnAm paritrANAya keeps takingincarnations: usthatprotec SrI cinmyAnandareminds 4.3.14)new birth.ThusrakshaNamisth thejIva-ssothat etc.to give indriya-s instead ofcontinuingwiththeaged and jIva-s. Thedestructionisforthepurp (gItAs, andthesefunctions arealsodirectedineffect, towardsprotectionofthe and creationthroughrudrabrahmA toprotection,LordvishNu in addition -pASuram2.2.9).Infact,AzhvArpointsoutthat protect (kAkkumiyalvinan stressesthat In tiruvAimozhi,nammAzhvAr worlds. iti rakshaNaH of allthethreeworlds" - SrI Sa'nkara explainsthenAma as"One gajamgandharvamevaca|| hastena sparSayAmAsa 4.8)

- He who, assuming the sattva guNa, protects allthethree -Hewho,assumingthesattvaguNa,protects sattvam guNam adhishThAya jagat-trayam rakshan rakshan guNamadhishThAyajagat-trayam sattvam e motivationforallHisacts. for theprotectionofgood. rakshANaH sumukhaprINAnaH| ho mahicidvAvRdhAnam || 64 performsthefunctionsofdestruction e destructionofthewicked,and different incarnations in eachyuga". different incarnationsin e reasonsforHisincarnations.Infact, worn-out bodies, and the creationisto worn-out bodies,andthe respectively bybe theycanstriveto ose ofgivingnewbodiestothejIva-s Whohasthefunction ofprotection tion is the reason that bhagavAn tion isthereasonthatbhagavAn dic mantra that prays for this dic mantrathatpraysfor it is Lord vishNu's nature to ing theirantaryAmi- attainHiminthe sadagopan.org - vistAre - evam gajendram 'teshAm asti iti tanu ht refuge in Him prosper, and Him prosper, and ht refuge in icance of the nAma as illustrating icance of the nAma idence in us (santanoti) that He will idence in us (santanoti) that He will ow, to lengthen' etc. (SrI Apte's ow, to lengthen' etc. (SrI t of bhagavAn during His procession "ASritAn santanoti (samyak tanoti) iti "ASritAn santanoti (samyak 65 is confidence at the sight of Him. is confidence at the sight of ught refuge in Him prosper. Him in ught refuge . ). The root for the nAma is ). The root for the nAma is ves the same interpretation - ves the same interpretation re and permeates everything. everything. re and permeates d benefits on His devotees. His devotees. on benefits d in the form of holy men. in the form of e Slokam in jitante stotram:

santaH santaH santaH

sNt> sNt> sNt>

- He Who makes those who have soug - He Who makes - He Who exists for His devotees is santaH. - is an upasarga (preposition

nAma 929. nAma the guNa of bhagavAn in growing the conf us to th SrI kRshNan refers na te rUpam na cAkAro nAyudhAni na cAspadam | tathA'pi purushAkAro || bhaktAnAm prakASase to spread. word also means The 'to best dictionary). nAma as a) SrI BhaTTar explains the santaH" thoughts on Him. joy by feel gi SrI baladeva vidyA bhUshaN santaH SaraNAgatam santanoti iti the signif SrI veLukkuDi kRshNan explains protect us without fail. The very sigh around our streets is for giving us th interpretations: alternate b) SrI BhaTTar gives two other santaH' santAya namaH. sam a) He Who makes those who have so makes those a) He Who exists for His devotees. b) He Who the desire c) He Who bestows Himself d) He Who manifests everywhe is present e) He Who is worshipped. f) He Who expands the world in a controlled way. g) He Who nAma 929. nAma nAma 929. nAma sadagopan.org nAma 930. nAma 930. The Life-Giver. santaH. santaH" - g) SrIvAsishThaexplainsthenAmaas worshipped, issantaH. and givestheinterpretation- f) SrIkRshNadattabhAradvAjusestheroot everything. Thisisconsistentwith tanoteH DaHvyAptaH' sandhatIrtha gives e) SrIsatya modesty, Heiscalled santaH. Himself in theformofholymen who followtherightpath(ofdharma)are the createdbeingsto live. itijIvanaH" sAdhanaiH SrI vAsishThaexplainsthenAmaas The rootfromwhichthenAmaisderived jIvanAya namaH. vR vidyAvinaya santaH, tad-rUpeNa thefollowinginterpretation: gives d) SrISa'nkara benefits onHisdevotees issantaH. c) Or, shine astheSupremeBeing". of independent, butYouarethepossession benefit (they areallforYour devotees'benefit, andthusYouarenot for thatmatterYourweapons,orYo nor ma'ngaLavigraham, AtmasvarUpam,norYourdivya "Neither Yourdivya nAma 930.

tebhyaH ishTamdattavAnitisantaH He Who appropriately (in a controlled way?) expands the world, is HeWhoappropriately(inacontrolledway?)expandstheworld,is

jIvn> jIvn> jIvn> jIvanaH jIvanaH jIvanaH - He Who sustains lifeby -HeWhosustains - Hewhoispresenteverywhereandpermeates

sanyate ArAdhyate smaiti santaH sanyate ArAdhyate the derivation for thenAmaas the derivationfor the meaning tanu - vistAre -tospread. the meaningtanu-vistAre ddhaye sa eva vartata iti santaH' ddhaye saevavartataiti 66 ur ownSrIvaikunTham,arefor Your "jIvayati = prANayati jIvana upayoga jIvanaupayoga "jIvayati =prANayati for theincrease of knowledge and is "jIv - prANa dhAraNe -tolive". is "jIv-prANadhAraNe "samyak tanoti vistArayati jagatiti tanotivistArayati "samyak holy men.SincebhagavAnmanifests Your devotees). Even so, You -HeWhobest san- sambhaktau givingallthemeans forall 'san-mAraga-vartinaH 'san-mAraga-vartinaH ows thedesired - to worship, -HeWhois 'sampUrvAt - Those sadagopan.org

means of removing means of removing An slew the crocodile is along the same lines as that of th', it is only a th', it is only by name, had become a crocodile by by had become a crocodile by name, ocodile to its former form as a gs at the time of pralaya, is only for He restored his life as a gandharva. He restored his life as a gandharva. sva-hastena grAham api hananAt e slaying of the rAkshasa-s in His ng them new bodies in the next cycle bodies in the next cycle ng them new wards protection of the jIva-s. His wards protection a new body. Thus, bhagavAn is Life- a new body. e benefit of the rAkshasa-s who are who are the rAkshasa-s of e benefit Life-Giver. SrI BhaTTar gives support Life-Giver. SrI BhaTTar gives the crocodile met its death at the hands the crocodile met its death 67 ruttam of nammAzhvAr, where bhagavAn - Even though bhagav "sarvAH prajAH prANa rUpeNa jIvayati iti (tiruvAi. 2.2.9). (tiruvAi. - "Life Giver" (pASuram 1). - "Life Giver" , protection and destruction. , protection and H gandharava-sattamaH | "uyir aLippAn" grAhamapi gandharvatbvena jIvati iti jIvanaH. - He Who sustains all life forms by giving them vital airs (prANa), is all life - He Who sustains

All acts of bhagavAn are directed to All acts of bhagavAn Universe with all bein whole swallowing the protecting them and givi the purpose of meets with 'dea a being of creation. When the old, aged giving body, and jIva the of creation giver in is acts vyAkhyAnam is - SrI BhaTTar's gandharvatvena jIvayan - jIvanaH nammAzhvAr describes bhagavAn as "One Whose nature it is to protect" - - protect" to is it nature Whose "One as bhagavAn describes nammAzhvAr perumAn iyalvinan kaNNa kAkkum the curse of Sage devala. Later, when the curse of Sage devala. Later, (VP 69) 69) the cr for its apacAram, He restored the - jIvanaH is He so and gandharva, from SrI vishNu purANam: (VP sa hi devala Sapena hUhU grAhavatmam agamat kRshNAt vadham prApya divam gataH || is note superficially we all though Hoohoo "The foremost among gandharva-s, Even svarga". to back went he kRshNa, of in fact that bhagavAn slew the crocodile, incarnations, is truly for th different killed by Him. SrI baladeva vidyAbhUshaN's interpretation SrI BhaTTar - to tiruvi us refers SrI v.v. rAmAnujan is referred to as SrI Sa'nkara's vyAkhyAnam is - jIvanaH" Whatever bhagavAn does, including th sadagopan.org nAma 931. nAma 931. to stand,wait, indicatesthebaserootfo SrI vAsishTha paryavasthitAya namaH. He Whostandsbeside. the juicy MoonInourish allherbs". "Permeating theearth Isupportallbeings byMyenergy;andhavingbecome sarvAHso pushNAmi caushadhIH cabhUtAnidhArayAmyahamojasA| gAmAviSya living creatures". HegivessupportfromthegItA: thenAmaas"OneWhoSrI cinmayAnandaexplains istheLife-sparkinall jIvanaH. (gItA 15.13) of thedevoteeare ultimately permeate andhowalltheindriya-s devotee andpervades himandfloodsgradually, In thewholeoftiruvAimozhi 1.9,Azhv bluish gem-like hue, comestoHisdevot mEniyODuenmanamSuzhavaruvArE maNiyAr mingles with ayearning withHis de bhagavAn inhis tiruvAimozhi- SrI v.v.rAmAnujanrefers us tonammAzh SaraNAgatavatsalaH prItimAn puNDarIkAksaH dharma, thatpraisesbhagav He stoodcloselyaroundgajendra. avasthitaH itiparyavasthitaH SrI BhaTTar'svyAkhyAnamis- about' etc. (vishNu dharma.) nAma 931.

pyRviSwt> pyRviSwt> pyRviSwt> beathand,etc.

paryavasthitaH paryavasthitaH paryavasthitaH An's attachmentandaffectiontoHisdevotees: - Out of His vAtsalyam (affection) to gajendra, - OutofHisvAtsalyam(affection)togajendra, avA aRaccUzhari mo bhUtvArasAtmakaH|| votees, andalsoinpASuram8.3.6- pari 68 vAtsalyAt gajendrampari=paritaH, ees andcompletelyoccupies theirmind. Ar describes howbhagavAnenjoysHis isaprefixwhichmeans 'round,round refers us totheSlokafromvishNu r thenAmaassthA-gatinivRttau d byHimwithoutinterruption, and

vAr who points to this guNa of vAr whopointstothisguNaof - BhagavAn,withHiscool (10.10.1)-nArAyaNa,who tiru nIla sadagopan.org firewood, and destroying vAtsalya bhareNa gajendrasya ns the nAma in terms of bhagavAn bhagavAn of terms in nAma the ns gadA like removes the the Sun that aTTar, supported by nammAzhvAr's aTTar, supported by nammAzhvAr's An went round and roundAn went gajendra, to m to His devotees, SrI kRshNa datta m to His devotees, SrI kRshNa have suffered injury in his encounter in his encounter injury have suffered bhagavAn protected parIkshit in his bhagavAn protected parIkshit agavAn's guNa - His extreme concern agavAn's guNa - His extreme nd the yet-to-be-born child, whirling to-be-born child from the brahmAstrato-be-born child from ort the elephant as needed, and so He ort the elephant this purusha was, who had suddenly the gadA in His hand, and was moving ady to protectany the devotee from 69 . parito bhaktam avasthitaH tasya rakshAyai iti was shining like a burning was shining like a burning ought permanently. ought permanently. . He gives support bhAgavatam from SrImad (1.12.9, 10), that

(bhAga. 1.12.10) 1.12.10) is that anubhavam SrI kRshNan's bhagav he might where places find out all the so that He can comf with the crocodile, is called paryavasthitaH. vidyA bhUshaN also explai SrI bala deva with vAtsalyam gajendra - being around paryavasthitaHparitaH sthitatvAt 1.12.9) While the above anubhavam of SrI Bh vAtsalya pASuram-s, points to bhagavAn (bhAga. being re to His devotee, and His ever vyAkhyAnam is - harm. His paryavasthitaH episode of how describes the moving the yet- mother's womb by surrounding of aSvatthAma: kshatajAksham gadApANim AtmanaH sarvato diSam | paribhramantam ulkAbhAm bhrAmayantam gadAm || muhuH (bhAga. tejaH sva-gadayA nIhAramiva gopatiH | vidhamantam sannikarshe paryaikshata ka ityasau || "BhagavAn, red eyes, bore with angry with His the tejas of the brahmAstram appeared by his side". dedicated to His th dedicated bhAradvAjanother aspect of bh enjoys around like a wind in all directions arou the gadA in His hand that dew. The child wondered aloud who sadagopan.org SrI rAdhAkRshnaSAstrirefersusto paryavasthitaH. avasthita iti - Universe, andhenceiscalledparyavasthitaH SrI Sa'nkara'sinterpretationisthat paryavasthitaH. iti -sarva-vyApaka adhaH, tiryakcaavasthitaH sarvata UrdhvAt SrI vAsishThagivesthesameinte him inwhatever heundertakes. His concern forthejIva-s,toensurethat ofbhagavAnasour The actofpermeation permeating allthingsinsideandout. antarbahiSca tat-sarvamvyApyanArAyaNaHsthitaH

rpretation asSrISa'nkara- 70 the following from bhagavAn pervadeseverythinginthis antaryAmi inallofus,isaresult antaryAmi He is always with the jIva to help partiaH sarvatoviSvamvyApya nArAyaNa sUktam- -BhagavAnis paritaH = sadagopan.org of dharma". Even

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AAM N EACH

– He Who has infinite forms is

, the primary reason for all His , the primary reason for all His cay, age, or in any way undergo anycay, age, or in any way undergo at comes to mind is the one that BEFORE ble, and extends in all directions, e.g., ble, and extends in all directions,

, and the sustenance yuga, for the purpose of the protection yuga, for the purpose of through His different incarnations and through His different 71 carnations, ad declared by Him: AVAM ing infinitely in all directions. ing infinitely in all directions. N rUpaH rUpaH rUpaH - - - RA Slokam 100 Slokam Slokam 100 Slokam Slokam 100 Slokam the detailed vyAkhyAna-s below. P ADD

ananta ananta ananta

LEASE P [ AnNtêpae=nNtïIijRtmNyuÉRyaph>, AnNtêpae=nNtïIijRtmNyuÉRyaph>, AnNtêpae=nNtïIijRtmNyuÉRyaph>, anantarUpO=nantasrIr jitamanyurbhayApahah | caturasrO gabhIrAtmA vidisO vyAdisO disah || cturïae gÉIraTma ividzae Vyaidzae idz>. 100. ividzae Vyaidzae idz>. cturïae gÉIraTma cturïae gÉIraTma ividzae Vyaidzae idz>. 100. ividzae Vyaidzae idz>. cturïae gÉIraTma cturïae gÉIraTma ividzae Vyaidzae idz>. 100. ividzae Vyaidzae idz>. cturïae gÉIraTma AnNtêp> AnNtêp> AnNtêp>

anantAni rUpANi saHanata-rUpaH yasya

nAma 932. though three reasons are given here of the good, the destruction of the evil paritrANAya sAdhUnAm vinASAya cadushkRtAm | || dharma-samsthApanArthAyasambhavAmi yuge yuge as needed,in every "I take incarnations manifestations; de never has a form that is indescriba b) He Who will that His viSva rUpam; form has Who He c) change of any kind. We will see a) ananta-rUpaH. The familiar Slokam th declares the purpose of bhagavAn'sin The nAma is explained as : forms – e.g., infinite a) One Whohas ananta-rUpAya namaH. a) He of infinite Forms. (never decaying) form. unending b)He of form – extend c)He of indescribable nAma 932. nAma 932. sadagopan.org some related to qualities; formsofdivi some relatedtoqualities; every respect–jewelry adorningHim; "The Lord who lies on AdiSesha in th pAmbaNai mElArkkEyO. eNNilpala palakaNDuuNDukETTuRRu AbharaNam pErumpalapala pala palavE form, etc.,inordertofulfillthepurposeof Hisincarnation. He doesnotmindtakingtheformof attain forthefoes ofHisdevotees". easy toattainforHis devoteeinthes themoks auspicious kalyANaguNa-s,gives order tohelpHisdevotees.Inthese needed by thecircumstance. Hedoesno takesseveralincarnationsthat "BhagavAn amarndE. purattanan aruLinODuagattanan aLivarum (tiruvAi. iRaiyOn teLitarum nilaimaiaduozhivilanmuzhuvadum oLivarum muzhunalammudalilakEDuvIDAm (tiruvAi.2.5.6) nilaivarambuilapalapiRappAi eLivarum iyalvinan bhagavAn: SrI v.v.rAmAnujangivesnammAzhvAr's arisesandasnecessitydemands. awayasoccasion volition, straight asya itiananta-rUpaH SrI BhaTTar'svyAkhyAnamis– scene of gajendra mokshamwasonesuchform. two areincidentaltothefirstone.Th incarnations istheone statedfirst–th 1.3.2)

– HeWhoassumesinnumerableforms,ofHisown IdRSi sadyaHsampAdyA 72 mOndu inbampala palavE j~nAmum mOnduinbampalapalavE vE pala palavE SOdi vaDivu paNbu palavESOdivaDivu vE pala e MilkyOcean,hascountlessvarietyin a Boar, a Fish, a half-man and half-lion ahalf-manandhalf-lion a Boar,Fish, ne effulgence, yetdifferentrolessuch e protectionofHisdevotees;the other e forms,andatthesame difficult to names – some being names –some e forminwhichHeappearedatthe t care what form He has to take in t carewhatformHehastotakein ha anubhavamtoHisdevotee,andis incarnations, HeisfullofallHis pASuram-s thatsingthisguNaof pASuram-s arecharacterizedbysimplicityas ni anantAni rUpANi anantAnirUpANi ni related tovalor, sadagopan.org – He has – He has (nASa – that (nASa ns– which sounds like a ns– which sounds like a forms, each of which consists of of consists which of each forms, ferring to bhagavAn's forms in the ferring to eeing, hearing, etc. He Who lies on He Who lies hearing, etc. eeing, purpose of protecting His devotees. His devotees. purpose of protecting s reference to kaivalya upanishad – and is infinite in all dimensions. other dimension to the anubhavam of other dimension to the anubhavam her dimension to the interpretation– – that which never decays or gets gets or decays never which that – tless antaryAmi etc.). All these forms, the forms ng and permanent. Many of e word ananta in the sense of ever- of e word ananta in the sense ose that He takes (such as the vibhava ose that He takes (such as enjoyed in several modes – through modes – through in several enjoyed 73 anantAni rUpANiprapa'nca asya viSva many incarnations suchas rAma, kRshNamany incarnations iSvato-bAhuruta viSvatas- pAt| (6) – that which cannot be clearly – Endless are His forms, since He shines as is endless in all dimensio a-nASAni rUpANi yasya sa ananta-rUpaHa-nASAni rUpANi yasya sa anantam SASvatam rUpam asya iti ananta-rUpaH

which decays or is destroyed; a-nASa rUpeNa sthitasya iti ananta-rUpaH universe. the whole bhAradvAj adds an datta b) SrI kRshNa the nAma – lasting,permanent - destroyed). c) SrI rAdhAkRshNa SAstri adds anot BhagavAn has a form that singing,through contemplation, through s contemplation, singing,through etc. as well". of His rUpa in the aspects anantan is ananta interprets the nAma as reSrI kRshNan the (e.g., in vibhava, multiple forms arcA forms, the coun etc., the numerous by bhagavAn for the sole forms are taken SrI Sa'nkara's interpretation– is ever-lasti countless forms that are also and th that He has are there eternally, forever. for us to enjoy incarnations) are also there SrI satya sandha tIrtha also uses th reference to His viSva rUpam. He give acintyamavyaktam ananta rUpam as para, vyUhas, etc.;as para, be He can para, vyUha, vibhava, arcA and antaryAmipara, vyUha, vibhava, comprehended, cannot be clearly defined, SrI satyadevo vAsishTha refers us to the Rg vedic mantra in support: viSvataS-cakshuruta viSvato-mukhov (R.10.81.3); (yajur.17.19) (yajur.17.19) (R.10.81.3); sam-bAhubhyAmdhamati sampatatrair-dvyAvA janayan devaekaH || sadagopan.org nAma 933. nAma 933. refers toemperumAn as" of Hisdevotees.He refersustonA this world,andthenityavibhUtiinSr SrI v.v.rAmAnujancomments thatboth vapor-bhUtvA hast tato divya SrI BhaTTargivessupportfromvishNudharma 69: him toSrIvaikunTham. (vishNudharmadevotees. In the case of gajendra,at Hiscommand,includinggivingtheen bhagavAn gave him a divineSriyo'pi asyaitiananta-SrIH body and sent SrI BhaTTar'svyAkhyAnamis– reflected bythenAmaananta-SrIH. vaikunTham bybhagavAn.Thispossession SrI bhagavAn.Gajendrawasgiven form, andwasthusgivensvargamby episode, thecrocodilegotSApavimocana notesthatin devotees. SrImadANDavan everything thatHisdevotees want,includ SrIH. WhatdoesHedo yasyasaH ananta-SrIH 69) a) SrImadSrImushNamANDa ananta-Sriye namaH. b) Heof wealth,glory,poweretc.,thatwillnever diminish. a) Heofinfinitewealth, glory,power,etc.. together, withHisarmsaswings..". feet onallsides;He,th "He Whohaseyeson allsidesroundabou nAma 933.

AnNtïI> AnNtïI> AnNtïI> –HeWhohasunendingand

ananta ananta ananta e One God, producing earth e OneGod,producing Selvar periyar with allthis wealth?JustsothatHecan give i-rATparamam padamjagAma| i-rATparamam – He who has all wealth to give to His devotees, - - - van explainsthenAmaas: SrIH SrIH SrIH tebhyodeyAH sva-prApati-paryantAH anatAH tebhyodeyAH anatAH sva-prApati-paryantAH I vaikunTham,arepurelyforthebenefit 74 cciyArtirumozhi (10.10), whereANDAL

"– OneWho is fullofwealthand Who m bybeing restoredtohisgandharva ing theattainment ofHimself, tothe His vibhUti-s–theleelAvibhUtiin t Him,mouthsonallsides,armsand joyment ofHimselfinfull toHis thecurrentinstanceofgajendra of infinitewealth and heaven,keepingthem infinite wealthisananta- anantAH SriyaH to giveaway,is sadagopan.org – a- (Sve. SelvattinAl vaLar SelvattinAl – "He Who is the rms of cetana and – He who has eternal interpretationas "anantA = a- all wealth! He Who is the Lord of all is the Lord He Who all wealth! d destroyed? (It is none other than "for the word SrI, and gives the "for the word SrI, and gives o is the One who is endowed with is endowed o is the One who the meaning 'indestructible' - zhvAr's pASuram inzhvAr's pASuram periya tirumozhi a guNa? Who is the Deity that is the a guNa? Who is the Deity growing amidst abundant wealth. One Deity by whose tiny fragment of One Deity by whose tiny fragment of the countless fo SrI (Lakshmi ) Herself? Who is the SrI (Lakshmi devi) Herself? 75 e He possesses countless superior Sakti- lvA! deivattukkuaraSA!" parA asya SaktiH vividhaiScaSrUyate amASrayaH kaH puNDarIka kaH is ananta-SrIH. anantA a-parimitA SrIH = parA SaktiH asya iti ananta-SrIHanantA a-parimitA SrIH = parA for the word ananta, and gives the "tiruvukkum tiruvAgiya Se "tiruvukkum tiruvAgiya " –One, who, as child kRshNa, was who, as child " –One,

vinASinI SrIH SobhA sampat yasya iti ananta-SrIH" beauty and wealth, He of infinite power and glory, becaus s. He quotes the Sruti in support – upa. 6.8) – His supreme Sakti is declared to be various. is the Sakti infinite SrI rAdhAkRshNa SAstri comments that bhagavAn's during our lives. we achieve of us in whatever driving force for all b) SrI kRshNa datta bhAradvAj uses vinASinI, interpretation– acetana forms are created, protected,an Deity, SrIman nArAyaNa)". the Supreme "Sakti meaning uses the SrI Sa'nkara Power this whole Universe consisting Power this piLLai refers us to tiruma'ngaiA SrI kRshNan (7.7.1) – the Goddess of – even Lakshmi Wealth for the deva-s!". refers us to ALavandAr'sSrI kRshNan also stotra ratnam (Slokam12): paramasattvas kaH SrIH SriyaH of sattv Deity that is the embodiment WhSupreme Purusha of all purusha-s? is the beautiful lotus-like eyes? Who is mahA purushan.is mahA as " to perumAL refers PeriyAzhvAr(2.8.8) nayanaHpurushottamaH kaH | nayanaHpurushottamaH kaH kasyaayautAyuta Sata vicitra citacit eka kalAmSaka amSe viSvam pravibhAgavRttam || that is the SrI for the Deity "Who is sadagopan.org nAma 934. nAma 934. The wordmanyuisformedfromtheroot jita-manyave namaH. He Who hasconqueredHisanger. alsointerpre sandhatIrtha SrI satya action neededforrelievin the devotee, butstillHe controlled Hisanger,andproceededwith calmtotake jala-kITam –theworm inthewater) the formofgajendra,and crocodile wasnotlettinggoofHisdevo that bhagavAncontrolledHisangeratth incident relation otthegajendramoksham SrI BhaTTarcontinueshisinterpretation nAma word the root,givingword Application oftheuNAdi nArAyaNa, istheonespringboardforallthesevibrant aspectsoflife". expression the fabricoftotaldynamic ofHis'powers',andthei manifestations mental He adds:"Theseareexpressi this universe: SrI cinmayAnandareferstothethree by natureeternal. yasyasaananta-SrIH = nASa-rahitASrIHavarUpa nAma 934.

3. j~nAna-Sakti (Knowledge-power). kriyASakti(action-power),and 2. icchASakti(desire-power), 1. 'jita' 'jita-manyuH' ( icchA Sakti isderivedfromtheroot'ji– jaye ijtmNyu> ijtmNyu> ijtmNyu> thusmeans"OneWho ), and

jita jita jita 'manyuH g thepainofgajendra. sUtra 3.20 results in the addition of theaffix 3.20 resultssUtra intheadditionof this 'creature'inthela - - - intellectual manyuH manyuH manyuH ons ofHisGloryatour ', meaning'distress,sacrifice,oranger'. The ts thenAmaalongsamelines– 76

r continuousinterplay,togetherweave e crocodileevenafterseeingthatthe was causingpainand miserytoHis tee's leg. Here was a SaraNAgata in in tee's leg.HerewasaSaraNAgata 'powers' thattheLordexpressesin ( j~nAna Sakti . Heexplains thenAma asindicating s of life in this world. The self, SrI has conqueredanger". of thecurrentseriesnAma-sin man , abhibhaveca–toconquer'.The –j~nAnetoknow,think. ke (SrIBhaTTar'swords– ) levels.Thesethree physical –HeWhosewealthis ( kriyA sakti anantA anantA yuc to ), sadagopan.org jita- is the Kopam n three terms– the consequences of not the consequences inguishes betwee there arises attachment to them; delusion, the loss of memory; from delusion, the loss of memory; ability to discriminate; and with the ability to discriminate; and over anger is the incident where sage where sage is the incident over anger ere are times when bhagavAn forces ere are times when bhagavAn ssistance during the crossing of the (that is, he gets deeper and deeper (that is, he gets deeper and s, He gets His anger under control as . One such case is when samudra rAjan response, bhagavAn calmly comforted calmly comforted bhagavAn response, 77 that has a similar interpretation – the process killed the ahamkAra of the of the ahamkAra the process killed is the state where one feels anger at the feels is the state where one und externally visible expression. manyu anger develops in us, and anger develops sammohAtsmRti-vibhramaH | sa'ngas-teshUpajAyate | (Slokam 49, nAma 463), and dist

krodhaH manyu, kopam, and krodham. mental level, but this has not fo ocean to SrI la'nkA. SrI SAstri points to another nAma (gItA 2.62) 2.62) (gItA controlling anger: pumsaH dhyAyato vishyAn sa'ngAtsa'njAyate kAmaH kAmAt krodho'bhijAyate || about sense-objects, "To a man thinking from attachment desire arises anger". arises desire, and from krodhAt bhavati sammohaH buddhi-nASAt praNaSyati || smRt-bhramSAtbuddhi-nASo subject delusion; from "From anger, there comes the that such loss of memory, the destructionof the is offense destruction of discrimination,is lost he the if the ocean of samsAra)".into actions that sink him into especially angry, that th SrI rAdhAkRshNa SAstri notes become to Himself but in these case needs to be punished; soon as the object of anger is achieved did not respond to His 'request' for a (gItA 2.63) sage). Lord kRshNa describes how the sage's foot (and, of course, in the sage's foot bRghu kicked Him on His chest, and in and His chest, Him on kicked bRghu Perhaps the best example of His control control His of the best example Perhaps sadagopan.org He was willing to give credit as it were, gajendra.Butinstead, byhurting bhAgavata apacAram since ithadcommitted for the crocodile to have put itsBhagavAn hadindeed become head SrI kRshNancommentsthatitwould information iscoveredthere. The readerisreferredtothewrite-up thus Heovercame theanger of getting angry,theywere confounded cheated themwithoutgivingtheam conquered angerinHimself" as "BhagavAnconqueringtheangerin Interestingly, SrIBhaTTarinterpretsth be angry.ThisisbecauseHecanno anger toHimself–inotherwords,under anger. But whenHisdevoteesuffers, He incarnations, suchastherAmaincarnatio 'got angry'.WhenHeHimselfundergoe Lo while hanumanwascarrying The second instance is when was bleeding from the arrows of rAvaNa His angerundercontrol, andbringsit the destructionofrAkshasa-s,gotHi "SrI rAmabentHisbow,andsetthea krodhamAhArayat tIvramvadhAr | tUNyoScoddhRtyasAyakAn vinamya dhanur-bhImam SrImad rAmAyaNamwheresagevAlmIkide needed, but stillfully underHis control.SrISAstripointstotwoincidentsin has allthesestatesofangerunderfull banging onthings,andotheractionsindi krodham isthestatewhenthis feeling state whentheangerisvisiblethroughfa

; inotherwords,whenHe in themtowardsthedeva-s. angryandputadditional rd rAmaonhisshoulders.ThenLordagain tham sarva-rakshasAm || || tham sarva-rakshasAm t tolerateHisdevotee'ssuffering. out onlywhenHe 78 rrows tothem,and,forthepurposeof control, and'becomes'angryonlywhen finds expressionthroughharshwords, and confused by His form, and andconfusedbyHismohiniform, others", instead of "OneWhohas others",insteadof full control ofHimself,Hedecides to e nAma'jita-krodhaH' inSlokam 49 cating the state of anger. BhagavAn cating thestateofanger.BhagavAn Rta inHismohiniincarnation,instead fornAma463,sincemuchofthis mself angry".Inot have been quite understandable if have beenquiteunderstandableif deliberately and knowingly 'invites' deliberately andknowingly'invites' cial indications such as reddish eyes. asreddish cial indicationssuch s personalsufferinginanyofHis n, He is in complete control of His scribes LordrAma'getting'angry. deceived the asura-sand curse on the crocodile curseonthecrocodile wants, asneeded.

her words,Hehas (3.24.33) sadagopan.org – yuddha.59.147). He tely under control once once control tely under I will permit you to go back to your your to back go to you permit will I the feeling of enmity, Lord rAma that point, instead of continuing the that point, instead of continuing orm the final rites for his brother. rites orm the final after all a great warrior who was after all a great . After Lord rAma killed. After Lord rAvaNa, He arga lokam instead. SrI kRshNan gives kRshNan gives instead. SrI arga lokam Sya rAtri'ncara-rAja la'nkAm| e forehead, and hanuman was bleeding, bleeding, e forehead, and hanuman was w moments, rAvaNahe found that was 79 een Him and rAvaNa the moment ended his sahasra nAma bhAshya upanyAsam. his sahasra nAma bhAshya upanyAsam. tvAmSarair-mRtyu vaSam nayAmi| kopasya EyivAn vAsAM agavAn gets anger comple agavAn perate, and then come back, and then you can see My

attack on rAvaNa, rAma calmly told him: "I find you are completely tired and and tired completely are you attacked rAvaNa fiercely, and in a fe find "I him: told calmly attack. At completely paralyzed by the rAma rAvaNa, on attack de-stabilized, and so I will not kill you now. palace, take rest and recu true Might". tasmAt pariSrAnta iva vyavasya na yuddha. 59.153 gacchAnujAnAmi raNArditas-tvampravi 59.153 yuddha. When vibhIshaNa hesitated because of hesitated vibhIshaNa When pointed out that enmity betw to him rAvaNa was dead, and rAvaNa was that time. undefeated until maraNa antAni | nirvRttam naHprayojanam variANi Now as is he Now death. accomplished. kriyatAm asya samskAromamApyesha is yathA tava || rAvaNa's until effort only was our Me) of and rAvana object The (between you. "Enmity to is he as Me to related for your brother". rites to do the final please proceed SrImad SrImushNam ANDavan of also refers to the above Slokam in support in the interpretation of this nAma in th Again, when rAvaNa hit hanuman 59.154 rAma reached ( the peak of anger AsvAsya rathI ca dhanvI tadA balamdrakshyasi niryAhi me rathasthaH || yuddha. asked vibhhIshaNa to proceed to perf asked vibhhIshaNa two other instances where bh instances where two other achieved of anger has been the object at a bhAgavata's feet, and sent it to sv and sent it feet, at a bhAgavata's sadagopan.org nAma 935. nAma 935. without failifwesurrender toHim(m It isthetrustthat we canhaveinbh fear (ofsamsAra)". janAradanaH fear. SrIBhaTTarquotes– also just as He protectedto dispel our fear gajendra, that we have no Protector. He can be relied and on to protect we us can pray to Him for removing our ASamsanArhaH tAdRSa sva-vAtsalyena InAmapi similar meaning.SrI BhaTTarexplainsthecurrentnAmaas– We studiedthenAma similar category–removeroffear. tamopahaH The abovesUtraleadstothewords the object incompositionwithitistheword the verb pANini sUtra3.2.50– The ending'ha'means'tokill, our fear"). root added tothe to thepANinisUtra3.2.49– Both means "OneWhodestroysfear". He Whodestroysthefear(ofsamsAr bhaya namaH. bhayApahAya anger, sincethere isnoonewho is more powerful than oneself, and in the case of bhagavAn, there is no cause for or SrI vAsishThacomments onewhoisstronger thatangerarisestowards nAma 935.

meansfear.Theverb han –removerofdarkne

– to kill, when it is compounded with the preposition Éyaph> Éyaph> Éyaph> –"JanArdana always protects th always protects –"JanArdana –ByvirtueofHislo han

ape kleSa tamasoH bayApahaH bayApahaH bayApahaH –tokill, withasenseofbenediction("MayHeremove bhaya-nASanaH ASishi hanaH apahan todestroy'(fromtheverb ss. ThecurrentnAma superiortoHiminanyrespect.

means 'to kill, to destroy'. means'tokill,todestroy'. ve forHisdevotees,He bhayemahati magnAnScatrAtinityam a) in theminda) in ofthedevotee. 80 SrIBhaTTarandSrIvAsishTharefer (nAma 838 – Slokam 89), that hasa (nAma838–Slokam89),that agavAn thatHewill surely protectus ahA viSvAsam) thatisemphasizedin ahA anAthatva bhayam vadhyAt iti bhayamvadhyAt anAthatva kleSApahaH statesthattheaffix , whichdeclaresthattheaffix ose whoaredrownedinthegreat kleSa –pain,or – removerofpain,and bhayApahaH can be relied upon han tamas Da – to kill). Tha –tokill). bhaya-apahaH comesafter ap –darkness. –darkness. , andwhen fallsina asmadAd asmadAd Da is

sadagopan.org – One Who – One Who e who trust in the e who trust "namban" "namban" bhagavAn removes the arise, they accept it. A arise, they accept repeated cycle of birth and and birth of cycle repeated fear is the state that occurs as a is that bhagavAn not only removed to us in several places in the gItA gItA the in places several in us to relieved the pain and distress of the distress of the pain and the relieved came to rakshaNam of the devotees! devotees! came to rakshaNam of the amples from divya prabandhamamples where arma. In other words, these followers arma. In other words, these pt whatever comes as a natural result result pt whatever comes as a natural ing good happens, nor suffers when pleasure without any difference – that fear for anything, because bhagavAn fear for anything, because e problem itself. Thos 81 m, and its effect and intensity is even m, and its effect and s devotees. (SrI Sa'nkara's vyAkhyAnams devotees. (SrI Sa'nkara's bhayam samsAra-jam pumsAm apa-ghnan duhkeshvanudvigna manAHsukheshu vigata duhkeshvanudvigna – Slokam 89, was that Slokam – rough the use of the word of the use rough the 2.38; kamba-mA-kari kOL viDuttAnE! , and when any problem does – He Who destroys the fear of – He Who destroys the fear 'bhaya-nASanaH' 2.56; etc.). sukhaduhkha same kRtva ..

of dharma do not have any feeling of fear of those who follow the path of dh fear of those who follow the gives them the mental maturity to acce of karma, and so they do not have any sorrow or fear of anything). of karma, and so they do not Sri rAdhAkRshNa SAstri comments that (peiyAzhvAr tirumozhi 4.4.9) 4.4.9) tirumozhi can be trusted. "nambanai naraSi'nganai" (to protect us)." who can be trusted "Lord nRsimha mun Endi nambanE! …..Azhi 'He the Most Trustworthy One when it hand and in His He came with His cakra gajendra." great elephant is – SrI Sa'nkara's vyAkhyAanam Hi of case bahayApahaH the in world this in death (peiyAzhvAr for the nAma (periyAzhvAr.5.1.9) result of anticipation of some proble more severe and longer lasting than th Lord do not have this fear AzhvArs capture this guNa th capture this AzhvArs true devotee is one who sees pain and something bad happens.is revealed This ( spRhaH… SrI kRshNan's anubhavam for the nAma this nAma. SrI v.v. rAmAnujan gives ex gives SrI v.v. rAmAnujan this nAma. is, he neither rejoices when someth when rejoices is, he neither sadagopan.org nAma 936. nAma 936. f) OneWhoisworshippedbytheknowledgeable people. e) One Whonourishesandfeedseve d) OneWhopervadesin c) Onefrom whomwishesareaskedfor. b) OneWhoisfairtoeverybody. a) OneWho isskilledinallaspects. demonstrated toallofus fulfilled thedesireofga Hereliev context ofgajendramoksham, benefit ofthedevoteeunderanyand that bhagavAn hasthisnAmaindicating meaning forthenAma a) SrIBhaTTarusesthemeaning "One Wh aSraH. – areferencetoone's'sAmarthya'.So Who deals squarelywi minded, orfairtoeveryone".SrIcinm been usedbysomevyAkhyAnakartA-s catruasraH The term caturaSrAya namaH. meaning (avahan–tostrikeaway,fendoff.) SrI satyadevovAsishThauses thepATham curse removedonseeingbhagavAn. the fearof gajendra,butalsothatof He couldhavetaken care ofthecrocod to Him,allwithHis one actofresponding nAma 936.

'catur' refersto thegeometrical shape

cturï> cturï> cturï> referstothenumber4,and

catur catur catur th all".Theterm allfourdirections. jendra to perform flower kainkaryam toHim,andHe jendra toperformflowerkainkaryam that Hewilldefinitely "catur-aSraH". - - - aSraH aSraH aSraH rything inallfourdirections

82 the crocodile,whichgotfearof catura He Whoisskilledinallaspects ile fromSrI vaikunThamitself,but He He doeswhateverisappropriateinthe ayAnanda explainsthenAmaas"One as areferenceto ed thecrocodilefromitcurse,He SrImad ANDavan explains that explainsthat SrImadANDavan to gajendra's call the way He did. togajendra'scallthe wayHedid. all circumstances. Inthecurrent known as thesquare.Theterm has o isskilledinallaspects"asthe 'byAvahaH' alsomeans"OneWhoisskilled" 'aSra' protect thosewhosurrender or 'aSri' , which hasasimilar "One Whoisfair- means'corner'. catr- sadagopan.org . – He Who treme concern for His for treme concern garjate gajAya jagAma garjate i-traya, or three so it is agni-s; bhagavAn distributes the these to kinds of creatures – born of womb, ate list of examples and explanations ate list of examples and explanations out for help, He rushed to the scene to the scene help, He rushed out for – the distressed, those desirous of ur veda-s (i.e., by theUpanishad-s). ur veda-s (i.e., by theUpanishad-s). at are being referred to here). opriate and consistent with His real opriate and consistent st before dying, vAli praises rAma for ded by rAma's arrow, first he starts he starts ded by rAma's arrow, first r against the meager 'water-creature' r against the meager 's cAturyam from SrImad rAmAyaNam.'s cAturyam from nds – AhavanIya, gArhapatya, dakshiNa, rtally then have him wound someone, and 83 ll for the word 'catur', SrI VeLukkuDi 'catur', SrI VeLukkuDi ll for the word d those that come out of earth. come out of earth. d those that sama vetaH catur-aSraH wealth, and the wise ones. ; all because of His ex of His ; all because ng the fruits of their karma etc. ng the fruits of their karma ' according to nammAzhvAr – One Whose real nature – One Whose real nature to nammAzhvAr ' according – skilled in all respects. – skilled in all respects. kAkkumiyalvinan caturasraH unclear what the four fires are th the four unclear what (the sources I have only refer to 'agn deserving according to their karma-s. deserving according to their sweat, an born of born of egg, knowing Him, the desirers of 3. He nourishes with food the four 2. of four ki The sacrificial fire is 4. He protects four kinds of people 5. of the fo by the Siras He is known 1. dharma, , kAma and moksha; 6. corners of the world. is obeyed in all four His command kshudra jalakITAya cukrodha kshudra jalakITAya

even with all His ornaments not properly positioned – positioned not properly all His ornaments even with did not do that. When gajendra screamed do that. When did not And, He invited uponAnd, He invited ange Himself great – all His actions are apprdevotee. Thus, lies woun During vAli vadham, when vAli rAma vAli and a tree. hiding behind him while accusing rAma of unfairly hitting One for only possible exchange some words, and at the end, ju clearly is This death. your easy to mo His righteousness. It is not causing is who one the praise who is a distributi is just to everyone by SrI ananta kRshna SAstry gives an elabor the nAma: for the term catura (four) in b) SrI Sa'nkara's vyAkhyAnam is – b) SrI Sa'nkara's vyAkhyAnam nature – ' is that of protection. 'cAturya', or ski Using the meaning an example of bhagavAn kRshNan gives sadagopan.org nAma 937. nAma 937. depth* (likeanocean) thatnothing an explains ANDavan SrImad SrImushNam gabhIrAtmA. others – nature",that isbeyondtheunderstand SrI BhaTTarinterpretsthenAmaas 'sva-rUpa' orinherent nature. gabhIram, gambhIram… the samemeaningas to go,andthe 4.35 – indicates thederivation SrI vAsishTha gabhIrAtmane namaH. He ofdeepandprofoundnature. the applicationofuNAdisUtra c) SrIvAsishThaderivesthenAmafromtheroot knowledge tounderstandHisgreatness. =sevyate iticatur-aSraH bhAradvAjexplainsthenAmaas f) SrIkRshNadatta everything inallfourdirections. vishNuH" prANinAm bhojanasyadAtAiti Who pervades inallfourdirections,or" meanings derivedfromtheseare: vyAptau sa'nghAteca de d) e)Alternately,SrIvAsishTha whom somethingisasked", totheterm'catur'– SrI vAsishThagives themean affix nAma 937.

uran gabhIra gambhIrau comesaftertheroot anyeshAm catur-mukha-mukhAn

gÉIraTma gÉIraTma gÉIraTma 'm' getschangedto' gambhIra –topervade,accumulate;or ' asequivalentwords).Theterm'AtmA'here refersto

gabhIrAtmA gabhIrAtmA gabhIrAtmA – He Who is worshipped by those who have the –Theaffix ing "Onewhoasksforsomething",orfrom , whichmeans'deep'( cat , givingtheword'catur'. "catasro diSoaSnutecaturaSraH" bh rives themeaningbasedonroot cater-uran 84 ', leadingtotheword d noonecandisturb orperturbHimin Iran of the nAma based on the uNAdi sUtra thenAmabasedonuNAdisUtra of

ing ofeven thelikes ofbrahmA and "One whohasadeepandprofound the nAmaasOne Who is of such –OneWho nourishes andfeeds comesaftertheroot Am apradhRshyagAmbhIryaH (5.58),whichstatesthatthe catasRshu dikshu sthitAnAm catasRshu dikshu catati catyate vAiti–catur catati catyate cad aS –bhojane amara koSa amara – yAcane – to ask, and –toask,and –yAcane – caturaiH SrIyate – caturaiHSrIyate gabhIra has –toeat.The gam –gatau . Thishas 'nimnam, -One aS – . - sadagopan.org brahma tiruvAi.1.1.8 e things including (tiruvAi.1.3.6)

ture eventhough they have been been they have ture eventhough such that even He cannot know it such that even He cannot know know things that he created, but know things that he created, of ga'ngA) in his head, or brahmA of ga'ngA) in eyes, the likes of brahmA, Siva,and fortunate enough to have borne the have borne enough to fortunate gs that existed long before he was gs that existed long before e who created all th e who created long time. He refers us to toNDaraDiplong time. He

85 ey also cannot see my Lord kRshNa". ey also ve been endowed with knowledge ( ve been endowed nRuivargaL en perumAntanmiyai yAr nRuivarkkum kaTkariakaNNanai…. nilai uNarvaduaridu uyirgAL nilai uNarvaduaridu uyirgAL

), are not to see His true na able

SrIpAda tirthamthe form of bhagavAn (in among those who ha who is the best anyway. anyway. was Siva who adds that SrI kRshNan (tiruvAi. 8.3.9) 8.3.9) aRigiRpAr? pESi en?…. (tiruvAi. (tiruvAi. 7.7.1) vidAm varaH a long, this for for performing penance 7.7.1) iRai uNarndu uNarndu uNarilum is greatness is One whose In fact, bhagavAn tanakkum tan tanmai aRivaRiyAn. SrI v.v. rAmAnujan gives several supports from divya prabandham: (tiruvAi. kaTkariya piraman Sivan indiran e cannot see, with our physical "We humans indra. Exactly in the same manner, th tirumAl! nAnmugan, Se'n-caDaiyAn e (tirumAlai 44) poDi AzhvAr: peN ulAm SaDaiyinAnum Uzhi tavam unnaikkANbAn eN ilA Uzhi piramanum 44) SeidAr veLgi niRpa ….. brahmA can nammAzhvAr points out that all thin full knowledge of cannot have (tirumAlai created. Thus, his knowledge of the On of created. Thus, his knowledge his comprehension: brahmA, is not totally within Surar aRi arul nilai sadagopan.org attained, or, gacchati gamyate= prApyate anena SrI vAsishThagivesinterpre significance andglory." Supreme Essencepervading theUniverse by thefrailinstrumentofourmind. the followingwords:"OneWh SrI cinmayAnandadescribestheunfath pros andconsofeverythingdeeply. disturbed easily,anddoesnoteasilyreveal SrI rAdhAkRshNaSAstrielaboratesthat unfathomable. gabhIrAtmA iti asya paricchettuma-Sakyam SrI Sa'nkara'svyAkhyAnamis– easily recognizeHisgreatnesswithoutdeepdevotion. Ocean"; bhagavAn concealsHis greatne as LordrAma Sage vAlmIkidescribes Sloka. not evenknow thegreatness ofthesu faced), andSivawhohastheblueneck ofcreation?No them outatthetime ocean,and whoswallowedalltheUniversesat "Who cancomprehendthegreatness of pati. avanvaittapaNDait-tAnattin eN-kaNNAnkANAn KAr SeRindakaNDattAn –anaittuulagumuNDuum ArE aRivAr oftheirs? even discussthislimitation and Sivaareincapableoffathoming Your with "Oh Lordwhoisalwaysassociated

'gacchanti = prApnuvanti, dhyAyanti prArthayante vA vA prArthayante 'gacchanti =prApnuvanti, dhyAyanti o, inHisRealNature,is tations basedontheroot izhnda pErAzhiyAntanperumaiyai? AtmA= svarUpam cittam vA gabhIram cittamvAgabhIram svarUpam AtmA= Depth here indicate 86 "samudra ivagAmbhIrye" – HebecauseofWhom everythingis rest meanstoreachHim–thecarama one!Theeight- eyed brahmA (four- SrIorLakshmi!Thelikesofbrahma (because he swallowed the poison), do (because heswallowedthepoison),do ss suchthateventhedeva-scan't omable nature of bhagavAn through omable natureofbhagavAnthrough true greatness.Whereistheneedto emperumAn who is like the deep what is in His mind, as Heconsiders His mind is such that He never gets is unfathomably profoundinits isunfathomably –HeWhosetrueformormindis the time of pralaya, and then spit thetimeofpralaya,andthenspit too deeptobefathomed (nAnmugan tiruvan.73) s profoundness–the gam –gatau -"deepasthe - to go: - togo: sadagopan.org – 'vividah' gacchati = = gacchati – to grant, – to grant, in them in one form or or form one in them in diS – atisarjane diS ch as plants, trees etc. move etc. ch as plants, trees ment, meditation is or worship, - as an upasarga,meaning vi is One Whose nature, forms, and Whose nature, is One ions of these meanings in their their in meanings ions of these e spread out in space in all directions. or bestowing, etc. The different or bestowing, etc. The r the knowers (of Brahman) – based on knowers r the es are spread out in all directions. es are spread in everything, in all directions. in everything, in all directions. 87 ). The root has different meanings – ). The root has different from divya prabandham in support: – He Who is far above everything, and – "teshAmvinaya gadgada stutigirAm asyadUre dAnam

stra-s in elaborate detail. ). He takes vidiSah vidiSah vidiSah

ividz> ividz> ividz> ; He makes even the sthAvara-s su the makes even ; He - He Who is the object of attain object He Who is the -

vidiSaH, vyAdiSaH, diSaH atisarjanam = dAnam – to know.

nAma 938. This nAma and the next two nAma-s all have root root have all nAma-s vidiSAya namaH. two next the and nAma This e) He Who is the cause of happiness fo of happiness is the cause e) He Who vid f) He Who has revealed all SA gabhIraH. He is also gabhIraH since He makes everything move – – move everything makes He since gabhIraH also is He gabhIraH. gamana-SilaH or decay. through death qualiti nature, forms, and a) One Whose all directions. be reached from b) One Who can benefits on His devotees. bestows all c) He Who pervades everywhere, and is d) He Who another ( direction, order or command, permutat interpreters use different to allow ( sagabhIraH' interpretations for the three nAma-s. interpretations for the three SrI vAsishTha indicates the root for the nAma as of different types. is: vyAkhyAnam a) SrI BhaTTar's words. BhagavAn beyond the reach of qualities are immeasurable, as if they ar His by praising Him in moving words, still seek Him the deva-s Even when their reach. kalyANa guNa-s are far beyond SrI v.v. rAmAnujan gives references vividhA diSAH deSAH iti vidiSaH" nAma 938. nAma 938. sadagopan.org viSesheNa diSati= dadAtibhak interpreta SrI kRshNadattabhAradvAj's grant). adhikAribhyo viSesheNa diSati itividiSah deserving personsbasedon c) SrISa'nkarainterpretsthenAmaas vidiSaH. diSAdeSAH yasyasa bhagavAn canbereachedbyca b) SrImadSrImushNamANDavanexplai cry ofdistressfromhim. brahmA andSiva,comesreadilywillingly However, emperumAnwhosegreatnessis greatness ofemperumAn. andthey are butbodiesofdAmOdaran, All thedifferent Siva-sandbrahmA-sth dAmOdaran uruvAgiyaSivarkkumtiSai universe atthetimeofpralayabyprot them intimesofneed;(butwithoutan they payhomagetoHiminhumilityan Siva andbrahmAarenotinapositionto aruLaiIndaammAnE mAleydiaDiparava aru Sivanum piramanumkANAdu to devoteeslikeprahlAda etc.). scars, (HedoesnotrevealHimself to While thefour-headedbrahmAandSiva nAttazhumba nAnmuganumIsanumAimuRaiyAlEtta (tiruvAi. (periya tirumozhi10.7.6) 1.7.8)

their diversekarma-s"- tebhyaH abhIshTam itivi-diSaH lling Himfromfarandwide– 88 them; instead,Hebecomes pratyaksham ecting allthejIva-sinHisstomach). mugarkkum AmOtaramaRiyaemmAnai y prayer,Heshowsgracetothewhole d devotion, and the Lord does protect d devotion,andtheLorddoesprotect comprehendtheLordinfull, but still "One Who bestows diverse fruits on "OneWhobestowsdiversefruitson atare createdinthedifferentyuga-s far beyondthereachoflikes areincapableofrealizingthefull praise Himtilltheirtonguesgets praise ns thatthenAma signifiesthat tion isalsoalon to help gajendra just at the mere (based on diS –atisarjane g thesamelines– vividhAni phalAni (tiruvAi. 2.7.12) –HeWho vividhAH –to sadagopan.org

vi = AdeSa ). The is no place where is no place where aH, and derives the aH, and derives vidiSi = j~nAniniSam = vidiSi = j~nAniniSam : "vi = atiSayena, diSati = of happiness in those who way (referring to bhagavAn to bhagavAn way (referring teshAm abhimatam tat-tat- ong, to appoint, dispatch to any ma also signifies that bhagavAnma also signifies retation: "One Who is unique in His unique in His "One Who is retation: anation of the nAma can be derived velation of all the SAstra-s and the of all the velation "One Who establishes the likes of e of sacrifices etc. very clearly - clearly e of sacrifices etc. very directions, and there directions, and on devotees based on their karma-s. Sam – sukham the nAma as vidi-S the nAma as 89 ently benevolent in fulfilling the earnest the in fulfilling benevolent ently ds in their respective positions. ds in their respective positions.

different gods as appropriate. – He Who is the cause cause the is Who He – respective functions" – – to know, and vyAdiSaH vyAdiSaH vyAdiSaH

– He Who shows in a special – He Who shows in a special vid Vyaidz> Vyaidz> Vyaidz>

means 'to distribute, to divide am

nAma 939. means "command, instruction". The expl based on either of the above. a) SrI BhaTTar explains the nAma as vyAdiSAya namaH. 'vyAdiS' a) He Who appoints the different go a) He Who appoints the different bestows different benefits b) He Who gives directions to the c)He Who place or duty, direct, order, command' The word (Monier-Williams). brahmA and rudra in their giving". He is divinely liberal, magnific giving". He is true devotees. desires of all His d) SrI vAsishTha comments that the nA everywhere, in all pervades everything, He is not present. sandhae) SrI satya looks at tIrtha bestows the desired objects to His devotees. His devotees. objects to the desired bestows interp the same echoes SrI cinmayAnanada meaning based on sukham yasmAt sa vidi-SaH prakArAn diSati = upadiSatiiti vidiSaH atiSayena ya~jna kriyA to His re explanation can equally apply codes of conduct. are knowledgeable (about Brahman). are knowledgeable (about Brahman). the nAma as tIrtha explains f) SrI raghunAtha upadiSati iti vidiSaH" for performanc showing the procedures nAma 939. nAma 939. sadagopan.org refers to bhagavAnbein SrI v.v.rAmAnujanreferstonammAzhvAr' SrI BhaTTarreferstobrahmAandrudra). padam atisRjatiitivyAdiSaH start with, bhagavAn Himselfwassatisf bhagavAn start with, Sri kRshNangivesbhagavAn's given Hisblessings inoneformor theothertoeveryone. removed bythinkingofand is themostimportantthingHeconc chance todemonstrateoncemorethat emperumAn; thecrocodile gotitscurs he wanted, namelytheopportunity too He explains (tiruvAi. 5.2.8) that in the casesRjati itivyAdiSaH of gajend an illustrationofonemorebhagavAn'sguNa-s: ones found intheavailablepublications, SrI kRshNan usesadifferent version fo totheirkarma-s. they deserve,according vyAdiSaH" b) SrImadSrImushNamANDa respective devotees,andpassthemontoHim". deities intheirvariouspositions,soth reach Him. sothatofferings their variouspositions So it fr bhagavAn formedtheanyadevatA-s is none "In ordertoaccommodatethepeople other than daiva nAyagantAnE… mUrtiniRuttinAndaiva'ngaLAgaad- iRukkum iRaiiRuttuuNNaev-ulagukkumtan respective positions:

–HeWhobestowsthebenefitsto –HeWhobestowswhatever g theOne who establishe listening tothisepisode. (teshAm here refers back to nAma 937, where 937, (teshAm hererefersbacktonAma van explainsthenAma as 90 at theycan collect offerings fromtheir ra moksham episode, gajendra gotwhat ra mokshamepisode,gajendra bhagavAnwhoestablishedthelower e removed; BhagavAn Himself had the Himselfhadthe e removed;BhagavAn for Him,theprotectionofHisdevotee om Hisbody,andestablishedthemin r SriBhaTTar'svyAkhyAnamthanthe can be made to them, which ultimately can bemadetothem,whichultimately ffer thelotus flowerattheFeet of but theinterpretationisenjoyableas erned about;allofusgetoursins incarnation as another example:To incarnation asanother with differenttastesforworship, ied thatHefulfil s tiruvAimozhi5.2.8,whereAzhvAr the different deities etc., as thedifferentdeitiesetc.,as is desiredbythedevotees. Thus, withoneact,Hehas tat abhimatadeSam s thedeva-sintheir "viSesheNa AdiSatiiti "viSesheNa led indra'swish; sadagopan.org "vividhAn – to grant, to allow – to grant, to special way (because "viSesheNa AdiSati = "viSesheNa AdiSati = fits on devotees from allfits on devotees d other deities directions, "vividham = AsamantAt diSati nd, and there is no exception, it is nd, and there is no exception, as "One Who is unique in His is unique in His as "One Who vishNu Himself; everyone in all the in all the Himself; everyone vishNu diS – atisarjane the phenomenal powers, the deities powers, the phenomenal –"vividhAm A~jnAm SakrAdInAm were happy that bhagavAn proved were happy fulfilled; mahAbali was happy that he was happy that mahAbali fulfilled; that accomplished so much for the that accomplished eet; The AzhvAr-s are happy that they they that The AzhvAr-s are happy eet; 91 – He Who commands in s – He Who commands in s

– One Who has unique and special commanding power. – One Who has unique and special commanding ), and explains the nAma as ), and explains – He Who bestows diverse– He Who bestows bene diSaH diSaH diSaH He Who gives to indra an He Who gives to indra

idz> idz> idz> – He gives orders or commands to the different deva-s as deemed deemed as deva-s different the to commands or orders gives He – atisarjanam = dAnam atisarjanam =

nAma 940. He Who commands. diSAya namaH. got the chance to give dAnam to mahA dAnam to chance to give got the worlds got blessings of His Holy F the praise the Holy Feet got to sing the themselves the SAstra-s devotees; and belong to Him. that all the worlds their declaration SrI satya uses the root devo vAsishTha directions is vidiSaH. is c) SrI Sa'nkara vyAkhyAnam kurvanvyAdiSaH" – comma everything is under His everyone and 'command in a special way). explains the nAma as – SrI bala deva vidyA bhUshaN adhikArAntasya AdiSati evam eva ucitamiti = A`jnApayati adhikAriNi tasmin bhAvaH" commanding Power. One Who orders even and the gods". SrI satya sandha tIrtha explains the nAma as A`jnApayatiiti vidiSaH" indra was satisfied thatindra was got his wish he appropriate. the nAma explains SrI cinmayAnanada ( dadAti iti vyAdiSaH according to their varied functions. SrI kRshNa datta bhAradvAj the nAma as: derives A~jnApayatiiti vyAdiSaH" nAma 940. nAma 940. sadagopan.org diSaH' SrI raghunAthatirtha explainsthenAmaas gives tomantheknow givesknowledge.Lord nArAya advises and SrI cinamyAnanadacapturesthesame itidiSaH karmaphalam bhAradvAjexplains thenAmaas– SrI kRshNadatta – togrant,allow(atisarjanam=dAnam). ritualistic actions".Thistransl in theformofveda-s,bestowsondi SrI T.S.Krishnamoorthy translatesSrISa to direct,show). followed, andwhatisbadtobe that bhagavAnshows,intheformof vedAtmanAdiSaH Sri Sa'nkara's vyAkhyAnamis– should notbedone. the veda-swaysinwhic nibandhanena ca,evamkart SrI vAsishThaexplains thenAmaas His command. the effects oftheir karma-s)suchas the object ofHislove,whereas theka ANDavanexplainsth SrImad SrImushNam Aj~nApayatiiti diSaH with amuchcloserintimacy This isunlikeHistreatmentofdevote positions, bhagavAnalsocommandsandco toestablishingth nAma. Inaddition SrI Bhattarusesthemeaning 'command'forthe word

– HeWhoissought afterorenquire . SrI rAdhAkRshNa SAstriinterp . SrIrAdhAkRshNa . ledge oftheSelf". – HeWhogivesthefruitsofkarmato jIva-s. avyam evamnaitidiSaH" avyam h things should be done, - natAngajendravatanta ation probablyusesthemeaning avoided. (Thiswouldusethemeaning "diSati = Aj~nApayati veda mukhenaviSva = Aj~nApayativeda "diSati samastAnAm karmaNAm phalAni diSan phalAnidiSan samastAnAm karmaNAm 92 e likes of brahmA and rudra in their in rudra e likesofbrahmAand rma-vaSya-s (thosewhoaresubjectto brahmA, rudra etc. are the objects of etc.aretheobjectsof brahmA, rudra es suchasgajendra,whoaretreated the veda-s,whatisgoodandtobe fferent beings the fruits of all their fferent beingsthefruitsofall sense inhis explanation:"One Who ntrols themintheir properfunctions. 'nkara's vyAkhyAnamas:"OneWho, Na, intheformof d intobythedevotees, isdiSaH. at prapanna-s such as gajendra are at prapanna-ssuchasgajendraare 'diSyate =bhaktaiH pRcchyateiti rets the nAma as signifying rets thenAmaassignifying – He Who ordains through –HeWhoordainsthrough and waysinwhichthings diSa ra'ngI karoti,kimtu inexplainingthis theSrutitexts, diSati =dadAti diS –atisarjane diS –

sadagopan.org – He – He Who – He Who diSaH diSaH – He Who gives vyAdiSaH – He Whose nature, vyAdiSaH vidiSaH of dharma through analogy –of dharma through analogy ous forms from al ldirections. d everywhere in all directions. do's and don't's in theform of ts of action to persons according – He Who has established the established the has Who – He is interesting to look at how some of of how some to look at is interesting pproached the interpretation of the pproached the l way (i.e.,everything under His is stic actions specified in the veda-s. veda-s. stic actions specified in the 93 vyAdiSaH rding to their various functions. rding to their various functions. – He Who bestows sukham orhappiness to – He Who bestows sukham . (vid – atisarjane– to grant, to allow). . (vid – atisarjane– to grant, posts (vyAdiS – to posts (vyAdiS appoint). petition in interpretation. petition in interpretation. vidiSaH – He Who bestows fruits in vari – He Who transfer knowledge – He Who transfer – He Who pervades everything an pervades – He Who – He Who gives instructions on diSaH – One Who distributes frui different diSaH vidiSaH vyAdiSaH vedic injunctions. 3. 2. 1.

the well-known vyAkhyAna-kartA-sthe well-known have a while avoiding re three nAma-s avoidsSrI BhaTTar nAma-s redundancy in the three (vidiSaH, vyAdiSaH, giving the following interpretations: anddiSaH) by or description in all directions are spread out beyond forms and qualities – direction?). everywhere (diSaH in their different different gods In the beginning of nAma 938, it was pointed out that the nAma-s vidiSaH, nAma-s vidiSaH, out that the was pointed nAma 938, it beginning of In the vyAdiSaH, It similar roots. and diSah had commands (diS – to command). commands (diS – to command). has given the followinginterpretations: SrI Sa'nkara vidiSaH to their karma (diSatidiS = dAnam). = dadAti; directions to indra and othersacco fruits for the variousrituali Who bestows SrI satya sandha tIrtha: a reference to j~nAni-s). brahma j~nAni- s (vid – to know, gives commands in a unique and specia gives commands in a unique command).

dharma j~nAna atideSanAt diSaH dharma j~nAna atideSanAt SrI satya devo vAsishTha: sadagopan.org nAma 941. nAma 941. SrI vAsishThaderives thenAma fromtheroot anAdaye namaH. b) HeWho hasnobeginning. a) HeWho isnotrealizedbymany SrI veLukkuDikRshNan commentsthatev reach Him, asHebestowsondevotees su of brahmAandrudrathesamebenefits, likes of gajendra, who have surrendered to Him. But He does not give the likes asHedoesonHisdeardevo and rudra fruits. Hedoesnotbestowthesameleve when itcomestothelikesofbrahmA He givesHimselftothecompletecont tiryakshvapi bahkteshuvivaSaH; brahmA Who doesnotgiveHimselftotheno explainsthenAmaas SrI SrImushNamANDavan as theirLord. anAdiH AdIyate iti a) SrIBhaTTarinterpretsthenAmaas– is beginningless". The word the interpretation nAma 941.

Adi

Anaid> Anaid> Anaid> anAdir bhUrbhuvOlakshmIh means'beginning'. One interpretation forthenAma is"HeWho jananO janajanmAdih bhImO bhImaparAkramah || bhImObhImaparAkramah jananO janajanmAdih jnnae jnjNmaid>ÉImae ÉImpra³m>. 101. jnnae jnjNmaid>ÉImae ÉImpra³m>. 101. jnnae jnjNmaid>ÉImae ÉImpra³m>. 101. AnaidÉURÉuRvae lúmI> AnaidÉURÉuRvae lúmI> AnaidÉURÉuRvae lúmI> "na AdIyate itianAdiH" "na AdIyate – He Who is not realized by the likes of brahmA and rudra [

P anAdiH anAdiH anAdiH LEASE

ADD

P Slokam 101 Slokam 101 Slokam 101 RA becauseoftheirignorance etc. N AVAM n- devotees.SrIBhaTTarcomments: suvIrae éicra¼d>, éicra¼d>, suvIrae suvIrae éicra¼d>, éicra¼d>, suvIrae suvIrae éicra¼d>, éicra¼d>, suvIrae 94 and rudra,Hegives

dishu phalguphalamevaprayacchati BEFORE ch as gajendra, and so HeisanAdiH. so ch asgajendra,and tees. HegivesHimselffreely tothe rol of animals such as gajendra, but rol ofanimalssuchasgajendra,but namely theability l ofbenefits onth suvIrO rucirAngadah| en thoughbrahmAand rudraobey –HeWhoisnoteasilyattained.

taiH anyaparaiH nasvAmitvena anyaparaiH taiH

EACH dA – dAne – dA "na dIyateitiAnadiH" N AAM

A ]

–togive,andgives to realizeHimand e likesofbrahmA them only meager –He evam – sadagopan.org

, and gives the – He Who does – He Who is not not is Who He – 'Adi' alizing their relation to relation alizing their . The meaning is that He . The meaning is that He na AdIyate = svIkriyate na AdIyate = gRhyate sa- ought as "One Who is not accepted ought as "One Who is not accepted He is not realized by many as the the as many by realized not is He long after other benefits, such as such as benefits, other long after und by prIti, and not by bhIti, and so by bhIti, and prIti, and not und by is anAdiH – in other words, One Who is anAdiH – in other words, One Who ve, but more out of fear (because of fear (because more out of ve, but sily, whereas the likes of brahmA and of brahmA and the likes sily, whereas their efforts to attaining Him. Thus, to their efforts 95 "na AdIyate iti anAdiH" He is the cause of everything. everything. cause of He is the

means of the mind and indirya-s. pports all (namely, the earth). ing 'beginning' for the word 'beginning' ing a; they rush to Him only when they are in danger, danger, in are they when only Him to rush they a; BhagavAn is not realized as the Supreme Deity by as the Supreme realized BhagavAn is not by SrI vAsishTha is – those who really live (by re those bhuvaH bhuvaH bhuvaH - - - bhUr bhUr bhUr

AdiH = kAraNam asya na vidyata itianAdiH, sarva kAraNatvAt ÉUÉuRv> ÉUÉuRv> ÉUÉuRv>

nAma 942. interpretation – because beginningless, is – He Who interpretation An alternate svodbhavAya ki'ncit aparam nimitta kAraNam anena so anAdiH other cause for His being, not need any existed before anything else existed. by those who are driven by pride and haughtiness (Serukku)". by those who are driven by pride the nAma as: SrI vAsishTha explains indirya-s etc. us though our mind, 'given' to manaskaiH karmendriyaiSca itianAdiH j~nAnendriyaiH the is not accessible to us through b) SrI Sa'nkara uses the mean a) He Who is the abode of and need His help. At other times, they and need His Supreme Deity. the th SrI rAdhAkRshNa SAstri expresses bhIti rather than prIti). BhagavAn than prIti). bhIti rather is bo Him ea can attain the likes of gajendra a chance. rudra don't stand and rudr the likes of brahmA rathertheir positions, than devoting anAdiH also because bhagavAn is called the Lord). b) He Who supports that which su the Lord, it is not necessarily out of lo out it is not necessarily the Lord, c) He Who exists in Himself (with no other support). exists in c) He Who knowledge. of all is the Source d) He Who nAma 942. nAma 942. sadagopan.org those who have the dAsya those whohavethedAsya ANDavanexplainsth SrImad SrImushNam as bhUr-bhuvaH. person, bhagavAnisanAbodeortheSupp that theLordisMaster,onewho person whohasthecorrectknowledgethat bhuvaH, svayam AtmalAbhavAn; tasya a) SrIBhaTTarexplainsthenAmaas: interpretations canbeviewedon words, vAcakaH prathamAnto,dvitIyaSca explanationis: support". SrIvAsishTha's the 6thcase–genitiveca interpreted as' live. Basedonthedeclensionof noun SrI vAsishThaderivesth bhuvo-bhuve namaH. prapa'ncasya, bhUH – udgamaH bhAradva datta d) SrIkRshNa there isnothing else which isthecause it bhUr-bhuvaH c) SrIvAsishThagivesthe sabhUr-bhuvaucyate mUlAdhAraH bhuvayor bhAvayitA=utpAdako bhuvaH. HeisalsotheCreatoraswe tasyA bhUH–AdhAraH" SrI vAsishThaexplainsthenAmaas Earth, whichitself su b) SrISa'nkaraexplains thenAmaas for thosethatarefollowersofbh bhUm as their they arealwaysHisdAsa-s,

bhagavAn bhuvaHbhUH – He Who exists in Himself is bhUr-bhuvaH. In other words, AdhAra pports everythingelse. -support',andthesecondpart, – He is the Support of the earth, and so He is bhUr- e nAmafromtheroot j~nAna, namelytheknowle alternate interpretation – –TheSupportofallsupports.different se, givingthemeaningfor' thebasisofthismeaning. (creation, sustenance etc.), akti , prapatti yoga, etc. akti yoga,prapattietc. shashThyantaHpRthivIvAcakaH j gives the interpretation j gives eva bhUH=padamitibhUr-bhuvaH" 96 "bhuvo'pi bhUH" "bhavati itibhUH–svadAsya j~nAnena for Hisexistence,or forHiscreation. "bhavanti asyAm iti bhUH – pRthivI; asyAmitibhUH–pRthivI; "bhavanti is bhU–onewhoreallylives.Forthat ll astheSustainerofeverything- ort - (bhU), and so He is referred to ort -(bhU),andsoHeisreferredto i. In other words, He is the Support at bhagavAn is bhUmi (support) for for at bhagavAnisbhUmi(support) he is the servant of the Lord and prathamo bhUSabdaAdhAra bhU bhU –sattAyAm , thefirstpart, dge and realization that dge andrealizationthat svayam svasmin bhavati svayam svasminbhavati – HeWhosupportsthe bhuvaH bhuvaH bhuvo bhUH – bhuvaH , istakenas – to be,to –to . . Inother = of the the =of bhU . He –A , is sadagopan.org . He He refers to to refers He is their strength, in of knowledge. this nAma signifying that He alone this nAma signifying that He is their sole Lord, even as the moon moon the as even Lord, sole their is dom, my life and my happiness are all are all dom, my life and my happiness sole support. kRshNa 97 teshAm lakshmIH – sarvA sampat ca bhuva itij~nAnam, tasya bhUH = udbhava bhUH = udbhava tasya bhuva itij~nAnam, shNa nAthASca pANDavAH |

jIvitam ca sukhAni ca jIvitam ca sukhAni ca lakshmIH lakshmIH lakshmIH interpretation – interpretation

– He Who is the source or Orig is the source He Who – lúmI> lúmI> lúmI>

nAma 943. is all the wealth for His devotees – is all the wealth for lakshmyai namaH. bhagavAn has SrI BhaTTar comments that (gItA 15.15) 15.15) (gItA bhUH iti bhuvo 15.15 in support: the gItA Slokam sarvasya cAham hRdi sannivishTo mattaH ca | smRtir-j~nAnam apohanam "I am seated in the hearts of all. and their removal as well". From Me are memory, knowledge, The Wealth. gives the alternate gives the (yuddha. 19.6) 19.6) and the : gives examples from the (yuddha. bhavad-gatam ca me rAjyam "My king (vibhIshaNa says to Lord rAma): in You". centered kRshNASrayAH kRshNa balAH kR (droNa. 183.24) 183.24) (droNa. kRshNaH parAyaNam teshAm jyotishAmiva candramA || "For the pANDava-s, SrI kRshNa is the is to the stars". in support: SrI v.v. rAmAnujan refers to nammAzhvAr's pASuram … SElEy kaNNiyarum perum Selvamum nan makkaLum mElAt tAi tandaiyarum and kRshNa is their protector. SrI kRshNa and kRshNa is their protector. nAma 943. nAma 943. sadagopan.org lakshmIH, and gives interpretations lakshmIH, andgives SrI Sa'nkaragivesa fewcombinations vaikunTham". ra'nganAtha! Iwillnottradethisevenfo "When Ihavethistasteof enjoying ic-cuvai taviRayAnpOiac-cuvaiperinumvENDEn ara'ngamAnagaruLAnE see anything elseeveragain". "My eyesthat haveseen mysweet Nectar, theLord of SrIra'ngam,willnever maRRu onRinaikkANAvE|| en amudinaikkaNDakaNgaL all Iwishfor eternalservice- "My minddoesnotseek anything except (toNDaraDippoDi)bhaktiSca niyatAvIrAbhAvonAny | tvayi nityampratishThitaH sneho meparamorAjan of anykindthatIwishin "There isnolordship,eternallife, rAmayenatvayA vinA || aiSvaryam vAvilokAnAm ahamvRNe| na devalokAkramaNamamaratvam from SrImadrAmAyaNam: devotees whoseekHimandnothingelse lakshmi HerselfasHis Consort".Inaddi to thedevotees,OneWhois endowed SrI kRshnanexplains thenAmaas"One except myLord.HeisALLtome". mother an which onedotes,much-praised "Beautiful damselsthatoneloveshere avarE iniAvArE.

this world;allIwishforisYou,MyLordrAma". minded dedication to You". minded dedicationtoYou". tagcht | atra gacchati||

98 for thesecombinations. We sawthe of the three words bhUH, bhuvaH,and thethree wordsbhUH, of . SrI kRshNan gives additional support support . SrIkRshNangivesadditional Who hasallthewealth Yourighthereandnow,MyLord tion, HeisHimselfthewealthfor tion, greatvictoryinthisworld,nowealth , moneyandaffluence, offspringon eternal andconstantdevotionto You; d fatherare,hereafter, formenone with limitlesswealth;OneWhohas r thetasteofafter-lifeinSrI

(tiruppANAzhvAr) for giving away forgivingaway (tiruvAi. 5.1.8) (tiruvAi. 5.1.8) (lakshmaNa) (hanuman)

sadagopan.org In other words, ation as SitA, and bhuvaH, lakshmIH SobhA SobhA bhuvaH, lakshmIH aning "SobhA" – splendor, aning "SobhA" rth (BhUH), the firmament rth (BhUH), the firmament vious nAma),He is also the but terpretation that bhagavAn is not terpretation that e nAma is of feminine gender, and e nAma is of feminine gender, and of the firmament (bhuvaH) – – and of the firmament (bhuvaH) or the science of Atman to the word or the science of Atman to e of Atman (lakshmIH)". Here Sri e of Atman (lakshmIH)". and is always residing in His vaksha ity together that we should worship. 1.9.118, where Lakshmi is praised as 1.9.118, where Lakshmi is praised She came as rukmiNi. Thus, She is uRai mArbA! nigar il pugazhAi ulagam ations - bhUr-bhuvaH in the previous previous in the - bhUr-bhuvaH ations ions, She always accompanies Him; for e knowledge of the Self to the seeker. e knowledge of the Self her combinations: bhuvo-lakshmIH, and bhuvo-lakshmIH, her combinations: The idea is that Lakshmi and bhagavAn rAma, She took incarn She took rAma, 99 s for the nAma taken as bhUr-bhuvo- s for the nAma itibhUr-bhuvo-lakshmIH. itibhUr-bhuvo-lakshmIH. na kevalam asau bhUH na kevalam asau - "One Who is in the form of the beauty- "One Who is in the form . (bhuvaH – of the earth, lakshmIH – splendor). – splendor). lakshmIH earth, of the . (bhuvaH – in the form of this ea One Who is always associated with Goddess Lakshmi, SrI Sa'nkara uses theSrI Sa'nkara me Atma vidyA ca devitvam. bhUmi antarikshayoH SobhA bhUmi antarikshayoH SobhA ca iti bhuvolakshmIH bhUr-bhuvo-lakshmIH (bhUH), (lakshmIH) of this earth and the firmament. the earth illumines Who He is One bhuvo lakshmIH: bhuvo lakshmIH: lakshmI, and gives the in for the word (pre for the earth only the Support earth – splendor of the 2. 1.

are the Ones who give Atma vidyA or th who give are the Ones SrI rAdhAkRshNa comments that SAstri th (tiruvAi. 6.6.10) 6.6.10) – the scienc (bhuvaH), and Atma vidyA "Atma vidyA" Sa'nkara gives the meaning (tiruvAi. 'lakshmIH', based on vishNu purANam Atma vidyA – denotes that bhagavAn is leaves Him ever, She never and in fact sthalam. When bhagavAn takes incarnat as incarnation instance, when He took when He took incarnation as kRshNa, inseparable from Him, and it is this dual of nammAzhvAr: pASuram well-known We have the agalakillEn iRaiyum enRu alarmEl ma'ngai mUnRuuDaiyAi, ennai AlvAnE!… An alternate interpretation he give An alternate interpretation lakshmIH is "He Who is nAma. Now he proceeds to give two ot to give two he proceeds nAma. Now bhUr-bhuvo- lakshmIH interpretation for one of these combin of these for one interpretation sadagopan.org Who showsthemeans to thedevotee vipat-sarita sva-janAnAm = Alocayati Using themeaning the root laksha –darSanA'nkanayoH deriveshisin bhAradvAj SrI kRshNadatta Him andfromalone". everywhere, asPureExistence,allthegl Self were not,thenallwouldhavebeen andbeautifulinthisun that isgood SrI cinmayAnandacapturestheideathat aresignif qualities, that andin beauty, fame,splendor,wealth, The nAmathussignifiesthatbhagavAnis ever leaveHerrightful placewithYou". (Divine chest),declaringthatSheisever inYourvakshasthalam lakshmi),resides (mahA Mother, alarmElma'ngai (fam in allthethreeworlds.YourkIrti "O! Lordof tiruvE'nkaTam!Youruleover

2. 1. also areferencetoHimsimultaneously. respects, thenAmalakshmIH,whichno toHisdevotee. thatisbeyonddescription, (affection) shows vAtsalyam itilakshmIH vAtsalyam =darSayatiniratiSaya lakshayati lap ofemperumAn).Since bhagavAn an snake bedofbhagavAnandpirATTi, ultimately reachesSrIvai havedescribedhow a we nAma-s, who aredevotedtothedivyadampati,safelyonHislap.(In previous ensuresthatHerchildren mahAlakshmi,Who Refers tojaganmAtA, lakshayati a'nkamAropayatibhaktaputrAnitilakshmIH, lakshayati laksh –Alocane laksh –Alocane ied by Goddess lakshmi. ied byGoddesslakshmi. – to perceive, to observe. His interpretations are: –toperceive,observe.Hisinterpretationsare: – to notice, to define, to define, to notice, –to kunTham, andhow,finally,thejIvaclimbs the , thealternateinterpretationis– 100 uddhArasya upAyAn iti lakshmIH upAyAniti uddhArasya iverse through the following words: "If iverse throughthefollowingwords:"If e) is beyond compare to anything. Our toanything. isbeyondcompare e) inert, unborn,dead.AstheOneLife me,andYouinfact ories ofthisdynamicUniversearein everassociatedwiththequalities of inseparablefromYou, andwillnever on howtoovercome theobstacles fact thefullnessofallauspicious bhagavAn is the Sole source of all terpretation starting fromtheroot terpretation starting jIva whobecomes amukta jIva and piraTTiareinseparable inall and d isaffectionatelyseatedonthe rmally referstoourMother,is regard;oralternatively, ownallthethings

jaganmAtA –HeWho lakshayati –He – sadagopan.org - su – to – One Who is – One Who is vIra write-ups under both write-ups hmIH since He regards hmIH since He – to go. In the latter – He Who makes those who laksh – darSanA'nkayoHlaksh – lakshayatipuNyakRto, lakshayatelakshayatipuNyakRto, – various, per SrI satya devo , etc., shine distinguishably. In fact, , etc., shine distinguishably. s as His treasure, or because He is s as His treasure, Ir – gatau s interpretation as well, and explains as well, and explains s interpretation t everywhere and pervades everything, t everywhere and pervades has endowed the Sun with the SobhA or the SobhA with has endowed the Sun 101 vividha of impediments to reaching Him. to reaching of impediments BhagavAn is called laks BhagavAn is called referred to the detailed referred to

incarnation, was associated with various other given based on the words - are treated as upasarga-s orprepositions ( , has been described in Sloka-s 43 (nAma402),, has been described and Lord by the virtuous. Lord by the virtuous. vi – meaning vi vIraH suvIraH suvIraH suvIraH

- and su lakshayati = darSayati iti lakshmIH lakshayati = darSayati suvIr> suvIr> suvIr>

nAma 944. splendor. and makes all things known. He gives the example of the Sun, which is visible of the Sun, gives the example He and makes all things known. from a vast distance because he away, those who are endowed with good virtue with good are endowed those who Supreme regarded as the uses the same root in hi SrI vAsishTha presen the nAma as – is lakshmI, of wealth, beauty are endowed with lakshmI – form the in He, regard, and gives the interpretation: gives the interpretation: regard, and iti vA lakshmIH. puNyakRtbhiH suvIrAya namaH. Interpretations have been a) He Who possesses great valor. a) He Who possesses great b) He Who has auspicious movements. paths. different is accessible to us through c) He Who d) One Who, in His kRshna valorous, and also based on the root interpretation, meaning 'good', and vAsishTha). nAma – The related 70 (nAma 664). The reader is auspicious vIra-s. SrI satya sandha tIrtha same root – uses the in addition to the current write-up. these nAma-s encountered in samsAra which is full which is full in samsAra encountered nAma 944. nAma 944. sadagopan.org opposition; opposition; SUra, parAkrama. be SrI veLukkuDikRshNandistinguishes etc. uttarAyaNa, manifesting Himselfbeautifullyinva the outsideandback.SrI vAsishTh enjoy duringourtempleprocessionsof remindedofthes etc., oneisimmediately gati-s ofbhagavAnsuchasthegajaga in variousforms.EventhoughSrIvAsi sasuvIraH gatiH yasya, SrI vAsishThaexplainsthenAmaas sides. the bhU-bhAram ortheloadoneart arjuna wasabletofinishthetaskthat itselfcouldnotkill, thisstick and though BhagavAn usesthestick thatHeusedfo endAi! kollA mAk-kOlkolaiSeidubhAratap-pOr inthewar. directlyasawarrior participating the valorofLordkRshNainconducti SrI v.v.rAmAnujanrefers us totiruvA saH su-vIraH ANDava SrImad SrImushNam pratIkAraH – downfall, andretrievingthosewhohavehadadownfall the nAmaa) SrIBhaTTarusesthemeaning'valorou as "One Who is valorous in the oppositionwithout atrace; harm orinjuryto the fighterinth

Sura . " –HeWhoisahighlyde isonewhogets inside thearmy VIra isonewhodoesnotgetdi – He Who has beautiful, elegant, gait that is displayed n explains thenAmaas parAkrama 102 sirable vIra is su-vIra. sirable vIraissu-vIra. imozhi 3.2.3,wherenammAzhvAr praises ng themahAbhAratawarwithouteven He wantedtogetfulfilled,andreduced shTha does not refer to the different shTha doesnotrefertothedifferent emperumAn from temple chambersto emperumAnfromtemple SobhanA = saralA,vi ti, simha gati, vyAghra gati, sarpa gati gati,sarpa vyAghra ti, simhagati, e processoffighting. SrIkRshNan rious formssuchasdakshiNAyana, rious ellAc-cEnaiyumirunilattuaLitta defendingHisdevo a gives the example of bhagavAn a givestheexampleofbhagavAn r directingthehorsesofchariot, h bydestroyingthefightersofboth e beautifulgati-sthatoneisgivento tween three vIra, typesofvIra-s: s' fortheterm'vIra',andexplains Hestilluseditsoskillfullythat isthequalitywherein there isno ofthe oppositionanddestroys sturbed bythemightof "SobhanaH vIraHyaH vidhA ca IraH = teshAm vinipAta vinipAta teshAm tees from their (tiruvAi. 3.2.3)

sadagopan.org SobhaNa , and explains that Ir Shobano vIraHparakramI interpretation – – He Who has various auspicious r bhagavAn what counts is that it isr bhagavAn what her it is a small creature like the the small creature like a her it is is small creature in the form of a a of form the in creature small is d bhagavAn's guNa of vIrya through the yogin-s, His being in the Sun's the yogin-s, His being in the ee, no matter how insignificant this how insignificant this ee, no matter many vIra-s alongside Him is su-vIraH as: "One Who moves through variousas: "One Who moves through y this great term 'su-vIra' needs to be needs to term 'su-vIra' y this great H SobhanAH SrIdAmasubhadrAdayaH ; Or, One Who exhibits in all His ; Or, One Who exhibits valor in His actions and achievements". valor in His actions and achievements". that the different movements referred that the different movements other guNa - 'su-vIraH'. One way to 103 that the nAma vIra was interpreted as a – to go, in his Ir gatayo yasya sa suvIraH = tataH samAgateshu sakhishu suvIra

vividhA IrAH movements. SrI ananta kRshna SAstry elaborates the hearts of to here are His occupying etc. disc, in the Milky Ocean, SrI cinmayAnanda explains the nAma glorious ways which are all divinely incarnations the inimitable splendor of splendor incarnations the inimitable an enemy of His devotee. Once this is established, He displays His guNa of of guNa His displays He established, is this Once devotee. His of enemy an in defending His devot being a su-vIra creature is. SrI kRshNa datta bhAradvAj explains the nAma as – iti su-vIraH. through us to root b) SrI Sa'nkara uses the accessible is He that signifying His in Who, nAma One, as this nAma the has the same root SAstri uses c) SrI rAdhAkRshNa interprets bhagavAn bhUsahN vidyA different means (e.g., bhakti, prapatti). deva bala SrI d) kRshna incarnation, was associated with – svatulyA vIrA yasya sa su-vIraH. Given that bhIshma had already describe arises 43 and 70), the question guNa earlier (in Sloka-s to this two references an describing as to why He is now appreciate this subtlety is to realize crocodile or a big creature like rAvaNa, focrocodile or a invoked in the context of His killing th invoked in the kRshNan notes that whet crocodile, SrI comments that throughcomments vIra, nAma, bhagavAn's this Sauryaand parAkrama wh one were to ask If are all described. sadagopan.org nAma 945. nAma 945. from thejitantestotram insupport(this to Hisdevoteeswhich isfitto beenjoyed verymuch. SrI BhaTTar quotes bhogyam a'ngamdadAtiitiricirA'ngadaH' SrI BhaTTarexplainsthenAmaas thenAma: nAma intermsoftheindividualwordscomprising a) The meaningrucirA'ngadAya namaH. of the nAmad) HeWho hasgiven elegantmeans can be easilyc) HeWho isadornedwithbeautifu comprehendedbacked woman). if we lookb) HeWho givesabeautifulbodytoth at the a) HeWhobestowsHislovelyfo circumstances. au HisguNa ofensuring nAma describes out ofitauspiciously, withHis help in ensuringthatHis devoteeswhoencoun class of this quality of emperumAn, and describes the use of thisrighteous path).ThenAmasu guNa by Him 'vIra-s' theirstrength orbyusing discussions, likecost, eitherbyusingfallaciousarguments rAvaNaevil vIra-sintheirroot. Thus,bhagavAn in committing extensiveatrocities anda-dhar committing refer toHisguNaofvIraincontaining at good and bad. BhagavAn's nAma(those endowed withvalorortheskillto of vIra that we studiedwe sawinthestudyofnAmavI in Sloka-s 43 and 70 reference toHisparAkramainencoun nAma 945.

éicra¼d> éicra¼d> éicra¼d>

rucirA'ngadaH rucirA'ngadaH rucirA'ngadaH -vIrah that wearestudyingcurrently,isaspecial -vIrah rm forHisdevoteestoenjoy. l shoulderornaments(a'ngada-s). for allcreaturestomoveabout. and support.Inotherwords,thecurrent 104 for wrong and a-dharmic causes (such as causes(such for wronganda-dharmic ose whoaredevoted(e.g.,tothehunch- ra-hA (nAma-s168,747,927),vIra-s the bad vIra-s who use their vIrya in thebadvIra-swhousetheirvIryain rocities againstthefollowersof rocities 'ruciram = ati-manoharam, anubhava ati-manoharam, = 'ruciram spiciousness to Hisdevoteesunderall spiciousness to destroys the 'vIra-s' who win at any 'vIra-s'whowinatany destroysthe

hasbeenreferenced innAma923as defeatopponents) areoftwo kinds: terany obstaclewill ters withHisenemiesingeneral.As in theirdisputationsphilosophical –HeWhobestowsHislovelyform ma in general, by curtailing these ma ingeneral,bycurtailingthese intheend come rucira-anga-daH . sadagopan.org

(tiruvAi. 8.7.7) Your devotees). Even so, You shine Your devotees). agavAn's tirumEni more than one in teeth showing ever so slightly with all competing with one another in all competing with one another uLLattu irunda avvAi anRi yAn aRiyEn u kanindu, uLLE veN pal ilagu SuDar ear ornaments, the cloud-hued One, ear ornaments, the cloud-hued One, e most successful of them all is the e most successful of them ps, the beautiful navel, the shining row ps, the beautiful navel, ul's soul in me. I see Him in me! With ul's soul in me. I see Him in me! uth and lips resembling beautiful deep ur own SrI vaikunTham, are for Your are for ur own SrI vaikunTham, rAmAnujan refers us to nammAzhvAr's rAmAnujan refers us to nammAzhvAr's 105 tammODu evvAic cuDarum tammil mun tammODu evvAic cuDarum tammil rough which the Lord communicates His Lord communicates His rough which the Dal vaNNan SuDar muDiyan nAngu tOLan Dal vaNNan SuDar muDiyan nAngu tOLan Nothing else can equal this grace". Nothing else can well) | na cAspadam nAyudhAni na cAkAro na te rUpam tathA'pi purushAkAro || bhaktAnAm prakASase divya"Neither Your nor Your divya Atma svarUpam, ma'ngaLa vigraham, nor Your weapons, or Yo for that matter benefit (they are all for Your devotees' benefit, and thus You are not and thus devotees' benefit, for Your (they are all benefit You are the possessionindependent, but of vaLAik koLLa Sev-vAi muruvalODu enadu Being". as the Supreme BhagavAn has a divya ma'ngaLa vigraham (tirumEni) that is absolutely SrI v.v. delectable to His devotees. AzhvAr describes bh tiruvAimozhi, where pASuram: kuzhai Sev-vAi undi veN paL SUDark maRRaruLE. "I am truly enchanted by the reddish li "I am truly enchanted by the ear ornaments, the lustrous of teeth, me and enslaving me. But th encircling blossoming smile in the red lips, th message with me while in my heart. kaNgaL Sivandu periyavAi, vAyum Sivand ilagu vilagu makara kuNDalattan koN (tiruvAi. 8.8.1) 8.8.1) (tiruvAi. uLLAnE. kuni SAr'ngan oN Sa'ngau gadai vAL AzhiyAn oruvan aDiyEn shines as my so unique, Lord "The one, large, beautiful, red eyes, with His mo red fruits, with the rows of beautiful beautiful luster, with the fish- shaped sadagopan.org rucirA'ngadaH c) SrISa'nkaralooks atthenAmaas disfigurement thatshe hadinherform. formSrI rAdhAkRshNaSAstrigivestheexam tobeautiful or auspicious bodiesonHisdevotees. a hunch-backedsame meaningforthewordsconstitu b) SrIanantakRshNaSAstrygivesadi this wasthebestgiftthatHe Recall that SrIrAmablessedhanuman wi womaniti arthaH in kamsa's palace by removing the SrIBhaTTar: SrI baladevavidyAbhUshaN givesan so thatAzhvArisnotov dose), just atatime(insteadofgivi gradual steps which describe how bhagav him all around). He also refers us to ti devotee suchasgajendra,bhagavAnga instanceofga SrI kRshnangivesthe notincludedthe sakeofbrevity,detailsare here. andSrIdeva bhagavad dhyAnasopAnam deSikan's svAmi gadyatrayam, bhagavadrAmAnuja's amalanAdIpirAn, delved deep into thisInnumerable indeedaretheplaces wh anubhavam of enjoy. also thefactthatthislovelyformis In thesefour lines,AzhvArbeautifullycapturesthebeautyofHisForm,but me". stands inside weapons (Sa'nkha,cakra,gadA,Sar'nga, with shiningcrown,fourlongarms

–HegivesHisdivineembraceto ruciram a'ngamtebhyodadAtiit –OneWhoisadorned withtwobeautifulshoulderornaments An givestheenjoyment ofHimself toAzhvAr in couldever givetoanyone. erwhelmed bythis divineexperience. bhagavAn's tirumEni-tiruppANAzhvAr's 106 ruvAimozhi 1.9,allthetenpASuram-s of there only for devoteeslikeAzhvAr to jendra moksham, and notes that for a notesthatfora and jendra moksham, , withthefive overpoweringlybeautiful ere ourAzhvAr-sandAcArya-shave ve HisdivinetirumEni(byembracing ting the nAma – He Who bestows ting thenAma–He ng thisanubhavamallatonceinone nAyaka pa'ncAsat,amongothers.For fferent interpretation, basedonthe th Hisdivineembrace,declaringthat rucire = kalyANe a'ngade yasya iti rucire =kalyANea'ngade yasyaiti and khadga) – with allthese,He –with andkhadga) ple ofbhagavAngivingabeautiful interpretation similar that of interpretationsimilarthatof those devoteeswhoaredeserving. i tad vidheyastAn Ali'ngatavAn i tadvidheyastAnAli'ngatavAn sadagopan.org . – , in tad- a'ng – He Who jananaH ) is added to a – He creates us – He creates ana ( rucirANidarSanIya- rucirANidarSanIya- lyuT ." ." – to be born. SrI vAsishTha – to be born. SrI vAsishTha t Who Himself is not born. SrI T.t Who Himself is not born. SrI kartari s that are a delight to look at and ication of pANini sUtra 3.3.113 leads ication of pANini sUtra 3.3.113 ting either the action itself, or the ting either the action itself, indirya-s etc., for enjoying Him. SrI indirya-s etc., for enjoying Him. SrI An undertakes is for the sole benefit An undertakes is for the sole benefit sundara gati yuktamSarIram, sundram equipped has given a body - One Who – "The suffix interpretation based on the root interpretation g the purpose for which bhagavAn the end (till nAma 992), SrI BhaTTar 107 jan e action takes place. … Here, eation. SrI BhaTTar's anubhavam is – anyAnapi janayati iti jananaH atha sarva bhagavad vyApArANAmprayojanam

jan – prAdurbhAve "janayati iti jananaH, sarvasya jagato jananaH, svayam from the root jananaH jananaH jananaH

jananaH jnn> jnn> jnn>

- One Who creates everything else, bu everything creates Who - One – to go, and explains the nAma as: – to go, and explains

nAma 946. gatau gamanam vA yo dadAti sa rucirA'ngadaH to move around with the means for all creatures The root for the nAma is The root for the nAma enjoy. d) SrI satya devo vAsishTha an derives jananAya namaH. tamAni bAhu-bhUshaNAni catvAri yasya iti a'ngadAni rucirA'ngadaH four shoulder ornament is adorned with explains the nAma as ajo'pi" that the appl explains S. Krishnamoorthy to the word (refer to the nAma kanakA'ngadI – nAma 545). – nAma 545). kanakA'ngadI nAma to the (refer dattaSrI kRshNa bhAradvAj a similar gives – explanation The Creator. verbal root to form verbal nouns, deno to form verbal nouns, verbal root th where instrument, or the place masculine is derived in the sense of agency – agency of masculine is derived in the sense anubhava kshama karaNa yuktAn and other beings also, gifted with the support: the following in kRshnan quotes From this till almost nAma onwards, interprets the nAma-s as conveyin undertakes all His actions. – We will see that everything that bhagav of the jIva-s, without exception. First, we start with His act of cr nAma 946. nAma 946. sadagopan.org (11.43) to You.Howthencould therebeina You areitsteacherand theOnemostwort "You aretheFather ofthisworld, of na tvat-samo'styabhyadhikaHkuto'nyo tvam carAcarasya pitAsi lokasya (Lord oftheUniverse)." SrIcinmay progenitor oftheuniverse,SrInArAyaNa everything exists,isnurturedandnour was before allcreation; fromHimaloneeverything hasarisen;in Him Father ofalllivingbeings,asthe SrI cinmayAnandaexplainsthenAmaas:"LordnArAyaNaisgreat the trueCreator). gives Himthepowertodoth knowledge tocontinuetheprocessof etc., andthencreates br Creator, whocreatesthemahat, nammAzhvAr repeatedlyremindsusthat some readersgetconfusedandthinkth to haveanotherchanceagain,accord them toothercauses.Ifwe capabilities toeithermovetowardsHim, in that birth and move thatisbasedontheirkarma- and aform towards Him. He also bhagavAngivesthe Out ofHis compassion, gives us the free will to uselegs, etc.,justsowecandedicate our "Brahman createsusfullyendowedwith samyuta|| kRtAbrahmanhastapAdAdi pUrvameva | ISvarAyaniveditum sampattiH vicitrA deha

ahmA insidethisbrahmANDa, andgiveshimthe misusetheopportunity, ofcourse, wearereborn is bybeinghisantaryAmi. asya pUjyaScagurur-garIyAn| these in theservice oftheLord". Ananda refersustothegItA: universe comesfromHimalone.Healone ll the threeworldsanothergreater than 108 pa'nca mahA bhUta-s, the brahmANDa pa'nca mahAbhUta-s,the ing toouraccumulatedkarma-s.(Lest ing all thatmovesanddoesnotmove. loka-tyaye'pyapratima- prabhAva|| loka-tyaye'pyapratima- ished byHisGlory.Thus,asthevery creation insidethebrahmANDa,and s, sothattheycanbetterthemselves themeansofkarmasuchashands, or misuse all our faculties and divert or misuseallourfacultiesanddivert at brahmAistheonewhocreates, hy of reverence. There is none equal , the Self, is the only jagad-Isvara , theSelf,isonlyjagad-Isvara jIva-s abody,withalltheindriya-s, it is bhagavAn who isthetrue itisbhagavAn So itisbhagavAnwho sadagopan.org

– . In jana-janma- - One Who is jAyante iti janAH; ght in the hearts of ght in the hearts janayati mudam sva- iti jana-janmAdiH (vishNu dharma 5.17.3) janam nayati iti jananaH iti jananaH janam nayati "He Who is the Cause of all living "He Who is the Cause of all

goal for the living beings that are as well, but in addition adds that He purpose" of being this birth. He gives purpose" of being this birth. He gives ime purpose of this birth that we are purpose of this birth ime , and my night has given place to an SrI BhaTTar's interpretation, his "janAnAm janmana AdiH" 109 – He Who gives, He Who is the root cause – He Who gives, He Who is teshAmjanAnAm janmana AdiH = nimittam looking at its component words: looking at its component words: - He Who generates deli - He Who generates janmAdiH janmAdiH janmAdiH - - - . He looks at the nAma as: . He looks at the nAma as:

jana jana jana

(benefit or fruit of the birth) te goal of all beings. prayojanam jnjNmaid> jnjNmaid> jnjNmaid>

Most interpreters explain the nAma as Most interpreters explain the

nAma 947. jana-janmAdaye namaH. jana-janmAdaye by The nAma can be understood He Who leads all beings isjana-naH. leads all beings isjana-naH. He Who SrI kRshNa datta bhAradvAj nAma as – explains the iti jananaH janAnAm hRdayeshu jananaH. His devotees is a) He Who is the root cause of all beings. b) He Who is the ultima in "cause" or "root' as interpreted is Adi word the AdiH. below, see we As beings". this interpretation. nAma as a) SrI vAsishTha explains the things the cause of all living janma = jananam; AdiH = 'dadAteH' – mUla kAraNam. b) SrI BhaTTar gives this interpretation is also the 'prayojanam', or the ultimate – a body birth with blessed with (root cause), of ofthe theme context fact, in the emphasis is on the 'prayojanam', or "root You, O Being of matchless greatness?". greatness?". Being of matchless You, O sandha tIrtha'sSrI satya is: anubhavam alternate several supports that declare that the pr given by bhagavAn, is to attain Him through expiation of our karma-s. adya me saphalam janma fruitful "This day my birth has become nAma 947. nAma 947. sadagopan.org nAma 948. nAma 948. He Whoisfrightfultothosewhodonotfollowdharma. given to the veda-s,which declarethat given tothe not obeyingHim.This aspectiscove themselves toHim,theystillobey Himbe dedicated toHim.Butinthecase of devotion, tothepointthatHeletsHi In thecase ofHis devotees,theextentofHiscontrolisrelatedtotheir etc., bhagavAniscalledbhImaHbecaus derived isbhI–bhayetofear.Inthe Asindicated there, for nAma359also. We studiedthisnAmainSlokam39(n bhImAya namaH. janAnAm =prANinAmjanmanaHAdiHitijana-janmAdiH. interpretati bhAradvAj's SrI kRshNadatta of beings. jana-janmAdiH iti mUlakAraNam AdiH, udbhavaH, tasya interpretation– SrI Sa'nkaraalsogivesasimilar pronounced". hair"Amongst allbeings,thebodyofthatpers standing || vishNunAmanikIrtite yadeva pulakotbhAsi onsujanma dehamatyantamtadevASeshajantushu| theirwith kRshNa. endsThe onlyact thatisnotfruitlessinthis out kriyA janmanya viphalAsaikAyagovindASrayA of joythe prospectsofhavingdarSanamLordkRshNa. whenauspicious dawn,becauseIamgoingto the name of kRshNa is nAma 948.

ÉIm> ÉIm> ÉIm>

bhImaH bhImaH bhImaH

red undernAma359, wherereference is those whodonotwhol 110 mself becontrolled bydevotees who are Ama 359).Pleaserefertothewrite-up see LordkRshNa"–wordsofakrUraon lifeisthatwhichhassomethingtodo e Heis theSupreme Controller ofall. cause offeartheconsequences of even thefivegreat elements (, therootfromwhichnAma is on is of good birthwhichshineswith on isofgood larger schemeof thingsincreation on isalongthesamelinesas well– janasya janimataHjanma janasya janimataHjanma – The primary Cause –TheprimaryCause e heartedlydevote sadagopan.org ne for the ultimate (tiruvAi. 9.9.7) (tiruvAi. . He gives support for Him with some benefit in sh to resort to the Grace that He sh to resort to the Grace their lifetime. He pushes them into their lifetime. He pushes them rld that are constituted from these, from these, rld that are constituted though this is do into the samsAra, and into none other g the Jiva-s who refuse to follow the follow the g the Jiva-s who refuse to poyynAgum puRamE tozhuvArkkellAm can correct himself and have another can correct himself and have , SrI BhaTTar stresses another aspect , SrI BhaTTar stresses another TTar notes that bhagavAn chooses this chooses this TTar notes that bhagavAn those who do not bargain with Him for not bargain those who do r, who himself fears the great Supreme fears the great Supreme r, who himself ar, signified by His nAma bHImaH. SrI nAma bHImaH. by His ar, signified 111 brahmAdayo ye vayamudvijantaH | brahmAdayo ye Ar pASuram 9.9.7 in tiruvAimozhi: Ar pASuram 9.9.7 in tiruvAimozhi: uel, unholy, and the worst of men". and uel, unholy, Imad bhAgavatam in support: in Imad bhAgavatam alize. To those who worship mahA anugraha vimukhAnAm bhImaH mahA anugraha vimukhAnAm

(SrImad bhAga. 6.9.21) 6.9.21) bhAga. (SrImad quotes Sr datta bhAradvAj kRshNa vAyvambarAgny-ap-kshitayas-trilokA harAma yasmai balim antako'sau yasmAd-araNam bibheti tatonaH || wo elements, the three "The five great that great destroye and all of us fear protect us". Being Supreme Brahman. Let that the nAma of For the current instance punishin His frightful – by of His being agni, etc.,) obey Him out of sheer fe out of sheer obey Him agni, etc.,) proper and prescribed path of dharma in proper and prescribed path (gItA 16.19) 16.19) etc., even another janma, or into naraka jIva, so that the jIva of the benefit SrI Bha opportunity in another birth. (gItA does not wi treatment only when a being gItA: this interpretation from the tAn aham dvishataH samsAreshu narAdhamAn | krUrAn yonishu || AsurIshveva kshipAmyajastram aSubhAn "I throw those who hate Me repeatedly than demonic wombs, for they are cr SrI kRshNan refers us to nammAzhv meyyanAgum virumbit tozhuvArkkellAm "To those who are truly devoted to Him, and who any worship Him without other benefit in mind than Himself – He is easy to re benefit, naturally shows – sadagopan.org nAma 949. nAma 949. themselves and attain Himover time. themselves andattain thenon-conformi devotees, andtohelp to themfortheira-dharmi or thecause offear tothenon-devotees etc.,andHismetingoutpunishment forbhagavAn'svy prayojanam orreason Recall thatthroughthecurrentsetof called bhImaH because Hedestroys the bhImaH. - vyAsa Heestablishedtheauthoritiesinth bhImaH mAH pramANAnitenavyAsAdirUpeNaiti SrIsatyasandhatIrtha:- Alternate interpretationsareprovidedby at thesametime,Hewasa and acauseofintenseterrortohiraNyakaSipu, bhagavAn wassimultaneously same time not frightful. It is well-k This nAma praises bhagavAn's parAkrama. This nAmapraisesbhagavAn's parAkrama. bhIma-parAkramAya namaH. He Whohasterrificpowers. - thefollowi SrI rAdhAkRshNaSAstrigives who followtherighteous path". bhImaH SrI Sa'nkara hasgivenanalternatepA thunderbolt (tothosewhoattempttodefyHim)". bhayam vajramudyatam" themantra cause offear,andgives SrI Sa'nkara givesthemeaning – accessible tothemandis mind, Hebestowsthisbenefit, andth nAma 949.

bhIshNam abhIshaNam , andhasgiventheinterpretation-

bhiyam bhaktabhayam minAtihinastiitibhImaH

ÉImpra³m> ÉImpra³m> ÉImpra³m> (nRsimhottara. 6.1)–HeWhoisfrightfuland (nRsimhottara. atthe

not attainablebythem". bhIma bhIma bhIma (2.3.2) – "He is a great fearlikeanuplifted –"Heisagreat (2.3.2) great delightforprahlAda. c deeds,istomaintainorder,protectHis c - - - parAkramaH parAkramaH parAkramaH bhaya hetutvAtbhImaH fromkaThopanishadinsupport– 112 nown thatin HisnRsimhaincarnation, nAma-s, SrIBhaTTarisdescribing the nAma-s, Tham inSlokam39forthisnAma– en movesawayfromthem;Heisnot fear of His devotees and saves them. fear ofHisdevoteesandsavesthem. Apara-s or actions.HisbeingbhImaH or Apara-s ng jIva-s so that they cancorrect ng jIva-ssothatthey e form of veda-s, and soHeiscalled e formofveda-s,and ng support for the nAma a-bhImaH: ng supportforthenAmaa-bhImaH: "One Who causes no fear to those

– InHisincarnationasveda – He Who is the –BhagavAnis "mahad- bhRtA a- sadagopan.org ribes this guNa ribes this anyeshvapi jagad-ahita- anyeshvapi – In the case of others such as as such others of case the In – ll strike terror in the heart of the ll strike terror in the heart r restraint. It is also of benefit to r restraint. It virulent poison for which there is no is no for which there virulent poison ma – bhIma, dealt jIva-s who with terrific powers that strike terror in strike terror powers that terrific en the fact that bhagavAn induces en the fact that bhagavAn induces nishment to the asura-s is purely for nishment to the asura-s levant, since the topic of the chapter of the chapter topic levant, since the avatam However, all the in support. one step further and are bent upon are bent upon one step further and ends up purifying them over time. He ends up purifying s out to be for their good in another ama for the elimination of the vil and in their code of conduct, whereas the in their code of conduct, whereas eps them under control, like keeping a like keeping control, eps them under rm the word, He becomes One of to about bhagavAn's parAkramam, they rence to bhagavAn causing fear in the rence to bhagavAn causing nammAzhvAr, who desc 113 bhaya hetuH parAkramaH asya itibhaya hetuH parAkramaH asya bhIma asura-s who cause harm to the deva-s. asura-s who cause "amarkku iDar keDa, asurarukku iDar Sei kaDu vinai Sei keDa, asurarukku iDar "amarkku iDar – His prowess is such that it wi – His prowess is such that it (tiruvAi. 9.2.10) – BhagavAn is like (tiruvAi. 9.2.10)

of bhagavAn as na'njE" the hearts of the likes of hiraNya, rAvaNa, etc. This is a benefit to the the to benefit a is This etc. rAvaNa, hiraNya, of likes the of hearts the souls unde it keeps the evil devotees, since it ke themselves, because the evil souls mad person not hurt himself. fettered so that he does to reference gives SrI v.v.rAmAnujan to dealing with cure, when it comes previous nA SrI kRshNan notes that the who go current nAma deals with those doing harm to the world. for the current nAma is – SrI BhaTTar's vyAkhyAnam niratreshu hiraNyAdishubhIma-paraAkramaH hiraNya who are bent upon causing ha terrific valor, and controls them. explains the nAma as – SrI Sa'nkara parAkramaH itself is how bhagavAn uses His parAkr the good. of the preservation These Sloka-s declare that bhagavAn's pu SrI BhaTTar explains that bhagavAn has that bhagavAn explains SrI BhaTTar were not following the path of dharma were not following the path sense as well – by constantly worrying are re chapter Sloka-s of the referenced enemy. He explains the nAma as a refe enemy. He explains the hearts of the asura-s during His incarnations. SrI rAdhAkRshNa SAstri notes that ev fear in the hearts of His enemies, turn keep Him in their minds always, and this bhAg gives Slokam 7.1.30 from SrImad sadagopan.org theli of theparAkrama rudrasya vAparAkramoya sandhatIrtha SrI satya snehAt vRshNayaH sambandhAt nRpAH| gopyaH kAmAtbhayAtkamsaHdveshAtcaidyAdayo pure devotion(asinthecase of Hisincarnations(asinthecase of extreme fear (asinthecaseofkamsa) intenseenmity(a of gopi-s),orthrough constantly aboutbhagavAn eitherthroug in theend oftheirlife.Inresponse, nA how itisthatsomeextremehatersof andsage exchange betweendharmaputra forthei the removaloftheirsinsand

smAd sabhIma-parAkramaH smAd kes ofbhIma,rudraetc. explains thenAma as– of the likes likes the of yUyam bhaktyA vayamvibho|| yUyam bhaktyA 114 the peopleofvRshNi SrImannArAyanaendupattainingHim , orthroughbeingrela s inthecaseofSiSupAla),orthrough rada responds: "Peopleendupthinking rada responds: of myself)". h intense attachment (as in the case h intenseattachment (asinthecase nArada, the former asks the later nArada,theformerasks r ultimatelyattainingHim.Inan bhImasya, draupadI-pate bhImasya, draupadI-pate –HeWhoisthesource vamSa),orthrough ted toHiminone sadagopan.org 'lee - is derived from all the deva-s such

A ] dhAra

AAM N -. EACH

those that are considered the considered that are those ni AdhAra-nilayaH - dhArmikatayA

is derived from the root

ample of the likes of prahlAda, of prahlAda, ample of the likes jagad AdhArANAm api dhAraka itijagad AdhArANAm api dhAraka is the support of ghteous conduct in life is an example the world to follow. BhagavAn is the BEFORE all the planets and their moons, the all the planets and their moons,

nilaya rld through their righteous actions. rld through their righteous a-pANDavAdayaH, teshAm nilayaH a-pANDavAdayaH, teshAm 115 nilayaH nilayaH nilayaH - - - AVAM N RA sides, in all resepcts". Slokam 102 Slokam Slokam 102 Slokam Slokam 102 Slokam P shu tvad bhAram Ahitam || every act of these beings. every act of these beings. ADD

AdhAra AdhAra AdhAra

on', with the prefix and so He is called called is He so and - to support. LEASE P [ Aaxarinlyae xata pu:phas>Aaxarinlyae àjagr>, Aaxarinlyae xata pu:phas>Aaxarinlyae àjagr>, Aaxarinlyae xata pu:phas>Aaxarinlyae àjagr>, . - He is the Support of all all of Support the is He - ^XvRg> sTpwacar> àa[d> à[v> p[>. 102. p[>. 102. à[v> àa[d> sTpwacar> ^XvRg> ^XvRg> sTpwacar> àa[d> à[v> p[>. 102. p[>. 102. à[v> àa[d> sTpwacar> ^XvRg> ^XvRg> sTpwacar> àa[d> à[v> p[>. 102. p[>. 102. à[v> àa[d> sTpwacar> ^XvRg> AadhAranilayO pushpahAsah prajAgarah | dhAtA Aaxarinly> Aaxarinly> Aaxarinly>

Urdhvagah satpathAcArah paNah || prANadah praNavah dhR- dhAraNe - to stick, to lie is a prefix meaning 'from all is a prefix meaning 'from all

nAma 950. vibhIshaNa,the pANDava-s, etc., whose ri for us, and thus serve as the support for AhdAra-nilayaH SrI BhaTTar quotes a Sloka from vishNu smRti in support: varNASrama Acara-parAH santaHSAstraika tatparAH | tvAm dhare! dhArayishyanti te pa'nca mahA bhUta-s, etc. He is also present in every living being as their their as being living every in present also is He etc. as brahmA, rudra, the indra, Sun and bhUta-s, mahA pa'nca antaryAmi, supporting them in SrI BhaTTar specifically gives the ex abode for such pious men, jagad-AdhArAH prahlAda-vibhIshaN SrI vAsishTha explains the nAma as -SrI vAsishTha explains the AdHara-nilayaH He that means This world. the of support SleshaNe the root AdhAra-nilayAya namaH. AdhAra-nilayAya namaH. 'A' The Abode of those who support the wo The Abode of those who support nAma 950. nAma 950. sadagopan.org "O! MotherEarth!Those support the varNa and ASramadharma-s varNa and support the bhagavAn hasasHis residence(nilayam The abovepASuramofAzhvArsupports Your enemies". bigger one.Youtellme,emperumAnwith You-whether me orIamsupporting I amsupportingYouinsideme.NowYo byentering me inside reside You now But that Yousupporteverythingin "It istrue Un parugunEmiyAi!ULLu yAn periyanneeperiyaienpadanaiyAraRivAr? Seviyin vazhipugundu enuLLAi avivinRi puviyum iruviSumbumninagattaneeen kRshnan. Heexplains thiswithnammA viSishTAdvaita sampradAyam,which earth through theirdhArmic life(AdhArAH interpretation meansthatbhagavAnhas, The firstonecorresponds totheinterp AdhAra-nilayaH bhUtAH sAttvikAH, teshAmnilayaH expl ANDavan SrImad SrImushNam conduct -AdhAra-nilayaH. ones whoaresupportedbybhagavAn These aretheonesbecauseofwhomth (castes) andtheAsrama-s(s Note theemphasishereon adhere the dictatesofSAstra-s,areyour stipulated fordifferentcastesandstages

. tages inlife,suchasbrah tages who strictlyadhereto ; or 116 zhvAr's periyatiruvantAdipASuram75: ains thenAmaintwoways: support. Onthemyourburdenrests". is elaboratedonbySrIveLukkuDi nce tothedharma-sofvarNa-s You arethebiggerOneorI amthe ) theheartsandmi u tellmewhetherYouaresupporting retation discussed above. Thesecond retation discussedabove. as His abode, those that support the thosethatsupport asHisabode, insidemethroughmyears,andthus in theirrighteou cluding alltheworlds,skies,etc. (AdhAra-s), andsoHehasthenAma (AdhAra-s), is earthkeepsgoing;thesearethe the cakra that drinks the blood of thebloodof thecakrathatdrinks AdhAra bhUtaHnilayAHyasyasa oflife,andalsoscrupulouslyfollow the alternateinterpretationthat ). This is a unique concept of the therulesofconduct macarya, gRhasta,etc.). macarya, s observancesand nds ofthosewho AdhAra AdhAra sadagopan.org

(Rg. 7.99.2)

AnAm AdhAratvAt AdhAra- AnAm AdhAratvAt AdhAra- one as the highest end". one as the highest the man of knowledge to be My own to the man of knowledge e j~nAnI is His own self, once again is His own self, once e j~nAnI

aven hast Thou supported, and fixed aven hast Thou supported, and fixed s of bhagavAn's support of the pa'nca s of bhagavAn's support of am 7.18 as additional support: as additional am 7.18 117 deva mahimnaH paramantamApa | ed, is to devoted Me al pRthivyAdInAm pa'nca bhUt

bhUta-s etc. - (gItA 7.18) 7.18) 10.8.16) (gItA 32.7) udArAH sarva evaite j~nAnItvAtmaiva me matam | AsthitaH sa yuktAtmA mAmeva hi anuttamAm gatim || indeed generous, but I deem "All these are he, integrat very self; for that thThe declaration by Lord kRshNa supports the second interpretation above. (yajur. explains the nAma in term SrI Sa'nkara (atharva. nilayaH. SrI vAsishTha examples from the Sruti in support: gives numerous devAyayatrAdhi sUra udito vibhAtikasmai havishA vidhema | yataH sUrya udetyastam yatraca gacchati | ki'ncana || tadu nAtyeti tadeva manye'ham jyeshTham and"I hold that Supreme because of which the Sun rises, sets, rests. Nothing surpasses the Will of this Supreme". na te vishNo jAyamAno na jAto udastabhnAdAdhartha nAkamRshvam bRhantam prAcIm kakubham pRthivyAH || "None who is born or being born, Lord vishNu, has reached the utmost limit of high vault of he Thy grandeur. The vast AdhAra-nilayaH. thegiTA Slok also quotes SrI kRshNan sadagopan.org (15.13) (15.13) yaH sarveshubhUteshu tishThansarv Upanishad: SrI SAstrialsogives supportfromthebRhadAranyaka power mixedwithhoney),anddrunk(like water)". chewed (likericeetc.), sucked(likema In unionwithinwardandoutwardbreath "Becoming thedigestivefire,Ifunction wi || pacAmyannamcatur-vidham samAyuktaH prANApAna ASritaH| bhUtvAprANInAmdeham aham vaiSvAnaro I nourishallherbs, becomingthe juicy soma". "And enteringtheearthIuphold sarvAHso pushNAmi caushadhIH | ojasA cabhUtAnidhArayAmaham gAm AviSya Sri SAstriquotesthegItASlokam15.13-14toillustratethispoint: mutual coordinationsuchthat allbeings etc.), bhagavAn, bybeingpresent in the different partsofthebody;earth the foodthatweconsumeintoformssu agniconverts themselves, performdifferentfunctionswithinourbody(e.g., resident -nilayaH,inthepa'ncabhUta- SrI rAdhAkRshNaSAstrichoosestoin habitation". "He within whosethreewide-extended pa yasyorushu trishuvikramaNeshu earth's eastern pinnacle securely". (Rg. 1.154.2)

adhikshiyanti bhuvanAniviSvA allbeings byMystrength. mo bhUtvArasAtmakaH|| ebhyo bhUtebhyo'ntaro yam sarvANi ebhyo bhUtebhyo'ntaro yamsarvANi 118 these elements, ensuresthatthereis s". Eventhoughthefiveelements, by ngo fruitetc.),licked(likemedicinal supports all the beings of this world; supports allthebeingsofthisworld; function asaunit,in ch as blood; water carries this into ch asblood;watercarriesthisinto s, Idigestthefourkindsoffood- terpret thenAmaas"OneWhois thin thebodiesof alllivingbeings. ces allliving creatures havetheir ahealthyway. sadagopan.org " - of the nAma in in nAma the of 'dhA - dhAraNa poshaNoyoH rols all beings from within, is your within, is from rols all beings for the instance for vRshTi dhArA yeshAm ta A-dhArA vRshTi dhArA yeshAm ta to produce, or dhA - to lay upon). to produce, or dhA - to lay upon). wherds from the intense downpour of wherds from the intense downpour ena nilayaASraya iti A-dhAra-nilayaH ing "The Creator" for the nAma. ing "The Creator" 119 pralaya (dheT - pAne - to drink). pralaya (dheT - pAne - to drink). mAntaryAmyamRtaH ityAdhi-bhUtam (dhA - dhAraN poshaNayoSca). i yaH sarvANi SarIram bhUtAni A - to put, place, lay, put in, lay on or upon (SrI (SrI upon or on lay in, put lay, place, put, to - A ugh the govardhana dhAraNam. dhAraNam. ugh the govardhana , who is within all beings, whom all beings do not beings whom all beings, all is within , who

lf, the Immortal". dhAtA dhAtA dhAtA

xata xata xata

- to put, to grant, to produce, to bear. A - samantAt dhArA = devendra-kRta A - samantAt dhArA = devendra-kRta

nAma 951. Apte's dictionary), and gives the mean dhAtre namaH. We studied this nAma in Slokam 5 (nAma 43). SrI vAsishTha gives the root for the nAma as dAne ca' Slokam 5 based on the root dh a) SrI BhaTTar derives the interpretation a) One Who created the Universe (dhA - created the Universe a) One Who b) He Who supports and sustains gopAlAH, teshAm govardhana dhAraN gopAlAH, teshAm govardhana than Himself (a-dhAtA). c) He Who has no support other during 'drinks' everything d) He Who brahmA. of the four-faced Who is the antaryAmi e) One bhUtAni na vidur-yasyabhUtAni sarvAN bhUtAnyantaro yamayatyesha ta At yamayatyesha bhUtAnyantaro athAdhyAtmam || in all beings "He who dwells and who cont body is all beings, know, whose (bRha. 3.7.19) Internal Ruler - the Se Internal Ruler SrI satya sandha tIrtha gives an explanation or based on the dhArA the indra in gokulam: downpour of rain caused by " or co He Who protected the gopAla-s rain caused by devendra, thro nAma 951. nAma 951. sadagopan.org ananta. (gItA3.22) interpretation that bhagavAn support For theearlieroccurrenceofthis is anoutstandingexampleoftheadherenc SrI kRshnanillustratesthisbyreferring code ofconduct (duringHisincarnations). through Histeachings(intheformsofve SrI aNNa'ngarAcAryaexplainsthenAma as-HeWho supportstheworld dimension ofHisguNaprotectingandnurturingallcreation. Different interpreters givetheirdi further inSloka3.23ofthegItA). acquired. done, noristhereanythingthathas Yet I go on"For Me,arjuna!There is nothing in al working" (to se evacakarmaNi|| varta nAnavAptam avAptavyam na mepArthaastikartavyamtri gives supportfromthegItA: incarnations. Thus, He sets Himself as a model forSupporter ofthe earththrough stri us to follow. SrI BhaTTar BhaTTar's interpretation asreferring explainsSrI -tosupport,sustain",and root "dhA-dhAranaposhaNayoH" SrI M.V.rAmAnujAcArya explainsSrIBha dharma. because Hepracticesdharmarigorously interpretation- b) ForthecurrentinstanceofnAma,SrIBhaTTargives The detailed explanationisprov

svayam ca dharmAcAryakeNa dhAtA cadharmAcAryakeNa svayam shu lokeshuki'ncana| ided undernAma43(Slokam5). 120 fferent anubhavam-s oftheunending s (bears)theearth tobhagavAnbeingtheSustainerand l thethreeworlds t an example to others, as explained anexample toothers,asexplained t nAma, SrI vAsishTha gives the nAma,SrIvAsishTha not been acquired, and ought to be not beenacquired,andoughttobe ct adherencetodharmainallHis da-s, gItAetc.)., , and is thus thebestPreceptorof , andisthus us to Lord rAma's incarnation, which ustoLordrAma'sincarnation,which e todharmainallitsintricacies. TTar's interpretati - He is called dhAtA iscalleddhAtA -He and throughHisown which oughttobe in theformof on basedthe sadagopan.org - utpatti vinASa - He Who drinks - He Who drinks ys them at the dadhAti poshayati dhAtA = dhAraNa dhAtA = dhAraNa "svAtmanA dhRtasya - "One Who has brahmA as - "One Who has brahmA as - to drink, and the explanation and explains the nAma 43 as - and explains the nAma 43 as - tion as one of his alternate tion as one of his alternate supports His devotees. supports His body is at our self's disposal, and its body is at our self's them, and destro - One for Whom there is no other there is no other Whom - One for 'ncyAdibhyo viSesham Aha dhAtA iti 'ncyAdibhyo viSesham Aha that Sri Sa'nkara gives as well - gives as well Sa'nkara that Sri so, brahmA, as part of bhagavAn's body, mA, vishNu and rudra respectively). 121 'dhAtA' is used, SrI Sa'nkara gives the 'dhAtA' is used, SrI Sa'nkara the nAma in Slokam 5 as - - as 5 Slokam in nAma the dheT - pAne refer to the four-faced brahmA. the four-faced refer to gives the interpretation - gives the interpretation s the interpretation as - s the interpretation is pATham as an alternative, and gives the same and gives the same is pATham as an alternative, dhayati = pibati viSvam iti dhAtA. dhayati = pibati viSvam iti dhAtA. - He Who protects and - He Who protects samhAra samaye sarvAH prajA dhayati = pibati iti dhAtA

anantAdirUpeNa iti dhAtA. viSvam bibharti bhAradvAjSrI kRshNa datta svajanAn itidhAtA This is the same interpretation interpretation the same This is c) Sri Sa'nkara usesc) Sri Sa'nkara the pAThama-dhAtA in the his instance for current primary interpretation, and give dhAtA is also used to e) The term "nAnmugak kadavuLai SarIramAgak koNDavar" He Who creates all beings, protects appropriate time (in the forms of brah SrI aNNa'ngarAcArya uses this meaning, part of His body". We all know that our sole purpose is to serve our soul. So al emperumAn. to serve is there solely interpretation. pATham d) As an alternative, if the asya anyo na dhAtA asti iti a-dhAtA" Himself . support except SrI vAsishTha also gives th root interpretation based on the is - pralaya. all beings during the time of interpreta SrI vAsishTha gives this interpretations also - givesSrI satya sandha tIrtha the interpretation - poshaNakartA. SrI baladeva vidyA bhUshaNexplains virahAdanAdi nidhanaH kAraNatve viri sadagopan.org nAma 952. nAma 952. 8.1.5, where tiruma'ngaiAzhvArenjoys Him likeabeautifultender flower. SrIkR His devotees,whoareliketheSuntoHim. flowers blossomonseeingtheSun,and BhagavAn's wholetirumEniissoftto Lotus Feetaresofttotouchjustas theflowersaresoft totouch. His divineFeetattheirheadislikehavi hand, andHisflower-like tendernesson the other. ForHisdevotees,having the parallelbetweeninterfaceof pryojanam thatisthecurrenttopicof particularly reservedforHisdeardevo tirumEni asSrI veLukkuDikRshNandescribesthenA an illustrationworthy ofenjoyment bythedevo of His flneeded for protectingthem(sinceHe ( reference tobhagavAn'Sakti-sorpowers explai ANDavan SrImad SrImushNam called pushpa-hAsaH. enjoyable nature gentlycase ofthosewhoareblessed withthe like a flower that blossoms in the evening. So He is He Whoislikethebloomofaflower. sAyamiva pushpasya hAsobhogyata pushpasya sAyamiva SrI BhaTTarexplainsthenAma as- tenderness andpleasingnatureof has -hasanetosmile,excel, The rootsinvolvedinthenAmaare:push pushpa-hAsAya namaH. nAma 952.

svAnubhava SaktInAm

pu:phas> pu:phas> pu:phas>

pushpa pushpa ), sincetheyblossom fort pushpa - - - hAsaH hAsaH hAsaH tee -bhogyabhUtaSakti-s). bhagavAntowardsHisdevotees. ullAsaH asyaitipushpa-hAsaH" ower-like tenderness. Thistenderness is "evam nishpAdita svAnubhava-SaktInAm "evam nishpAdita 122 to bloometc.ThenAmasignifiesthe SrI BhaTTar'svyAkhyAnam.Hedraws has Sakti-s or parAkrama-s that are are that orparAkrama-s hasSakti-s bhagavAn'stirumEni aspushpa-hASan: bhagavAn and His devotees ontheone bhagavAn andHisdevotees ability toenjoyHim,HemanifestsHis

touch, just astheflowers are. The ns SrIBhaTTar'sbhAshyamasa ng thesoft flower in theirhead.His tees - thus illustrating His avatAra tees -thusillustratingHisavatAra bhagavAn isdelightedwhenHesees shNan refersustoperiya tirumizhi- pa - vikasane - to open, to blow, and thatareenjoyableforthedevotee Inotherwords,Hisdevoteesenjoy ma intermsofbhagavAn'swhole h towardsthedevoteesas h - Inthe sadagopan.org - pushpamiva s His devotees er. This emperumAn er. This emperumAn - He Who has a sweet - As the buds of flowers flowers of buds the As - rs us to is from nammAzhvAr's nammAzhvAr's from is to us rs y soft like lotus flowers. Then He y soft like lotus that bhagavAn make for the blessings of the One with with One of the for the blessings ferring to bhagavAn blossoming into ferring to at that time, is something that will the lotus flower in His broad vaksha the lotus flower in His broad nowhere near the beauty compared to the beauty near nowhere d He also blossoms in their heart and nt, and beautiful lotus flowers are but are but nt, and beautiful lotus flowers His Hands, with which He picks us up He picks Hands, with which His scribes bhagavAn's eyes, feet, hands, scribes bhagavAn's eyes, feet, ited with Him for ev 123 h in the form of the Universe. h in the form of am by name tiruk-kaNNapuram, which is purattu ammAnaik kaNDAL kolO. d so He is called pushpa-hAsaH. d so He is called ves a similar interpretation the hearts of His devotees. tus flowers dripping sweet honey". tus flowers dripping sweet mukulAtmanA sthitAnAm pushpANAm hAsavat so yasya sa pushpa-hAsaH kaTTuriakkil tAmarai nin kaN pAdamkai ovvA. kaTTuriakkil tAmarai nin kaN rUpeNa vikAsaH asya asti iti pushpa-hAsaH

embraces us with affection, and the divineembraces us with affection, and beauty of His tiru-muDi His to enjoy get divine ornaments that we ever. We pray never leave our thoughts is seated on broad eyes (SrI devi) Who sthalam (His chest), so that we are un aDit-talamum tAmaraiyE am-kaigaLum pa'nkayamE enginrALAl kuDit-talamum enginrALAl ne'njattuL agalAdu poR-pUNum en vaDit-taDam kaN malar avaLO varia Agattu uL iruppAL enginrALAl kaL ugakkum kaNNa kaDik-kamalam (periya.tiru. 8.1.5) 8.1.5) (periya.tiru. lotus flowers. soft like "His Feet are Feet, are equall His surrender at He when is waiting for us in the divya kshetr is waiting for us in the divya fragrant lo of itself the place full refe that SrI kRshNan Another pASuram AzhvAr de tiruvAimozhi (3.1.2), where fragra etc., for all of which the tender, mRduH svajana manoharI hA smile that delights and enchanting SrI Sa'nkara interprets the nAma as re the form of the Universe - prapa'nca blossom forth, He has blossomed fort SrI rAdhAkRshNa SAstri's anubhavam is a very poor comparison (since they have have they (since comparison poor very a emperumAn's beauty) - SrI kRshNa datta gi bhAradvAj blossom with delight at His thought, an gives fragrance to their thought, an sadagopan.org nAma 953. nAma 953. SrI kRshNanexplains thisasbhagavAn is Brahman)". asleep, creatingthroughhiseternalwill "This purusha (the supreme)keeps awake wh ya eshusupteshujAgarti kAmamkAmampurushonirmimANaH kaThopanishad insupport: devotees, like a farmer intent on protectingjAgartiiti pr-jAgaraH his crops. He gives a mantra from SrI BhaTTarexplainsthenAmaalongabovelines - and alwaysthinkingofwaysto awake inaspecialanduniqueway.The (kaTho.5.8)awake. nAmaas indicatestherootfor SrI vAsishTha pra-jAgarAya namaH. He Whoisawakedayandnight,for countenance. isthenature beautifully, soalsoit He pointsoutthat,justasitisthedh of thisnAma". devoidofany untainted byanydefects, "He Who is always of a very pushpa-hAsaH" sa vishNuH pleasing - svayambhagavAnvirAjate tasmin nishpApeSoka-moha-rahite bhavati, Soka-rahistaSca "yo sadAprasanna-mukaH explains thenAmaSrI vAsishTha as nAma 953.

pra - isaupasarga.

àjagr> àjagr> àjagr>

pra pra pra - He Who is awake day and night, to protect His andnight,toprotect -HeWhoisawakeday - - - jAgaraH jAgaraH jAgaraH prakarsheNa jAgarti iti pra-jAgaraH jAgartiiti prakarsheNa helpthe jIva-sattainHim. the protectionofdevotees.

of bhagavAnto have of bhagavAnto 124 arma (nature)oftheflower toblossom disposition, whoisbeyond anysorrow, power. (Thatistheeffulgentandthat uniqueness isthatHealwaysawake, desire orwant,this keeping wideawakewhile we areall ile others (the individual souls)are individual ile others(the "jAgR -nidrAkshaye" a sweet and smiling a sweetandsmiling rAtrim divampra- is thesignificance -HeWhois - to -to sadagopan.org . . This is s in the hills of s in the hills of a bhUta-s for which not affected by nescience, nescience, not affected by it prajA;ageshu ve'nkaTAdi it prajA;ageshu ve'nkaTAdi sts that are infinite and never- are infinite sts that anubhavam - He Who liberates the the liberates Who He - anubhavam ey are all functioning in the interest aga = He Who reside will wake up alive the next morning. alive the next morning. will wake up nAma as praja + aga + ra. In this In this nAma as praja + aga + ra. vaikunTham, the highest goal of the ter,AkASa, etc. never sleep. So also, also, So sleep. never etc. ter,AkASa, after us, while we are fast asleep. We we are fast asleep. We after us, while prakasheNa bhaktAn jAgarayati nidra- prakasheNa bhaktAn jAgarayati sleeps, and the prANa never sleeps. and the prANa never sleeps. sleeps, . 125 that is a result of tamo guna etc. that is a result of tamo guna rld through the pa'nac rld through

gaH gaH gaH - - - cating is that bhagavAn our desires and reque our desires Urdhva Urdhva Urdhva

(prakarsheNa janayati lokAn (prakarsheNa janayati lokAn nitya prabuddha svarUpatvAt jAgarti it pra- jAgaraH ^XvRg> ^XvRg> ^XvRg>

nAma 954. a) He Who rises high. b) He Who leads His devotees to SrI jIva-s. in all respects. is above everyone else c) He Who fast asleep, bestowing all all bestowing fast asleep, And He, as pra-jAgaraH, is there to wake us up safe and sound, fully fully sound, and safe up us wake to there is ending. SrImad SrImushNam demonstration ANDavan points out an obvious of His looking form of His awake, in the being pra-jAgaraH, as all go to bed hope that we with the full of He, part as awake, And ever is Who One as nAma the next morning. rejuvenated, the interprets also Sa'nkara SrI His nature - parvateshu ramata iti aga-raH, asau agaraScaiti prajaSca prajAgaraH) wo in the This guNa is also reflected He is the antaryAmi, and ensures that th of the jIva-s constantly - vAyu, agni, wa sleeps, the AtmA never never the Sun interpreted by some as indi being SrI satya sandha tIrtha looks at the by devotees of company the enjoys creates; interpretation, praja = He Who Who He = ramati = ra ve'nkaTAcala, in ven'kaTAcala. rahitAnmuktAn karoti iti pra-jAgaraH and thus He is not affected by sleep and thus He is not affected yet another SrI raghunAtha tIrtha gives sleep - accomplished devotees from nAma 954. nAma 954. sadagopan.org nAma 955. nAma 955. guNa ofbhagavAn. the brain, isaboveallotherorgansin in allaspects".Henotesthateven SAlitvAt, sarvataHSreshThatvAt vAUrdhva-gaH c) SrIvAsishThainterpretsthenAmaas- isth thatLordvishNu nAma signifies givesan b) SrIanantakRshNaSAstry all. He Whostandsabove SrI Sa'nkara explainsthenAmaas - that cannotatallbeexcelled". yavanavan" uDaiyavan ANDava SrImad SrImushNam this paramountgoalofHisthat "kAkkum iyalvinan" paying attentiontoHisgoal".nammAzh "karuttin kaNperiyan" His aiminghighin everything issu tu'ngaH - He does,andsois"Urdhva-gaH".SrIBhaTTar'swordsare: to thistaskofrakshNamevenwithout previous nAma-HeWhosleeplessly prot SrI BhaTTarexplainsthenAmaasaco sat-paThAcArAya namaH. b) HeWho followsthepathof a) OneWho leadsHisdevoteesintheright path. a) ThetermUrdhvameans'above'. Urdhva-gAya namaH. nAma 955.

He Who, bynature,ri

sTpwacar> sTpwacar> sTpwacar> (tiruvAi. 2.2.9) - He Whose Nature it is to protect. It is (tiruvAi. 1.1.1)-"HeWhopossesses (tiruvAi. auspiciousqualities (tiruvAi. 10.8.8) - "He Who is great when it comes to (tiruvAi.10.8.8)-"HeWhoisgreatwhenitcomesto

sat sat sat - - - dharmainHisincarnations. pathAcAraH pathAcAraH pathAcAraH n explains thenAmaas isbeingsunginthisnAma. ses highineverything. Urdhva-gaH e OneWhotakesustoSrIvaikunTham. ng by nammAzhvAr through the phrase ng bynammAzhvArthroughthephrase 126 real life,the placeofknowledge, namely sarveshAm uparitishThanUrdhva-gaH sarveshAm sleep, because Heaimshighin whatever the body,reflecting vAr also identifies His paramount goal Hisparamount vAr alsoidentifies ects Hiscreation.HedevotesHimself ntinuation ofhisexplanationthe ntinuation alternate interpretationthatthe

means"One Who -"Hewhoisaboveeveryone sarveshAm Urdhva sthiti sarveshAm Urdhva "uyarvaRa uyar nalam uyar "uyarvaRa an aspectofthis rises high". svabhAva- - sadagopan.org

avtAra = teshAm

(gItA 3.22) is derived from is derived s devotees in the s devotees in AcAra d out in His incarnations, aTTar is interpreting the aTTar is interpreting

the jIva-s to recognize and follow the jIva-s to world. To get over it, worship Me". world. To bhagavAn this, and facilitates leads to Him, which is the true nature of to Him, which fers us to the words of advice given given advice of words the to us fers (the Master-servant relationship (the Master-servant relationship interpretation similar to that of SrI of SrI interpretation similar to that "One Who leads Hi "One Who to Slokam 3.22 in the gItA, where path followed by the great ones in His path followed by the great ones in His - 127 - He Who induces (leads) the devotee in (leads) the devotee - He Who induces rishu lokeshu ki'ncana | amprApya bhajasva mAm | in this segment, Sri Bh in this segment, which good men have chalke good men which refers to 'righteous'. The word to 'righteous'. refers - to walk. 'AcAra' means 'conduct, behavior'. behavior'. 'conduct, 'AcAra' means - to walk. sat sat-pathe AcaraNam =svAbhAvika dAsya mArge, ). Since it is in the interest of ). Since it is sat-pathe = san-mArge Acarayati yogyAniti sat- pathAcAraH. car - gatau means path.

the devotee in this path. SrI BhaTTar re this in the devotee (gItA 9.33) 9.33) the root interprets the nAma as a) Sri BhaTTar right path" - pravartanamiti sat-pathAcAraH asya of kainkaryam (servitude) the right path that Recall the devotee. nAma-s in guNa-s ( to the devotees from His terms of the benefits prayojanam the relationship of Sesha-SeshIbhAva (gItA the jIva), Being and Supreme between the by Lord kRshNa to arjuna: a-nityam a-sukham lokam im and unhappy "You are now in the transitory SrI satyaalso sandha tIrtha gives an BhaTTar - nAma as b) Sri Sa'nkara interprets the sat-pathAHsatAm panthAnaH karmANi | tAn Acarati esha iti sat-pathAcAraH He Who follows the path patha is sat-pathAcAraH. SrI rAdhAkRshNa SAstri refers us bhagavAn tells us that He follows the incarnations, just to set an example for others to follow: incarnations, just to set an example for others to follow: na me partha asti kartavyamt nAnavAptam avAptavyam varta eva ca karmaNi || sadagopan.org nAma 956. nAma 956. prANAn dadAti, kimu vA dyati,dAti kim vA kimvA vA dyati,dAti kimu prANAn dadAti, prANa-daH: summarizing thevarious interpretati that theyceasebreathing. In essence, it is because of Him that be several ways: prANaH =vAyuH. word 'prANa'canbetranslatedas'vAyu'orair- breathe,to live,tomove. is The rootfromwhichtheword prANa isderived nAma are:66,323,409-Sloka-s8,35,44. pATham (theothernAmais This nAma is one of two nAma-s that is repeated four timesprANa-dAya namaH. in SrI BhaTTar's The Life-giver. sat-pathAcAraH. pathAcAraH SrI vAsishThainterpretsthenAmaas: working (tosetanexampletoothers)". nor isthereanythingun-acquiredthat "For Me,arjuna,thereisnothinginall nAma 956.

3. 2. 1. IsvaraH - atharva.19.53.8) IsvaraH -atharva.19.53.8) dA -lavane dai -Sodhane 11.4.11) prANomRtyuHprANastakmA avakhaNDayati- kAlAtmanA dadAti

-HeWhoseconduct orbehavior àa[d> àa[d> àa[d> -gives(dadAtiitidaH) -tocut;

The ending stem prANa prANa prANa -topurify. pra Hereisthebeautifulco prANAn dAtilunAtiitprANa-daH - - - nivRttAtmA daH daH -isanupasarga,meanin daH prANAnAn dApayatiSodhayatiSudhyantivA

128 -da the threeworldsthat ons that are possible for the nAma possibleforthenAma ons thatare ). Theotherinstancesforthecurrent ings breathe,anditisbecauseof Him oughttobeacqui of the nAma can be interpreted in do -avakhaNDane sat-pathe AcAro yasya sa sat- sat- AcAroyasyasa sat-pathe is along therighteouspath, is is along prANyate =jIvyate anena iti prANyate =jIvyateanenaiti mposition ofSrIvAsishTha g 'inaspecialway'.The aN - prANane aN - - to cut (dyati) - -tocut(dyati) ought to be done, oughttobedone, red. Yet I go on red. YetIgoon (kAlaH sarvasya (atharva. (atharva. - to -to . sadagopan.org (atharva. 4.35.5) beings all kinds ofbeings all kinds lk oozing out from - He Who gives fullness to tation, he gives the derivation -daH -daH es, we find the mi es, we find ai lokAH dhRtavantaH ksharanti| - He Who sustains life through vAyu such as our finding that the minerals such as our finding that the minerals Nu, is sung thus as prANa-daHNu, is sung thus in the are possible. One interpretation is: interpretation are possible. One rywhere and in everything in the form form in everything in the rywhere and on given by SrI vAsishTha on is based And he also gives the 129 are provided by are: SrI vAsishTha One Who bestows fullness - prANa-daH. - to fill. In this interpre prA - pUraNe prANaH = pUrNaH, pURNasya dAtA prANa

Several interpretations of the nAma (atharva.11.4.11) 17.15) (atharva.11.4.11) Supreme Deity, Lord vish of prANa. The Sruti-s". (yajur. to the Sruti that Other references prAna-dA apAna-dA vyAna-dAvarco-dA varivo-dAH | anyAns-te asmAt-tapantu hetayaH pAvako Sivo bhava || asmabhyam yaH prANa-daH prAnadavAnbabhUva yasm prANo mRtyuH | takmA prANam devAupAsate prANo ha satyavAdinam uttamo loka Adadhat || interpretati line of Another independent the root - He gives real-life examples, everything. through our bodi are distributed uniformly any part of the tree that is cut, etc. So He is comforts to live with. functions the enable that airs five the of one is PrANam jIvanam dadAti iti = prANa-daH PrANa prANa-daH. is air or etc.). of the body (the others being apAna,vyAna, prANan viSodhayati,prANan dApayati vA | iti kim sarva vidhinAsarvatra sa hi vishNur-eko || kathitaH SrutibhiH purANaH yaHprANado'sti prANa, of the Purifier of prANa, the Taker prANa, Giver of "He is the of prANa, and is present eve Enlightener

sadagopan.org nAma 323. nAma 66: nAma 323. nAma 66: interpretation: SrI T.S. Raghavendrangivesthefollo be strength. ofthe one (amara koSa2.8.102),and prANa -vitalbreath, streng - TheGiverofstrength.amarakoSa describing thechurning ofthe MilkyOc asOne Who gave prANa-daH BhaTTar interpretstheterm prANato from nAma323asadescriptionofthe dadAti bhaktebhyaHAtmAnadarSayitvAitiprANa-daH. capturesthisthough bhAradvAj true devotees, and thesense alsoin BhagavAn ispRANa-daH He gives Himself for them to enjoy. SrI kRshNa2. datta 1. signifying Hislordshipoverall. permanently. Thisisthefirst example kai'nkaryam toHimeternally,beingwith Him constantly,andenjoyingHim s notonlygettheabilitytoserveHi bala-daH paricaraNa-anukUla sadA-darSana-rUpa-svAnubhava energy and willtothenityasUris-serveHimuninterruptedly - kai'nkaryam toHim.SrIBhaTTargives enab life (strengthandvitality)that below: SrI BhaTTar'sinterpretationsforthefo nAma 323. nAma 66:

a createdbeing,alongwi AviSati SadaivaHprANa bestows strength. ya Atma-dAHbala-dAH

asya aiSvaryasyaprathamam vishayam -prANamdadAti vishayam asya aiSvaryasyaprathamam Sri BhaTTarinterpretsthesequence (bR.Upa.3.5.20)-Thevi th theSupremeDivinity. (taitt.yajur. 4.1.8)-He (taitt.yajur. th, prowess,lifeetc.- thestrengthtode t withhis interpretation- 130 meanings forthewordprANaisseento m, butalsothebenefitofperforming les thedevoteestoperformeternal ean. So bhagavAn is called prANa-daH ean. SobhagavAn iscalledprANa-daH of the foremost action ofbhagavAn, of theforemostaction wing Slokainsupport oftheabove the example ofbhagavAn givingthis givesseveralmeaningsfortheword referto strength,andthenAma kUrmAvatAra. Inthiscontext,SrI that HeistheprANaorlifeforHis ur instancesofthenAmaaregiven SaktiH parAkramaprANau of eleven nAma-s starting nAma-s eleven of tal airs enter the body of tal airsenterthebodyof givestheSelfandHe va-s during theepisode va-s during prANAn =jIvanam . ThenityasUri- - Giver of -Giver sUribhyaH . sadagopan.org - ) - One prasiddhAnapi translates this as His giving 'life' to the His giving 'life' to the tain that was used as the axle for tain that was self to all", but SrI Satya Murthy self to all", but SrI Satya they withered because of sadness because they withered Imparter of liveliness (instead of the Imparter of liveliness His strength to the whole effort by His strength ose souls that have been poisoned by from exile to ayodhyA later with sitA, omananta-bala-Saktaye namaH ngth to the deva-s forngth to the deva-s the purpose of en out of season (described by SrImad (His kUrma incarnation). He is incarnation).kUrma (His kUrma He is SrI rAma was separated from sItA ( s the example of the state of the trees, s the example of Atam ujjIvanam dadAtiiti prANa-daH 131 . Sri SrInivAsa Raghavan rdens were only dry leaves". ananta-bala Saktan SrI BhaTTar gives of another example Giver of life to all. SrI BhaTTar's vyAkhyAnam is " vyAkhyAnam SrI BhaTTar's Giver of life to all.

nAma 956: nAma nAma 409: Who is endowed with unlimited strength and power. with unlimited strength and Who is endowed fruits and flowers appeared in plenty ev vAlmIki in SrImad rAmAyaNam). devotees: He confers redemption on th (ayodhyA. 59.4) 59.4) 59.5) (ayodhyA. (ayodhyA. over this event: korakAH | api vRkshAH parimlAnAHsa-pushpA'nkura ca | pariSushka palASAni vanAnupavanAni that All and sprouts withered. buds, with their flowers, trees "Even the remained in the forests and ga On the other hand, when rAma returned - material pleasures in the indulgence churning the ocean, but He Himself gave but He Himself ocean, the churning support for the huge moun serving as the of a the form ocean, in churning the prANAn dadAti iti prANa-daH" it life bestows the well-known "One Who Ayyangar chooses to translate it as "The give BhaTTar SrI life)". of Imparter in ayodhyA when etc. shrubs, flowers Even by rAvaNa. abduction through the marutAm bala dAnAd-hi samudramethane bhRSam | samuddishTaHprANadaSca kUrmarUpatayAsaH || hi not only gave stre In a sense, bhagavAn meditated upon as meditated upon nAma 956: nAma nAma 409: nAma 956: nAma nAma 409: sadagopan.org Slokam 102(current): Slokam 44: Slokam 35: Slokam 8: Slokam 102(current): Slokam 44: Slokam 35: Slokam 8: by retrievingtheso revived thesonof guruwith whom He WhorevivedthelifeofparIkshit an itivAprANa-daH. pralaya kAla prANAn dyati khaNDayatiprANinAm | prANAn dadAtiitiprANa-daH antaryAmitayA sRshTyA dausarva-prANinAm Who withdraws alllifeatthetimeofpralaya- the lifeofdemoniacbeings (asura-s). vA itiprANa-daH forthedifferentinstancesofnAmaare: SrI Sa'nkara'svyAkhyAna-s pleasures". souls aregettinglostbecausetheyha becauseHe iscalledprANa-daH "BhagavAn || sad-Atma ujjIvanamyo'saudadAtiprANa-daHtuatyam kRpAvaSAt| AsaktyAnashTaAtmabhyaH kAntAdi vishaya The niruktiauthordescribesth He givesanewlife form ofdeath,orpurifiesdestroystheprANa-s(breaths). prANAn dAtilunAtiitivAprANa-daH SodhayativA, prANAndAyati(dApayati) dyatikhaNDayati, kAlAtmanA live, andwhocouldbreathe?Alternat airs. Slokam 102(current): Slokam 44: Slokam 35: Slokam 8:

kohyevAnyAt kaHprANyAt

prANAn dadAticeshTayati itiprANa-daH prANAn dadAticeshTayati

He Who giveslife toallbeings surANAm asurANAm ca yathAsa'nkhyam prANam dadAti dyati dyati cayathAsa'nkhyamprANamdadAti asurANAm surANAm -HeWhogiveslife(energy)to tothesesouls. n from lokam). n fromyama

mRtAn parIkshit-prabhR is throughthefollowingwords: (taitt. 2.7)-(Butforthis),Whothencould (taitt. e interpretationbySriSa'nkara: 132 Heformallyperformed gurukulavAsam, -HeWhotakesawaythelifein d others. (Recall that SrI KrshNa also d others.(RecallthatSrIKrshNaalso ve beenpoisonedbythesensuous instillslifeinthe jIva-swhose at thetimeofcreation,orHe the gods, and destroys (kills) (kills) destroys gods,and the tIn jIvayanprANa-daH -HeWhobestowsvital prANAn - sadagopan.org - He Who removes is an alternate pATham for - He who gives indirya-s to all - He who gives indirya-s to a duHkham dyati khaNDayati itia duHkham dyati khaNDayati dimension to the anubhavam of the dimension to ). or even those of You and lakshmaNa; of You and lakshmaNa; even those or and Sri Sa'nkara have explained the explained Sa'nkara have and Sri e pATham 'praNamaH' is covered under give especially to the -s". give especially to the brAhmaNa-s". 133 'praNavaH' 'praNavaH' T. S. Raghavendran's book, are: T. S. Raghavendran's book, are:

, is related. praNavaH praNavaH praNavaH

- He Who removes the grief that is opposed to happiness. - He Who removes the grief à[v> à[v> à[v> praNamaH

NaH = sukham, tad-viruddhatvAt a-NaH = SokhaH, prakrsheNa tama and makes them function, iti prANa-daHprANAn indiryANi dyati khaNDayati prANAn indiryANi dadAti itprANa-daH for the sAttvic souls. the attachment to indriya-s virruddhPrakrsheNa aNam sukha prANa-daH ( dyati = khaNDayati iti prANa-daH 2. 1. 3.

nAma 957. praNavAya namaH. nAma 410 – He Who guides the devotee to surrender to Him with love. guides He Who nAma 410. The interpretation for th nAma 410 'praNavaH' are (Slokam 44). The interpretations for the nAma covered here. (rAmAyaNa AraNya. 10.19) 10.19) AraNya. in life His give even dosham. is no punarukti such that there nAma-s will He that declares He SAstri gives another SrI rAdhAkRshNa incarnation, rAma His in - nAma to Him: those who have surrendered order to protect apyaham jIvitam tvAm jahyAm sa-lakshmaNAm vAsIte | (rAmAyaNa viSeshataH || samSrutya brAhmaNebhyo na tu pratij~nAm (Adressing sItA pirATTi): own life, "I won't mind sacrificing My word I but I will not swerve from the given in SrI Other interpretations, It is obvious both SrI BhaTTar how nAma 957. nAma 957. sadagopan.org that contain (pANini sUtra3.3.57–Rdorap). Justastheroot 'praNavaH'. vA praNamayatiiti iti praNavaH, tocommend. – topraise, SrI vAsishThaindicatesthederivati mantra. Thekey isthat"weshou in asimbedded and theindividualsoul, understand –oftheperennialbond interpretation forthenAmathus:"Bha SrI V.N.VedantadeSikanhastransl the paramAtmAinaSesh us, thejIva-s, oftheeternal andinsepa AcArya-s, andthisshouldbelearntfr forthisma form. DetailedvyAkhyAna of allveda-s,isconsideredasamani "aum" or"OM".This syllable,whichis tothemantrarepresente refers praNava worship Him. Again, whenweunderstand thedeeperme revealsHimtous,whenwe This mantra (1.27) –"ThepraNava isamanifestationinwords mantra ofparamAtmA". SrI rAdhAkRshNaSAstriquotestheyogasUtra– need forsurrendering toHim". the truerelationshipbetweenHimand "By meansofthesacred'praNava'mant udbhodhya, "mAmnamaskuru"itisv SrI BhaTTar'svyAkhyAnamforthenAmais: change ofthe pANini sUtra8.4.14–

'na' 'na' in theroot,nabecome to 'Na'. upasargAt a-samAse'piNopadeSasya upasargAt a-SeshI relationship. pra - isaprefix,meaning'inspecialway'. bhU Pra +Nav=praNav – He Who is praised or worshipped is becomes on ofthenAmafromroot a-caraNaravindayoH tAnpraNamayati a-caraNaravindayoH 134 festation ofbhagavAnHimselfinsound considered a mantra that istheessence considered amantrathat om theAcArya-s.Themantrareminds ntra hasbeenexpounded bythegreat them, andmakesthem understand themeaningofmantra. ld tryandunderstand" thiseternal relationship existing between Himself relationship existingbetweenHimself gavAn informsthesouls–iftheycan rable relationship of the jIvAtmA to rable relationshipofthejIvAtmAto ra, bhagavAnrevealstoHisdevotees thesecret importofthepraNava d bythethreeletters–a,u,andm aning ofthemantra,itwillleadusto ated SrI M. V. Ramanujacharya's ated SrIM.V.Ramanujacharya's bhav 'Na' praNavena IdRSasambandham , theroot . Ininterpretationsbelow bytheapplication ofthe tasya vAcakaH praNavaH tasya vAcakaH Nu , leadingtothe understandthe becomes Nu –stutau praNauti praNauti Nav -

sadagopan.org (18.65) Prostrate before Prostrate before ssion of memory of ip between Him and bhagavAn summarizes of this obeisance that of this obeisance that me || res us that He will redeem us as a a as us redeem will He that us res ably dear. the object of Since I am the true nature of our selves, and our selves, and nature of the true e you, truly, for you are dear to Me". e you, truly, for ). Here also, the expression 'Be My My 'Be the expression also, ). Here , practice the succe s of the relationsh st near the end, st near the mAnuja's explanation of the meaning of mAnuja's explanation of the ee; Be My worshipper; rship. Worship Me as One exceedingly 135 yAjI ) is complete subservience to the Lord". d-yAjI mAm namas-kuru | d-yAjI mAm namas-kuru uly understand the nature uly understand the nature ntatim kurushva ityarthaH". ntatim kurushva ityarthaH". Such is the meaning". ArAdhana "Be My worshipper ( "Be My worshipper

His instructions to arjuna:His instructions mad-bhakto ma man-manA bhava mAmeva eshyasi satyam te pratijAne priyo'si superabundant love, meditate onsuperabundant love, meditate Me, i.e. "Focus your mind on Me; Be My devot My Be Me; on mind your "Focus I promis to Me alone. Me. You shall come rA It is enlightening to read bhagavad My Be Me; on the Slokam, so that we tr mind your to Him. bhagavAn instructs us to offer "Focus as: mad-bhaktaH bhava – "atyartham mama priyaH atyarthamatpriyatvena ca AdidevAnanda SrI by niratiSaya priyAm smRti sa translated is This am incompar devotee. Be one to whom I by vyAkhyAnam of sentence one this in unsurpassed love of Me. thrice 'priyam' word of use the Note bow should we that us to compassion and priyam is the basi SrI rAmAnuja. This love intense His of because is It us. to Him, and surrender to Him, and He assu result. mad-yAjI bhava – "tatrApi mad-bhakta iti anushajyate | yajanam pUjanam atyartha priya mad-ArAdhano bhava | ArAdhanam hi paripUrNa Sesha vRttiH". Translation: relationship between us and Him, and us and Him, between relationship surrender to Him. surrender of the gItA, almo chapter In the last devotee' is applicable. Yaj~na is wo ( dear to you. Worship sadagopan.org SrI Sa'nkarainterprets thecurrentinst greatest privilegeby thosewho understa paramAtmA" (asindicatedin mantra,becauseitmakesallso praNava | praNavaH etasmAt praNamayati, paramAtmani fromtheatharva Siras: SrI BhaTTaralsogivessupport You willdefinitelyattainMewithoutanydoubt. eva eshyasi" "mAm evabhava","mAmnamas-kuru", "mad-yAjI evabhava", "mad-bhata above isbestunderstoodif ANDavan pointsout SrImad SrImushNam exceedingly deartoMe.IMyself will en already declared:"He inwhom thereis even moreintensely thanwecanev worship Himwithloveasthebasis,but "priyo'si me" Thesearenotmereempt as aresult". satyam tepratijAne" whothussurrendertoHim,bhagavAnsays: For those kuru Once again,notetheemphasis meaning is'BowdownhumblybeforeMewith greatlove'. Translation: priyam kuruityarthaH| bhAvamatyartha- mayiatimAtra-prahvI namanam –namo mAm namas-kuru on anyotherfactorsuchasfearetc. The complete subservience is based ustopractice. ArAdhana thatbhagavAnisadvising on our utmost love to Him, theemphasisNote again on' and not based

' –performthisactwithgreatlove. – "You are dear to Me". Thus, bhagavAn is not just advising us to – Meditate onMe alone, Worship "Prostrate before Me". Prostration means 'bowing down'. The –"Imakethissolemnpromise we look atthephrasesas we theearlier translation, atyartha priyam' by bhagavad rAmAnuja on bybhagavadrAmAnuja 136 er command.Elsewhere bhagavAnhas y words,becausebhagavAn continues: able himtoattainMe".(gItA7.17). nd thesignificanceof themantra). uls toobey, andpayrespectsto,the He is bound to us by the same love, great lovetoMe,Iholdhimalsoas ance ofthenAmaas areferenceto that the spiritofthegItASlokam that the Me alone, ProstrateonlytoMe; . Thisisthebasisof to you.YoushallattainMe - "The mantra is called "man-manA eva bhava", evabhava", "man-manA this isconsideredthe "mAm evaeshyasi, 'atyartha priyam pRaNAn sarvAn pRaNAn sarvAn sadagopan.org vishNu is " – "The veda-s " – "The e in the waters, the e in the waters, prakarsheNa nUyate – iquely by the devoted. He gives the sanatkumAra the sanatkumAra He gives interpretation – nitya nUtanatvAt syllable "OM". Since bhagavAn is bhagavAn Since "OM". syllable praNava (OmkAra) in all the veda-s, interpretation for the nAma as – interpretation for the nAma dditional interpretationsupport: and i sarvANi ca yad vadanti | Slokam 44, Sri Sa'nkara gives the Slokam 44, Sri arjuna! I am the tast aNavaH (pra + nava= praNava). 137 praNavaH ucyate – sanatkumAra – praNavaH ucyate – sanatkumAra khe paurusham nRshu || – Lord vishNu is called praNavaH because He derly form in a splendid way. derly form in a splendid way. " – He Who is praised un is " – He Who Asmi SaSi SurayayoH | Asmi SaSi SurayayoH veda-s bow down to Him. veda-s bow down to Him. – He Who is praised. – He Who is praNavo nAmaom-kAraHparamAtmano vAcaka tad- nayati iti praNavaH praNamantIha yam vedAH tasmAt praNava ucyate yam vedAH tasmAt praNava praNamantIha

represented by this syllable in word form, this syllable is none other than than other none is syllable this form, word in syllable this by represented bhagavAn – ayamabhedhopacAreNa praNavaH. in of the nAma For the instance – interpretation praNavaHpraNauiti iti vacanam " bhagavAn through the sound of the the sound of through bhagavAn (gItA 7.8) 7.8) (gItA (Lord kRshNa declares to arjuna): "O manhood in all men". sound in the ether, and SrI vAsishTha support from kaThopanishad: gives sarve vedA yat-padam Amananti tapAms pay obeisance to Him, He is named praNava". pay obeisance to Him, SrI kRshNa datta bhAradvAj explains the nAma as " stUyate sadbhiH iti praNavaH called praNavaH because all raso'ham apsu kaunteya pabh praNavaH sarva bhUteshu SabdaH the Moon, and the light in the Sun and yad-icchanto brahmacaryam caranti tat-te padam SrI Raghavendran has included some a has included SrI Raghavendran tasmAt praNamanti iha yam vedAH SrI satya sandha tIrtha gives the prakarshena in or regulates or puts the world gives the SrI baladeva vidyAbhUshaN praNavaH pr (prakesheNa nUtanatvAt sadagopan.org (yajur.40.17) (yajur.40.15) its meaninginmind, which, atahigh mantra The significanceofthe praNava Rco akshareparamevyomanasmindevAadhi viSvenisheduH| OM khambrahma| (Rg. smara|kRtam OM kratosmara|klive OMpratishTha| viSve devAsaihamAdayanta isrevealedtous: mantra significance ofthepraNava SrI vAsishThagivesseveralotherre Brahman". 1.164.9)is thehighestsupport.Hewhoknows (yajur.upon this letter one gets whatever"This letterisindeedBrahma one wants. This is the best support. etad-Alambanam j~nAtvAblokemahIyate This param| etad-Alambanam SreshTham j~nAtvAyoyadi-icchatitasyatat|| etad-dhyevAksharam | param brahma stad-dhyevAksharam etad-dhyevAksharam The Upanishadcontinueson: observed. ThatisOM". andtheUpanishad-sment the -s "I shallbrieflyteachyouthatabodeof 3.13)sa'ngraheNa bravImiyomitietat|| eternal relationship between us

n. This very letter is is letter very This n. and theparamAtmA, Lord vishNu. 138 level, revealstous whichallthe veda-sspeak,ofwhich is themeditationon the mantrawith ferences tothe || ion, desiringwhichbrahmacaryais this isglorifiedintheworld of

the Supreme.Meditating thepermanentand

Sruti, where the

(kaTho. 2.15) (2.17) (2.16)

sadagopan.org – to tee. This is the tee. This is is the natural – to praise'. Most paNa – vyavahAre chooses to reverse this means a market or a shop – He Who transacts the ApaNa paNa – stutau transaction whereby there has been been there has transaction whereby SeshI bhAvam, or the Lord-servant ucted). Different interpreters give and us. While this taryAmi of and the different deva-s, e servant of the devo er with His devotees, and becomes and becomes His devotees, er with e of whom the people of the world the world e of whom the people of the role, that Sri BhaTTar enjoys ing, and SrI kRshNa datta bhAradvAjing, and SrI kRshNa datta ster-servant relationship between Him ster-servant relationship between 139 actions' or dealings with us. . (The term se (paN – stutau – to praise). se (paN – stutau – to praise). An and us, sometimes He vities of the Universe. paNaH

evam teshAm svAmya-dAsya vyatihAreNa vyavaharati iti paNaH paNaH paNaH

p[> p[> p[>

– He behaves as though there is a

nAma 958. nAma g) He Who assigns and controls the duties of the different gods. the duties of the different assigns and controls g) He Who paNAya namaH. root for the nAma as ' SrI vAsishTha indicates the subservient to them. subservient to offerings as the an b) He Who accepts bestows benefits. names'. active, creating 'forms and c) He is constantly karma. benefits according to d) He Who bestows the acti manages e) He Who f) He Who is the object of prai a) He Who trades His role as Mast His role as Who trades a) He have used the second meaning. and SrI satya sandha tIrtha vyavaharati, vyavahArayati vA viSvam, saH paNaH bargain, to bet or stake at play', or ' bargain, to bet or stake the first mean interpreters have used Heactivites of the world, or becaus transact their activites, is 'transaction', of namely the reversal through this nAma – paNaH an interchange of the role of the Ma – a place where transactions are cond different anubhavam-s of His 'trans a) SrI BhaTTar draws from the Sesha- relationship that exists between Him relationship between bhagav relationship, and behaves as if He is th nAma 958. nAma nAma 958. nAma sadagopan.org him from distress, and granttothesacrificer greatfelicity". him fromdistress,and oblation, forhim,they (agni,somaetc.)inturnprotecthissacrifice, preserve "Whosoever honorsagniandsomawith rakshatampAtamamhasovi tasya vratam yo agnishomAhavishAsaparyAtdaivadrIcA manasAyoghRtena| is captured: SrI vAsishThagivesexamplesfromthe This isinthe formofourofferingsto b) Thereisanotheraspect (Rg.to bewithouthim.Thus, finds itimpossible tosupporthimselfwithoutMe;soalso,Ifinditimpossible (the j~naNiwhoissolelydevotedtoHim) api AtmadhAraNamnasambhavati, prApya evaanuttamam mAm asambhAvanayA Bhagavad rAmAnuja'svyAkhyAnamis Me alone devoted to "….I deemthemanofknowledgetobe 1.93.8) || gatim hiyuktAtmAmAmevAnuttamAm AsthitaH sa mematam| udArAH sarvaevaitej~nAnItvAtmaiva example of thereversed role. Lord kRshNa declares that He beingcalled"ArAvamudhaAzhvAr". tirukkuDantai considers His true devoteesAzhvAr beingcalled'tirumazhiSaip as His AtmA(gItA –SrI veLukkuDikRshNannotesthatthisis an are themastersandHeistheirservant. 7.18) and us(

vyatihAreNa means'interchangeably,reciproc as thehighest end". verily, HeisMyself". to the'transaction'that bh tato mama api AtmA hi saH" tato mamaapiAtmAhisaH" 140 thedifferent godsthroughyaj~na etc. : "ayam mayA vinA Atma dhAraNa : "ayammayAvinAAtmadhAraNa pirAN', and Lord ArAvamudhan of LordArAvamudhan pirAN', and Se janAyamahiSarmayacchatam|| Myveryself;forhe,integrated,is devout heart,throughoilandpoured Sruti where this'transaction'aspect considersHimtobethehighest, and whatis reflectedintirumazhiSai m AsthitaH, ataH tena vinA mama tenavinAmama ataH m AsthitaH, ally'). Heactsasifthey agavAn hasputinplace. – Thisperson sadagopan.org

(3.12) || e deva-s in return, bestow goods one deva-s in return, bestow gods without giving them anything in e gItA lends support to this thought: e gItA lends support to this erent life-forms (according to their erent life-forms by goodly paths lead us to riches". by goodly paths lead us to riches". as one referring to the 'transaction' will bestow on you the enjoyments you has interpreted the nAma, namely,has interpreted the nAma, that 141 ease the gods, and the gods will support will support ease the gods, and the gods may you obtain the highest good". may you obtain the highest good". ultimately reach Him only). eyaH param avApsyatha || e the bodies of the Lord, and He is their antaryAmi.

(gItA 3.11) 3.11) (gItA bhAvayantu vaH | DevAn bhAvayatAnena te devA parasparam bhAvayantaH Sr ishTAn bhogAn hi vo devA dAsyanteyaj~na bhAvitAH | tair-dattAn apradAyaibhyo yo bhu'ngte stena eva saH offerings are made to the deva-s, and thofferings are made to the from th the people, the following Slokam In the spirit in which SrI vAsishTha In the spirit in which SrI vAsishTha "By this (i.e., pl through sacrifices), you. Thus nourishing one another, desire. He who enjoys the bounty of the (Rg. 1.1.2) 1.1.2) (Rg. 1.189.1) nUtanairuta | Idyo RshbhiH agniH pUrvebhiH bring (Rg. shall he || eha vakshati sa devAm seers; ancient by as living the by praised be to agni is "Worthy gods". hither word the rAye | agne naya supathA every sacred duty, "agni, god who knows (Note that these deva-s ar The offerings to these gods "The gods, pleased by the sacrifice, return, is but a thief". interprets the nAma c) SrI Sa'nkara aspect of bhagavAn creating the diff karma?). He quotes a mantra from the upanishad in support: karma?). He quotes a mantra from the upanishad in support: sarvANi rUpANi vicitya dhIraH; sadagopan.org because He assigns therespective duties itipaNaH paNayati devAnvyahAreshu pravartayati g) SrIraghunAthatIrthagivesyetanot paNyate janaiHstUyateitipaNaH. This isalsooneofthe interpretations sattva guNa. Who isworshippedbythosewhoareen explains thenAmaas f) SrIkRshNa dattabhAradvAjusestheroot precise universe". interactions betweenindividualsandthin the directlysupervises and eachindividual of justly managesallactivities the Universe. Bygiving theexactreward functioning ofeverything intheuniv the termsof ofbhagavAnin e) SrIcinmayAnandaexplainsthisguNa followed thea-dharmicpath. following thepathofdh out thephalanxcommensuratewithka withtheamountth that iscommensurate SrI rAdhAkRshNaSAstricommentsthat that theyhaveaccumulated". "He whoawards, tothosethatareentitl tat-phalam prayacchatiitilakshaNayApaNaH paNamsa'ngRhyaadhikAribhyaH puNyANi sarvANikarmANi d) SrISa'nkara'salternateinterpretation is: "He, theWise,keeps creatingvarious nAmAni kRtvA'bhivadanyadAste| (taitt. 3.12)

"paNyate stUyate sattva guNavadbhiH itipaNaH” guNavadbhiH sattva stUyate "paNyate arma, andthepriceforsu arma, erse: "PaNaH –TheSupreme Manager of 142 forms and giving anametoeach". andgiving forms provided by SrI satya sandha tIrtha – sandhatIrtha SrIsatya by provided to beperformed by thedifferent her dimension to His 'transactions' – her dimensiontoHis'transactions' ed, the fruits of their good karma-s, goodkarma-s, ed, thefruitsoftheir at is paid to him, bhagavAn measures tohim,bhagavAnmeasures at ispaid for allactions,Lordbothordersand rma; thus,thepricefor happinessis dowed withapredominanceofthe asamerchantgivesmerchandise gs constitutingthisscientifically paN –stutau – He is called paNaH ffering isone'shaving –topraise,and –He sadagopan.org 143 gods, in these functions. controls them and sadagopan.org nAma 959. nAma 959. mode ofHisaction. this power ofHis,andpe other meansofknowledge areconsidered for action–therightandwrong. kRta yugaafterthiscurrent(theka again withcreationinthekRtayuga.Wh dharma will become so wide that He436, isintermsthekalkiincarnation,wh de The contextinwhichSrI BhaTTar inte here in theand whatisbadforthepeople sense of ' hitayoHpramANam" SrI BhaTTarexplains nAma429as prakRshTam mAnampramANam 'pramANam' to limit,comparewith,form,show,etc. The validauthority. SrI vAsishTha indicatestherootfornAmaas SrI vAsishTha We discussedthisnAmaearlierinSlokam 46(nAma429). pramANAya namaH. nAma 959.

pramANam prANanilayah prANadhrut prANajIvanah | prANadhrutprANajIvanah pramANam prANanilayah isusedtorefer'proof,validknowledge,authority',etc.– àma[m! àma[m! àma[m! tattvam tattvavidekAtmA janmamrutyujarAtigah || janmamrutyujarAtigah tattvam tattvavidekAtmA tÅv< tÅvivdekaTmajNmm&Tyujraitg>.103. tÅv< tÅvivdekaTmajNmm&Tyujraitg>.103. tÅv< tÅvivdekaTmajNmm&Tyujraitg>.103. – BhagavAn istheauthority –BhagavAn àma[< àa[inly> àa[x&Tàa[jIvn>, àa[x&Tàa[jIvn>, àma[< àa[inly> àma[< àa[inly> àa[x&Tàa[jIvn>, àa[x&Tàa[jIvn>, àma[< àa[inly> àma[< àa[inly> àa[x&Tàa[jIvn>, àa[x&Tàa[jIvn>, àma[< àa[inly> [ P

LEASE pramANam pramANam pramANam vyavasthApanam ople inthisworld are su

ADD P – Superior knowledge,Valid authority. –Superiorknowledge,Validauthority. wholiveinthekRta yuga. Slokam 103 Slokam 103 Slokam 103 RA N

AVAM 144 SrI BhaTTarnotesthatperceptionand cides toeliminateeverything andstart –settingthestandard,establishing'. rprets thesequenceof nAma-s422to

ich will be taken by bhagavAn when a- ich willbetakenbybhagavAnwhen en the cycle of yuga-s starts with the en thecycleofyuga-sstartswith BEFORE li yuga), bhagavAn sets the standard thestandard li yuga),bhagavAnsets authoritativebybeing activatedby "atha kArta yugAnAm hitaa- "atha kArtayugAnAm

EACH pra- for determiningwhatisgood mA'ng –mAne N pposed tofollowonly this AAM isanuapsarga.Theterm

A ]

PramANam PramANam – to measure, –tomeasure, is used sadagopan.org ', and mAn nature of the Universe, dominate our conduct, the prakRshTam mAnamvedAdi ly the goal to be achieved – ly the goal to on in truth etc.)., bhagavAn is the bhagavAn is the on in truth etc.)., AkRtimacca jagan-nirmitsati, tat- AkRtimacca jagan-nirmitsati, that since reveals the bhagavAn ets and mystic truthsets and veda-s of the SrI BhaTTar explains that bhagavAn explains SrI BhaTTar without any samSayam or viparyayam without any samSayam 145 jagad-ArambhAt pUrvameva tan- aning 'measure' for the root ' aning 'measure' for the root Te trA'nchako vimimIteadhvanaH dIrghAyutvAya SataSaradAya | – He Who has given the veda-s etc. – He Who has given the veda-s as the bhagavAn has this nAma signifying that prior to bhagavAn has this nAma signifying

ture of the guNa-s that cided and established the evam nis-samSaya viparyayaevam nis-samSaya veda rahasya paramArtha – the true proof. He is not on – the true proof. , but He is also the means to achieve the goal. the means to achieve the , but He is also pramANam

has this nAmahas this the secr He reveals since For the current instance of the nAma, of the nAma, current instance For the without doubt or error – pratyAyakatvAt paramANam. SrImad SrImushNam ANDavan explains to us Truth, the Supreme paramArtha – highest authority, is pramANam. the generic me SrI vAsishTha uses nirmAtiparimitayata eva tat-pramANam abhidIyate | SrI vAsishTha gives several instances from the his Sruti to support interpretation: anaDvAn indraH sa paSubhyo vicash SrI satya sandha tIrtha as – interprets the nAma (atharva. 4.11.2) 4.11.2) 5.28.1) and without any distorti(beyond anydoubt true prameyam pramANam yasmin iti pramANam (atharva. gives the interpretation that 32.10) (atharva. creation itself, He has de the na extent, including the – different kinds of beings, etc. yAvat-pramANakam, yAdRg-guNam, yAdRg- AkRtim pramANam tAn guNAn tA'nca nava prANAn navabhiH sam mimIte (yajur. dhAmAni veda bhuvanAni viSvA | sadagopan.org nAma 960. nAma 960. gives theanalogyof the bi SrI vAsishThauses the word'nilaya'as'AdhAra'orsupport. SrIBhaTTar that live,namelythe jIva SrI BhaTTardefinesprAnAas prANa-nilayAya namaH. He WhoistheAbode forallbeings. pramANam j~nAnambrahmAdibhyaiti Sabdayati,Avishkaroti prakrsheNa mimIte givesan SrI kRshNadattabhAradvAj pUrushaH| mahimAatojyAyAg'mSca etAvan asya at vRtvA sa bhUmimsarvato (yajur. (Rg.10.90.1) 31.3) equivalence of the words pramANam and "satya vAdinI". "satyavAdinI". equivalence ofthewordspramANamand following: In theamara vyAkhyAnambyPro koSa "pramANam nitya-maryAdAsatyavAdipramAtRshu". the truth".satyabhAshitvAtpramANam SrI baladevavidyAbhUshaNexplainsth incarnation (mAne–tomeasure). pramANam prakRshTam mAnamSarIrAdiparimANa One ofthealternate inte (mAna –pUjAyAm). brahmAdibhiH itipraMANam SrIbhAradvA Alternatively, Brahman etc.( nAma 960.

– He Who had unusual dimensions forHisformintri-vikrama –HeWhohadunusualdimensions "iyattA hetuSAstreshu pramANamsatyavAdinI|" – HeWhoclearlyrevealsormake

àa[inly> àa[inly> àa[inly> mA'ng =mAne,Sabdeca

prANa prANa prANa -s. nilayam means abode. means -s. nilayam rds goingtotheirnest attheendofday for rpretations given by SrI satya sandhatIrtha is: rpretations givenbySrIsatyasandhatIrtha yatishThad-daSA'ngulam | yatishThad-daSA'ngulam j explainsthe nAmaas– – HeWhois worshippedby - - - "prANanti itiprANAH,anye'pijIvAH "prANanti nilayaH nilayaH nilayaH 146 ). m tri-vikramAdirUpeNayasyaitivA e nAmaas"OneWhoalwaysspeaks

. Hegivesthefollowinginsupport: f. A. A.Ramanathan, hegivesthe f. A.A.Ramanathan, other etymological derivation– other etymological s known,thetruenatureof

prakrsheNa mAnyate prakrsheNa mAnyate thelikesofbrahmA , showingthe –Those sadagopan.org – The Supreme (tiruvAi. 10.9.9) (tiruvAi. prANA nilIyante . has been used by both SrI by both SrI has been used merge (SrI vAsishTha). analogy, and explains the nAma in analogy, and explains agavAn has this nAma also because a that sustains life form of in the s the exhaled breath that expels s the exhaled breath that living beings in whichever form it is in whichever form living beings Na – "He in Whom the gopi-s sought Na – "He in Whom their interpretations for this nAma: their interpretations for this of the waste in the form of stools. of the waste llectively represent the five types of types of llectively represent the five as: "He in Whom all prANa-s stand a that sustains the movements of the a that sustains the movements of the ese functions, and since they all merge functions, ese provides the means for the sustenance te asmin SakuntA iva nIDe iti prANa- te asmin SakuntA the water and in the land, the humans, the water and as their abode. SrImad SrImushNam SrImushNam abode. SrImad as their 147 msi nilIyata iti prANa-nilayaH prANanti tat- snehAmRtena sambandhavateti snehAmRtena sambandhavateti prANanti tat- va merges and (SrI Sa'nkara), called prANa-nilayaH. – He in Whom the jIva-s – He in sa sarveshAm shtAvara ja'ngamAnAm ca yatha yogay sa sarveshAm shtAvara ja'ngamAnAm ca yatha "vaikunTham puguvadu maNNavarvidiyE" puguvadu "vaikunTham ' – merging with, merging into, ' – merging with, merging nilIna .

sAdhana pradAnena vAsayita'taH sa prANa-nilayaH ucyate SrI satyadevo vAsishTha comments that bh of all He makes provision for the living live appropriate for them. For example, He to jIva-s different the for the beings in and survival of the trees, provisions the makes He words, other in – etc. or have an abode – SrI cinmayAnanda explains the nAma impurities outside of the system, vyAn impurities outside of the system, systems in the body, udAna that supports the movements of the karmendriya-s that aids the expelling etc., and samAna into Him ultimately, He is The term ' in one of Sa'nkara and by SrI vAsishTha puprANIti iti prANo jIvaH pare jIPerson in whom the prANa or yasmin sa prANa-nilayaH SrI Sa'nkara uses the term prANa to co uses the term prANa SrI Sa'nkara prANAH tat-preyasIjanAH te nileeyan nilayaH vAyu-s that help the body function: prAN thatthe inhaled breath, apAna denote is theSince bhagavAn Support of all th support as a result of the intense love of devotion to Him, just as the birds birds reminds us: ANDavan the as just Him, – vaikuNTham Abode. is our ultimate final to devotion of love vidyASrI baladeva uses the same bhUshaN intense the of incarnationterms of bhagavAn's as kRsh result a as support nest" – in their seek shelter rest. Similarly the jIva-s have Him jIva-s have Him the rest. Similarly sadagopan.org nAma 961. nAma 961. He Whosustainsthebeings. prANa prANa-dhRte namaH. Sa'nkara's vyAkhyAnamintermsofpr Sri summarize Thisseemsto 'activities' manifestedinalivingorganism". established. HeWhoistheverysubs One, Commanding, Factor, Divine, SrInA One, Commanding,Factor, Divine, achieve thefruitsthereof, growoldand Hari istheOne Who causes everyone to SrI cinmayAnandaexplainsthenAmaas bhRt. Who pervades everything,andnourishessupports everythingisprANa- prANinAm prANAnbibharti=poshay Sri vAsishThagivestheinterpretation – He Whonourishesthebeingsbymeans Sa'nkara's interpretation is– caseis root inthis The pATham tAi tandaiuyirAginRAi!unnainAnaDaindEnviDuvEnO…. pOginRa kAla'ngaL,pOyakA and benefit, inthepresent, inthe pastandinthefuture: forourwelfare mother, Ourfather,soul"–thethreethatalwayswork SrI v.v.rAmAnujanrefersustonamm He Who nourishes thelivingbeings likeamother. SrI BhaTTar'svyAkhyAnamis tobear. hold, tosupport, (tiruvAi.2.6.10) nAma 961.

meanslife.Theword

àa[x&t! àa[x&t! àa[x&t! 'prANa-bhRt'

bhR –dhAraNaposhaNayoH prANa prANa prANa isusedbySriSa'nkara,SrIvAsishThaetc.The la'ngaL, pOgukAla'ngaL, dhRt - - - dhRt dhRt dhRt poshayan annarUpeNaprANAnprANa-bhRt "tAn mAtR-vat dhArayati caitiprANa-dhRt" dhArayati "tAn mAtR-vat isderivedfromtheroot

148 ati, dhArayati vAsaHprANa-bhRt ati, dhArayati AnA, apAna,etc., AzhvAr, who praises bhagavAn as "Our whopraisesbhagavAnas"Our AzhvAr, of food,orintheformfood. : "HeWho rulesoverallprANa-s–SrI tratum –vitalfoundationforall die. Inalltheseactivities, thegreat rAyana, theSelf,presides insilent eat,digest, feel energized, act, sarvatra vyAptaHsarveshAm –tohold,support.Sri described above. dhR –dhAraNe –He –to – – sadagopan.org

is same idea is is same idea is l these activities prANAn indriyANi prANAn indriyANi – He Who supports – to live, to support life. – to live, in the gItA. An is verily the food that is eaten, eaten, is that food the verily is An that even the food and the water rpretation that has the same spirit:

at we chew after food". He is the the is He food". after chew we at offers Himself as the food for theoffers Himself the food that we consume, the water the food that we consume, ng), and bhogyam (enjoyment) for His kRshnan notes that th iates and maintains al iates and only because He has given them this only because He has given r words, they will not live without Him: r words, they will not live without thout Him, and so He is their life or 149 Suram from nammAzhvAr, where AzhvAr "tAn anna pAnIyAdivat jIvayati iti prANa- "tAn anna pAnIyAdivat jIvayati jIvanaH jIvanaH jIvanaH jIv – prANa dhAraNe - - - AnAm jIvanaH prANa jIvanaH prANa prANa prANa – He Who nourishes and supports the – He Who nourishes indriya-s and "vAsudevaH sarvam"

àa[jIvn> àa[jIvn> àa[jIvn>

– He Who supports life even as food and drink– He Who supports life even do.

nAma 962. jIvayati iti jIvanaH; prAN life. explains the nAma as: SrI BhaTTar to sustain life etc., have their power power. a pA to SrI v.v. rAmAnujan refers us like him, bhagav declares that for devotees etc. In othe the drink that is consumed, emperumAn… uNNum SORu parugu nIr tinnum veRRilaiyum ellAmkaNNan, He Who nourishes the beings. the beings. nourishes He Who jIvanaH" SrImad SrImushNam comments ANDavan prANa-jIvanAya namaH. prANa-jIvanAya namaH. in the nAma is The root involved in all living creatures upon the earth's surface". upon the earth's creatures in all living tIrthaSrI satya sandha – gives the following interpretation bibharti iti prANa-bhRt life. (tiruvAi. 6.7.1) - "emperumAn kaNNan is and the betel leaves th that we drink, tArakam (sustenance), poshakam (nurturi devotee. SrI kRshNan comments that bhagavAn detachment, and by His presence He init presence He and by His detachment, true devotees, and they cannot live wi jIvanam. So He is prANa-jIvanaH. SrI conveyed by the phrase conveyed by the phrase SrI kRshNa datta bhAradvAj gives an inte nAma 962. nAma 962. sadagopan.org responsible fortheactivities ofallinth prANa,alertandresolute "I prayto dhIraHprANomAnutishTatu|| atandro brahmaNA ISesarvasyaceshTataH| yo asyasarvajanmana theSruti: givesseveralsupportingmantra-sfrom SrI vAsishTha described before,most recently unde of howbhagavAntreatsthosewhoarede iti prANa-jIvanaH" SrI baladevavidyAbhUshaNexplainsthenAmaas: jIvayati janAnitiprANajIvanaH SrI satyasandhatIrtha'sinterpretationis: (atharva.11.4.24)the trueSupportoflife,orGive life, andthisismadepossiblebybhagav the mind,byitself.Itisamysterious SrI rAdhAkRshNaSAstrinotesthatlife the Supporter ofprANa bywhichthelifeissupported. something else on"A man,whosoeverhema which both of these depend". In other words, bhagavAnitarena tujIvantiyasminetAvupASritau|| is | na prANenaapAnenamartyojIvatikaScana or vitalair.HegivesthefollowingSrutiinsupport: pavanaiHprANa-jIvanaH " SrI Sa'nkara'svyAkhyAnamis: (kaTho.Himself tothem". jIvanaH " 5.5)

prANAn jIvAn bhajana parAyaNAn jIvyati sva-darSana dAnenaitiprANa- prANAn jIvAnbhajanaparAyaNAnjIvyatisva-darSana –HeWho rejuvenates Hisdevotees -HeWho hasHisdevoteesasprANaorlife.This idea " – He Who makes the beings live by means of prANa y be,doesnotlivebyprANaorapana,but –HeWhosustainslifethroughthevitalairs. r oflife toevery livingbeing. r nAma950, Slokam 102 (gItA 7.18). r nAma950, Slokam102(gItA7.18). 150 togetherness ofallthesethatcausestogetherness , WhoistheLord of allandwhois is universeofvariou ar to Him as His own AtmA, has been ar toHimasHisownAtmA,hasbeen An alone,andnothingelse.SoHeis prANino jIvayan prANAkhyaiH jIvayan prANino is not the vital air, or the body, or is notthevitalair,orbody, who singHispraise,byrevealing prANena mukhyaprANena "prANAH te jIvanamasya "prANAH tejIvanamasya s beingsthatmove sadagopan.org , 'tat' come tal - to extend, and tva . The application of the denoted by the term denoted by the term tanu - vistAre - (The affixes - (The affixes aSvasya bhAvaH aSvat-tvam, go- an, also known as the wind (air). On an, also known as the wind (air). rting the life forms, starting rting the life forms, starting from erything in this universe exists". universe erything in this a-daH, prANa-dhRt or prANa-bhRt, things spread all over; the essence of truction, in the sense of "the nature the vital airs for survival, the food to ink, the indriya-s to act with, etc., all ink, the indriya-s to act with, all these supports happen because of because all these supports happen tan + adi = tad + adi tan regulated way, till death parts the body regulated way, till death parts . (e.g., 151 : re and everything in the present". re and Protector, and Destroyer in the end. Protector, and Destroyer in from the root - This universe is - This universe is tan tat ANe sarvam pratishTitam || tat-tvam

tasya bhAvaH tvatalau to the root tattvam tattvam tattvam

adi tanyata iti tat, sthAvara ja'ngamAtmakam jagat,tasya sAra tanyata iti tat, sthAvara ja'ngamAtmakam jagat,tasya sAra tÅvm! tÅvm! tÅvm!

etc.). etc.).

nAma 963. SrI vAsishTha the word derives He Who is the Essence. is the Essence. He Who tattvAya namaH. (atharva. 11.4.15) 11.4.15) (atharva. mAtariSvAnamprANam Ahur vAto ha prANa ucyate | bhavyam ca pr prANe ha bhUtam on mAtariSv"The name prANa is bestowed the futu this prANa depend the past, to suppo There are different dimensions giving a bodyjIva-s, giving to the them 1.132to spread, to go. The application of the uNAdi sUtra to the leads addition the affix pANini sUtra 5.1.119 - after a word in the sixth sense in cons leads to the word thereof"), tvam bhUtam vastu tat-tvam ityarthaH of movable and immovable which consists (atharva. 11.4.1) 11.4.1) (atharva. and work". namo yasyaprANAya idam sarva | vaSe under"Homage to prANa control ev whose eat, the water to drink, the mind to th functioning in a coordinated and highly functioning in a coordinated prAN nAma-s and the soul. Between the that see and prANa-jIvanaH, one can sole Creator, Him, and thus He is the nAma 963. nAma 963. sadagopan.org (tiruvAi. 8.1.7) covetable tasteofthe .Youareth "Oh myLord!Youare thegheepresent amudil piRandainSuvaiyE!Suvaiyad iRandadum nIyE..kaRandapAlneyyE!Neyy SrI v.v.rAmAnujangivestheanal cause oftheirexistence,theso milk andcurd.Soalso,bhagavAnis essence ofallthings.Buttergivestextur pervasion andusefulnessinthe sentie tvam" citacitoH dadhisAraH dugdhayoriva anexample: theinterpretationthrough SrI BhaTTarclarifies translated as'essence',or'theprincipl SrI BhaTTarinterpretstheterm' is thetattvabehindallthatexist. Everything inthisuniversethatfuncti for aprolongedtime,andsoitcanbe machinery, theoilorlubricantissome can beconsideredtoitstattvam, That withoutthesupportorexistence one whoknowsthethread'sthre "One whoknowsthedrawn- || mahat brAhmaNam vidyAt sa yovidyAt sUtrasya yo vidyAtsUtramyasminnotAHprajAimAH| givesthefollowingfromatharvavedainsupport: SrI vAsishTha basis ofallthisis

- Likebutter whichisthe essence of tat-tvam . out stringwhereonallth urce oftheirsustenanceetc. ad, knowstheGreat Brahman". ogous referencefromnammAzhvAr: u payanE!pinnai tOLmaNandapErALA! 152 ons willnotexistwithoutHim,andsoHe vyApti prayojanAbhyAm sArAmSaHtat- vyApti prayojanAbhyAm the essenceof allthings, bybeing the tattvam thing withoutwhichitcannotfunction of which agiventhingcannotfunction, e nectarfrom theocean;no,taste e oftheuniverse'bytranslators. its essenceorsupport.Thus,fora its nt and non-sentient things, is the nt andnon-sentient things,isthe in in SuvaiyE! KaDalinuL amudE! in SuvaiyE!KaDalinuLamudE! e,taste, the energy content,e,taste, the etc.,to considered oneofitstattva-s. latent infreshmilk. Youarethe milkandcurd,bhagavAn,byHis ' as ese creatures arestrung, sArAmSa (atharva.10.8.37) ' -andthisis "dadhi sadagopan.org

tattuvan avAn being the tion, destruction, as well as well tion, destruction, to the following from the gItA in r describes bhag re that one derives from enjoying the enjoying one derives from re that ght away without delay. She tells the ght away without delay. She a balance, and bhagavAn janArdana in a balance, and bhagavAn janArdana on for her existence - the essence of on for her existence - the essence of tell the Lord - the tattuvan, of her tell the Lord - the tattuvan, if it can do this help for her. her. for help this do can it if 153 in naAcciyAr tirumozhi 5.6: tirumozhi 5.6: in naAcciyAr RRiyAgil talaiyallAl kaimmARu ilEnE. RRiyAgil talaiyallAl kaimmARu vindam nAvasIdati || vindam nAvasIdati and He is the cause of crea cause and He is the "tattuvan"

nectar...". nectar...". his interpretation: the following support for SrI BhaTTar gives | aSeshasya jagataHprabhavApyayam paramArtham SaraNyam SaraNam gacchan go of the nectar; no, no, You are the pleasu no, no, You are nectar; of the "Govinda is the true entity "Govinda is the (nAcci. tiru.5.6) tiru.5.6) (nAcci. be in grief". never in Him, he will refuge seeks If a person as protection. ekato vA jagat kRtsnam ekato vAjanArdanaH | sArato jagataH janArdanaH || kRtsnAt atirikto in one pan of "Place the entire Universe that janArdana is superioranother, and you will find to the whole Universe because of His intrinsic greatness". ANDAL refers to Him as iLam kuyilE! en tattuvanaivarak kUvi to goand ANDAL is asking the bird condition, and ask Him to come to her ri condition, and ask Him to come (tiruvAi. 6.9.7) 6.9.7) (tiruvAi. to it be indebted forever bird she will here refers to His being the sole reas her life. Another pASuram in which nammAzhvA everything that exists, is in tiruvAimozhi pASuram 6.9.7: essence of AnAi .. ulagil tiriyum karuma gatiyAiulagamAi ulagukkE Or uyirum all of Soul the performed, are they which in worlds the karma-s; the are "You the beings". SrImad SrImushNam ANDavan refers us sadagopan.org nAma 964. nAma 964. The term'tattvam'hasbeen tattva-vide namaH. The KnowerofTruth. mean theSupremeBrahman. ”The words pram tattva,amRta,satya, vA satobrahmaNo paramArtha itieteekArthavAcinaH| satattvam amRtam, paramArthaH, "tattvam, SrI Sa'nkarainterpretstheterm 'ta nArAyaNaH paraH SrI kRshNadattabhAradvAjrefers first paragraph. everything. He commentsthat othersources tattva. The thatdisappearovertime, arenotthetruecause. being that cameintoexiste which leadstoexistence, SrI rAdhAkRshNaSAstrigivesanotherviewoftheterm coming fromafragmentofMypower". "Whatever beingispossessed tat-tad-evAvagaccha tvammama | vA sattvamSrImad-Urjitameva vibhUtimat yad-yad support ofHisbeingtheta (gItA 10.41) SrI BhaTTarexplains thenAma as" knows thetruenature ofHimself". second part of the nAma. nAma 964.

tat-tvam tÅvivt! tÅvivt! tÅvivt! -nArAyaNaistheSupreme Reality. 'tat' isthenatureofthis

tattva tattva tattva istheword-formofBrahman tattvam tat-svarUpamvettiititattva-vit ttvam behindeverything: and thatwhichdoesnot nce disappears, is the true origin or source - the explained above.Theroot - - - cakaH SabdaHtattvam| of power, or splendor, or energy, know that as of power,orsplendor,energy,knowthatas vit vit vit tejo'mSasambhavaH||

ttva' as synonymous with 'brahman' assynonymouswith ttva' us to the nArAyaNa Upanishad - us tothenArAyaNaUpanishad AtmanaH tattvam vetti ititattva-vit AtmanaH tattvamvetti 154 Artha, and satattva are synonyms, and synonyms, and are andsatattva Artha, 'tat' , ashasbeenexplainedinthe cease to existwhen the that isthetruecauseof vid -toknow,isthe 'tattvam' -"HeWho tattvam - that -that " - sadagopan.org 'a- - You and the Lord of and the (Anandavalli) - Words, "tvameva tvAm vettha" ing to fully comprehend the Bliss of ing to fully comprehend the Bliss of , O Lord of all beings, O God of all , O Lord of all beings, e gItA, in that which arjuna declares our intellect, but even the SAstra-s are unable to fully know Him, as we the Supreme Deity the Supreme description. The taittirIya upanishad contemplation, to understand the true contemplation, to understand self know Yourself by Yourself". by Yourself". Yourself self know tArA's description of bhagavAn as derstood even by the likes of brahmA, by the likes of derstood even 155 e deva-s cannot understand His tattvam. e deva-s cannot ). It is not just the ordinary mortals like us us like mortals ordinary the just not is It ). about Himself", or One Who knows the truth about truth about the or One Who knows about Himself", 'buddhi' means yato vAco nivatante, aprApaya manasA saha (SrImad rAmAyaNam) - He Who is beyond the reach of our pramA

return back declaring that He is beyond that He is return back declaring prameyan' intellect ( who can't fully comprehend Him through declares: alongwith the mind, turn back without be Brahman, which is infinite. The deva-s (gItA10.15) is that bhagavAn The truth the tattva. easily un is not that all, is something rudra and indra, as repeatedlynammAzhvAr: pointed out by nilai Surar aRivu aru that even th He is of such nature aridu uyigAL! uNarilum uyar nilai uNarvadu uNarnduuNarndu (gItA10.15) intense It is just not easy, even with nature of the Supreme Deity. 10.15 in th SrI BhaTTar refers to Slokam His own Self: bhagavAn knows Himself by svayameva AtmanAtmAnam vetthatvam purushottama | jagatpatebhUta bhAvana bhUteSa devadeva || of beings "O Supreme Person, O Creator (tiruvAi. 1.1.8) You Your gods, O Ruler of the Universe, alone are aware of Yourself". us to SrI veLukkuDi kRshNan refers 1.3.6) (tiruvAi. "One Who knows the truth knows the "One Who SrI BhaTTar also refers to the Sruti vAkyam - SrI BhaTTar also refers to the sadagopan.org nAma 965. nAma 965. eka ekAtmane namaH. The oneuniqueandSuperiorSoul. refe SrImad SrImushNamANDavan realize Hisowngreatness. have seen through nammAzhvAr's words above. Even He is unable to fully AruyirEyO! AgaliDa muzhudumpaDaittu iDandu uNDuumizhndu AruyirEyO! AgaliDamuzhudumpaDaittu iDandu best, eventhoughitis notatamizh because tamizh translation 'ekAtmA called SrI v.v.rAmAnujan refersus tona sentient objects. He istheSoleMaster,Enjoyer,and ayam ekaevaSeshIbhoktAabhimAnaucaitiekAtmA controls alltheothersoul SrI BhaTTarexplainsthatbhagavAnis appropriate time,etc., andnooneelse does. totheirkarma-s,taki jIva-s according functions ofcreation,preservation,de tattva-vit" SrI Sa'nkara explainsthenAmaas The ideais thatofall thosewho can no limit to it, and sopirATTi's greatnesscanbeknown either even they canno Atmana ivatat-vallbho'piprabhuH" declaresinhisstotraratnam: it fully.AlavandAr aRiyAnai" tanmai aRiya nAma 965.

means'one',and' 'Or uyirEyO!' ' in his tamizh translation. He -"HeWhoknowstheTruth asit

@kaTma @kaTma @kaTma -which is 'translated'by SrI V.N. VedantadeSikan as

ekAtmA ekAtmA ekAtmA AtmA - Hewhose greatness is such that even Hecannot know s, and soHeisekAtmA- s, and ' refersto'soul'. 'ekAtmA'

word.ThepASuram ofinterestis: mmAzhvAr's pASuram, where bhagavAn is mmAzhvAr's pASuram,wherebhagavAn is know Him,HeknowsHimselfthemost. rs toAzhvAr'swords: 156 -NeitherbhagavAn'sgreatnessnor t measuresomethingthathasnolimit. "tattvam svarUpam yathAvat vetti iti "tattvam svarUpamyathAvatvettiiti Well-wisher ofallsentientandnon- summarizesAzhvAr'sthoughtsthe theOne and onlySupreme Soul who ng thejIvatoHimultimatelyat struction, givingthebenefitsto by Him or by Her, because there is obviouslychosethiswordforthe is". BhagavAnaloneknowsthe sarvasya cit acitvargasya sarvasya cit - He is ekAtmA because "yasyAste mahimAnam mahimAnam "yasyAste "tanakkum tan sadagopan.org

- The one (li'nga. 70.96) You made the seas, You made the r of the universe. How r of the universe. || a part of it later. You are my dear n alone. There was nothing else that that was nothing else n alone. There t (creation after pralaya), scaled with t (creation after u, out of grace. u, out of grace. . Your are the Supreme Soul above all Soul above . Your are the Supreme - nityo nityAnAm cetanaS- cetanAnAm cetanAnAm cetanaS- - nityo nityAnAm tana-s, the One Who constitutes the tana-s, the One Who constitutes e wishes of all the other beings. the other of all e wishes 157 - He Who is the Most Eternal above all the is the - He Who ekaSca asau AtmA ca iti ekAtmA tor, Protector and Destroye

(Aita. 1.1.) 1.1.) Yo all by (trivikrama incarnation), feet and broke churned them, bridged the ocean, (Aita. in support: the following Self. He gives AtmA vA idameka agra AsIt | nAnyat ki'ncana mishat | sa IkshatalokAnnu sRjA iti | this was this Atma "In the beginning all the worlds". "Let me create willed winked. He purANa in support: He also gives the li'nga yaccApnoti yad-Adatte yaccAttivishayAniha | yaccAsya santato bhAvas-tasmAd Atmeti gIyate (tiruvAi.8.1.5) (tiruvAi.8.1.5) (varAha waters deep from out aLandaPEruyirEyO! dug once kaDaindu aDaittu uRaindu adu paDaittu a'ngu Periya nIr uDaitta SIruyirEyO! created, pOlamaniSarkku dEvar Or uyirEyO! devarkkum devAvO! was e'ngu vandu uRugO! nAn unnai Ulaga'ngaTkellAm universe vast "The (pralaya), spat ou incarnation), swallowed life. You are the Lord of all the deva- s, and You arelife. You are the Lord of all deva-s just far above the the humans as the deva-s are far above eko bahUnAm yo vidadAti kAmAn the other souls, the Crea me." am I to reach You? Pray tell Sruti vAkya in support of SrI the following SrI veLukkuDi kRshNan quotes nAma of the BhaTTar's interpretation the ce above all nitya-s, the Supreme SrI Sa'nkara's vyAkhyAnam is many, and the One Who bestows all th many, and the One Who bestows sadagopan.org nAma 966 nAma 966 The SupremeDeity. ordinary soulsaccumulate theeffectsof not affectedbytheir attributes(suchas allthe the InnerSoulorantaryAmi of His vyAkhyAnamis- SrI BhaTTarexplainsthenAmaasOneWho janma mRtyujarAatigacchati completeness, therespectiverootsare: The meaningforthenAmaisthusde janma-mRtyu-jarAtigAya namaH. He Whoisbeyondbirth,deathandoldage. SrI satyasandhatIrthaexplains thenAma as and non-sentientobjects,iscalledekAtmA. ekAtmA" rUpasyavi sarvasya sthAvaraja'ngama devovAsishThaexplainsthenAmaas: SrI satya theAtman". that whichexistsalways,iscalled "That which pervades,thatwhich receives nAma 966

. gam-gacchati -togowith 4. jRsh -vayohAnau 3. mR'ng-prANa-tyAge 2. jani-pradurbhAve 1. 4. 3. 2. 1. ( atigaH jara mRtyu janma atigacchcatiiti atigaH - Lord vishNu, who pervades everything in this Universe of sentient =oldage; . jNmm&Tyujraitg> jNmm&Tyujraitg> jNmm&Tyujraitg> =death, = birth; =HeWhoisbeyond. tathApi tad-ubhayavidharmAtmA ). it janam-mRtyu-jarAtigaH.

janma janma janma ati 158 - asprefixmeaningoverstep,gobeyond - - - Svasya ekaAtmA sarvatra vyAptatvAt sarvatravyAptatvAt Svasya ekaAtmA mRtu mRtu mRtu rived easily.Justforthesakeof sentient and non-sentientobjects, is rajas,tamas,puNya, pApaetc.).The the puNya-s and pApa-s thatthey thepuNya-sandpApa-s , thatwhichenjoystheobjects,and is beyondbirth,death,agingetc.. - - - jarAtigaH jarAtigaH jarAtigaH "eka AtmA=mukhyasvAmI "eva'nca savishNureva - He Who, while being

= sadagopan.org s of these karma-s. ma-s (namely, sins, good deeds, the the deeds, good sins, (namely, ma-s until they exhaust all their karma-s, until they exhaust all their death etc. There is no such thing as ntient beings are part of His body in ntient beings are part of His body in by their karma-s, and so He is never never is He so and karma-s, their by get a body based on their previous their on get a body based fects of these karma-s. This body is fects of these and pApa-s even though He is the the is He though even pApa-s and ence between the body and the soul in the body ence between these souls, bhagavAn is not touched is not touched souls, bhagavAn these jIva-s go through repeated births and sentient and non-sentient beings, but sentient to Him and are fully under His control. His control. to Him and are fully under ey are His body, and are subservient to to ey are His body, and are subservient s, and is a witness of and the Energizer dition, out when He assumes a body of that get the effect 159 kRshNa declares in the gItA: the gItA: kRshNa declares in e sentient and non-sentient beings as His body as His non-sentient beings e sentient and mekarma phale spRhA | aning of this nAma. Ordinaryaning of this nAma. (jIva-s) also souls are ize the and are relieved of this cycle of birth birth of cycle this and are relieved of paramAtman the ize

instead, it is the souls of these beings resulting birth, death etc,), of these resulting birth, death etc,), of (gItA 4.14) 4.14) ad In objects. these all of antaryAmi (gItA na mAm karmaNi limpanti na badhyate || karmabhir na sa iti mAm yo'bhijAnAti actions. of fruits for desire no is there Me In Me. contaminate not do "Works not bound by actions". is He who understands Me thus Even though He has all th according to the viSishTAdvaita philosophy, SrI BhaTTar explains that BhagavAn is still not touched by the dhar and death. BhagavAn is not subject to this cycle, since He is not touched by by touched not is He since cycle, this to subject not is BhagavAn death. and of karma ever. Lord the effects by any of these effects of puNya-s of puNya-s of these effects by any aging, to subject not is and us, of rest the like born not is He will, free own His the rest of us. death etc. like It is important understand the differ to the me order to understand death and decay. But they beyond birth, the ef to enjoy them karma-s, to enable decay. The subject to birth, death and new bodies, deaths, with the associated and ultimately real The bodies of all the sentient and non-se the sense that they are all subservient accrue while they are embodied. Unlike embodied. they are while accrue So are the souls of all these beings - th these beings souls of all So are the Him. He is the antaryAmi of these soul these of antaryAmi the is He Him. these souls; however He is not touched born, and so there is no question of aging, sadagopan.org parabrahman". fear. Hewhoknowsthat (ParamAtman) istheSupreme Brahman. "That infinitebirthlessundecaying,inde abhayamvai brahmaabhayamhiva amaraHamRtaHabhayaHbrahma sa vAeshamahAnajaAtmAajaraH SrI rAdhAkRshNaSAstrigivesthefollow youthful andundecaying". nothing, "Desireless, firm,immortal,self-existent free from fear navibhAyamRtyor-Atm tameva vidvAn of death nakutaScanonaH| svayambhUrasenatRpto amRtaH akAmo dhIro is nAma: (bRhadAraNya.4.4.25)(Rg.SrI vAsishTharefersustoaRg-vedicma decayanddeath. conception, birth,growth,maturity, mRtyu-jarAtigaH apakshIyate,naSyati, itishaD-bhAva is: SrI Sa'nkara'svyAkhyAnam this nAma. nAmaupanyAsamfor his sahasra SrI veLukkuDikRshnandelves insomeleng benefit ofallthebeings th 10.8.44)karma forHim,sinceallHisactionsare

- HeWhotranscendsthesix Supreme Brahmanthusbecomesindeedthe fearless at exist.NoneofHisactionsisforbenefit. i brahmabhavatiyaevamveda "jAyate, asti, vardhate, vipariNamate, vipariNamate, vardhate, "jAyate, asti, 160 Anam dhIrm ajaram yuvAnam || || Anam dhIrmajaramyuvAnam vikArAn atItyagacchatiitijanma- he whoknowsthatSoulcourageous, structible immortal, andfearlessself structible immortal, TheSupreme Brahman isdevoidof , contentedwiththeessence,lacking ing upanishadicmantrainsupport: all selfless,andar ntra that conveysthesenseofthis ntra that th onsomeoftheabovepointsin kinds ofchanges, namely e devotedtothe sadagopan.org

A ] the beings of all these world (svargaloka). The

AAM N refers to the middle world, taruH taruH taruH - - - a, and the temporary abode of AhRti-s; the space immediately AhRti-s; the space immediately ial tree, for all the beings living EACH

otection for all the beings of all otection for all the beings svas svas svas - - - bhuvaH savitA prapitAmahah | BEFORE

e three worlds - earth, sky and heaven e three worlds and heaven, even as a tree is a welcome and heaven, even as a tree is for the terms bhU-loka, bhuvar-loka and bhU-loka, bhuvar-loka and the terms for "bhUr-bhuvas-svar-upalakshitaiH pakshi yaj~nAngo yaj~navAhanah || yaj~nAngo yaj~navAhanah 161 AVAM bhuvas bhuvas bhuvas N - - - RA Slokam 104 Slokam Slokam 104 Slokam Slokam 104 Slokam r the beings of the three worlds. r the beings of the three worlds. P bestows all the fruits to refers to the heavenly bhUr bhUr bhUr ADD

sva LEASE P [ ÉUÉuRv>SvStéStar> sivta àiptamh>, ÉUÉuRv>SvStéStar> sivta àiptamh>, ÉUÉuRv>SvStéStar> sivta àiptamh>, - the second of the three vy paradise, the paradise of indr y}ae y}pityRJva y}a¼ae y}vahn>. 104. 104. y}a¼ae y}vahn>. y}ae y}pityRJva y}ae y}pityRJva y}a¼ae y}vahn>. 104. 104. y}a¼ae y}vahn>. y}ae y}pityRJva y}ae y}pityRJva y}a¼ae y}vahn>. 104. 104. y}a¼ae y}vahn>. y}ae y}pityRJva - the world in which we live, as opposed to antariksha or - the world in which we live, here refers to this world; here refers to this world; bhUrbhuvah svastarustArah ÉUÉuRv>SvSté> ÉUÉuRv>SvSté> ÉUÉuRv>SvSté>

yaj~nO yaj~napatir yajvA yaj~nO yaj~napatir - He is like the pArijAta, the celest - He is like the pArijAta, means 'tree'. Since He is the pr He Since means 'tree'. bhU bhU-loka svarga. bhuvar-loka above the earth. svar-loka: 'taru' 2. 3. 1.

nAma 967. (svarga loka).. namaH. bhUr-bhuvas-svas-tarave The term He Who is the tree for the beings of th He Who is the tree for the the antariksha or sky, and term He the three worlds, and since fo worlds, He is called the tree as explains the nAma SrI BhaTTar pathikairiva upajIvyamAnac-chAya patralapArijAtaH prANibhiH bhUr-bhuvas- svas-taruH" in the worlds beginning with earth, sky earth, in the worlds beginning with green foliage and cool resort for the birds and the travelers by virtue of its shade. SrI Apte gives the following meanings svar-loka: nAma 967. nAma 967. sadagopan.org Specifically tobenoted inthis nAmais down underanycircumstance". creating them,Hetakesresponsibility are fullof sufferings etc.HeistheSo "Single-handedly, bhagavAnprotectsa (tiruvAi. mudalAimUulagumkAvalOn.. tani mUvAt OvAt tuyarppiRaviuTpaDamaRRuivvevvaiyum where AzhvArreferstothesameconcept: SrI v.v.rAmAnujanreferstonammAzh moksha) willcertainly fallinhishands." the ripefruit(ofreleasefrombond "If apersonresortstotheeternalTree nis-samSayaH pakvaphalaprapAtaH|| brahmataroHanantAt| samASritAt SrI BhaTTargivesthefollowing support: Protective treeforall thebeings fourteen worlds.SothenAmacanbeunde 2.8.5)stomach. However,HeisalsothePro (VPbeings of thesethree worldsbyswa get submergedinthewatersduring when thethreeworldsreferredtoby the protectionaspectdescribedinthis th fourteen worlds,namely SrI VeLukkuDikRshNannotes thatin 1.17.91)

and thepolar star,thethirdof thethree vyAhRti-s. the virtuousafterdeath,spac e bhU,bhUvaandsvar-lok ofallthefourteenworlds. 162 llowing themandkeeping inHis for protecting them, and does not back for protectingthem,anddoesnot ll thebeingsofthreeworlds,who theemphasisonth the terms bhU, Bhuva, and svar-loka-s the termsbhU,Bhuva,andsvar-loka-s nAma refers to the naimittika pralaya, nAma referstothenaimittika pralaya, andbhagavAnprotectsallthe age ofsamsAraandtheattainment le cause for all the beings, and after le causeforallthebeings,andafter tector forallthebeingsin the vAr's tiruvAimozhi pASuram2.8.5, vAr's tiruvAimozhi of Brahman, there is no doubt that e abovethesun orbetweenthesun rstood to meanthatbhagavAn isthe rstood to this nAma onlythree outofthe a-s, are mentioned,and a-s, are e protectionaspect sadagopan.org meaning "One Who - to cross over, to swim', SrImad rAmAyaNa where rAma is SrImad rAmAyaNa ng Rg vedic mantra, which also occurs - bhU loka, bhuvarloka and svar loka". - bhU loka, bhuvarloka and In his tiruvAimozhi, nammAzhvAr tiruvAimozhi, In his is responsible for all three functions - for all three functions is responsible is the Protector for those who have no is the Protector for those who the cool shade and protection from the from and protection shade the cool nAma, and gives the 163 ntariksham | suvarityasaulokaH | ... -tiruvAi.This protection aspect of 2.2.9). e who is worthy of praise". of praise". e who is worthy 'tR - plavana taraNayoH ApannAnAm parA gatiH | kAkkumiyalvinan kaNNa perumAn kAkkumiyalvinan

bhUriti vA agniH |bhuva iti vAyuH | suvarityAdityaH | .. bhUriti vA RcaH | bhUriti vA agniH |bhuva iti vAyuH | suvarityAdityaH | in the taittirIya Upanishad: bhUr-bhuva-suvariti etAs-tisro vyAhRtayaH | .. bhUriti vA ayam lokaH | bhuvaritya His vyAkhyAnam is: "bhUr-bhuvaHsvaH samAkhyAni trINi vyAhRti rUpANi SukrANi trayI | sArANi bahvRcA AhuH tair-homAdinAjagat-trayam tarati plavate vA iti bhUr-bhuvas-svas-taruH". He bases his interpretation on the followi SrI Sa'nkara uses the root uses SrI Sa'nkara for the in his primary interpretation helps in crossing over the three worlds (kishkindA. 15.19) 15.19) (kishkindA. hope and refuge for all: as a tree of protection, described by tArA nivAsa vRkshaH sAdhUnAm ArtAnAm samSrayaScaiva yaSaSca eka bhAjanam | | "(rAma) is or the virtuous people; He is sAdhu-s the protective tree for the He suffering; for the the safe Abode On other protection; He is the torture of the heat of samsAra). of samsAra). of the heat torture even though bhagavAn emphasizes that concernprotection is His primary and destruction, creation, protection ( nAma. be specially enjoyed in this bhagavAn is to kRshnan gives a quote from SrI veLukkuDi of bhagavAn (taru - one that provides one that provides (taru - of bhagavAn sadagopan.org nAma 968. nAma 968. We sawthis nAmainSlokam37 earlie tArAya namaH. He Whoisaferrytocro Savior and theheavenseekrefuge, He Whoserves asthetreeunder whicha -" bhUtaH parameSvaraHtarur-ivasthitobhUr-bhuvas-svas-taruH lokAH trayaHskandhAivayamASritya ”bhUH itibhUlokaH,buvaHanta explains thenAmaSrI vAsishTha as: likeatree. bhUH, bhuvaHandsvaH that hasthisnAmasignifying Lord vishNu bhuvaH-sars-taruH tishThatiitibhUr- vyApya vRkshavat trayam bhUr-bhuvaH svarAkhyamloka An alternateinterpretation that aretheoriginof thesethreevyAhRti-s". those who performhomausingthesevyAh Based onthis,SriSa'nkara'sinterpreta s, onecrossesthethreeworlds". vAyu, andsvaHfromtheSun.Byperf these againcamethethreevyAhRti-s or veda fromagni,yajur vedafrom vAyu, in thesky, andsUryaintheheaven.Fr "BhagavAn createdthethree worlds; then |" bhuva ityapAnaH|suvaritivyAnaH |..bhUritivai | bhuva itisAmAni|suvaritiyajUgmshi prANaH nAma 968.

tar> tar> tar>

tAraH tAraH tAraH ss theoceanofsamsAra.

given bySrISa'nkarais: is bhUr-bhuvas-svas-taru". is bhUr-bhuvas-svas-taru". riksham,svaH itidyu-lokaH,etetrayo 164 orming homausingthesethreevyAhRti- r (nAma340). Therootfromwhichther (nAma340). tishThanti, sa eteshAm AdhAro mUla- tishThanti,saeteshAmAdhAro om thesecame thethree veda-s:Rg and sAma veda from the Sun. Out of fromtheSun.Outof and tion for the nAma as 'One Whohelps tion forthenAmaas'One sounds: bhUHfromagni,bhuvaH Heisspreadoutinthethreeworlds Rti-s to crossover the threeworlds Rti-s tocrossoverthe ll thebeingsofthisworld,sky He created agni in this world, vAyu sadagopan.org ). a-maraH sarva samsAra (literally meaning "The "The (literally meaning nALumtunbak kaDal pukku (nAcci.tiru. 5.4). SrI kRshNan – to cross over, to swim. He who over, to swim. – to cross tiru nAvAi ), and beyond death ( its lifetime, is to climb on a lion that and bhagavAn helps cross this, He is and bhagavAn helps cross this, He is ruma'ngai AzhvAr's periya tirumozhi, ruma'ngai AzhvAr's periya ll these fears, since He is never born ll these fears, ed in the ocean of samsAra, to cross to cross ocean of samsAra, ed in the s of the ocean of samsAra comprisings of the ocean of samsAra gives moksham to the devotees who SrI kRshNan refers us to ANDAL's 165 d by the nAma tAraH is praised: d by the nAma tAraH is praised: sAgaramahA bhayAt tArayatiiti | sAgaramahA bhayAt a-jaraH the interpretation "Savior" - the interpretation rry to cross all miseries: - One Who protects us from the ocean of samsAra. the ocean us from protects Who - One tRR – plavanasantaraNayoH ), He is beyond aging ( ), He is a-jAyamAnaH

helps the jIva-s that are deeply immers jIva-s that helps the this ocean. SrI BhaTTar gives For nAma 340, iti tAraH bhayAt tArayati from the atharva Siras inHe gives a quote support: jarA maraNa samsAra garbha janma | tasmAt tAraH great fear "He makes all cross over the called tAraH". is He old age, and death. Therefore, birth, conception, is beyond a Note that bhagavAn Himself ( to ti gives reference SrI v.v. rAmAnujan where the of bhagavAn guNa signifie nandA naragattu azhundA vagai nALumentAi! tonDar Anavarkku in aruL SeivAi … the in submerged get not do they sure making by devotees Your help Who "You of samsAra". experience hell-like Because samsAra is compared to an ocean, traditionally compared to a ferry. reference to Him as the fe name by dESam uzhalginREn peRAdu vaikuntan enRu Or tONi divya the to us refers also Blessed Ship"), where Lord mukundan worship Him. measlyDrawing from an example from SrI KRshNan, all that a worm has to do to cross from one peak to another peak in (periya tiru. 11.8.10) nAma is derived is nAma is sadagopan.org (Where thereisrAma, thereisnodesire "rAman irukkumiDattil kAmanillai; in tamizh: bymeditatingon the oceanofsamsAra able to cross the ocean by chanting Lord rAma's name, we will be able to cross it protectsthosewhomeditateonth service in everything wedo instead ofbeingtakenholdbynature The dharma cakramwriternotesthat Hari". there, inthatBe-attitudetoexperien understanding, the individuality in each of us wakes up to the higherOne is plane, and and truedevotion,Hewillsurelyrowth whom,ifthedevo Eternal Boat-man,to SrI cinmayAnandaexplainsthenAmaas mantra astheuplifter fromsamsAra. ANDavanalsopoints SrImad SrImushNam one fromthe oceanofsamsAra. refers tothepraNavamantra,sincemedi tAraH – that HehelpsuscrosstheoceanofsamsAra SrI Sa'nkara'sinterpretationisalsoth navigation totheboatman. todo shore. Allthattheindividualhas Heislikeaboatthat of samsAra. sure thatthejIvacrossesinsurmou do is to surrender to Lord nRsimha, thehas achieved theotherwiseimpossible feat jumps fromthefirstpeaktosecond

. Hisalternateinterpretationis tAraH . Throughexclusive,devote . TherAmanAmaiscalled kAmanirukkumiDatitil rAmanillai" carries onefrom oneshore totheother 166 ce theSelf –theEternal Brahman–SrI His name. He quotes the common saying Hisname.Hequotesthecommonsaying is tAraka nAma. Just ashanumAnwas is tArakanAma. istogetintotheboat,andleave em across theOcean of samsAra. That That ofsamsAra. em acrosstheOcean "tAraH praNavovA" at bhagavAn has this nAma signifying hasthisnAmasignifying at bhagavAn . We should dedicate ourselves to His . Weshoulddedicate ntable obstacleofcrossingtheocean ntable man-lion incarnation,andHewillmake tee can surrenderinunswervingfaith we should take a hold of bhagavAn we shouldtakeaholdofbhagavAn "OneWhohelpsuscrossover;the tating onthepraNavamantrauplifts peak,andintheprocess,worm in materialthings;where isdesirein to the significance of the praNava tothesignificanceofpraNava . Similarly, all that the jIva has to . Similarly,allthatthejIvahasto d meditation, alertwith d meditation, 'tAraka mantra' samsArasAgaramtArayan samsArasAgaramtArayan –Theword , because , because tAra

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– sRshTi– a- in SrI BhaTTar's bhUta-s (ether, air, nce to bhagavAn in the sU – prANi garbhavimocane 'sAkshAt' avAn is the Creator of everything in us to the upanishad mantra – mantra us to the upanishad nendriya-s (ear, eye, mouth, nose, and – (taittirIya. Ananda. 6) – He willed : – (taittirIya. Ananda. 6) – He ops etc)., since the context there was there ops etc)., since the context (nAma 887), with the same generic at the four- faced brahmA is the true is the true at the four- faced brahmA of which Sun is the seventh step. The is the seventh step. Sun of which tes the first being, the catur-mukha tes the first being, the catur-mukha avAn as the Creator of everything avAn as the Creator of everything tAraka mantra, will be the faster we tAraka smell), the pa'nca le elements (Sabda, sparSa, rUpa, rasa, sparSa, rUpa, rasa, le elements (Sabda, . rmendriya-s (hand, leg, tongue, anus, and 167 . sUte sarvam jagat iti savitA; sarvasyautpAdaka portance of the word SrI BhaTTar as a refere

sa-dvAraka sRshTi savitA savitA savitA

, and sivta sivta sivta

– He Who creates everything in the universe is savitA. is universe the in creates everything – He Who

nAma 969. He Who produces. He Who produces. savitre namaH. savitre namaH. nAma as indicates the root for the SrI vAsishTha – to produce, to bring forth. – to produce, to bring forth. ityarthaH meaning, but interpreted by of rain, cr formof the Sun (the producer mArga, the description of the arcirAdi to bhag current interpretation refers material things, there is no dedication to rAma"). to rAma"). is no dedication things, there material the we resort to intensely The more Slokam 94 We studied this nAma in relieved from the bondage of samsAra. the bondage relieved from sarveshAm sAkshAt janayitA savitAsarveshAm sAkshAt janayitA refers SrImad SrImushNam ANDavan agni or light, water, earth), the five ka the organ of reproduction), the five j~nA skin), and manas. After this, He crea "so'kAmayata| prajAyeyeti bahu syAm |" May I become many. May I be born. May I become many. May I be SrI kRshNan stresses the im vyAkhyAnam. When it is stated that bhag all the worlds, some may have a doubt th and gandha - sound, touch, sight, taste, creator. SrI kRshNan points out that there are two aspects to creator. SrI kRshNan points out that there are two dvAraka sRshTi In the first category, bhagavAn first creates the 24 tattva-s (prakRti, mahAn, aha'nkAra, the five tanmAtra-s or subt nAma 969. nAma 969. sadagopan.org nAma 970. nAma 970. sUtra 2.95. Theword – toprotect. SrI vAsishThastartsthederivati prapitAmahAya namaH. The Great-grandfather. after thispoint.Allthe creation. Hebecomes theantaryAmiofbr brahmA, andendowshimwiththeknowledge forproceedingfurtherwith the nAma to pitAmahainthesense of'gone',or is alsosame. alsohasusedth ananta kRshNaSAstry Creator ofall–"t forthenAma SrI BhaTTarhasgiven Grandfather". ButforthenAma been chosen because ofthenext nAma ( word bhUshaNusesthe SrI baladevavidyA creation: delegatingthefurtherre brahmA and is pASuramthat bhagavAnisthetrueCreator,Pro 1.5.3,nammAzhvAr, inmanyofhistiruvAimoz wherecreation continuedbyHimthroughthemedium ofbrahmA. AzhvAr sRshTibybhagavAn is thesa-dvAraka refers janayitA.Thecreati bhagavAn –sAkshAt tosRshTi throughbrahmAwouldnothave bhagavAn'spower giventobrahmA bybhagavAn, actionthe mediumofcatur-mukhabrahmA.If of creating nAma 970.

'sa-pitA' nI yOnigaLaip paDai enRu niRai nAnmuganaippaDaittavan. nI yOnigaLaippaDaienRuniRainAnmuganaippaDaittavan. 'pra- pitAmahaH' pitAmaha

àiptamh> àiptamh> àiptamh> as two nAma-s: nAma-s: astwo eshAm janakatvAtpitA referstofather'sfather (pANini4.2.36).

pra pra pra pitR a-dvArakasRshTi – Greatgrand-father – - - - (father)isderivedby pitA pitA pitA sa pita on ofthenAmafromroot - - - , and mahaH mahaH mahaH , heessentiallythesa 'savitA' 168 tector and Destroyer. Oneamongthese tector andDestroyer. e same pATham, and hisinterpretation e samepATham,and the subsequent stage of sa-dvAraka the subsequentstageofsa-dvAraka 'previous' (pANini.2.2.18), leadingto pitA ". Wealready". notedearlierthat SrI hi pASurams, repeatedly reminds us hi pASurams,repeatedlyremindsus –inother words,theprocess of sponsibility to Him for subsequent forsubsequent sponsibility toHim happened. So the true Creator is happened.SothetrueCreatoris on thattakesplac pAThamsa-pitA, and interpretsthe pAThamsa-pitA, and itwerenotfortheknowledge and ahmA, and guideshiminthecreation ahmA, and isperformedbybhagavAnthrough

, namely,TheFatherofall,orthe . This interpretation mighthave . Thisinterpretation pra-pitAmahaH pitAmahInAmapi pitApra- pitAmahInAmapi application of the uNAdi me interpretationas e throughbrahmA , meaning"Great 'pra' pA –rakshaNe is added added is

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which (1.5.3) prapIn

bhagavAn being the – He Who kills the kills – He Who (the term agnishvAtta (the term agnishvAtta van…. "loka pitRRNAMmarIcyAdInAm pitRRNAMmarIcyAdInAm "loka or grand-father because he because or grand-father because He is the Creator of He is the Creator because prapIn = mithyA j~nAnAdi rUpa rial). Since bhagavAn is the Father rial). Since bhagavAn m with adequate knowledge, and m with as the father of all our forefathers of all our forefathers as the father d then entrusting brahmA to be the d then entrusting brahmA to eation to him so that he could then eation to him so that he could a vyAkhyAnam gives thea vyAkhyAnam for definition – ings, who then created all the other all the other created ings, who then hyAnakartA-s look for hidden meanings 169 pitAmaha sya pitRtvAt "pra- pitAmahaH", sya pitRtvAt "pra- pitAmahaH", mmAzhvAr refers to ng is by SrI raghunAtha tIrtha: called "pitAmahasya pita orprapitAmahaH".called "pitAmahasya th their superior knowledge and powers. "pitAmahasya brahmaNo'pi pitA iti pra- dge and throws them in darkness. prapitAmahaH beings such as the -s etc.beings such as the prajApati-s For instance, in d by the funeral fire' by Monier-Williams; thus, the Monier-Williams; by fire' d by the funeral explains the nAma as: explains the nAma agnishvAttAdipitRRNAm pitA pitAmahaH agnishvAttAdipitRRNAm – He is called .

sinful demons having false knowle pApavataH asurAn tAmayati hanti ca iti prapi- tAma-haH Sri Sa'nkara's vyAkhyAnam is: Sri Sa'nkara's pitAmahaH" tAmayati hanti ca iti prapi-tAma-haH assigned the function of subsequent cr create all the deva-s , Rshi-s etc, wi created the prajApati-s, the first be created the prajApati-s, prajA-s – beings. amarakoS all the other pitAmaha as " above. conveys the same idea as conveyed na In several places in tiruvAimozhi, an first, Creator of catur-mukha brahmA creator of the rest of the AzhvAr says:tiruvAimozhi pASuram 1.5.3, palarummunivarummA yOnigaLAi naDai kaRRa vAnOr nAnmuganaipnIyOnigaLaip paDai enRu niRai paDaitta hi brahmA, endowed BhagavAn created brahmA, who himself is known as the grandfather of all. Just to give a feel for how some vyAk in their interpretations, the followi pitAmahaH is called brahmA The four-faced is given the meaning 'taste is given the meaning amarakOSa description refers to brahmA and gonewho are dead from time immemo SrI satya sandha tIrtha ta pitA pitAmahaH catur-mukhaH, of this catur- mukha brahmA, He is of this catur- sadagopan.org nAma 971. nAma 971. He WhoistheSacrifice. three worlds: ijyA orsacrificeis desc SrI BhaTTargivesthe following fromvishNupurANainsupport, wherethe "yaj~na, tatsAdhana,tat- yaj~naH – yaj~na-s, theaidsforperformance of bhagavAn istheobjectofallyaj~na For theinstanceofthisnAmain reached by himwhomeditate is theoblationofferedintofire "Brahman istheinstrumenttoofferwi || brahmaivatena gantavyambrahmakarmasamAdhinA haviHbrahmAgnaubrahmaNA hutam| brahmArpaNam brahma A SlokamfromthegItA capturestheabove thought: are allcalledyaj~naH). (offering, HeWhois worshipped,themean ijyate anenaitiyaj~naHsAdhanam (gItAyajanti yatraitiyaj~naH; yajanam yaj~naH;yaijyatesayaj~naH; Several interpretations arepossible: oblation to,togive,associatewith. root We studiedthisnAmainSlokam48(n yaj~nAya namaH. 4.24) nAma 971.

yaj – deva pUjAsa'ngatikaraNayajanadAneshu

y}> y}> y}>

yaj~naH yaj~naH yaj~naH ribed asthebasis forall phalA vadhitvenapratipAd

s onHiminhisworks". Slokam 48,SrIBhaTTarcommentsthat 170 Ama 446).ThenAmaisderivedfromthe th; Brahman is the oblation; By Brahman th; Brahmanistheoblation;By -s, theBestower ofbenefitsthe of Brahman;Brahmanaloneistobe theyaj~na, etc., and soHeiscalled s orobjectsusedintheofferings, itaH | ato yaj~naH |". |atoyaj~naH itaH the sustenanceofall the – to sacrifice, to make an sadagopan.org –yaj~na is –yaj~na is svArAdhana – To those and I am the oblation". yaj~no vai vishNuH e oblations, being nourished by the being e oblations, Lord of all sacrifices. They do not of all sacrifices. They Lord SrI BhaTTar explains that bhagavAn , where Lord kRshNa declares that He , where Lord other vedic sacrifices. I alone am the other vedic sacrifices. I alone therefore want to perform ArAdhanA the manes. I am the herb. I am the I am the manes. I am the herb. to fall for the support ofto fall for the the created r those who do not have the means to r those 171 arthinAm svyameva yaj~naH am agniH aham hutam || ified butter. I am thefire, ture, and hence they fall". that constitutes the yaj~na: that constitutes

(gItA 9.24) 9.24) fire, cause the rains offerings in the brings". refers us to the gItA SrI v.v.rAmAnujan everything is the basis of aham kratur_aham yaj~naH | svadhAham ahamaushadham ah mantro'hamahameva Ajyam (gItA kRshNa declares: Again, in Slokam 8.24, Lord caprabhureva ca | aham hi sarva yaj~nAnAm bhoktA ataS-cyavanti te || na tu mAmabijAnanti tattvena and the only "I am the only enjoyer na recognize Me in My true - to the SrutivAkya SrI BhaTTar also refers us devotees who wish to attain Him, and (VP 2.8.101) 2.8.101) (VP | poshitAstehavir-bhujaH ijyA Ahutir-dvArA tataSca sthitaye || punaH yAnti bhUtAnAm vRshTeHkAraNatAm "The gods, who are the of th receivers (gItA 9.16) 9.16) (gItA "I am the kratu – the jyotisThoma and to am the offering Great sacrifice. I mantra. I am Myself the clar vishNu Himself. For the current instance of the nAma, serves the function of the yaj~na fo instead– His nAma yaj~na-s, but who just do perform proper dharma samRddhi riktAnAm tad- sadagopan.org One ofthemeanings for theroot please allthe gods". "All sacrificesareHisform,orbecause sarveshAm devAnAmtushTikArakoyaj~ | svarUpatvAtyaj~naH "sarva yaj~na For theinstanceof nAmain Slok the nAmaas"OneWho isofthe ya~jnaH; yaj~nAtmanA yaj~naH given: Several versionsofSriSa'nkara's vyAkhyAnamare ultimately performedforHispleasure. andsincebhagavAnis our Atma-prIti, vAsishTha furtherexplainsthatallou knownasyaj~naH.SrI etc.,is dedicated, benefits ofallkarma-sare yasmA itinAnArthoyaj~naSabdaH" SrI vAsishThaexplainsthenAmaas is calledyaj~naH. as themeansforthosewhoareotherwise yaj~naH" upakaraNatvAt "aki'ncanAnAm tat-tad-ArAdhana to associatewith. SrI rAdhAkRshNa SAstri bhUshaN'sinte SrI baladevavidyA perform yaj~na-sintheprescribed manner. withbhagavAn'ssupportfo nAma-s deal performing yaj~naintheprescribed beingth directly relatedtobhagavAn etc.)havesaptaidhAH dealtwiththesu SrI veLukkuDi kRshNannotesthatsome previous nAma-s(sapta-jihvaH, itself isayaj~na. Himself standsasthejapayaj~na,name (worship) oftheLord,buthavenophysic

; form ofyaj~naorsacrifice". sa'ngantA yaj~naH; yaj am 48,SriSa'nkara'svyAkhyAnamis: that we have seen above is – HeWhoisworshipped,toWhomallthe 172 e support forthosewhoarecapableof "evamca yajyate sa'ngamyatedIyate ca sa'ngamyatedIyate "evamca yajyate r actions are ultimatelyperformedfor r actionsare way. However, thecurrentseriesof na AkAreNa pravarta iti vA|" iti na AkAreNapravarta the antaryAmi of our AtmA, they are theyare the antaryAmiofourAtmA, r thosewhodonothavethemeansto bject ofyaj~na also,butthesewere rpretationis along similar lines rpretationis alongsimilarlines ly, Heispleasedwiththejapawhich al andmaterialwherewithal,theLord not inapositiontoworshipHim,He He exists as sacrifice inorderto He existsassacrifice uses this meaningand explainsthe usesthis etc., all of which explain etc.,allofwhichexplain ya~jnasvarUpatvAt ya~jnasvarUpatvAt –SinceHeserves yaj –sa'ngati – – sadagopan.org . – patiH (gItA 9.24) – The Lord of the the of Lord The – as yaj~na – rucipatnyAm as yaj~na – ma as One who is worshipped in in worshipped is who One as ma ca | ca and his interpretation includes both that bhagavAn is the Lord of all na as "work undertaken with a purena as "work undertaken ugh His creatures, and this is why He ive endeavor with total selflessness, ive endeavor with total selflessness, s of the jIva-s with their effects". effects". jIva-s with their s of the are of the world". He then comments comments the world". He then of are ove. SrI vAsishTha indicates the root 173 cooperation with others, and for the well- cooperation with others, and

"sva-yaj~na-phala-pradaH yaj~na-patiH" only Lord of all sacrifices". ifices done to please Him. patiH patiH patiH - - - yaj~na yaj~na yaj~na

- to protect, to rule", for the derivation of the word - to protect, to rule", for also means "Lord, Master". The interpretations are based on as one nAma, and explains the nA as one nAma, y}pit> y}pit> y}pit>

"yaj~ne ijyaH stutyaH pUjyaH itiyaj~na-ijyaH". stutyaH pUjyaH itiyaj~na-ijyaH". "yaj~ne ijyaH yaj~nAnAm pAtA svAmI vA yaj~na-patiH 'pati'

nAma 972. protection aspect as well as the aspect yaj~na-s: Sri Sa'nkara gives the above as support, The Lord of yaj~na. He Who gives the fruit of sacr Lord kRshNa declares in the gItA: aham hi sarva-yaj~nAnAm bhoktA caprabhureva and the "I am the only enjoyer either of these two meanings. these either of as SrI BhaTTar explains the nAma The term yaj~na has been discussed ab The term yaj~na has been "pA – rakshaNe The term yaj~na-pataye namaH. that whenever there is such a cooperat is such there that whenever In Slokam 48, SrI raghunAtha tIrtha uses the pATham in which he treates treates he which in pATham the uses tIrtha AvirbhUtatvAt yaj~naH. nAmA AkUtyAm yaj~na raghunAtha SrI 48, Slokam In "yaj~na ijyaH" sacrifices – defines the term yaj~SrI cinmayAnanda complete spirit of total dedication in and for the welf creatures all being of there is SrIman nArAyaNa in action thro nAma as "OnenAma as thewho associates karma- For the instance of the nAma in Slokam 48, SrI baladeva vidyAbvhUshaN vidyAbvhUshaN baladeva SrI 48, Slokam in nAma the of instance the For AkUti birth to ruci and bhagavAn's refers to is called yaj~naH. nAma 972. nAma 972. sadagopan.org sacrifices ortheProtectorofthem.

yaj~na-pataye namaH. namaH. yaj~na-pataye ThiruvalavEnthai ThiruvalavEnthai 174

sadagopan.org for the sake of – BhagavAn is – BhagavAn l, national, or personal activity into der definition of yaj~na as given in der definition nt nAma as indicating that bhagavAn tra3.2.103, which explains the word e is no limitation of time, and so the kunti, perform action me more and more clear only when we rformance of the yaj~na, and so He is the yaj~na, and so He is rformance of himself forth entirely in a spirit of spirit himself forth entirely in a "svayam yaj~na rUpo yajanIyoyaj~na yajanIyoyaj~na yaj~na rUpo "svayam "ya~jna here means only "any self- "ya~jna here means only perative endeavors, and so He is called of Self-dedication, for the blessing of blessing of Self-dedication, for the r than performed for "the sake of r than performed for "the apter 3 of the gItA, the term yaj~na is apter 3 of the the Sloka 3.9 below, his interpretations the Sloka 3.9 below, his interpretations is the One Who is worshipped through is worshipped through is the One Who 175 d so He is called yaj~na-patiH. d so He is called lok' yam karma-bandhanaH| mukta-sa'ngaH samAcara || mukta-sa'ngaH samAcara ||

yajvA yajvA yajvA

yJva yJva yJva

nAma 973. yajvA as indicating a past signification has sacrificed. – One who However, he notes that in the case of bhagavAn ther He Who performs the sacrifice. yajvane namaH. SrI vAsishTha points to the pANini sU SrI vAsishTha explains the nAma as the explains SrI vAsishTha sAdhanam ca bhagavAn yaj~nam pAtiityato yaj~nam ca bhagavAn sAdhanam yaj~na-patiH" his broa continues with SrI cinmayAnanda Himself in the form of sacrifice, He the form Himself in of the yaj~na-s, an the Protector and explains the curre the previous nAma, all self-dedicated, co-o in is the Enjoyer He points out that in ch yaj~na-patiH. for used in this sense. In particular, O son of do thou, therefore, sacrifice"; (gItA3.9) (gItA3.9) yaj~na-s, and means for the pe He is the emphasizes this point: ya~jnArthAt karmaNo'nyatra tad-arthamkarma kaunteya action othe "The world is bound by which the individual is ready to pour service and dedication". ya~jna alone, free from all attachments". all attachments". ya~jna alone, free from He offers the additional explanation: in a spirit sacrificing work undertaken will beco all"… The following stanza salso understand ya~jna as "any social, communa nAma 973. nAma 973. sadagopan.org SrI cinmayAnandareminds usofthedefi "I amtheonlyenjoyer andtheon aham hisarvayaj~nAnAmbhoktAcaprabhureva ca reference tothegItA: "Lord" oftheyaj~na, whichisalsotrue yajamAnAtmanAtishThan yajvA, performs thesacrifice.SriSa The term yajvAhasthesamemeanin svyameva yajvA. BhaTTar – SrI baladevavidyAbhUshaNinterprets people fromperformingthei some inevitabledisabilities.Thus,this whoareunabletope paramaikAntin-s ANDavan pointsout SrImad SrImushNam never failincarryingou daily rites,IamMyselfdoingtheyaj~na "O yudhishThira! Forthepurificationof ubhesandhye anutishThAmihi teshAm tupavanAyaaham the supportfrommahAbhAratainLordkRshNa'sownwords: sacrifice onbehalfofthosewhoareun SrI BhaTTarexplainsthenAma assignif existence andenjoyment ofall th creating the Universe, andcreating is sacrificing,andOneWho willcontin yajate, yakshyatiiti tad-arthasAdhanasa nirmANa rUpeNa meaning shouldapplytothepast,present,andfuture–inotherwords-

aSaktam aki'ncanamAviSyata vA sayajvAvishNuH" t thisvowofMine". nityamevayudhisThira!| r nityakarma-sregularly. askannam tad-vratam mama || mama|| askannam tad-vratam whereheinterpets thetermayajmAnaas ly Lordofallthesacrifices". e creatures, isLordvishNu. 176 'nkara explainsthenAmaas . Hesupportsthisinterpretationwitha rform theirnityakarma-sbecauseof all the supporting materials for the all thesupportingmaterialsfor mpAdana rUpeNa ca yaj~nenaishTavAn mpAdana rUpeNacayaj~nenaishTavAn doesnotabsolvephysicallycapable able toperformtheirrites,andgives g astheword yajamAna –onewho thosewhoareunabletoobservethe ying thatbhagavAnHimselfperforms ue tosacrificefor thepurpose of the nAmaalonglinessimilartoSrI at both dawn and dusk every day. I andduskeveryday.I atbothdawn - One Who has sacrificed, OneWho -OneWhohassacrificed, nition ofyaj~naasgiven byhimfor that the referencehereistothe that the t-tad-ArAdhanam nivartayan | (gItA 9.24) "viSva –

sadagopan.org

anga – He to give), to go. ang yaj~nam angam asya has been discussed yaja – dAne – yaja – deva pUjAsa'ngati yaja – deva pUjAsa'ngati yaj~na oblation, to give, to associate oblation, to give, j~na-s (performed by those who (performed j~na-s rict prescriptions laid down in the down in the laid rict prescriptions ma stresses that bhagavAn is "One is "One that bhagavAn ma stresses divine actions the true yaj~na spirit"divine actions BhaTTar's interpretation uses this BhaTTar's interpretation hA varAha incarnation represent the hA varAha incarnation represent terms of the two parts of the nAma terms of the two parts of the nAma attain the different means needed for a means attain the different ll His actions for the benefit of the for the benefit ll His actions 177 is derived from the root

n explains the nAma as - n explains the nAma anga yajate dattevarAn bhaktebhya iti yajvA bhaktebhya yajate dattevarAn advAj uses this meaning ( advAj uses this rings of a sacrifice; ugh the sacrifice, etc. – to sacrifice, to make an an make to sacrifice, to – yaj~nA'ngaH yaj~nA'ngaH yaj~nA'ngaH

. The derivation of the word . The derivation He Who is attained by the ya the by attained is Who He y}a¼> y}a¼> y}a¼> angaH

and

nAma 974. yaj~nAngAya namaH. SrI vAsishTha discusses the nAma in yaj~na a) He for Whom the yaj~na performed by the devotees is an anga or accessory accessory or anga an is devotees the by performed yaj~na the Whom for He a) to attain Him. b) He Who has the divya avayava-s that are worthy of worship. c) He Whose divya avayava-s in His ma before (to sacrifice). The term also means a part or accessory. SrI meaning. a) SrImad SrImushNam ANDava nAma 971, and notes that the current nA that the current and notes nAma 971, who performs yaj~na according to the st according to yaj~na who performs sacrifice; or different aspects of a yaj~na for us to d) He Who makes it possible sacrifice; e) Who receives the offe f) Who is attained thro – the One Who maintains in all His He undertakes a – in other words, world. creatures of this 'to give ( of the root yaja is One of the meanings karaNa yajana dAneshu iti yaj~nAngaH with). SrI kRshNa datta bhAr with). SrI kRshNa the nAma as – and interprets theWho bestows His blessings on devotees is yajvA. nAma 974. nAma 974. sadagopan.org b) SrIkRshNadattabhAradvAjuses subservient toHim,namely,ameans sacrifices performedby thosewho are He Who has the sacrifices of others as an accessorysamarthAn anushThitamapi yaj~nAntar to what He is doing. The the OneWhois devotees areanupAyamormeansinthe are capable).Theyaj~na-s suchasbhag bhagavAn is compared tothedifferentas bhagavAn iscompared rUpa inSrImadbhAgavatam 3.13.34-39, SrI rAdhAkRshNaSAstrirefersusto asimilardescriptionofthevarAha yaj~na. different partsofHisbodyareassoci insupport fromharivamSa the passages varAha mUrtiareassociatedwiththedi mUrtiH yaj~nAngaH c) SriSankarainterpretsthenAmaas yasya itiyaj~nAngaH are worthyofworship fromHi endowed withthedivyaavayava-s bhagavAn comments thatthisnAmaof

. virtue andtruthtoHisbody,etc. 8. thegreatchantsof 7. the sacrificialladletoHismouth, 6. the dayandnighttoHiseyes, 5. toHishair, darbha grass 4. firetoHis tongue, 3. knowledgetoHisface, 2. HisFeetareequatedtotheveda-s, 1. . - OneWhosedifferentparts angI yaj~nAni pUjanIyAniangAnicaraNAdimastakAntAni orthefinalgoal.SrIBhaTTar'svyAkhyAnamis sAmaveda toHistalk, sAmaveda or anaccessorytoattainHim. themeaningpartsforterm 178 am asya SeshabhUtam iti yaj~nAngaH am asyaSeshabhUtamiti avad ArAdhanA etc.,performed bythe avad ArAdhanA ated withthedifferent aspects ofa fferent aspectsofayaj~na.Hegives form of an offering to Him, and He is (harivamSa3.34-3.41),whereinthe capable ofperformingthem,areall signifiesthatHeisOneWho s Lotus Feet to His divine Head that toHisdivineHeadthat s LotusFeet wherethedivineform ofvarAha pects ofayaj~na(e.g., Hisbodyis - yaj~nA angAni yasya iti varAha - yaj~nAangAniyasyaiti of the body- incarnate as of thebody-incarnate anga , and . sadagopan.org ), etc. to bear ), Or One ), Or One s the successful possible to attain all yasya, sa yaj~nAngaH, vaha-prApaNe aryu, the havis, etc., He crifice is done, that for crifice is done, He Who ensure

teshAm bhakti SraddhA adhikAra for all the aspects that are needed for all the aspects that are crifice, or One Who receives the One Who receives crifice, or h the sacrifice, the place of worship, of worship, h the sacrifice, the place the term anga can be taken to mean the term anga can be taken the sacrifice is performed, in other in the sacrifice is performed, is derived is the term yaj~na can refer to all the term yaj~na e sacrifice, etc. can all be indicated by indicated be e sacrifice, etc. can all ke darbha-s; His eyes are havis or ghee; havis or are His eyes ke darbha-s; ijyate yatra vA iti yajanIyaH, yajana ijyate yatra vA 179 svayam yajanOyo yaj~narUpaH san yaj~na svayam yajanOyo yaj~narUpaH gaH = prAptiH yasya sa yaj~nAngaH yaj~ne anganam = gatiH vAhanaH vAhanaH vAhanaH vAhanaH - - - done, he by whom the sa done, he by whom can mean One Who makes it e brahmA, the hotA, the adhv yaj~na yaj~na yaj~na

y}vahn> y}vahn> y}vahn>

nAma 975. yaj~na-vAhanAya namaH. The root from which the word dAnena yaj~nam vAhayati iti yaj~na-vAhanaH. rUpANi havirAdIni yaj~na sthalam gatvA prApnoti iti yaj~nAngaH rUpANi havirAdIni yaj~na ( Who is attained through yaj~na an or yaj~naiH = yajana karmabhiH Alternatively, notes that SrI vAsishTha is also known as yaj~nAngaH. along, to carry, to flow. SrI BhaTTar interprets the nAma as offerings through the sacrifice ( offerings through the sacrifice part, and since bhagavAn is the antaryAmi in a sacrifice, including th He Who helps others complete their sacrifices. etc.) notes that broadly, d) SrI vAsishTha place where which it is performed, the throug words, the Lord who is worshipped in th that are used etc. the havis (ghee) the term yaj~na. yaj~nAngaH then The term for the sa the above that are needed itself veda; the hairs of His body are li are of His body the hairs itself veda; materials associated with a sacrifice: yena, ijyate yasmai,ijyate yaH, ijyate sAdhanam havirAdi, yajansAdhanam havirAdi, sampradAm uddeSo, yajan sthalAdikam sarvam ca gRhItama bhavati. yaj~na Sabdena the sacrifice is He for whom nAma 975. nAma 975. sadagopan.org and interpretsthenAmaas usesthe bhAradvAj SrI kRshNadatta that areundertakenwithgoodbenefitsinmind. yaj~na-vAhanaH SrI Sankara's interpretationis ( ( the OneWhoistobeattainedby the yaj~naforthosewhoareunab perform theyaj~nathemselves( Thus, bhagavAnistheOne the necessary power,faithand completion of a yaj~na undertaken by worthy ofworship. iti yaj~na-vAhanaH

SraddhA yaj~nAngaH ) andtheauthority ( ), andHeis theOne -HeWhoensuresthesuccessful -He Who hasforHis vAhanaorvehicle, garuDawhois Who bestowsthebenefits to yaj~nam =pUjanIyamvAha adhikAra means toperformtheyaj~na. yaj~na-patiH Who givestheability( le toperformitthemselves( phalahetu bhUtAn yaj~nAnvAhayatiiti 180 ) toundertaketheyaj~na-s. the kartA, by investingthekartAwith the kartA,by meaning vehicle forthetermvAhana, theyaj~nasthatareperformed ), HeistheOnewhoperforms fruitionoftheyaj~na-s thosewhoareableto nam =vainateyoyasya Sakti ), theinterest yajvA ), Heis sadagopan.org

and the sacrifice and the sacrifice

A ]

AAM

N bhR - poshaNa dhAraNayoH - EACH

it to successful completion is called is called it to successful completion term bhRt suggests that bhagavAn ng of pUrNa Ahuti while thinking of Ahuti while thinking ng of pUrNa e of sacrifices due to negligence or e of sacrifices due to negligence or the sacrifice (even when there are the sacrifice (even rfect. If the person thinks of vishNu vishNu of thinks person the If rfect. BEFORE yaj~nabhuk yaj~nasAdhanah | yaj~nabhuk

, they are removed 181 AVAM

is derived is N RA Slokam 105 Slokam Slokam 105 Slokam Slokam 105 Slokam P bhRt bhRt bhRt bhRt - - - ADD ation of all these deficiencies and the successful the successful and deficiencies these ation of all

vikalpam api yaj~nam sva-smaraNa pUrNAhutibhyAmvikalpam api yaj~nam sva-smaraNa

what the Sruti declares. LEASE yaj~na yaj~na y}É&*}k«*}I y}ÉuGy}saxn>, y}ÉuGy}saxn>, y}É&*}k«*}I yaj~na y}É&*}k«*}I y}ÉuGy}saxn>, y}ÉuGy}saxn>, y}É&*}k«*}I y}É&*}k«*}I y}ÉuGy}saxn>, y}ÉuGy}saxn>, y}É&*}k«*}I yaj~nam bibharti = pushNAti, dhArayati iti yaj~na-bhRt - yaj~nam bibharti = pushNAti, P [

y}aNtk«*}guýmÚmÚad @v c. 105. c. 105. @v y}aNtk«*}guýmÚmÚad y}aNtk«*}guýmÚmÚad @v c. 105. c. 105. @v y}aNtk«*}guýmÚmÚad y}aNtk«*}guýmÚmÚad @v c. 105. c. 105. @v y}aNtk«*}guýmÚmÚad yaj~nAntakrut yaj~naguhya mannamannAda eva ca || yaj~naguhya mannamannAda yaj~nAntakrut y}É&t! y}É&t! y}É&t!

yaj~nabhrut yaj~nakrut yaj~nI yaj~nakrut yaj~nI yaj~nabhrut

nAma 976. yaj~na-bhRte namaH. The root from which the word to hold, to support. sacrifice and brings the He Who supports yaj~na-bhRt. in the actual even if there are deficiencies Sri BhaTTar notes that final offeri performance of a yaj~na, the impe become will oversight, the sacrifice of these deficiencies for the removal becomes perfect. This is SrI vELukkuDi kRshNan notes that the He Who brings about the completion of He Who brings about the Him, results in the rectific yaj~na- completion of the pushNAti iti yaj~na-bhRt. support from the Sruti: SrI BhaTTar gives the following pramAdAt kurvatAm karma pracyavatyadhvareshu yat | smaraNAdeva tad-vishNoHsyAd-iti sampUrNam SrutiH || in the performanc a mistake If there is imperfections in its performance). imperfections in its performance). nAma 976. nAma 976. sadagopan.org materials usedintheofferi performer oftheyaj~na, th yaj~na asawholebecomescompleted(p deficiencies intheperformanceof asking forforgivenessallthe known and unknown, intendedandunintended Ahuti that is offered, with divine thoudeficiencies attheendtobhagavAnby All theyajamAnahastodoissh performer isunabletobearthisburden bears thebhAram(burden)ofcompleti successfully allourgood, dedicated, gives hisinterpretationforthecurren SrI cinmayAnandacontinueshis earlierin advaryu correctly withoutanydeficiency.These priestsarecalled called Rtvija-s,andthey SrI rAdhAkRshNaSAstrinotesthatther pAti itiyaj~na-bhRt. SrI Sankara reflects thesameme AvirgIrbhiH yatatonaUnamtenauktimvidhema pUrNAhutim uttamAmjuhoti apacArAn imAnsarvAnkshamasvapurushottama|| kRtAnahararmayA| upAcArApadeSena param|| kRshNAnusmaraNam yAni teshAmaSeshANAmSrI | prAyaScittAnyaseshAni tapaHkarmAnyAtmakAnivai pUrNAhuti are: feet inmind.Amongthemantra-sthat etc.), areallforgivenbybhagavAnwhen

, and , and Brahman

. Atgrandceremonies, sixteenpriestsareenumerated. ensure that all steps of the yAga areperformed ensure thatallstepsoftheyAga ng, (deficienciesinmantra e faultsintheprocedures ; karmamvaipUrNAhutiH aning inhis interpretation selfless acts of servicetoothers. selfless actsof 182 ghts attheLotusfeetofLordkRshNa, t nAmaas:OneWho helps usconclude ift theburden forforgivingallthe the finalAhuti ismadewithHisDivine forsuccessful completion by himself. doing a pUrNAhuti. Thisisthefinal doingapUrNAhuti. ng theyaj~nasuccessfullywhen aremeditateduponatthetimeof terpretation ofthetermyaj~na,and yaj~na inordertoensurethatthe UrNam). Thefaultsinherentinthe e are four chief priests at any yAga, e arefourchiefpriestsatany , tantra,vidhi,viparyAsa , thefaultsusedin yaj~nam bibharti hotR, udgAtR, sadagopan.org that Lord vishNu e well-being of the e well-being of dI sRjati iti yaj~na- plenty granting all your , SrI rAdhAkRshNa SAstri yaj~na as a means of establishing a yaj~na as a means of establishing the interpretation the interpretation as a means for th ain in detail, in the words of Lord ain in detail, in the words creating man along with the sacrifice, sacrifice, creating man along with the ll bestow on you the enjoyments you and the gods will support you. Thus 183 vashaTkAraH for the well-being of the Universe. of the Universe. for the well-being

jagad- hitAya yaj~namAjagad- hitAya kRt kRt kRt - - - r; this shall be the cow of eyaH param avApsyatha || you obtain the highest good. yaj~na yaj~na yaj~na

y}k«t! y}k«t! y}k«t!

- He first created the sacrifice - He first created the sacrifice

nAma 977. nAma He Who created the sacrifice. the sacrifice. created He Who yaj~na-kRte namaH. yaj~na-kRte and SrI BhaTTar give Both SrI Sankara (gItA 3.10) 3.10) 3.11) yaj~na because He created has this nAma (gItA 3.12) kRshNa, the idea that bhagavAn created beings: deva-s and the human connection between the purovAca prajApatiHsaha-yaj~nAH prajA sRshTvA | (gItA anena prasavishyadhvam esha vostvishTa kAma-dhuk || the Lord of all beings, In the beginning, wants. (gItA devAn bhAvayatAnena te devA bhAvayantu vaH | parasparam bhAvayantaH Sr By this (yaj~na), please the gods, nourishing one another, may ishTAn bhogAn hi vo devA dAsyante yaj~na bhAvitAH | The gods, pleased by the sacrifice, wi The following Sloka-s in the gItA expl Sloka-s The following said: By this shall you prospe desire. In his explanation for the nAma universe. interpretation is: SrI BhaTTars kRt nAma 977. nAma nAma 977. nAma sadagopan.org nAma 978. nAma 978. universe. the sacrifices atthebeginning, orHe yaj~nam karoti,tadante kRntatiitivAyaj~na-kRt- interpretation fortheterm As hasbeennotedinseveralprevious Himself duringHisincarnations. svayamapi karotiavatAravigraheitiyaj~na-kRt SrI kRshNadattabhAradvAj yaj~na apureandselflessac performs yaj~na.Henotesthat theLord of yaj~na-s. SrIcinmayAnandastranslationforthenAma is:OneWho The termyaj~na-kRthasalsobeenin Heiscalledyaj~na-kRt. Therefore, s. manushya- the people,andtherebyinterdep Thus, bhagavAnhassetuptheyaj~na their sustenancethroughrainetc. havir-bhAgam throughtheyaj~na-s,and the manushya-sasfollows:Thedeva-s (one indicatingpossession)– ofthe the addition notesthatthewordyaj~nI SrI vAsishTha yaj~nine namaH. He forWhose saketheyaj~na-s aredone. elaborates onthisconnectionandinte the LordorMaster ofalltheyaj~na-s SrI BhaTTar'svyAkhyAnam is– sacrifices areperformed. nAma 978.

y}I y}I y}I

yaj~nI yaj~nI yaj~nI ini pratyaya thathasthesamesenseas pratyaya

t ofservicetothejIva-s. yaj~naH asyaastiitiyaj~nI kRt asOneWho destroys - gives theinterpretation: sarva yaj~nAnamSeshI yaj~nI 184 terpreted as One Who is the performer terpreted asOneWhoistheperformer Who destroyedthemattheendof nAma-s, Sri Sankara gives an alternate SriSankaragivesanalternate nAma-s, r-dependence betwee endence betweenth as thebridgebetweendeva-sand depend onthemanushya-sfortheir the people depend on the deva-s for for deva-s the on depend people the . It is for His propitiation that all . ItisforHispropitiation thatall issuedforthcreationasanactof isderivedfromthewordyaj~naby -HeWhoperformsyaj~na-s – He for Whom the kRntati: jagadAdau e deva-s and the e deva-sand n the deva-s and n thedeva-s yaj~nAn makhAn yaj~nAn makhAn He Whocreated matup –HeWhois pratyaya sadagopan.org Seigaip payan Seigaip from the Lord. The from is Lordship of bhagavAn expresses is Lordship of bhagavAn expresses Lord of all sacrifices. They do not not do They sacrifices. all of Lord of a flower by gajendra, the offering rates this point by taking five of rates this point by taking yoga or the bhakti yoga, he has not yoga or the bhakti yoga, he cry for the help cry for the the squirrels or the monkeys to Lord attains Him even when any offering to any offering when attains Him even flower like gajendra, he has not even even not flower like gajendra, he has of why BhagavAn is called the Lord of ls, the service offered by the monkeys, by the monkeys, offered ls, the service performed the karma-s ordained for his performed the karma-s ordained 185 st sheer naicyAnusandhAnam that leads na, and takes AzhvAr to His Feet. .). AtaS-cyavanti te || name of the Lord, he has not done anything even name of the Lord, he has not om Him, as a sufficient offering to Him, in order to om Him, as a sufficient offering has no devotion of any kind, and has done nothing to to and has done nothing devotion of any kind, has no ture, and hence they fall". ture, and hence (tiruvAi. 5.6.4) - "Fruits of acts anyone does are but but are does anyone acts of "Fruits - 5.6.4) (tiruvAi. kuLittu mUnRanalai Ombum…

(gItA 9.24) 9.24) (gItA only Enjoyer and the only "For, I am the na in My true recognize Me us to nammAzhvAr's tiruvAimozhi: SrI rAmAnujan also refers uNbEnum yAnE ennum…. Mine". kRshNan explains that th SrI veLukkuDi ju is it that or the sheer cry for help fr remember bless His devotee. should (One AzhvAr to declare that he yaj~na-s are performed. are performed. yaj~na-s in support: 9.24 the gItA Sloka us to rAmAnujan refers SrI v.v. ca | yaj~nAnAm bhoktA ca prabhureva aham hi sarva tattven na tu mAm abhijAnanti itself in His ensuring that His devotee itself in His ensuring that His he has not AzhvAr tells the Lord that illustration excellent This example is an all yaj~na-s. BhagavAn takes the offering squirre the by sand of specks few a of Him is flawed and deficient. He illust Him is flawed and deficient. toNDaraDipoDi pASurams from tirumAlai, AzhVAr's starting with pASuram 25: ( varNa, he has not followed the j~nAna spent any time singing the of a remotely similar to the offering relatively small service like offered the rAma, but the only thing he knows is to Lord accepts this as sufficient yaj~ sadagopan.org nAma 979. nAma 979. SrImad SrImushNam ANDavanrefe SrImad SrImushNam kRshNan. ThegItASlokam quoted AzhvAr,aselaboratedbySrI veLukkuDi pASuram-s oftoNDaraDippoDi even the simplest offering as longanything offeredwith sincerity,andth as it is made with love, as weIt isworthrecalling fromthewrite-up saw from the I acceptthisofferingmadewith "Whoever offersMewithtruedevotion || bhaktyupahRtamaSnAmiprayatAtmanaH tad-aham patram pushpamphalamtoyam gItA: gives supportfromthe offerings thatareofferedwithdevotion aSnAti itiyaj~na-bhuk" (gItAsvajanaiH itiyaj~nAH,arthAtnAnA-vid consumes, andgivesthefollowinginterpretation: bhAradvA SrI kRshNadatta Sa'nkara andSrIBhaTTargiveboththedefinitions. meanings (Heisthe Enjoyer,andHe The Enjoyer ortheProtector ofthe sacrifice. 9.26) abhyavahArayoH yaj~nam bhu'nkte, bhunaktiitivAyaj~na-bhuk yaj~na-bhuje namaH. for Hisownadoration. iti yaj~nI" Sri Sa'nkara's interpretationis: sing thename oftheLord). nAma 979.

– HeWhoisthePrincipal(SeshI)

y}Éuk! y}Éuk! y}Éuk! – toprotect,eat,cons

yaj~na yaj~na yaj~na –HeWhoacceptsandenjo - - - j emphasizes themeaning bhuk bhuk bhuk yo me bhaktyA prayacchati | yo mebhaktyAprayacchati "yaj~nAnAm tat-samA devotion byhimwith pureheart". here confirmsthesame point.

186 rs tothegItASlokam 9.24: is theProtector) aregiven.BothSrI hA rucirAH padArthAH|tAnbhu'nkte hA a leaf,flower,fruitorsomewater, at bhagavAn iseverreadytoaccept at bhagavAn for thepreviousnAmathatyaj~nais bythedevoteesisya~jna-bhuk.He of the yaj~na,thatisperformed . Therootusedis ume, toenjoy.Thus,boththe "ijyante dIyante samarpyante "ijyante dIyantesamarpyante ys thedifferentkindsof radhAnAtmanAm SeshI bhu'nkte =aSnAti bhuj –pAlana "aham hi = sadagopan.org – to finish, to of the deities, in te asya j~nAna-dvArA te asya j~nAna-dvArA

sAdh – samsiddhau – (I am the enjoyer and also the the enjoyer – (I am point: "All that is offered into the point: "All that is offered into out that the protection aspect of out that the e attainment of the fruits. It is not This is a vivid andThis is a vivid of visible case it from all obstacles. This is the it from all obstacles. This ll, the love with which the offerings an invocation to any rated in His rAma incarnation,rated in His rAma where d that is important, but the dedication – the Sesha-SeshI bhAvam or the – the Sesha-SeshI An. For all the yaj~na-s performed, An. For all the ly because of the knowledge about Him. about the knowledge ly because of "He is the Protector of yaj~na-s". "He is the Protector of yaj~na-s". 187 One Who is worshipped, the One Who is One Who is worshipped, the One Who ensures the successful ensures the successful the One Who e knowledge about bhagavAn, about the – The sacrifices become the means for been emphasized repeatedly earlier. been emphasized repeatedly sAdhanaH sAdhanaH sAdhanaH j~na-s as a means (or sAdhana). - - - yaj~na yaj~na yaj~na

y}saxn> y}saxn> y}saxn>

nAma 980. tender devotion and with joy, goes to Him alone, The One receiver of all that is is that all of receiver One The alone, Him to goes joy, with and devotion tender offered". the Object of worship, and is also is and worship, the yaj~na by bhagav protection of of the means, the end, bhagavAn is the Object the by protecting completion of the yaj~na important SrI cinmayAnanda makes another with though yaj~na, a during Fire sacred the sacrifices. is an accessory for a) He Who ya b) He Who is attained through yaj~na-sAdhanAya namaH. The word sAdhana is derived from the root gives the interpretation – accomplish. SrI BhaTTar siddhyupAyA iti yaj~na-sAdhanaH attainment of the respective fruits on The emphasis is made that it is th relationship between us and bhagavAn behind it that is important, as has He protects the yAga by sage viSvAmitra. Anyone who came in the way of the the of way the in came who Anyone viSvAmitra. sage by yAga the protects He rAma. off by Lord yaj~na was finished that significance of the interpretation servant-Master relationship, and above a for th are made to Him, that are essential offere is what of substance the much so Lord of all the sacrifices".). all the sacrifices".). Lord of nAma, SrI kRshNan points For the current is very well illust yaj~na-s by bhagavAn sarva yaj~nAnAm bhoktA ca prabhureva ca" ca prabhureva bhoktA sarva yaj~nAnAm nAma 980. nAma 980. sadagopan.org public good, inasense interprets theterm yaj~na cinmayAnanada NoticeagainthatSrI sincerity, gainspectacularsuccess". His Gracealonethatallnobleendeavors, Sri cinmayAnandaexplainsthenAmaas:"O tathA yaj~naHpUjAsAdhanamprApta sAdhanaH| tam bhaktAnAmsAdhayatiitiyaj~na- "yaj~naH pUjAArAdhanamvA| sAdhanaH becauseHeisatta because He enables thedevoteetoperfor SrI kRshNadattabhAradvAjnotes th ameanstoattainHim. sAdhana or yaj~na-sAdhanaH SrI Sa'nkaraexplainsthenAmaas– accomplished, orHeWhofulfils vAyaj~na-sAdhanaH sAdhayati SrI vAsishThaexplains thenAmaas attainHim,and means oruapAyamto with SraddhA,andfulldedicationtoHi Him. SrIkRshnanpoints outthatthis performed forHim.Theterm covers anymeansofworshippingHim, the termdoesnotjustreferto "prApti upAyAHyaj~nam" SrI veLukkuDi kRshnanstartswiththe the yaj~na,bhagavAniscalledyaj~na-sAdhanaH. how forthe performance oftheyaj~na, dAnena yaj~naupakAritvAt yaj~na-sAdhanaH SrI baladevavidyAbhUshaN'sinterp

–Heisyaj~na-sAdhanaH of selflessundertaking". - any means to attain Himistermedyaj~na. Thus, -anymeanstoattain in a broadsense as"anyeffortundertaken for the ined throughtheyaj~na-s– sAdhanam the yaj~na, is yaj~na-sAdhanaH. the yaj~na,isyaj~na-sAdhanaH. –Hethroughwhomtheyaj~nagets yaj~na performed in a homa kuNDam, but yaj~na performedinahomakuNDam, so Heiscalled 188 ye yasya iti yaj~na- sAdhanaH". ye yasyaitiyaj~na- nitya ArAdhanam should be performed nityaArAdhanamshouldbeperformed retation isalongsimilarlines– m, andthenbhagavAnacceptsthisas – yaj~naH sAdhyate anena,yaj~nam – yaj~naHsAdhyate refers to upAyam or means to attain meanstoattain referstoupAyamor including thenityatiruArAdhanam yaj~nAH sAdhanam tat-prAptau iti yaj~nAH sAdhanamtat-prAptauiti and thusassisting m the yaj~na, and He is also yaj~na m theyaj~na,andHeisalso at He is called yaj~na-sAdhanaH undertakeninanhonestandtrue ne Who fulfils allya~jna- s.Itisby definition ofthetermyaj~naas – BecauseHegivestheknow- because theyaj~na-sarea yaj~na-sAdhanaH. in theconductof j~nAna sadagopan.org refers to the refers to the etc. used during etc. used during sruk as a reference to the , tam sAdhayati iti yaj~na- as a ladle, is an arpaNa. It is called as a ladle, is an arpaNa. It oblation, of which the instrument is oblation, of which the ladle, the mantra-s, ladle, the mantra-s, i raghunAtha tIrtha gives another i raghunAtha tIrtha gives another of Brahman; Brahman alone is to be of Brahman; Brahman alone flected by SrI satya sandha tIrtha in the Lord can enjoy Him in His infinite in His infinite Him enjoy Lord can the ing "means" for the term sAdhana, for the term ing "means" and 'brahmArpaNam' th; Brahman is the oblation. By Brahman th; refer to two different types of ladles refer to two ured using the smaller ladle – Monier- ured using the ahman, Brahman being the material cause 189 sruva s on Him in his works". " – He is called yaj~na sAdhanaH since it is He who He who yaj~na sAdhanaH since it is " – He is called and and brahma karma samAdhinA || brahma karma samAdhinA || refers to the smaller ladle, and refers to the sruk yaj~nasya sAdhanamyaj~nasya sruk sruvAdikam mantrAdikam vA sruva – yaj~na SabdaH Subha-vAcI – "The term yaj~na refers to auspiciousness, and since bhagavAn yaj~na refers to – "The term

dimensions through their thoughts, Sr explains the nAma as " nAma as the explains yasmAt iti yaj~na-sAdhanaH the means such as the is the cause for such as a ladle – means for offering in a yaj~na, arpyate anena iti arpaNam srugAdi, tad kAryatvAt brahma brahma, brahma yasya havishaH tad-brahmArpaNam.. arpaNam - is given, such "That by which an offering of Br Brahman because it is an effect of the Universe. BrahmArpaNam is the Brahman…". This is the same idea that has been re his interpretation given above. of As if to illustrate that the devotees interpretation sAdhanaH SrI satya sandha tIrthaSrI satya the mean uses is the oblation offered into the fire is the oblation offered into meditate him who reached by the term Bhagavad rAmAnuja explains (gItA 4.24) 4.24) means the is He that The terms the yaj~na. gItA the in ( used in the yaj~na declares kRshNa (gItA Lord the ghee is po which larger ladle in dictionary). Williams associated withfor all the aspects a yaj~na: brahmArpaNam brahma brahmAgnau brahmaNA hutam | haviH brahmaiva tena gantavyam to offer wi "Brahman is the instrument sadagopan.org nAma 981. nAma 981. He Whoproducesthefruitof sacrifices. great Brahman attains themokshaAnanadam great Brahmanattains amRta ihabhavati| nAnyaH panthAayanAyavidyate" SrI vELukkuDikRshNan refers ustotheSruti vAkyam– arjuna, allactionsandeverything to component ofknowledgeissuperior "Of thetwo aspectsofkarma yoga– akhilampArtha sarvam karma SreyAn dravyamayAtyaj~nAtj~nAnayaj~naHparantapa| support ofthisconcept: knowledge, andnotthemereknowledge knowledge' aboutsomething yaj~nAnta-kRt the goalof allsacrifices– (gItA oftrue since Hemakestheattainment mind. SriBhaTTar'sinterpretation is true knowledgeofbhagavAn It should be remembered that yaj~nathe two. is a karma, and its goalinterpreters havechosenboththeexplan is to attain the Who givesthefruitsofth the nAma–OneWho helpsin thesuccessf fruits oftheyaj~na.Thus,therearetw 4.33)brings aboutthesuccessfulconclusion phalam yaj~nasya antam=samAptim namaH. yaj~nAnta-kRte results,Heiscalledyaj~na-sAdhanaH". gives auspicious nAma 981.

y}aNtk«t! y}aNtk«t! y}aNtk«t! . (Itiswelltorememberhere

yaj~nAnta yaj~nAnta yaj~nAnta yaj~na paryavasAnamsva-tattvaj~nAnamkarotiiti e yaj~naattheconclusi means theconductof one's , whenitisperformedwi j~nAneparisamApyate|| elseculminate inknowledge". - - - vAkarotiitiyaj~nAnta-kRt 190 kRt kRt kRt the component of material sacrifices. O the componentofmaterialsacrifices. that bhagavAn is called yaj~nAnta-kRt iscalledyaj~nAnta-kRt bhagavAn that of the yaj~na, or He Who gives the knowledgeaboutHimastheendand only). SrI BhaTTar quotes the gItA in only). SrIBhaTTarquotesthegItAin o approachestotheinterpretationof knowledge and material aspects,the knowledge andmaterial ations, and othershavechosenoneof ations, and

ul conclusionof ; there is no other path to attain ; thereisnootherpath toattain that invedicparlance,'true on oftheyaj~na.Some –HeWhorealizesthat thout material goals in thout materialgoals life accordingtothat the yaj~na,orOne "tamevam vidvAn "tamevam vidvAn – He Who –He sadagopan.org

the nAma signifies that bhagavAn ons mentioned in the introduction to ons mentioned the final act of pUrNAhuti offering l surrender of all vehicles and their and l surrender of all vehicles na at the conclusion of the yaj~na – na at the conclusion rm of pUrNAhuti offering), the rm of pUrNAhuti offering), nAma is: "One Who performs the last, to successful completion any good act, to successful completion any . BhagavAn gives this knowledge as a knowledge as gives this . BhagavAn mplete and successful with the final mplete and successful with hRt. SrI kRshNa SAstri quotes hRt. SrI rAdhA kRshNa SAstri nArAyaNa to manifest in alone, comes dge about Him that ultimatelydge about leads to rNAhuti mantra as the final oblation – rNAhuti mantra as the final to Him with pure thoughts, has been His very auspicious appearance, out of ciencies during the performance of the the performance during ciencies 191 d so He is called yaj~nAnta-kRt. d so He is called the mention of His nAma". the mention Samsanena pUrNAhutyA vA yaj~naSamsanena pUrNAhutyA samAptim karoti iti .

yaj~na, bhagavAn makes the yaj~na co yaj~na yaj~na, bhagavAn makes the dedicated offering of the last Ahuti – yaj~na-b explained earlier in nAma 976 the following Sloka in support: tapo yA Su-kriyAdishu | yasya smRtyA ca nAmoktyA nyUnam sampUrNatAm yAti satyo vande tam acyutam || Who brings "Our prostrations to acyuta of Him or thought by the very in the lead of SrI Sa'nkara He follows act in all yaj~na-s". concluding as a referenceinterpreting the nAma to to the Lord, and notes that "when tota actions is accomplished (in the fo Self, of the transcendental experience all His divine Splendor". SrI kRshNa datta bhAradvAj notes that blesses the conclusion of the yaj~na by result of the karma of yaj~nam, an result of the karma vaishNavI Rk- yaj~nanta-kRt are defi there when even The idea that SrI cinmayAnanda's explanation for the b) He Who brings about the successful conclusion of the yaj~na with the the with yaj~na vAkyam this Sruti according to moksha the of conclusion gives both the interpretati SrI Sa'nkara the nAma: successful the the fruits of the yaj~ a) He Who gives about phala prAptim kurvan yaj~nAnta-kRt; yaj~nasya antam brings Who He b) or the pU chanting of the vaishNavI Rk moksha. In other words, it is the knowle In other words, moksha. sadagopan.org nAma 982. nAma 982. secret. Guhyammeans ' The wordguhyamisderived fromtheroot yaj~na-guhyAya namaH. He Whoisthesecret ofthesacrifice. te yaj~nAntAH subAhumAricAdayaH, ya~na byviSvAmitra intherAma incarnation– kills thelikes ofsubAhuandmArIci,wh himsAyAm In analternativeinterpretation,SrI yaj~nAnta-kRt final fruit oftheyaj~na– SrI baladevavidyAbhUshaNchoosesth dadAti sayaj~nAnta-kRtabhidIyate. ca =phalam yaj~nasyayoantam tasya sampAditasya yaj~nam samApayati, thefruitsofyaj~natokartA– and alsogives about thesuccessfulconclusionofya notesthatthe SrI satyadevovAsishTha yaj~na, accompaniedbythesiddhas, subsequent Sloka-s,e.g.4.19.6)describe body, andWhoistheLordMasterofall,wasofferedworship".(The "The Supreme Deity,LordvishNu,Who prabhuH|| sarva-loka-guruH anvabhUyata sarvAtmA | yatra yaj~na-patiHsAkshAtbhagavAnharir_ISvaraH He givessupport fromSrImadbhAgavatam: ityaj~nAnta-kRt karoti | tamapi kRpayA bhagavad-AvirbhAvavelA| yaj~nAnAm antoramaNIyo His sheerMercy– nAma 982.

– to hurt, to kill, and explains the nAma as "One Who destroys or

y}guým! y}guým! y}guým! .

rahasyam yaj~na yaj~na yaj~na - - - yaj~nasya antamphalaniScayamkarotiiti guhyam guhyam guhyam ' orsecret. Different interpreters have given kapila, nArada, datta, etc.). nArada,datta, kapila, 192 satya sandhatIrthausestheroot satya tAn kRNotiitvAyan~nAnta-kRt. o triedtoputaprematureendthe bhagavAn's actual appearance atthe bhagavAn'sactualappearance e meaningthatbhag

nAma signifies thatbhagavAnbrings nAma signifies has everythingandeveryoneasHis j~na byremoving alltheobstacles, guh –samvaraNe yaj~nasya antonASoyebhyaH

vighnAn vihRtyayo –tocover,keep avAn decidesthe

(4.19.3) kR –

sadagopan.org object of the object worlds, the three need of any offering, He need of any btle secret that is elaborated by gh the offering in a given yaj~na a given yaj~na gh the offering in the 'secret' behind the sacrifice, the sacrifice, the 'secret' behind He is the ultimate is the hidden secret behind yaj~na- hidden secret is the ledgeable about the injunctions, the ledgeable about to have completed all the sacrifices sacrifices to have completed all the and the five offerings in those holy realize this secret about Him; others secret about Him; others realize this learnt, all the SAstra-s and all the learnt, all the SAstra-s and iverse, the three the real Deity Who ultimately receives the real Deity Who ultimately receives SrI kRshNa. Those who know kRshNa SrI kRshNa. Those who know aTTar quotes the following from theaTTar quotes 193 ough bhagavAn is not in ough bhagavAn He has been long expecting the offerings, and enjoys and enjoys the offerings, expecting been long He has

s. comments that bhagavAn is Sri BhaTTar that even th sacrifice, and their diverse anubhavam of how bhagavAn anubhavam their diverse because not everyone understands that everyone understands that because not considered correctly this way, may be successfully". jyotIgmshi SukrANi ca yAni loke trayo lokAH loka-pAlas-trayI ca | trayo'gnayaSca AhutayaSca pa'nca sarve devA devakIputra eva || "All the shining luminaries in the un still feels satisfied asstill feels satisfied if who are wise and know those them. Only fruits of the sacrifices, means and the secret. SrI Bh this do not realize mahAbhArata in support: sarve vedAh sarva vedyAH sa-SastrAH kRshNaH | sarve yaj~nAH sarva ijyaSca viduH kRshNam -tattvato ye || samAptAH teshAm rAjan sarva-yaj~nAH and"All the veda-s be all that has to – all are sacrifices, and all worship the three fires, guardians of the world, fires, and all the gods, are all SrI kRshNa, the Son of devaki". The above references bring out another su SrImad SrImushNam ANDavan: Even thou may be for some of the other deities, sadagopan.org mean anydeedperformed wi guhyam phalAbhisandhi-rahito vAyaj~naH; ta Sa'nakara's interpretationforthenAma – sacrifice' orthe'yaj~na-guhyam'.Th Brahman andtheyaj~naoroffering, manifestation ofBrahmanHimself,an ultimate truesense.When of yaj~na.receiving some benefitfor This iswhen thethoughtbehindth the secretitself. Whenthisthought itselfisde behinddeclares thatthethoughtbehindac We dealtwiththis disc the materialaspects,and SrI rAdhAkRshNaSAstrinotesthatther He isyaj~na-guhyam. that is understood only by a few who know the yaj~naunderstood SAstra properly, and so by mostthat bhagavAn doesnoteven need. This people. He keepson theperformerofyaj~nainretu th to moksham; in other words, there is no delight, BhagavAncangivetotheperfor nAma: Acceptingthe relativelymeager offering intheyaj~na with great Sri VeLukkuDikRshNanbringsoutanothe the yaj~na-sinthissens performs yaj~na-sunderstandsthis,and Whoistheultimateobject BhagavAn ensures thattheseother deitiesaresatisf these otherdeities,andwhileHefeels andnoone all theofferingsisBhagavAn

–"Thesecret ofsacrificesis'k e aswell–yaj~na-guhyam. ussion under nAma981(gItA4.33). Lord kRshna the thoughtsbehindpe such thoughtisthebasisfo the performerofyaj~na thout desireforthe fruit; e yaj~naoroffering is 194 the performanceofyaj~na-sintheir d sothereisnodifferencebetween dicated to bhagavAn, in other words, inother words, dicated tobhagavAn, is seemstobethemeaningforSri limit tothereturnthatHecanbestow mer oftheyaj~na,benefitevenup d-abheda upacArAtBrahmayaj~na- ofallyaj~na-s. Noteveryonewho else. BhagavAn is the antaryAmi ofall antaryAmi else. BhagavAnisthe and soHeiscalled rn for the relatively trivial offering rn fortherelativelytrivialoffering e meansofyaj~naasagreatsecret tions ismoreimportantthantheact nowledge-sacrifice'. Yaj~na may also r dimensiontotheanubhavamofthis satisfied withtheoffering,Healso thus bhagavAnisthesecretbehind is agreat secret thatisnot easily e aretwoaspectstoanysacrifice– yaj~nAnAm guhyamj~nAna-yaj~naH ied, andthusitisno oneother than rformance of the karma. rformance ofthe karma. notonethataimsat r theoffering,this isa Brahman,asidentified , thisisthebest form the 'secretof sadagopan.org – atti = ana – ana – – to eat. '. Alternatively, '. Alternatively, . annam , for the true devotee, , for the true devotee, annam ad – bhakshaNe – tena yaj~nena tasyaiva mukhya mukhya – tena yaj~nena tasyaiva He because of Whom the beings es the true spirit behind the es the true "The most profound truth to be be to truth profound most "The ("j~nAna-yaj~na)". This is also called ("j~nAna-yaj~na)". that the yaj~na is to be undertaken, 'annam' is used in the Sruti to refer to refer Sruti 'annam' is used in the Da). This kind of subjective yaj~na is of subjective yaj~na Da). This kind or enjoys is ' is enjoys or that is necessary for the beings to ich can be offered as havis, including havis, including ich can be offered as : "The Self is the most noble truth to: "The Self is of enjoyment by those who have been been of enjoyment by those who have ate derivation using the root ll the (objects) intoll the dravya the 195 "bhoktR-SaktibhiH bhujyate iti annam" anIti iti annam, yadvA anyate = prANyate yena anIti iti annam, yadvA anyate = prANyate yena . wer to enjoy Him. In fact

annam annam annam – He who consumes

– That which is consumed or eaten, is – That which is AÚm! AÚm! AÚm!

– He Who makes the beings live, or – to breathe, to live:

nAma 983. blessed by Him with the po blessed by bhakshati iti annam adyaH iti annam altern SrI vAsishTha gives another prANane tad annam exist. This can refer to the vital air survive and live. SrI vAsishTha points out that the word ghRtam (ghee) etc: SrI BhaTTar explains the nAma as or is the Object enjoyed, He Who is to any offering in a yaj~na – that wh yaj~na to any offering in a annAya namaH. is derived is The root from which the nAma The object of enjoyment. of enjoyment. The object with such deeds, is called yaj~na-guhyam". deeds, is called with such explainsSrI cinmayAnanda as the nAma realized in all yaj~na-s". He elaborates all yaj~na-s". realized in a through 'offering' be sought 'consciousness' (fire) in the 'body' (kuN 'consciousness' as Knowledge-sacrifice called in the gItA as Brahma yaj~na". in the veda-s vidyA bhUshaN reinforc SrI baladeva for and not alone, bhagavAn's pleasure It is for – sacrifices performance of any material benefits for the performer, behind the yaj~na-s and so He is the secret uddeSyatvAt yaj~na-guhyam nAma 983. nAma 983. sadagopan.org needs satisfied.They will not eatan thinking ofHim,Hisdevoteewillfeelth kRshNa onlyintheircase.SayingHi drunk toquenchthethirst, "To Hisdevotee,alliskRshNa.Food- mAn pugumUrtirukkOLUrE. (tiruvAi. iLa Ur vinavitiNNamen SIrvaLammikkavan malgimaNNiNuLavan kaNgaL nIl uNNum SORuparugunIrtinnum veRRila SrI v.v.rAmAnujanreferustonammAzhvAr: everything forthem. everything exceptbhagavAnisnotan 6.7.1) qualified andendowed withtheknowledge toenjoy Him.He inturn enjoys bhagavAn is aham annAdo'hamannAdaH| aham annam| Upanishad: The well-knownSrutivAkyafromtaittirIya person". that "vAsudevaisall"( "At theendofmanybirths,man || sudurlabhaH samahAtmA iti vAsudevas-sarvam bahUnAm janmanAmantej~nAnavAnmAmprapadyate| SrI rAmAnujanalsorefersusthegItAinsupport: serves asnourishmentforthedevotee". proceed withoutanyotherneedforsust (gItA Howfarisithence?”thedevoteewill"Am IontherightpathtotirukkOLUr? is enoughfoodforthem. Reciting His 7.19)

annam because He allowsHimself to annam and betelleaves–consumedafterthefood,areall ). It is very hard to find such a great-souled y other foodsincekR 196 name andenquiringeveryoneonthe way s name,speakingofHisqualities,and i ellAmkaNNan*emperumAnenRenRE knowledge findsrefugeinMe,realizing eaten tosatisfytheappetite,water– enance. TheverythoughtofHisplace e hunger andthethirstallother objectofenjoyment,andHeis be enjoyedbythose who are shNa-consciousness shNa-consciousness sadagopan.org In under annAdaH. annAdaH – Enjoyer (next – Enjoyer and annam = That which is consumed = That which is consumed annAdaH varAha incarnation, Your destroying yum kAl Azhum ne'nju azhiyum kaN yum kAl Azhum ne'nju azhiyum , AzhvAr repeatedly refers to both refers to , AzhvAr repeatedly feat of destroying the seven mighty feat of destroying the seven n, tears of joy well into my eyes and and eyes my into well joy of tears n, mprehend Your beauty, and my eyes Your beauty, mprehend the pASurams of nammAzhvAr where of nammAzhvAr where the pASurams thing but bhagavAn being enjoyed as being enjoyed thing but bhagavAn kRshNan profusely keeps quoting from kRshNan profusely keeps quoting tol vinai empAl kaDiyum neediyAi! niR- vinai empAl kaDiyum neediyAi! tol nature to remove the blemishes in the in the nature to remove the blemishes the dark Ocean, and You are the Firstthe dark Ocean, and You are 197 'adyate iti annam' the references for the nAma the references examples are given below: examples are given below: You and the beauty of Your reclining in the Milky You and the beauty of Your aspects of bhagavAn being aspects of bhagavAn

experience the same profoundness". the same profoundness". experience ERaDarttadum EnamAi nilam kINDadum mun rAmanAi mARaDarttadum maN aLandadum Sollip pADi… "When I sing Your glory – Your great in Your bulls, Your lifting the whole Earth in your rAma incarnatio the evil rAvana the food in all power present sustaining He is the beings is annam. Since by all 2.3) tiru. Of kulaSekhara. (perumAL these aspects. We will deal with We will these aspects. me support to able not are legs my that likes of me. When I think of profound so is experience the Ocean, ableany more, my mind is not to co a river…..". overflow like explains the nAma as Sri Sa'nkara (nammAzhvAr periya tiruvantAdi 34). 34). tiruvantAdi nAma). kRshNan refers us to SrI vELukkuDi to both the AzhvAr refers of tiruvAimozhi 5-10 the ten pASurams periya the next nAma. divya prabandham is no The whole of SrI AzhvArs. annam by the different different AzhvArs. Couple of yAm kETTE pAlAzhi nee kiDakkum paNbai AzhiyAi! cOdiyAi! Suzhalum * neelAzhic cArndu ninRu. of "Oh Lord! You have the brilliance Your It is all the universes. Cause of (nammAzhvAr those who thus enjoy Him, and so He is also called called also is He so and Him, enjoy thus who those sadagopan.org nAma 984. nAma 984. yad-divya-rasa- gandhAdikamadanIyambhogyam. He becomestheultimateannamfordevotee– most enjoyableobjectsinSrI vaikunTham vaikunTham, bhagavAnpresents Himself devotee, when thedevoteereaches nAma as indicatingsubject of the previous extendsthe SrI baladevavidyAbhUshaN that nAma-s to at the the currentannam –food. successful one as well, affixnaaftertherootan,givingword addsthe sUtra3.10 the uNAdi and explains conclusion thethem HisdarSanam,andsoHeistheSu itiannaH dvArA darSana-dAna of the yaj~nalive, andgivestheexplanation– by the usestheroot SrI kRshNadattabhAradvAj everything atthetimeofpralaya. called Sa'nkara andSrIcinmyanandagivethe To thisword,thestem prANane The wordannamcanbederived fromtheroots annAdAya namaH. Using thedefinition 'food' consumed bythesense-organs". WhohasHimselfbecome nAma as"One sense-organs underscopeofannamre SrI cinmayAnandaincludesallthesense- consumed byallbeings,Heiscalledannam. The Enjoyerofthose whoenjoyHim. nAma 984.

annam , asindicatedinthe previous nAma

–OneWhoeats- AÚad> AÚad> AÚad>

annAdaH annAdaH annAdaH atti =bhakshatiitiannam - Ada is added, to gettheword isadded,to

– BhagavAn sustains the bhakta-s by giving bygiving thebhakta-s – BhagavAnsustains atti bhUtAniitiannam anyante uapjIvyantebhaktAH yenasva- 198 presented byHim,andexplainsthe objects that satisfy theneedsof objects thatsatisfy to thedevoteeinformsof stainer –annam.Theapplication of alternate interpreta thesense-objectswhich are the through His sa'nkalpa Sakti, and so throughHissa'nkalpaSakti,andso the ultimateobjectivesofSrI topic ofyaj~namthathasbeenthe , andoneoftheme ana –prANane yaj~na labhyeparamavyomni –heWhoeats,bothSri ad -bhaksahNe –HeWhoconsumes annAdaH –tobreathe, tion thatHeis anings is food. anings isfood. . Thisstem , or ana - sadagopan.org ko

- to eat, to eat, -

is that all that ca tees who enjoy Him Him tees who enjoy ad - bhakshaNe agavAn per se. He explains agavAn per se. He explains tAnSca tathA bhu'nkte iti bhu'nkte ititAnSca tathA annAdaH), is nicely described by food". In the current context, the the context, current the In food". , and is referenced by both SrI SrI by both , and is referenced t perfectly in this one Deity, namely t perfectly in this one Deity, e same interpretation for the words e same interpretation for Ru ArvuRRa ennai ozhiya ennil munnam Ru ArvuRRa ennai ozhiya ennil significance of the next two words in significance r of those who enjoy Him. The previous r of those who enjoyed by His devotees as annam,enjoyed by His and BhagavAn (He being annam), and for turn enjoys the devo turn enjoys the 199 is that there is no one else like Him is that there is no one else kkum kATkarai appan kaDiyanE. eva The significance of the word word the of significance The , which are not nAma-s of bh ca SabdaH sarvamuktam asmin ekatra samuccinoti |.

and iti eva-kAraH.

'ca'

eva

- -

) is again derived from the same root root the same derived from ) is again - He is annAdaH since He also enjoys them in the same way as they they as way same the in them enjoys also He since annAdaH is He

-

ca Ada and annam atti iti annAdaH. annam atti iti

that the significance of the word that the significance of the enjoy Him. He proceeds to explain the He proceeds enjoy Him. - are: words in interpretation SrI BhaTTar's annAdaH the Slokam itself ( nAma indicated that He is One who is eva-kAraH | na hyetAdRk anyo'sti iti bodhayitum nikhila bhhogya samuccAya ca-kAraH This mutual love of the devotees to literally giving the meaning "The eater of "The eater giving the meaning literally BhagavAn is the Enjoye meaning is that indicates that He in the current nAma anya IdRSaH? are presen has been described thus far 9.7.9) Lord vishNu echoes th SrI baladeva vidyA bhUshaN eva bhagavAn to His devotees (He being nammAzhvAr in his tiruvAimozhi pASuram 9.7.9, almost like a mutual enjoys whom most competition of who (tiruvAi. v.v.rAmAnujan kRshNan: and by SrI vELukkuDi vArik koNDu unnai vizhu'nguvan kANil en pArittu, tAn ennai muRRap paruginAn kAr o sadagopan.org he statesexplicitlythat LordvishNu viSvam,all thewayupto starting with them istheOne thathasbeendescri todharmaputrathat SrI bhIshmaindicates annam andannAdaHforbhagavAnalmost neartheconclusionofstotra, classified intwocategories: food,an SrI rAdhAkRshNaSAstricommentsthat the oneParamAtman. word Superior person.Anothertranslationfo The adjunct darSayitum vRttim pumsisamuccitya ca SabdaHsarvanAmnAmekasminparasmin totheLord. and enjoyed,istraceable "The particle kAraH sarvam jagatannAdirUpeNabhoktR-b words of thewholeworldasfood.SrISa'nkara to thenAma, andexplainsthatthenAma SrI Sa'nkara givesthemeaning bhagavAn insteadbecametheannAdaninthiscase. anything elseforthatmatter.Azhv to crack, and Oneform. AzhvArexclaimsthatthistir with whom no onemelt downcompletely,andbhagavAnjust can competeskillfully, and displayedHisextremesa in this kind offor anybodyelse.Butevenbeforethat game, or in would seeHim,hisplanwastojustswa AzhvAr saysthathehadbeen justwait

ca eva is used to show that all the names and ca eva ca is used to indicate that all names ultimately indicate a single isusedtoindicatethatallnamesultimatelyasingle asfollows: is used to show that the entire universe of becoming enjoyer -

annam attiitiannAdaH ukkATkaraiappan isanextremelyhardnut d theeaterof food.Through thenAmas 200 hogyAtmakam evaitidarSayitumeva- hogyAtmakam who hasbeen praisedinalltheprevious uSIlyam to AzhvAr. This made AzhvAr uSIlyam toAzhvAr.ThismadeAzhvAr Ar wantedtomakeHimannam,but the currentnAma. InthenextSloka, the ing to see bhagavAn, and as soon asHe ing toseebhagavAn,andassoon could happen,bhagavAnplannedmore bed allalongthrough allthenAma-s llow Himcompletely with nothingleft und for Sri Sa'nkara's words is: The und forSriSa'nkara'swordsis: signifiesthatbhag proceedstoexplainthenexttwo drank him totally in this 'dravya' drankhimtotallyinthis'dravya' vAsudevawhoisseatedinfrontof given inthetextcanbeappliedto everything in thisworld canbe -"TheEaterof food" avAn istheeater sadagopan.org . annam - svajanopahRtam

- shNa Who is seated in front of them. front of them. is seated in shNa Who the eater of food, and so He is both the eater of food, the taittirIya upanishad summarizes summarizes upanishad the taittirIya 201 aham annam annamadantamAdmi

- BhagavAn is called annAdaH because He gladlycalled annAdaH because He BhagavAn is -

SrI kRshNa datta bhAradvAj explains the nAma as modakAni atti iti annAdaH modakAni atti accepts the offerings from His devotees. accepts the offerings The concluding section of bhRgu valli in of bhRgu section The concluding pervades food as well as that bhagavAn annam and annAdaH of the form of Sloka-s, is none other devakI-nandana kR devakI-nandana is none other Sloka-s, sadagopan.org nAma 985. nAma 985. SrI BhaTTarusestheroot =kAraNam yoniH svayameva, svasya leading totheword join, toseparate.Theaffix The rootfromwhichtheword Atma-yonaye namaH. He mixeswithHisdevoteesveryeasily. interpretation – SrI baladeva vidyA bhUshaN echoes thecompletely, aslongtheyaresincerely devotedtoHim. same thoughts as Sri BhaTTardevotees withthegreatestease, in his emphasize bhagavAn'sguNaofsauSIl nAma isavividexamplewhereSrIBhaTTar bhagavAn's sauSIlyamandsaulabhyam. significanceand that areofutmost in hissahasranAmavyAkhyAnamisto previo As hasbeenpointedoutinmany nAma. thatisem it isbhagavAn'ssauSIlyam One WhomixesotherswithHi - " nAma 985.

dughdeneva sitAvalayam AtmanA bh AtmanA dughdeneva sitAvalayam

AaTmyaein> AaTmyaein> AaTmyaein> devakIinandanah srashTaakshitIsahpApanAsanah|| Aatmayonih svayamjAatO vaikhAnah sAmagAyanah | sAmagAyanah vaikhAnah svayamjAatO Aatmayonih devkInNdn> öòai]tIz> papnazn>. 106. devkInNdn> öòai]tIz> papnazn>. 106. devkInNdn> öòai]tIz> papnazn>. 106. AtmAnam svam yauti bhaktaH sahavAsa bhogeitiAtma-yoniH AtmAnam svamyauti bhaktaHsahavAsa AaTmyaein> Svy Svy Svy

Atma Atma Atma – womb.Oneexplanatio

yu ni ADD isaddedbyapplicationoftheuNAdisUtra4.51, –'tounite,tomix',and mself easily likemilkwith yoni P - - - yoniH yoniH yoniH Slokam 106 Slokam 106 Slokam 106 RA is derived is isderived N –HeWhoistheCauseforHimself. e vEoan>samgayn>, e vEoan>samgayn>, e vEoan>samgayn>, AVAM 202 us nAma-s, Sri BhaTTar's main emphasis BhaTTar'smainemphasis Sri us nAma-s, phasized bySrIBhaTTarthroughthis

importance tothedevotees–namely and letthemenjoyHimeasily bring outthetwoguNa-sofbhagavAn oktAram miSrayati iti Atma-yoniH iti oktAram miSrayati

yam –orHisabilitytomixwith BEFORE The interpretationofthecurrent uses his skills in interpretation to uses hisskillsininterpretationto

EACH yu –miSraNeamiSraNeca n forthenAmais N AAM interprets the nAma as interprets thenAmaas

sugar.Inotherwords, A ]

AtmA = AtmA = – to –to " -

sadagopan.org in this physical body of flesh and the in this physical body of flesh elf indistinguishably for the purpose for the purpose elf indistinguishably with me. It is like honey mixing with r, ghee with ghee, and nectar with with ghee, and nectar r, ghee with e ananda maya vidyAe ananda Ananda valli from more intimate than the mixing of milk zhvAr's pASuram 2.3.1 in tiruvAimozhi t in the direction of deliverance. What joy in SrI vaikunTham. BhagavAn has joy in SrI vaikunTham. BhagavAn has to leave Him, and has made me a happy TTar says that with His bhagavAn mixes 203 e auspicious qualities of Brahman e auspicious qualities of Brahman peRRu vAnuLAr perumAn maduSUdan en peRRu

of their enjoyment of Him. He quotes th Him. He quotes enjoyment of of their – of taittirIya upanishad guhAyAm parame"yo veda nihitam vyoman | kAnmAn saha | So'Snute sarvAn brahmaNA vipaSciteti |" of the heart, Brahman hidden in the cavity "He who knows th abode all supreme enjoys in the support of SrI BhaTTar's interpretation: Unil vAzh uyirE nallai pO unnaip – He Who mixes the bhakta-s with Hims bhakta-s with mixes the – He Who (tiruvAi. 2.3.1) 2.3.1) along with the all-knowing Brahman". to nammA SrI v.v. rAmAnujan refers us ammAn kalandu ozhindOm tEnum pAlum neyyum tAnum yAnum ellAm tannuLLE (tiruvAi. kannalum amudum ottE. are present "O my mind! Even though you like - all filthy, you have served me righ like - all filthy, you have served I have enjoyed is what nityasUri-s en mood a in was I when even me subdued servant of one His, and he has become and sugar. honey, milk with milk, sugar with suga nectar." SrI Bha while It is worth noting that vyAkhyAnam above), AzhvAr saysdevotee like sugar and milk (see his milk honey, with (honey itself milk with milk like Him with mixed has bhagavAn a level with milk, ghee with ghee, etc.), sadagopan.org nAma 986. nAma 986. the vyAkhyAnaofSrIra'ngarAmAnujamuni. book titled"SelectionsfromtheUpanisha translates Anantara'ngAcArya intheupnaishadicpassage above, SrIN.S.word Atma-yoniH bhAradvAjgive While SrIkRshNadatta Atma-yoniH viSva-vid Atma-yoniH. svambhUtvAt bhagavAn hasnocauseother alsogi SrI kRshNadattabhAradvAj therefore Heiscalled Atma-yoniH. Because Healone isthematerialca takes incarnationsfor thispurposeas iyalvinan kaNNaperumAn that areHischildren; itisHisNatu istheprotectionofjIva-s birth outofHisownwill.mainconcern dharmasamsth dushkRtAm, and thepreservationof dharma( out ofHisconcernfortheprotection of nirapekshatayA jAtaHsvayam-jAtaH difficulty tocomeandpray takes Hisincarnationsasandwhenne bhagavAn SrI BhaTTar'sanubhavamisthat He Who isself-born, orisnotcreatedbyanyoneelse issvayam-jAtaH. svayam jAyateajanishTaitivAsvayam-jAtaH svayam-jAtAya namaH. He Whoisself-born. this nAma– SrI Sa'nkara bringsoutanaspectofbh nAma 986.

Svy Svy Svy Atmaiva yoniH –upAdAnakAraNamnaanyatitiAtma-yoniH Atmaiva (SvetASvatara. 6.16) (SvetASvatara.

svayam svayam svayam

He gives support from the Upanishad: fromthe Hegivessupport - nammAzhvArintiruvAimozhi 2.2.9),andsoHe ApanArthAya sambhavAmi theterm as"indweller - - - HimtotakeHisincarnation jAtaH jAtaH jAtaH than Himself,Heiscalled re tobeconcernedand toprotect( . Inotherwords, He 204 paritrANAya sAdhUnAm,vinASAyaca paritrANAya andwhennecessary, cessary, withoutwaitingforthosein use oftheuniverse,andnoother, agavAn's functionofcreationthrough the good,thedestructionofevil,

ves theinterpretationthatsince ds", and this translation is based on ds", andthistranslationisbasedon s the meaning svayam-bhU to the to s themeaningsvayam-bhU has this nAma signifying that He in thejIvAtman"his ) takes the incarnation takes theincarnation - HeHimselftakes outofHisown Atma-yoniH - sa viSva-kRd sa viSva-kRd

prArthanA kAkkum – – sadagopan.org which ought to be oach of SrI BhaTTar in SrI BhaTTar oach of the gItA in support, and notes the gItA in support, and it is for removing the bondage of luntarily lived for ten months in the months for ten luntarily lived at ought to be acquired. Yet I go on at all that BhagavAn does is for the r to liberate us from the burden of r to liberate us from the is for removing our bondage that Lord is for removing our bondage that Lord an to just say that "Bhagavan has no an to just say are for the purpose of relieving our the purpose of relieving for are the outward meaning for the nAma isthe outward meaning l the three worlds one other instance of SrI BhaTTar's one BhaTTar's other instance of SrI and when necessary to remove the and when necessary BhaTTar takes the opportunity to point takes the opportunity BhaTTar 205 made to the unique appr the unique made to d in the miseries of this world just to release us us release to just world this of miseries the in d rpretation of the nAma-s. rpretation of m trishu lokeshu ki'ncana |

(gItA 3.22) nAmas by emphasizing th interpreting the SrI Himself", by Even though His devotees. of benefit born is 3.22) Who "One as by Himself is born out that "He His devotees", rather th sufferings of The current nAma is other Creator". 1) in his inte unique anubhavam tiruviruttam pASuram in support: SrI v.v. rAmAnujan quotes the piRandAi ! imaiyOr talaivA | yOniyumAip uyir aLippAn enninRa voluntarily in orde "You Who took birth (gItA samsAra". a quote from SrI vELukkuDi kRshNan gives that bhagavAn gets entangle from the same miseries: na me pArtha asti kartavya nAnavAptam avAptavyam varta eva ca karmaNi || "For me, arjuna, there is nothing in al done, nor is there anything un-acquired th Divine the For working". kamsa. of prison SrI veLukkuDi kRshNan points out that the in (tiruviuttam born be several other women that sItA pirATTi vo to chose ten-headed rAvaNa, and it prison of the voluntarily kRshNa Couple, all these voluntary sufferings sa'nkalpam. sa'nkalpam. has been reference Repeated sadagopan.org kRshNa, SrISukaexplains thatbhagavAn (Anandavalli in taittirIya upanishad).AtmAnam svayamakuruta If it be said that devakiHimself', andgivesthereference from 'gave birth' to SrI rAdhAkRshNaSAstriexplainsthe mudalAya tiruvAimozhi pASuram 1.5.4( Himself, byHimself.This isnicely the functionofcreationwithnoot Material Instrumental causebutalsothe dRshTAnta anuparodhAt creation. HegivessupportfromthebrahmasUtra( Causeandthe both theInstrumental interpretation forthepreviousand as thewheel,wateretc.arecalled Instrumental causeisthepotmaker. the themud,wheel,wa potter, using cause' can bebriefly explained byreference to themakingofapot bya iti svayam-jAta darSayitum bhagavAn is also the Instrumentalcause bhagavAn isalsothe the currentnAma,andexplainsnAma bhagavAn istheMaterialcauseofUn SrI Sa'nkarahadexplainedtheprevious athApi lokarakshAya "karmaNA avAptavyamnaki'ncidapiasti, though thereisnothingforHim personallytobeachievedbyworking that bhagavAnstillcontinuestowork In hisvyAkhyAnamfortheabovegItA sufferings.

upAdAna kAraNa .). i karmaNi evavarte". i karmaNi orthematerialcause.The (1.4.23))thatdeclaresbhagavAnisnotjustthe

. Theterms'Material ca - ThatBrahmancreated tAn OruruvEtanivittAitannilmUvar 206 The other supplementary materialssuch her helporexternalmeansbutfrom for theprotection of theworld, even upanishad insupport: taittirIya captured by nammAzhvAr in his current nAma-s are that bhagavAn is thatbhagavAnis are currentnAma-s nAma (Atma-yoniH)assignifyingthat cause. In other words, He performs ter etc.In thisexample,themudis just appeared from her womb just Material Causeintheprocessof Sloka, bhagavadrAmAnujaexplains iverse. Hecontinuesthisthreadin nAma as 'One Who appeared by nAma as'OneWhoappearedby sahakAri kAraNa-s - svayam- jAtaH svayam-

nimitta kAraNamapisaevaiti nimitta kAraNa nimitta use' and 'Instrumental use' and'Instrumental prakRtiSca pratij~nA Itself by as signifying that . SrISa'nkara's orthe tad- sadagopan.org - vi (SrImad (SrImad to dig. dig. to -

janitvA, bhava

-

- or incarnation out of come out; the connection connection come out; the ection as between the east ection as between is interpreted differently by is interpreted differently khana - avadhAraNe points out that bhagavAn takes us to the first pASuram of us to the first pASuram of uproot the sorrows of the world, inuproot the sorrows of the is used here is to denote intensity intensity is used here is to denote e meaning 'uproot', and explains the e meaning 'uproot', and explains 207 ng our bondage to this samsAra: devakyAm deva rUpiNyAm vishNuH deva rUpiNyAm devakyAm sarva - miseries of His devotees ws a similar interpretation roys the sorrows of His devotees.

Having taken His birth -

me out when He chose to me out when He shNa is just the same conn shNa is just the vaikhAnaH vaikhAnaH vaikhAnaH

vEoan> vEoan> vEoan>

). The sense in which He 'digs' ). The sense viSesheNa

nAma 987. The root from which the nAma is derived is The root from which the nAma vaikhAnAya namaH. bhAgavatam 10.3.8). Lord kRshNa chose to enter devaki's womb for some some for womb devaki's enter to chose kRshNa Lord 10.3.8). induriva pushkalaH diSi yathA prAcyAm AvirAsIt guhASayaH bhAgavatam chose to co time, and then and kR between devaki moon from which it appears. direction and the (the evils of the world). He Who uproots in which it is an upasarga, and the sense ( different interpreters. khana with th Sri BhaTTar uses the root the nAma as One Who uproots proceeds to His own will, then BhagavAn death. and birth particular the sorrow of repeated follo SrI baladeva vidyA bhUshaN janitvAca sva-bhakta duHkha vikhananAt vaikhAnaH Taking birth voluntarily, He dest SrImad SrImushNam ANDavaan refers nammAzhvAr's tiruviruttam, where AzhvAr His births for the purpose of removi in ninRa nIrmai ini poi ninRa j~nAnamum pollA ozhukkum, azhukku uDambum yAm uRavAmai uyir aLippAn en-ninRa yOniyumAip piRandAi! as the moon appears in the sky in the sky moon appears as the duHkha vikhananAt vaikhAnaH nAma 987. nAma 987. sadagopan.org the upasarga the upasarga meaning 'disturbance'fortheterm 'khana *One oftheinterpretationsgivenby this senseHeisvaikhAnaH. reach insideourego toridusofthisde symbolizes oureyetowards materialisti incident aninteresting Sri cinmayAnandagives earth, andkilledhiraNyAksha,anas It is well-known in the purANa-siti purANeprasiddham that He, in the form hiraNyAksham vArAharUpamAsthAyajaghAna of a boar, dug up the viSeshenakhanitvApAtAlavAsinam dharaNIm incarnationtoillu of bhagavAn'svarAha Sri Sa'nkara usesthemeaning'dig'for root heed myplea andsaveus". samsAra. Youalonecanredeemusfrom conduct, andanimpurebodymind will inordertoprotectus,wholivewithfalseandincomplete knowledge,bad "O Lordof thedeva-s! YoutakeYour aDiyEn SeyyumviNNappamE. imaiyOr talaivAmei-ninRukETTuaruLAi, completely undo',and interpretsthenAmaas SrI raghunAthatIrtha takestheword'khana'asmeaning 'todig,to vaikhAnaH. tatsambandhI Lord ofvikhAna-sorthemukta-s s whoarecompletelyliberated,andthen

-

hiranya vi -, heinterpretsthetermvikh is gold, and is gold,and aksha ura wholivedinthenetherworld. 208 iseye,andtheterm - births amongstusoutofYourownfree

strate thesignific , andarestuckdeep inthe ocean of interpretation fortheabovepurANic SrI satyadevo vAsishTha usesthe vAsishTha SrIsatyadevo sire formaterialistic pleasures,andin vikhAnAH khanana rahitAH muktAH, khanana rahitAHmuktAH, vikhAnAH c pleasures. BhagavAn has to dig and c pleasures.BhagavAnhastodigand this deepmisery.Pleaseblessusand explainsthetermvaikhAnaas '. Usingthemeaning 'devoidof'for Ana asareferencetothemukta- -

viSesheNa Satrum avadArayati avadArayati Satrum viSesheNa khana , andusestheinstance ance ofthenAma 'hiraNyAksha' -

sadagopan.org ). NyuT ca - tasya ca means One means One . He gives the – to destroy, to sAtibhyAm manin – (The released soul soul – (The released etc., as the work of the of the etc., as the work t which is appeasing'. The t which is appeasing'. The sAma-gAyaNaH as examples of His specially digging as examples of tion and explains the nAma as "One so – antaHkarmaNi

to a passage in SrImad bhAgavatam uls singing the sAma hymns in praise khana, SrI vAsishTha gives another sva-prApti madhu pAnena "hAvu hAvu sva-prApti hIdRk khananam kenacit tad-anyena hIdRk khananam e word gAyana means 'singer' (derived e word gAyana means 'singer' He who cuts into pieces and destroys destroys and pieces into cuts who He bhagavAn being worshipped through the bhagavAn being worshipped through the - 209

nature, which no one else can do one else can no nature, which "etat sAma gayannAste" aH asya asti iti sAma-gAyanaH gAyanaH gAyanaH gAyanaH ngs the sAma, and r those who sing the sAma gAna. - - - the existence of oceans oceans of the existence – to sing, and – the pANini sUtra 3.1.153 is obtained, meaning 'tha sAma sAma sAma

sAma Sabde –

gai means one who si samgayn> samgayn> samgayn>

), the word the word ), He has specially provided for these He has specially -

nAma 988. quote from taittirIya Upanishad – this sAma chant…. or mukta) will be singing SrI kRshNa datta bhAradvAj refers us where the description is given about word also refers to the sAma veda. Th the word also refers to from the root Who has the singers of sAma hymns. a) SrI BhaTTar uses the above interpreta Who has the mukta-s or the Released so hAvu" iti sAmAni gAyamAno mukt sAma-gayanAya namaH. sAma-gayanAya namaH. from the root The word sAma is derived of Him once they have attained Him" – – Him" attained have they once Him of viSishThaH khAno samudrasya _ na viSishThaH khAno | kartum Sakyam hymns are sung. a) He before Whom the sAma b) He Who sings the sAma gAna Himself. is the final resort fo c) He Who of the uNAdi sUtra 4.152 ( bring to an end. By application maniNau sAma-gAyana iti vikhAnaH, vikhAna eva vaikhAnaH vikhAna iti vikhAnaH, the enemy. the enemy. 'dig' for the root Using the meaning interpretation, and attributes interpretation, Lord of water in out these resources nAma 988. nAma 988. sadagopan.org He Whoisthefinalgoal ofthose sAma-gAH. at thenAmaassAma+ga+ayanaH.Th derives thein c) SrIsatyadevovAsishTha sAma-gAyanaH. sang intheflutepeacefulanda gAnam intheexcitementofhisrealizatio SrI rAdhAkRshNaSAstricommentsthat thebrahma j~nAnisingsthesAma sAma-gAyanaH. interprets thenAmaas"One b) SriSa'nkaraattributesthesinging manas. Oflivingbeings,Iamconsciousness". "Of theveda-sIamsAma cetanA|| asmi indriyANAm manaScAsmibhUtAnAm devAnAmasmivAsavaH| vedAnAm sAmavedo'smi isgi veda Among thefourveda-s,sAma (gItA Whois everresplendent". and asura-s, the yogi-s,andwhoseinfinite natureis whoisseenth who singthesAmagAna, systematically withtheira'nga-sandka thebest of through and marut-s "Our obeisance to Him whois worshipped surAsura gaNAdevAyatasmainamaH|| dhyAnAvasthita tad-gatenamanasApaSy sA'nga padakramopanishadaiHgAyantiyamsAmagAH| 10.22) vedaiH stavaiH yam brahmArudrendravaruNamarutaHstunvantidivyaiH sAma gAnachanting:

SAmagAnAm ayanam = ASrayaH paramo lakshayaHsAmagAyanaH paramo =ASrayaH ayanam SAmagAnAm veda. Ofgods,Iamindra.sense-organs Iamthe Who sings the sAma gAnam" – Who singsthesAmagAnam" who sing the sAma is sAmagAyanaH. who singthesAmais sAmagAyanaH. ll-quieting sAmagAnam,andhenceHeis 210 ven specialemphasisbyLordkRshNa: ose who sing the sAma veda are called called are sAmaveda the sing who ose of the sAman to kaNNan Himself, and tokaNNanHimself,and of thesAman beyondrealizationbythedeva-sand rough the concentrated meditation of rough theconcentratedmeditation rma-s, whose praise is sungbythose whosepraiseis rma-s, anti yamyoginaHyasyAntamnaviduH n, and Lord kRshNa in His incarnation n, andLordkRshNainHisincarnation by thelikes ofbrahmA,rudra,indra, terpretation forthenAmabylooking praises, throughveda-schanted sAmAni gAyantiiti (12.13.1) –

sadagopan.org He gives another

is clarifying to yudhisThira that the is clarifying to yudhisThira r His acts of killing the demons who killing the demons who r His acts of taken incarnation as the kinsman of taken incarnation as the kinsman other than devakI-nandana who is other than devakI-nandana who is e broad and long-eyed Lord is your ree worlds themselves, the protectors worlds themselves, the protectors ree . SrI BhaTTar's interpretation for the . SrI BhaTTar's interpretation along the same lines. along are not about some Deity who is along are not about some 211 nandanaH nandanaH nandanaH sarve devA devakI-putra eva || - - - past, the present and the future". past, the present and the future". sambandhI te janArdanaH | sambandhI te janArdanaH | bhavacca bharatarshabha || devakI devakI devakI

devkInNdn> devkInNdn> devkInNdn>

nAma 989. (mahAbhArata 13, app. 1, 156-7) 156-7) 1, app. 13, support from the mahAbhArata: (mahAbhArata jyotIgmshi SukrANi ca yAni loke trayo lokA loka-pAlAS-trayI ca | trayo agnayaSca AhutayaSca pa'nca the th of the world, "All the luminaries yudhishThira. SrI BhaTTar refers us to a Sloka from mahAbhArata: refers us to a Sloka from yudhishThira. SrI BhaTTar sa esha pRthudhIrgAkshaH esha bhUtam bhavishyacca "O! Best of Bharata-s! JanArdana, th nAma-s that have been revealed all nAma-s that revealed have been none beyond reach, but they describe who has seated just next to him, and in the kinsman. He is all things SrI Sa'nkara's interpretation is also devakI-nandanAya namaH. to yudhishThira revealed nAma has been vishNu sahasra whole the that Recall of kRshNa in the presence by bhIshma bhIshma nAma is that through this nAma, ruin the performance of the sacrifice". ruin the performance devaki. The Source of joy to SrI raghunAtha tIrtha explains the nAma as: explains the tIrtha SrI raghunAtha hinasti syati vinASakAn rAkshasAn "yaj~na asmin iti gAyanaH | iti sAma gIyante viSeshAH gIyante asmin sAmAni stotra |" iti sAma-gAyanaH hymns of praises fo "Extolled by special nAma 989. nAma 989. sadagopan.org details of howhegetsthisinterpreta details of nAma, andexplains thenAmaasareference to sUrya.Wewill notgo into the Sri satyadevovAsishTha alsoavoidsan stones, isdevakI-nandanaH". Who isdelightedbytheof "soma juiceisextractedbytheuseofst | devakyA somenanandateitidevakI-nandanaH itidevakI| devena pAshANenakriyatesUyate soma juice".Or, The LordiscalleddevakI-nandanaHbecaus "The term devaki refers to soma juice because it gives pleasure to the deva-s;tena devakinAsomenanandateitidevakI-nandanaH| somaH| itidevakI asyaasti devAnAm kamsukham SrI raghunAthatIrtha'sinterpretationis: an example: kRshNa's incarnation.Acoupleofthes does to interpretingthenAmathat was 'born'todevaki,acoupleofinterp immediat While thenAmadevakI-nandana just likethe moonappearing from theeastern direction". "Lord kRshNa,theJoyofdevaki,appeared || prAcyAmdiSir-indurivapushkalaH AvirAsIt yathA deva devakyAm devarUpiNyAm describing theincarnationofPa givesthe bhAradvAj SrI kRshNadatta fires, thefiveoblationsareall of theworldsbyguardingquarter (bhAga. 10.3.8)

fering ofsoma juiceextr kI-nandanaH SrIkRshNaH | but theSonofdevaki(kRshNa)". ramAtmA astheSonofdevaki: 212 e interpretationsareincludedbelowas approach reters havetakenadifferent s, thethree veda-s,thethree sacred tion, butwillonlynote thatforsome not refer to this incident ofLord refertothisincident not reference from SrImad bhAgavatam, bhAgavatam, reference fromSrImad y referencetoLord kRshNainthis ones and so it is called devakI; One ely reminds us of Lord kRshNa who who ely remindsusofLordkRshNa e Heisdelightedby asthechildofdivinedevaki acted throughtheuseof the offering of theofferingof sadagopan.org an expression is the brahmANDa, ments after He was ments after He ied meaning – (SrI ied meaning – (SrI tion that suggests itself suggests itself tion that serve that another name serve that vidyA bhUshaN both make this vidyA bhUshaN brahmA is able to proceed with this this with proceed to able is brahmA on to the translation of bhagavad e to take this approach. One reasone to take this irect implied meanings' have been irect implied meanings' have Deity Lord vishNu is none other than none other than vishNu is Deity Lord a direct meaning of a devakI-nandana instance, SrI (for e rest of the creation. It is because e rest of the creation. ce for devaki of delight at least for a I Bhashya, in the explanation of the I Bhashya, in the explanation is the True Creator, as He is the the is He as Creator, True the is s the things inside interest, and may kindly be ignored byinterest, and may kindly be Da, and gives the power, the knowledge the knowledge Da, and gives the power, an indirect impl an indirect vaki within a few mo vaki tside brahmANDa, and the brahmANDa m 63 - nAma 595). Please refer to the 213 t of the bhIshma and yudhishThira. t of the bhIshma – He Who creates. As has been explained in in explained been has As creates. Who He –

rn. A few interpreters ob rn. A few interpreters t use the obvious interpreta t use the srashTA srashTA srashTA öòa öòa öòa

nAma 990. We studied this nAma earlier (Sloka The Creator. srashTre namaH.. write-up for nAma 595 also. sRjati iti sRashTA – vishNuH brahmA create several places before, for this nAma, namelyfor this Supreme that the seatedkRshNa who was in the mids speculate on why theyOne can only chos to leave de chose kRshNa could be that creates the things ou after bhagavAn itself with brahmA inside the brahmAN and the responsibility to brahmA for th bhagavAn is the antaryAmi in brahmA that function at this point. Thus bhagavAn reason, he also chose to no he also chose reason, born to devaki, and soborn to devaki, was not a sour He He was bo few years after devaki,of yaSodA was and so He was SAstri and SrI baladeva rAdhAkRshNa mahA vAkya 'tat tvam ', that "when it is illegitimate to seek sufficient, his Introducti AdidevAnanda's words in rAmAnuja's gitA bhAshyam). The 'ind academic included here for those with the bhAgavata-s of this group. observation). in his Sr Bhagavad rAmAnuja mentions nAma 990. nAma 990. sadagopan.org nAma 991. nAma 991. khsitiH application ofthepANinisUtra3.3.94– The rootfromwhichthenAmaisderived kshitISAya namaH. The LordoftheEarth. because bhagavAnistheantaryAmiofbrahmA. the Infinite Self,SrInArAyaNa".In brahmA) canperform hisjob onlyby draw SrI cinmayAnandacomments:"Even srashTA becauseHe isthe SrI Sa'nkara bhAshyamis: Hissaulabhyam. showssimultaneously kalyANa guNa-s) instructing yudhisThiraon Himself accessibletoallthepeople illustrate Hisparattvam,thefactth thoughthereferencetoHis nAma-s. Even bhagavAn's saulabhyamandsauSIlyam none otherthanpara-vAsudevawhois BhIshma oncemore tellsyudhishThira SrI BhaTTarreemphasizesthroughthein Destroyer andtheProtectorofallbeings. However, in this nAma, bhagavAn is part His bodyalltheworlds inHiswomb". "He isofinfiniteforms andisin the fo akhila viSvarUpoga yo anantarUpo in Earth, asrevealed SrI BhaTTarnotesthatbhagavAnisthe nAma 991.

– theEarth;

i]tIz> i]tIz> i]tIz> i]tIz> i]tIz> i]tIz> tasyA ISaHkshitISaH the followingreference: kshtISaH kshtISaH kshtISaH the greatnessofbhagavAn's Creator ofalltheworlds. "srashTA sarva lokasya" "srashTA sarva

rbhe'pi lokAnvapushAbibharti || 214 at thesamepara-vAsudevahasmade rm ofthe entireuniverse.He bears by responsible forcreation.Onecan see other words, brahmA createsonly otherwords,brahmA icularly singledoutas theLordof that devakI-nandana, SrIkRshNa,is that devakI-nandana, in theaudience(where bhIshma is the creator(meaningcatur-mukha reflected throughtheseseriesof terpretation forthisnAmathatSrI Lord of all the worlds, not just the Lord ofalltheworlds,notjust striyAm ktin, striyAm striyAm ktin, striyAm function ofcreationcanbetaken to striyAm ktin, striyAm ing hisabilitiesandcapacitiesfrom –TheLord ofthe Earth. khsi – nivAsagatyoH – khsi –nivAsagatyoH –BhagavAniscalled nAma-sreflectingHis leads totheword todwell. The sadagopan.org

bhagavAn is the Lord of the deva-s, . here. So He is particularly addressedhere. So He is sarva ISatve'pi Arti-bhUyishThatvAt e tiruvAimozhi pASuram 3.3.4, where e tiruvAimozhi pASuram 3.3.4, where for this. SrI BhaTTar points out that points out that SrI BhaTTar for this. Earth than in the other worlds such as worlds such in the other Earth than takes incarnations moretakes incarnations often here, to is world more, because AzhvAr is in a world more, because AzhvAr is in a is 215 SamO tiruvE'nkaTattAnukku nISanEn kshitISAya namaH.

He is more attached to AzhvAr in th in AzhvAr us to th SrI veLukkuDi kRshNan refers to attached more is He nammAzhvAr points out that even though more helpless situation than the deva-s: tE ESan vAnavarkku enban enRAl adu bhUyishTham bhUmeH ISaH iti kshitISaH bhUmeH ISaH iti bhUyishTham there is generally more suffering in the suffering in generally more there is of the beings the sufferings help relieve the Earth – kshitISaH - as the Lord of Earth. Different anubhavam-s are given are Different anubhavam-s Earth. the deva loka-s etc., and so bhagavAn the deva loka-s sadagopan.org nAma 992. nAma 992. The LordofkshitiiskshitISaH. in whichallbeingsultimatelymingleafte pApam nASayatiitipApa-nASanaH. pApa-nASanAya namaH. The Destroyerofsins. vA nASambhUtAniyasyAm SrI satyadevovAsishTha'sinterpretationis: kshiti referringtoMotherEarthorbhUmipirATTi. SrI cinmayAnandainterpretsthenAma daSarathAtmajaH. The Lordoftheearth, SrI Sa'nkarainterpretsthenAmaas kshitISaH pAlayana apanIyatAm suffering ofthebeingsth the Lordshipbeingreflecte alsointerpre SrI baladevavidyAbhUshaN "pASam" orloveiswith theEarth. Earth inthis nAma.. bhagavAn is"ISa the EarththatmakesthemdeartoHim, It is this love of bhagavAn towards Hehasshownadotinglo nityasUri-s. Hisgl His saulabhyamthataddsto the lowlypeople like me,beingaccessible in no way adds to His glory. His true glory is in His mingling with the lowliest of "We candeclarethat tiruvE'nkaTattAnis (tiruvAi.niRaivu onRumilEnenkaNpASa 3.3.4) nAma 992.

papnazn> papnazn> papnazn>

pApa pApa pApa the sonofdaSaratha– d inHisbeingconcerned - - - e worldandtheirprotection– nASanaH nASanaH nASanaH m vaitta param SuDar SOdikkE. paramSuDar m vaitta .

tiH = bhUH, tasyA ISaH kshitISaH tiH =bhUH, tasyAISaH ve tome,endearin the suffering and downtrodden beings of beingsof the sufferinganddowntrodden 216 a referencetotherAmaincarnation– ory, and not theLordshipover ory, andnot n" forallthe other worlds, butHis r theirlifehere,is kshitiH,orearth. as "TheConsortofMotherEarth" – to all the downtrodden etc. This, it is to allthedowntroddenetc.This,itis and so He is called the Lord of the

the Lord of nityasUri-s etc. But this the LordofnityasUri-setc.But ts thenAma oftheEarth", as"Lord Kshiyanti =nivasanti,gacchanti with theremovalof kshiteH bhUmeHISaH g methat way". kshiter-bhAram – That –That sadagopan.org leads leads paH "pAti asmAt – it is derived derived – it is ct, this is one of both internal and pApa protect oneself is pApaH or is pApaH protect oneself protect oneself is pApa, or protect oneself that ordinary thieves only steal minding us of the great value of minding us of of the thought of stealth itself- e feelings of stealth itself from the of stealth itself from e feelings s are removed. In fa ditating on the nectar-like stories of ditating on the he annihilates the external enemies he annihilates the external ose who meditate on His leelA-s of zhvAr's tiruvAimozhi pASuram 3.6.2, zhvAr's tiruvAimozhi pASuram ies for their protection (which is the protection (which is the ies for their lates the enemies, ees of vishNu inseparably associated ees of vishNu inseparably e internal flaws in the minds of SrIe internal flaws in the minds Him with single-minded devotion. SrI Him with single-minded devotion. lates the internal enemies when they when enemies the internal lates 217 – He is well- known as the Stealer of the the of Stealer the as known well- is He – bAhyAbhyantara Satru-nASanaH | bAhyAbhyantara Satru-nASanaH IDAdi kathAmRtena pareshAm pApa- kkum mudalvan tannai SAvamuLLana An by the nama "pApanASan": at the derivation of the word of the derivation at the – to protect. The addition of the affix The addition – to protect. ves the derivation as word pApa for the That from which one should That from which – that from which one should pA – rakshaNe pApaH

from the root from the AtmAnam – iti pApaH sin. explains the nAma by re SrI BhaTTar By me meditating bhagavAn's leelA-s. on the ways that bhagavAn annihilates th on vaishNava-s – those who meditate BhaTTar's words are: rAsa kr atha dadhi-navanItastainya nASanaH | avatAre'pi vaishNavAnAm He annihi Even during His incarnations, (theexternal, of SrIvaishNava-s devot He annihi with SrI or mahA lakshmi). guNa-s, and meditate on His kalyANa that he carr through the divine weapons and last Sloka). substance of the next SrImad SrImushNam ANDavan explains bhagavAn steals th material objects, but Stealer – the minds of the devotees cauryasya cauryam jagati prasiddham very thought of stealth itself from th stealing butter, curd etc. refers us to nammA SrI v.v. rAmAnujan where AzhvAr refers to bhagav mUvarAgiya mUrtiyai mudal mUvar It is very interesting to look interesting It is very His stealing the butter and curd, by reminding ourselves of His rAsa-krIDA-s butter and curd, by reminding His stealing the in our mind with the gopi-s, etc., the sins to the word gi sin. SrI vAsishTha sadagopan.org have to be bornagain; if to we meditate drink on HisSrI a drinking mother's kRishNan His svAmi mother's adds milk; milk that inafter thisbody;hewillcometoMe,Oarjuna". if His we birth, meditate if we we won't on enjoy His birth,"He whothusknowsintruthMydivine His we won't leelA be born of stealing tyaktvA dehampunar-janmanaitimAmeti so'rjuna || camedivyamevamyovettitattvataH| janma karma SrI vELukkuDikRshNanrefers ustothegItASlokam4.9: escape without makinganynoiseandhidein thebushes". the groundlikedemonsandghosts,have because of Your Grace? All the sins that normally (tiruvAi. 3.6.2) push me"My Lord!HowcanIeverdescribethe down mercilessly to ellAm SummenAdEkaiviTToODittURugaLpAindanavE. (gItAivvulaginil yArpeRuvAr?nammanpOlEvIzhttu amukkumnATTiluLLapAvam emmanA! enkuladaivamE!ennuDai nAyakanE!ninuLEnAippeRRananmai Similar thoughtsareexpressedbyperiyAzhvAr: removes alloursinsbythemerecontemplationonHim". Who HeistheLotus-eyedLord sItApirATTi. his SrIla'nkAtoretrieve the MilkOcean,and thesameOneWho other godswhenevertheygetintotroubl (periAzhvArtheir Creator.Heisthe is theChiefamongtri-mUrti-s,th 4.9)"I beseech all of you people to devote yourselves to the Lotus-eyed LordceRRa villiyai pAvanASanaipa'nga who kiDantAntannaidE nIkkuvAnai taDamkDal tiru. 5.4.3)

One Whoremoves thecurses yat taDam kaNNanaip paravuminO. 218 e antaryAmiofrudraandbrahmA, birth and actions doesnotgetrebirth birth andactions tortured theevil-minded ravAnaand e. HeistheOneWhorecliningin leftmequietlylike prisonersthat great benefitthatIhavereceived va dEvanaitenila'nkaieriezhac of rudra, brahmA and ofrudra,brahmAand sadagopan.org , and thus, and sing Him. hymns of praise on planation for how the thought of planation for how the thought Whatever sins are destroyed by a g for a fortnight, are destroyed by g for a fortnight, are destroyed nAma-s are but representations of nAma-s are but representations the guNa- s of vishNu, leads to the names of vishNu, the Lord of the away one's sins. These thoughts of away one's sins. These thoughts keeping Him always on our thoughts, andkeeping Him always on our thoughts, "kIrtitaH pUjito dhyAyataH smRtaH "kIrtitaH pUjito 219 – He Who destroys the sins of those who who those of sins the destroys Who He – these remove all sins and fear". rer-dhyAnAt praNaSyati || about Him and His leelA-s. about Him and one who meditates on vishNu. yAni nAmi gauNAni vikhyAtAni mahAtmanaH yAni nAmi

pAparASim nASayan pApa-nASanaH" pAparASim nASayan adore Him, meditate on Him, and remember a work titled vRddhaSAtAtapa: from He gives support | yat-pApam purushasya praNaSyati pakshopavAsAd naSyate nRNAm || prANAyAma Satenaiva tat-pApam naSyate nRNAm | prANAya sahasreNa yat-pApam kshaNa-mAtreNa tat-pApam ha in the worlds; Universe, the highest The next stanza clarifies that the bhagavAna's guNa-s – meditation on the names of vishNu, or removal of sins in the mind of butter and curd, our sins will be stolen away by Him; if we meditate on His His on meditate we if Him; by away stolen be will sins our curd, and butter such is in samsAra; bound again we won't be by yaSodA, by ropes being bound of the thoughts the greatness SrI Sa'nkara's vyAkhyAnamSrI Sa'nkara's is: tells bhIshma by fastin "Whatever sins are removed what is This purified. be to mind one's causes what is this of the stotra: yudhishThira at the beginning tasya loka pradhAnasya jagannAthasya bhUpate | vishNor-nAma sahasram me SruNu pApa bhayApaham || "O king, hear from me the thousand performing a hundred prANAyAma-s. performing a hundred prANAyAma-s. by meditatingthousand prANAyAma-s, in a fraction of a second are removed on Hari". gives an ex SrI rAdhAkRshNa SAstri to wash bhagavAn's leelA-s is able of effect bhagavAn's leelA-s have the sadagopan.org gets themtomoksha. them He removes theirsinsby redeem pApa nASanaHbecauseHedestroysthe as removes thesinsofthosewh tebhyo yacchatpApanASanaH nivartyamuktim nihatAnAtmavidyAm asurAnAmapi vivartayan, rUpam pApam alternative interpretations– SrI baladeva vidyA bhUshaNSrI baladevavidyA also includ He iscalled pApanASanaH. sins,andbhagavAn'eatsaway committing iti pApaNASanaH nAma as In oneofhisalternateinterpretations, removed". andtotally are dissolved theory ofkarmayogaintheveda-s.Thro s aredestroyed,andnonew ones arecreated. This isthevery rootinthe surrendering inlovetoHim,actsandfulf areliquidated.Whenanindividual, "Meditating uponWhomallvAsanA-s(sins) SrI cinmayAnandasummarizesthepurport bySrIsUtamuNi. SlokamofSrImadbhAgavtam summarizing This is the last ofallsins,andbyworshi eradication Slokam of"My prostrationstoLordSrIHariWh SrImad || namAmiharimparam praNAmo duHkhaSamanaHtam pApapraNASanam| nAma sa'nkIrtanamyasyasarva givessupportfromSrImadbhAgavatam: bhAradvAj SrI kRshNadatta (bhAga. 12.13.23)

pApanAH +aSnAti–pApam nayati . Theasura-sarecalledpApa o hearthestories ofHisle pavitraiH caritaiHSrotRRNAmnikhilakarmya –Heis called pApa nASanaHbecause He pping Whomallsorrowsareweakened". bhAgavatam, andcanbeconsideredthe bhAgavatam, 220 SrI satya sandha tIrtha looksatthe sandhatIrtha SrIsatya ing theknowledge ab ose nAma sa'nkIrtanam leadstothe ose nAmasa'nkIrtanam ills hisduties,allexistingvAsanA- ugh meditationupontheSelf,allsins es theabovethough ' or destroys these asura-s, and so so and theseasura-s, ' ordestroys of the nAma in the following words: of thenAmainfollowingwords: ura-s, and intheprocess,evenfor ura-s, and iti pApanAHdaityAH,tAnaSnAti nAH becausethey lead in elA-s; He is calo called out theSelfand t inoneofhis sadagopan.org r aspect that is A ]

AAM

N EACH

ies, there is anothe gadhanvA gadAdharah | erned about the safety of His Lord votees as divine ornaments, while at while at votees as divine ornaments, l aspects in which the Ayudha-s or l aspects in which the Ayudha-s ch is how most devotees view the ch is how es them for the protection of His of His es them for the protection that decorate Him (for instance, the that decorate Him (for instance, re phala-Sruti, bhagavAn's celestialre phala-Sruti, bhagavAn's s are the ones that receive mention in s are the ones that receive BEFORE

ive of the special devotee such as s His Lord. We already know that

the weapons in bhagavAn's hands are 221 AVAM N RA Slokam 107 Slokam Slokam 107 Slokam bhRt. Slokam 107 Slokam bhRt. bhRt. - - - P s of terror for His enemies. s of terror for His enemies. ADD

LEASE É&ÚNdkI c³I za¼RxNva gdaxr>, gdaxr>, c³I za¼RxNva É&ÚNdkI É&ÚNdkI c³I za¼RxNva gdaxr>, gdaxr>, c³I za¼RxNva É&ÚNdkI É&ÚNdkI c³I za¼RxNva gdaxr>, gdaxr>, c³I za¼RxNva É&ÚNdkI Sa'nkha Sa'nkha Sa'nkha Œ Œ Œ . ïI svRàhr[ayux Aae< nm #it. . ïI svRàhr[ayux . ïI svRàhr[ayux Aae< nm #it. . ïI svRàhr[ayux . ïI svRàhr[ayux Aae< nm #it. . ïI svRàhr[ayux P

[ z z z rwa¼pai[r]ae_y> svRàhr[ayux>. 107. svRàhr[ayux>. 107. rwa¼pai[r]ae_y> rwa¼pai[r]ae_y> svRàhr[ayux>. 107. svRàhr[ayux>. 107. rwa¼pai[r]ae_y> rwa¼pai[r]ae_y> svRàhr[ayux>. 107. svRàhr[ayux>. 107. rwa¼pai[r]ae_y> || srI sarvapraharaNaayudha Om nama iti || É&t! É&t! É&t!

ΠΠΠz z z rathAngapANi rakshObhyah || sarvapraharaNaayudhah sankhabhrunnandakI cakrI sArn sankhabhrunnandakI

nAma 993. to be enjoyed. This is the perspect to be enjoyed. This nammAzhvAr, who becomes extremely conc because of his intense love toward devotees and the destruction of their enem devotees and the destruction this Sloka. The pa'nca Ayudha-s or the five weapons are also sung in the are severa weapons are described. There the in are enjoyed by the devotees. weapons in bhagavAn's hands sung also are weapons five the object the same time they are or Ayudha-s shoDaSAyudha stotram by svAmi deSikan describing 16 weapons in the hands pa'nca The of Lord sudarSana), the pa'nca Ayhudha- Sloka. this pa'ncAyudha stotram. 3) In addition to the aspect that worshipped as decorations for Him (whi weapons), and the aspect that He carri Sa'nkha-bhRte namaH by His de 1) 2) These weapons are enjoyed In this last Sloka of the stotra befo Sloka of the stotra In this last weapons Even though bhagavAn has many nAma 993. nAma 993. sadagopan.org Briefly, thefollowingisasummary: beings. SrIkRshNandescribe tattva-s thatultimatelyareinvolvedin Lord HariholdsinHisdivinebodyar isdescribedinSrIvish tirumEni, that 4) There is a fourthwish for. aspect tothem worldlythings,insteadofrealizing the Ayudha-sthese heavy weapons, andinsteadtheyon that Lord vishNuthat heisworriedandconcernedther holdsThe pASuram isonewhereAzhvAr isin on His j~nalattE. kANEnnALumnADuvanaDiyEn Arattozhak tALumtOLumkaikaLai maRRillai villumkoNDupinSelvAr ALum ALAr,AzhiyumSa'ngumSumappArtAmvALum pASuram8.3.3: to tiruvAimozhi forward tohelpHim bycarryingthemfo has beenleftto carryallthese hugeweap Similarly,nammA His Lord(paLLANDu). tothe periAzhvAr sangma'ngaLASAsaam

4. 3. 2. 1. indriya-s. SAr'ngais the contro SAr'nga stabilizing factor. gadhA sound emanatingfromtheconch. tan-mAtras whichisthefirststag appeared; (pRthivi,ap,vAyu,tejas, Sa'nkham mano vegam cakram -–buddhiunlikemanas whichisca'ncalam,buddhithe –symbolizestheconstant – sAttvika – the five karma indriya-s andthefivej~nAna –sAttvikathefive karmaindriya-s –tAmasaaha'nkAram,fromwh

s theseindetailhis 222 e describedasrepresenting thevarious lling force fortheindriya- s. Nu purANam. Here,theAyudha-s that Nu purANam. deep bhagavad anubhavam, to the point deep bhagavadanubhavam,tothe the creationof theUniverseandits zhvAr gets concernedthatHisLord r Him.SrIv.v.rAmAnujanrefersus ons inHishands,with nobody coming Lord andprayedfora'longlife' ly keep calling on Him to bestow on that Heistheonlytrueobjectto e is no to one to help His Lord carry AkASam). e.g.,Sabdam,oneofthe movement of manas - vAyu ofmanas-vAyu movement e beforeAkASaappears,isthe ich thepa'nca bhUta-s have sahasra nAma upanyAsam. sahasra nAmaupanyAsam. vegam sadagopan.org

(70) (73) (69) (68)

me seasons in the m, and to no other than the winds."

"tamasaH paramo dhAtA vidyA; the sheath for the knife for the sheath vidyA; the are unique to Hi ha-s is that these are asAdhAraNa from chapter 1.22 that describefrom chapter the on, into elements and organs of sense, on, into elements samsthitam | sdom, concealed at so oughts fly swifter H kare sthitam || 223 ees bhagavAn's viSva rUpam and becomes shell and His bow. In His hand vishNu holds, in the shell and His bow. In His hand . fe, describes rAma as idhAha'nkAram ISvaraH | idhAha'nkAram – the sword represents brahma brahma represents – the sword is the controlling force that controls . that controls force is the controlling nandakI 5.

The Sloka-s from SrI purANam vishNu The Sloka-s above are: pradhAnam buddhirapyAste gadA rUpena mAdhave || "Intellect abides in Madhava in the form of His mace. The Lord supports supports bhUtAdim indriyAdiSca dv Lord The ca sthitam || rUpeNa SAr'nga rUpeNa bibharti Sa'nkha mace. His of bala svarUpam atyanta | javenAntarivAnilam form the cakra svarUpaSca mano dhatte vishNu in Madhava bibharti yac-cAsi ratnam acyuto'tyanta nirmalam | in abides koSa vidyomayantu tad-j~nAnam avidyA "Intellect divisi egotism (aha'nkAra) in its two-fold conch- His of in the emblems wi form of His discus, the mind, whose th holy is acyuta of sword bright "The scabbard of ignorance". His elements of the world as the shapeless Thus Lord vishNu embodies weapons and His ornaments, for mankind. the salvation of 5) Yet another aspect to the pa'cAyud -s that for bhagavAn (the symbols god), as noted by SrI v.v. rAmAnujan. MandodharI, rAvaNa's wi Sa'nkha cakra gadA dharaH" Arjuna requests bhagavAn to display His 'usual form', with crown and with mace and discus in hand, after he s frightened. sadagopan.org BhaTTar emphasizes, andtheone that He Who nourishes theconch, etc.The la iti vASa'nkha-bhRt poshaNayoH conch-shell. Theword theaffix of addition SA'ntiH (Thisisalsotherootforword anendto,tostop. put to to growcalm, indicatestherootforword SrI vAsishTha Now wewilllookatthesp hundred sharpedgeswerepros gadA withenormouspower,the sword by namepA'ncajanya thatmadethesoun tejas, thebowcalled SAr'ngathatmade concerned andsad.Atthesametime, "O King!Finding thewhole world asthe ca|| tUNottamau akshayasAyakau Sata-candrayuktaH vidyAdhadro'siH parjanya ghoshojalajaHpA'ncajanyaH sudarSanam cakramasahyatejodhan | kaSmalamApura'nga sarve'surAH nirIkshya bhuvanam sarvAtmanIdam fromSrImadbhAgavatam: bhAradvAj, pa'ncAyudh tothe reference Another Form!". thatfour-armedshape, Assume again "I wish to see You as before, with crown || bhavaviSvamUrte tenaiva rUpeNacatur-bhujenasahasrabAho and with macekirITinam gadinamcakrahastamicch and discus in hand. (gItA 11.46)

). Theapplicationof – to hold, to support. –tohold,support. –HeWhoholdstheconch,supports theconch, kha 'bhRt' totheroot ecific nAmaSa'nkha-bhRrt. the uNAdi sUtra 1,102 ( the uNAdisUtra1,102 trating to Lord Hari….". trating toLordHari….". isderivedfromtheroot Sa'nkham bibharti iti,Sa'nkhampushNAti Ami tvAm drashTum aham tathiva | ahamtathiva| Ami tvAmdrashTum uSca SAr'ngam stanayitnughosham || uSca SAr'ngamstanayitnughosham 224 Sama kaumodakIvishNugadAtarasvinI| ANDAL relishes, aswewillsee. the sudarSanacakrawithincomparable O Thou thousand-armed, of Universal O Thouthousand-armed, ofUniversal body of SrI Hari, the asura- s became body ofSrIHari,theasura-sbecame that represents vidyAandthathasa thesoundof a-s isgivenbySrIkRshNadatta st interpretationisthe onethatSrI d ofthecloudsabouttoshower, , leading totheword , leading "Sa'nkha" SameH khaH as thunder, the conch conch the thunder, Sama –upaSame bhR –dhAraNa Sa'nkha ) leadstothe –the – sadagopan.org

225 Sa'nkha-bhRte namaH

sadagopan.org that thedivineconch istherepresenta SrI rAdhAkRshNaSAstri notesthatthe purANam thathasbeendescribedearlier. interpretation isseeninthedetailed from which thefiveelements arebo the conchshell,called Sa'nkh bhUtAnaha'nkArAtmakam SrI Sa'nkara'svyAkhyAn talattE" (nAcciyAr vaNNankait- kaDal paDaikoLLil kaN "uNbadu SollilulagaLandAnvAyamudam, ofHispA'ncajanyam– description returns backtoHishandforrest. just goestoHismouthandenjoys the resting eitherinHishand,orwhenit ofthe totake care moksham incident, whohastogowherever th cakrattAzhvAn enviously describeshowHisconchisbl tiruvAimozhiinprai afull devotes ANDAL the anubhavamthatANDALhasaboutth from Hismouth(bhR–dhAraNaposhNayo ornour bhagavAn issupporting devotees. Thus,hisinterpretationfo these Ayudha-sinHisha AyudhadvAt" tiru.indicative ofbhagavAn'ssupremeoverlordship– all theUniverses–inotherwords,he reminding usthatthissamebhagavAnis bhagavAn's saulabhyamandsauSIlyam, SrI BhaTTar,whohasdescribedthepr 7.7).

. Atthesametime,hedirectshis interpretationtoaspectsof pA'ncajanya, which stands for the tAmasa ahmkAra, ahmkAra, standsforthetAmasa pA'ncajanya, which nds thatevokethesenseofbhaktirasaminHis am forthenAma is: ishing theSa'nkha through the am bibhratSa'nkha-bhRt One sentence that summarizes ANDAL's One sentencethatsummarizes 226 feels theneed forsomenourishment,it droplets ofHisadharAmRtam,andthen droplets explanation thatisgiveninSrIvishNu tion ofthetattva calledahamkArathat enemy, andthenreturn).Theconchis noneother thantheSupremeLord of describes the last eight nAma-s as describesthelasteightnAma-s as r thenAmaSa'nkha-bhRtisthat e Sa'nklhaminbhagavAn'shands. essed tobealwayswithHim (unlike rn. Theinnersignificanceofthis finishes thelasteightnAma-sby evious 991nAma-sbyemphasizing se of bhagavAn's divine conch,and se ofbhagavAn'sdivine ere isneed –suchas thegajendra H –tosupport,nourish).Thisis name pA'ncajanyam itselfsignifies "parama aiSvaryacihnadivya pA'ncajanyAkhyam – TheBearerof adharAmRtam

sadagopan.org , then Asishi ca nandakI nce in the minds of nce benediction is intended. This – to be pleased, to thrive. Both ts the nAma as "One Who has beings ts the nAma as "One beings Who has pa'ncajana, who was in the form of a in the form who was pa'ncajana, ternal enemies. Thus, in both senses in both senses Thus, ternal enemies. the Rg-veda that are directed to the the Rg-veda that are directed the form of ignora the form of the investiture of a person with a person with a of a the investiture a. Even though Ralph T. Griffith, the the Griffith, T. Ralph though Even a. course, there is also the vRttAntam the vRttAntam there is also course, into English, describes these mantra-s Tha refers to them in the context of Tha refers to them in the a reference to the glory of bhagavAn'sa reference to the glory of ppy" m j. SrI BhaTTar interprets the BhaTTar interprets ppy" m j. SrI coration for bhagavAn, and is known as coration for bhagavAn, r the protection of the devotee and the r the protection emanates from His pA'ncjanyam has the from His emanates r to the pANini sUtra 3.1.150 – the pANini sUtra 3.1.150 – r to 227

rably associated with the sword that is prayed for , with meaning 'may he be happy'. the nand – samRddhau e divine sword that the Lord possesses, to whom the e Sa'nkha. There are ten mantra-s in Rg veda 4.10 ten mantra-s in Rg veda There are e Sa'nkha. is added to the verb when nandakI nandakI nandakI

vun nandakaH nNdkI nNdkI nNdkI

nAma 994. SrI BhaTTar and SrI vAsishTha refe affix whereby the leads to the word refers to One Who is insepa with the prayer: "May He keep me ha to th nAma as a reference Lord makes the prayer to give Him joy in His victories. SrI vAsishTha on the other hand interpre The root for the nAma is The root for the nAma nandakine namaH. He Who has nandakI, the sword. has nandakI, the sword. He Who about bhagavAn slayingabout bhagavAn asura by name the also became a de this conch conch, and pA'ncajanyam. the sound that that SrI SAstri notes in enemy removing the internal of effect ex well as the powerful as the devotees, weapon that He bears fo the conch is a is the origin of the pa'ncabhUta-s. Of pa'ncabhUta-s. origin of the is the annihilation of the enemy of the devotee. the enemy of the devotee. annihilation of hymns from SrI vAsishTha refers us to praise of the glory of th the Sa'nkh that all praise the glory of European translator of these mantra-s Sa'nkha. as referring to those 'accompanying as referring to those 'accompanying SrI vAsishprotective amulet of shell', bhRt, as bhagavAn's nAma of Sa'nkha- nAma 994. nAma 994. sadagopan.org nAma 995. nAma 995. cakra (andtheSAr'nga bow)". He Whohasthecakra,Discus. cakkarapANi are shootingoutofit.periAzhvAr refers toHimas of thegodswhoareHisdevo always smearedwiththebloodof the enemies of Hisdevotees.SrIBhaTTar earlier, itservesastheadornmentfor cakrI. ThecakrainbhagavAn'shandis Hewhoha Cakra referstotheDiscus,and that write-upaswell. We havestudied thisnAmaearlierin cakriNe namaH. ignorance oftheSelf in him". Knowledge-Spiritual (vidyA-tattva)wi that thisdivineswordinthesacred means"thatwh sword. Thewordnanda-kam nandaka. Therefore,thistermindicate SrI cinmayAnandagivesthefollowing expl asti itinandakI. bhUshaN givesthesame purANam thatwediscussedinthe This follows thedescriptionof representing knowledge Sri Sa'nkaraexplainsthenAmaasOn Thus, hedoes notevenreferto the happy always"– for whomHewisheshappinessalways,an nAma 995.

(periAzh.5.4.4)–"One with c³I c³I c³I

ASamsanArham priyam vastu nityam asyaastiiti'nandakI' ASamsanArham priyamvastunityam

cakrI cakrI cakrI –"vidyA-mayo nadakAkhyaHas

interpretation– tees. It is also adornedby Itisalso tees. divine weaponinhisinterpretation. 228 e Whocarriestheswordcallednandaka, s One Who holds and wields the nandaka s OneWhoholdsandwieldsthenandaka Sloka 97 (nAma 908). Pleasereferto Sloka97(nAma908). rAkshasa-s whoarethe swornenemies rAkshasa-s handsofLordHarirepresents the calledthesudraSanacakra.Asnoted divine weaponsgiveninSrI vishNu bhagavAn, aswellaweaponagainst th whichaseekercandestroyhis previous nAma. SrI baladeva vidyA previous nAma.SrIbaladevavidyA d whom He can bless as "may he be s the Discus as one ofHisweaponsis s theDiscusasone anation: "The Lord's sword is called anation: "TheLord'sswordis notes thatthecakra inHis handsis ich bringsbliss".TheSAstra-ssing vi~jnAnAtmako nandako asiH asya asya vi~jnAnAtmako nandakoasiH the broadshoulders bearingthe iH asya asti iti nadakI" astiiti iH asya theflamesoffirethat taDavarai tOL . . sadagopan.org use He has use He has "tejas-tattvam ma cakrI beca bhagavAn's beauty with Sa'nkha bhagavAn's beauty with Sa'nkha – He Who has the bow by name that bhIshma has introduced that bhIshma has introduced ning again and again in circles, and in circles, and and again ning again rences to SrImad bhAgavatamrences to SrImad and will discuss after a couple of nAma- h gives the auspicious vision. The h gives the auspicious vision. neric meaning for the term cakra as term cakra as the for neric meaning

– "The sudrSana cakra with tejas tejas sudrSana cakra with – "The "One Who carries the Discus called carries "One Who dRshTi from those who are not His dRshTi from those who are happen again – suchagain and in circles ine the representation of the human of the ine the representation – He Who bears the sudarSana cakra 229 (SrI VishNu purA. 5.30.22) (SrI VishNu purA. 5.30.22) that bhagavAn has the nA that bhagavAn SAr'nga dhanvA SAr'nga dhanvA SAr'nga dhanvA

e tattva of tejas. za¼RxNva za¼RxNva za¼RxNva . between Sa'nkha and cakra just so between Sa'nkha and cakra sudarSanam cakram asahya tejaHsudarSanam cakram – SrImad bhAga. 8.20.30. that cannot be confronted" namaste cakra hastAya 1. 2.

nAma 996 SAr'ngam dhanuH asya iti SAr'nga-dhanvA SAr'ngam dhanuH asya SAr'nga-dhanvane namaH. He Who has the bow named SAr'nga. has the bow He Who something going round and round or happe and round going round something gives the interpretation SrI satyadevo vAsishTha ge takes a more SrI vishNu purANam: established this worldestablished this with events that etc. the planets, moon, the sun, the of as the appearance SrI kRshNa datta bhAradvAj refe gives SrI cinmayAnanda explains as the nAma sudarSana."that whic sudarSana means Discus-Div SAstra-s attribute to this mind". capturesSrI baladeva vidyA bhUshaN the thought as: iti cakrI" asti asya cakram sudarSana that represents th s. SrI veLukkuDi kRshNan's anubhavam is SrI veLukkuDi kRshNan's 'nandakI' and cakra does not get the dosham of devotees. rathA'nga, and Other names for cakra noted by SrI kRshNan are: hetirAjan, sudarSana. rathA'ngapANi is the nAma we nAma 996 nAma 996 sadagopan.org dhanuH asya asti iti SAr'nga-dhanvA dhanuH asyaastiiti Sri Sa'nkara's explanationis: resembles thunder. stanayitnughosham" described inSrImad bhAgavatam– SrI kRshNadattabhAradvAjrefersto thegreatsoundofbowas theshowerof known (upamAna),and For ANDAL,theprofuseandceaselesssh only trytomatchtheshowerofarro ANDAL comparestheraintoshower hands. Notethatinsteadofcomparin shower ofarrowsthatshootoutfrom peidiDAi. ninRu adirndu tAzhAdESAr'ngamudaitta herpASuram– glory oftheSAr'nga dhanus,in reminds SrImad SrImushNamANDavan enemies. string ofthebowrejuve issuing fromit– sound thatemanateswhenits chordis anubhavam thattheSAr'ngadhanusdest power ofthesharparrowsissuingou chord ofthe bow)echoinginapowerful of theenemies,byameretwang(the capable of destroyingnotonlytheevil SrI BhaTTardescribesthegreatnessof The word pieces, tohurt,kill. The wordSAr'ngacanbederivedfromtheroot SAr'nga.

(tiruppAvai 4) – an appeal to the Rain-god to shower rain like the dhanush jyAgosha Sara-varshanASita isderivedfromtheroot (8.20.30)-TheSAr'ngabow nates theASrita-sandsh indriyAdi aha'nkAra Atmakam SAr'ngamnAma rainbecomesonlytheupameyam. 230 ws shooting out from the SAr'nga bow. ws shootingoutfromtheSAr'ngabow. forces, buteventhenames andstatus –Hehasthebow called SAr'nga, g theshowerofarrowstorain, g SAr'nga, thedivinebowin Lord's sound causedbythevibrationof and fierymanner.Addedtothisisthe t ofthebow.NoteSrIBhaTTar's plucked, and the shower of arrows plucked,andtheshowerofarrows us ofANDAL'spASuramsingingthe roys its enemies intwo ways: bythe roys itsenemies of arrows,meaningthattheraincan ower ofarrows fromHisbowisthe theSAr'ngabowasonethatis dhan –Sabde SaramazhaipOlvAzhulaginil . Thesoundemanatingfromthe Azhi pOlminni,valampuri Azhi SRR –himsAyAm that makes thesoundthat that makes "dhanuSca SAr'ngam atters thewillof –tosound. – to tearto –to sadagopan.org is One Who is One Who – to hold, to – that which kumudaH kumodakasya idam. kriyA tattvam SAr'ngam kriyA tattvam is One Who makes the – He Who holds or bears the – He Who holds or bears the dhR'nj – dhAraNe dhR'nj – . SrI BhaTTar describes the I Sa'nkara gives his interpretation kumodakaH of nArAyaNa is glorified in our texts is glorified in our of nArAyaNa cident of the destruction of kANDa : " "One Who aims His unerring Bow Bow His unerring Who aims "One : " emanates from the to the emanates from the kaumodakI the beginning of this Sloka attributes at gives Him pleasure and that emits at gives Him pleasure and , according to a description in mahA all the sense organs, aha'nkAra-tattva. all the sense shNa. At that time, the kaumodakI was buddhi- tattvAtmikAm kaumodakI nAma 231

kaumodakI e final dissolution of all the worlds". e final gadati karoti iti gadA – Sabdam - He Who bears the by name bow SAr'nga is derived from dharaH dharaH dharaH her derivation for the nAma: - - - dhara – to speak. gadA gadA gadA from the thunders. from the thunders.

gadAyAH dharaH gadA-dharaH gdaxr> gdaxr> gdaxr>

nAma 997. generates sound is gadA. bear, to support. called mace. BhagavAn's Mace is bhArata. He also gives anot rejoices in the company of Bhumi devi. to Him – KaumodakI is that which belongs earth happy. The vishNu purANa description given at andthe buddhi tattva with the gadA, Sr according to the vishNu purANam – gada – vyaktAyAm vAci SrI rAdhAkRshNa SAstri relates the in gadA-dharAya namaH. sound that one hears of kR vanam by arjuna with the help given as a gift by to kRshNa called SAr'nga". He continues: "This bow He continues: called SAr'nga". the Ego, as the apex of as representing of Blessing in Sree nArAyaNa's stanza, the instruments In this concluding devotion." and with reverence hands are remembered nAma as – vidyAbhUshaN explains the SrI baladeva iti SAr'nga-dhanvA dhanuH asya that represents the kriyA tattvam. the Mace. bears He Who th maces, kaumodakI as the 'queen of at th flames all around like the fire sound that SrI vAsishTha compares the representing the senses and egotism (aha'nkAra). egotism (aha'nkAra). and senses the representing as the nAma explains SrI cinmayAnanda nAma 997. nAma 997. sadagopan.org nAma 998. nAma 998. the promiseofHis devoteebhIshma come withthewheelof the mahAbhAratawar where bhagavAn jumpedfromthechario Another interpretationgi that neverleavesHis hand. nammAzhvAr as current nAma.InperiyatiruvantAdi- repetition. ItisHis readinessforaction cakra readyinHis handforrelease) described, whereas inthecurrent nAma nAma 995,bhagavAnbeingthe PossessoroftheAyudham orweapon was there isredundancybetwee His hand.WestudiedthenAmacakrI In oneinterpretationforth – Thatwhichmakesthechariot a'nga word application ofthe uNAd ratha discus inHishand.SrIvAsishThagive rathA'nga-pANiH iti pANauyasya rathA'ngam, cakram rathA'nga-pANaye namaH. He Who isarmedwith strength. kaumodakI vishNugadAtarasvinI gives SrI kRshNadattabhAradvAj representing theprinciple of intellect. gadAm vahangadA-dharaH nAma 998.

isderivedfromtheroot isderivedfromtheroot ratha –chariot(

rwa¼pai[> rwa¼pai[> rwa¼pai[> "eppozhudum kaikazhalAnEmiyAn" the wheelinHishand. the ramate = krIDati yasminyenavArathaH ramate =krIDati

i sUtra2.2,theaffix rathA'nga rathA'nga rathA'nga ven forthenAmaisare is nAma,thereferenceto n thetwonAma-s.SrIBhaTTarpointsoutthatin –TheBearer oftheclubcalled kaumodakI agi go israthA'ngamorwheel. ramu –krIDAyAm (8.20.31) - vishNu's gadAthathasenormous (8.20.31)-vishNu's –togo. - - - 232 pANiH pANiH pANiH (nAma 995), andonemightfeelthat (nAma 995), 87 thisreadiness isdescribedby s thefollowingderivation:Theword t andrushedtowardsbhIshmaduring reference toSrImadbhAgavatam: Hisreadinessfor is described,andthusthereno the chariot in His hand, just to make the chariotinHishand, justtomake atalltimesthat rathah a'ngatiyenatadrathA'ngam true,even whenitinvolvedHis

kthan –toplay,sport;bythe –HeWhohasthediscus isadded,leadingtothe ference totheincident the wheel or discus in .- He Who has the .- HeWhohasthe action (havingthe is enjoyed in the the in is enjoyed ). Theword

sadagopan.org

, results in - 'one who is means 'one who s "One who cannot s "One who – to be agitated or or agitated be to – R- halor-Nyat khshobhyah t in order to fulfill the vow of His t in order to fulfill the vow s the interpretation in terms ofs the interpretation in terms in the battle, and just to fulfill my incident in explanation of this nAma. of this nAma. in explanation incident SakyArthe arhArte vA bhIshma's own description of this bhIshma's own to weapons SrImad during the war. owing derivation for the nAma: The owing derivation for the nAma: 86 – nAma 807. Please refer to that with the haste that made the earth with the haste that made ms, He who had ascended the chariot ms, He who had ascended and akshobhyaH mean and 233

(bhAga. 1.9.37) (bhAga. kshubh kshobh – sa'ncalane kshubh kshobh of pANini sUtra 3.1.124 – akshobhyaH akshobhyaH akshobhyaH

, giving the sense of , giving the sense of bhakta pratij~nA pratipAlakatAm punarAha ati-SlAghyatvAt A]ae_y> A]ae_y> A]ae_y>

kshobhyah

nAma 999. akshobhyAya namaH. We studied this nAma earlier in Slokam He Who is unshakable. write-up for additional insights on bhagavAn's akshobhyatvam. SrI satyadevo vAsishTha gives the foll nAma is derived from the root disturbed. The application the word to be'.. Thus, fit capable of', and 'or one who is SrImushNam ANDavan reminds us of this reminds us ANDavan SrImushNam SAstri refers us to SrI rAdhAkRshNa incident: mat-pratij~nAmsva-nigamam apahAya Rtam adhikartum avapluto | rathasthaH abhyayAt calatguH dhRta ratha caraNah || haririva hantum ibham gatottarIyaH can be agitated, perturbed, shaken', breaking His own promise not to take not to His own promise breaking devotee – prati pradarSitam etat. rathA'ngapANiriti bhIshmam "Giving up His promise not to take arms take ar promise that I will make Him me jumped down and rushed towards elephant". to kill an shake, like a lion that was rushing SrI baladeva vidyA bhUshaN also give of the chario bhagavAn bearing the wheel nAma 999. nAma 999. sadagopan.org lakshmaNa: that Hethe forestthattheywillbeprotected won'tinstead. swerve Lord rAma's responserAma nottobeararmswhileinthefo from is that He had HisSrI veLukkuDikRshNanpointstotheinci given His word word to the Rshi-s inyou fromallsins.Grieve not". even if"Completely relinquishingallDharma-s,s it involves losing mokshayishyAmimASucah|| aham tvAsarvapApebhyo sItA | mAmekamSaraNamvraja parityajya sarva dharmAn and servant"". (gItAsurrenders toMeevenonce, orseeks "It isMyvowtoprotectunconditionally mama|| dadAmyetadvratam abhayam sarvabhUtebhyo sakRdeva prapannAyatavAsmIcayAcate| rAma nevertalkswithtwotongues rAmo dvir-nAbhibhAshate I havenever utteredanuntruthbe 18.66)anRtam noktapUrvamme ofbhagavadrAmAnuja: gadyam of bhagavAnfoundinSaraNagati cannot beshakeneven byHisownGreat He hastakentoprotectthosewhohave mahimnA'pi akshobhyaH SrI BhaTTar'svyAkhyAnamis– be shaken'- (yuddha. 18.33)

na kshobhayitum = sa'ncalayitum Sakyahakshobhyah. na kshobhayitum=sa'ncalayitum – He Who cannot be shaken cannotbe Who –He na cavakshyekadAcana fore, andwillneverutteroneever. prapanna abhaya dAna dArDhyAt sva- sva- abhayadAnadArDhyAt prapanna 234 rest, buttofollowthepathofpenance eek Mealoneforrefuge.Iwillrelease from the rAkshasa-s at allcosts,and at from therAkshasa-s Self". One isremindedofthewords surrendered to Him; this vow of His from every livingbeing, anyonethat dent wheresItAtriestopersuade my protection saying "I am your fromthefirmvowthat sadagopan.org – tyakta tyakta ched Me with a feeling of true love, love, ched Me with a feeling of true able, is given by SrI cinmayAnanda able, is given by SrI the unassailability with the previous the unassailability with the cannot be exasperated by anyone, by by cannot be exasperated by anyone, ey may be; One Whose peace and calm and peace One Whose ey may be; He is said to be unassailable'. He is said to be unassailable'. efield through these last few nAma-s and akshobhyah – the current nAma). to protect anyone who approaches Him who approaches Him to protect anyone considered is the conduct that will be ntially the same interpretation – 235 ata iti akshobhyaH eva aSakya-kshobhaNa um a- SakyatvAt akshobhyah.

(yuddha. 18.3) 18.3) duringwith sincerity, vibhIshaNa SaraNAgati: bhAvena samprAptamtyajeyam katha'ncana | na (yuddha. dosho yadyapi tasya syAt satAm etat agarhitam || has approa "I will not forsake anyone who blemish-less by elders". The write-ups for the nAma satya-sandhah (Slokam 54), acyutah etc., give ample support to His akshobhyatvam. is – SrI Sa'nkara's interpretation weapons, 'thus equipped with the various associatesIn other words, SrI Sa'nkara nAma-s describing His weapons. is describing the Lord SrI rAdhAkRshNa SAstri's anubhavam is that bhIshma whom He saw for 10 days in the battl (rathA'nga pANiH - the previous nAma, SrI baladeva vidyA bhUshaN gives esse Sastro'pi kshobhayitum gharshit unshak Another anubhavam of His being words: "One Who following through the any act or acts, however blasphemous th (AraNya. 10.19) 10.19) (AraNya. jIvitamapyaham jahyAm tvAm vA sIte sa-lakshmaNam | || viSeshatah brAhmaNebhyo samSrutya na tu pratij~nAm break than lakshmaNa, and you even or life, My up give rather would I sItA! "O brAhmins". has been made to which that My promise, especially His commitment Lord rAma reinforces even if this person has any faults. This person has any even if this sadagopan.org nAma 1000. nAma 1000. sadA, sarvatra, savathA, sarva-prakAra samASrita…. sarva-prakAra savathA, sarvatra, sadA, (SrI bhaTTar'swords are– the mundanephysical sense.Eachof These weapons arenottobelooked upon and throughallmeans. Justas which havetakenavow asitwere, topr andarmamentstoHim, serveasbothornaments enemies ofHisdevotees, Him), arebefittingHisgreatness,po encountered bytheprapanna-s(thosewh that areverypowe countless Ayudha-s SrI bhaTTarexplainsthatthenAma is onwhyHecarr nAma. Thedifference intheanubhavam ofthedifferent vyAkhyAna-kartA-s of weapons that can strike at the enemy.himself has. This Thisinnoway isthelimit is the message conveyed in this thatdescribes stotram shoDaSAyudha are prominentlysung inthepa'ncA –bhagavAn's the divinebow,andgadA divine conch,nandaka–theswor explicitly referredtothefollowingAy In thisSlokam,startingfromnAma of destructiveweaponstopunishtheevil. praharaNAni AyudhAniyasyaitisarva-praharaNAyudah He Whohasallweapons praharaNam sarva-praharaNAyudhAya namaH. frailties". manandhis Infinitepatience,loveand kindnesstowards term suggests cannot bestormedoutbyanyhappeningin nAma 1000.

means'striking,beating,attacking,hurting'etc.

svRàhr[ayux> svRàhr[ayux> svRàhr[ayux> ying theseweapons. that actagainstevil. sva-nishThAnAm sarva anishTa unmUlayitRRNi …… anishTaunmUlayitRRNi sarva sva-nishThAnAm

sarva sarva sarva HehasinfiniteSakti, - - - praharaNAyudhaH praharaNAyudhaH praharaNAyudhaH 236 993, anduptonAma999,bhIshmahas these weaponspossesses infinitepower. of Hisweapons.He ssess the great power to destroy the the ssess thegreatpowertodestroy otect Hisdevoteesalways,inallplaces, mace. Thesearethefiveweaponsthat d, cakra–thedivine the 16 weapons that weapons 16 the yudha stotram. Then we have the the wehave Then stotram. yudha udha-s ofbhagavAn–Sa'nkha –the signifiesthatbhagavAnpossesses o haveunconditionally surrenderedto simply as mere tools ofmachineryin meretools simply as rful inremoving alltheobstacles hisouterworld;Ever-peaceful.The ). Theseweaponshelp Him . –HeWhohasallkinds has infinite Ayudha- s. hasinfiniteAyudha-s.

has limitlessnumber cakkarattAzhvAn cakkarattAzhvAn discus,Sar'nga– sarvANi sarvANi sadagopan.org – (BU 'sarva' dIrgha satra 'Ayudhah'. "esha sarveSvaraH" ection of all of His creation in a ection of all all kinds of weapons with which He r all the nAma-s. We will enjoy morer all the nAma-s. to bhagavAn's long and never-ending and such weapons. SrI Sa'nkara of the people, and all His creation'.of the people, ntioned here, which are all aspects of are which ntioned here, are not considered Ayudham by any are not considered Ayudham by any apons, and it cannot be categorically and it cannot be categorically apons, agavAn does, including the carrying of agavAn does, the carrying of including at bhagavAn, who can destroy all His at destroy all His bhagavAn, who can -s that have been mentioned explicitly, explicitly, -s that have been mentioned rries the weapons just to cause terror rries the weapons just to cause a-sa'nkalpam His Lordship over all. and of His devotees, has been the emphasis has been the emphasis of His devotees, 237 as 'etAnyeva AyudhAni asya iti na niyamyate,as 'etAnyeva AyudhAni asya are adjectives to the word are adjectives to the word of the wicked people. of the wicked people. . SrI Sa'nkara further comments that this final nAma further comments . SrI Sa'nkara praharaNa and sarva hiraNya-kaSipu – Ayudhatvena aprasiddhAnyapi karajAdIni asya asya could also be enjoyed as referring

throughout SrI BhaTTar's vyAkhyAnamthroughout SrI fo to prot of bhagavAn of this commitment subsequent write-up. The words yAga or undertaking of the 'protection yAga or undertaking namely, that whatever bh This aspect – for the protection weapons, is solely still ca enemies through His mere Will, in the hearts and minds the nAma explains SrI Sa'nkara api tu sarvANyeva praharaNAni AyudhAni asya iti sarva- praharaNAyudhah yAga, signifies that in addition to the Ayudha not me He has many more such Ayudha-s His indescribable splendor. is th SrI v.v. rAmAnujan's anubhavam we He has all of kinds of destructive declared that He possesses only such discharge His responsibility as the Supreme Lord of Supreme Lord as the His responsibility discharge to root the Universe, out devotees". miseries of His all the is mentionedThe yAga that vyAkhyAnam – by SrI BhaTTar in his comments that even though finger-nails standards, in His case, He uses them as Ayudham as well, as He showed in the the in showed He as well, as Ayudham as them uses He case, His in standards, case of AyudhAni bhavanti iti declaring that "He is One Who possesses major a that can strike", is chosen to show His saty nAma-s previous several of 4.4.22). discussions from recalled be may It He refers us to the bRhadAraNyaka upoanishad – He refers sadagopan.org Then why is it that He carriesfinger, ifIsodesire". all these weapons? On reasonghosts, theasura-s,-s,anda given is that He"O King of the army of monkeys! It is quite possible for Me to destroy all the a'ngulyagreNa tAnhanyAmicchanharigaNeSvara || piSAcAn dAnavAnyakshAnpR tellssugrIvan: LordrAmaHimself His meresa'nkalpam?Forinstance, weapons atalltodestroyHisdevotees' A legitimatequestionthatcanberaised, He wishes. byHis as well–Heissatya-sa'nkalpan; thewicked,He todestroy as aweapon (yuddha.feet of land from vAmana. The point tocase ofSukrAcAryawhotriedtointerf enjoy is that just as He uses anythingSrI veLukkuDi kRshNannotesthatbhag (pUtanA) asaweapon,etc. grass asaweapon(kAkAsura),thesuckin Ayudham, SrIrAdhAkRshNaSAstrigoes While SrI Sa'nkara mentionedbhagavAn ever- readinesstogofortheprotection over all,whereas SrI bhaTTarconclude concludes thatthefinalnAma reinforc aspect oftheirapproach tothe comme vyAkhyAna-s forthis finalnAmabyth above all,Hissupremeconcern forthewe (Supremacy), whereas thelatterstresse 6.18.22)commentaries isthattheformerem feature betweendistinguishing Sr

thivyAm caivarAkshasAn| 238 will useanythingtoprotectHisdevotee e two vyAkhyAna-kartA-s reflectsthis e twovyAkhyAna-kartA-s I Sa'nkara'sandSrIBhaTTar's ere inbhagavAn'sschemetogetthree ll theserAkshasa-swiththetipofMy mere Will,Hecanaccomplish anything s thatthenAmasi of Hisdevoteeswithallweapons. es Lord's sarveSvaratvam – Lordship es Lord'ssarveSvaratvam–Lordship enemies, when He can achieve thisby ntary verydistinctly–SrISa'nkara g ofthebreastmilkfromademoness s His saulabhyam and sauSIlyam, and andsauSIlyam, s Hissaulabhyam is: "Whydoes theLordevenneedany lfare of His devotee. The respective respective The lfare ofHisdevotee. avAn usedthedarbhagrassin phasizes LordvishNu'sparatvam 's useofevenHisfingernails as one stepfurther–TheLordused gnifies bhagavAn's sadagopan.org "ka'njan vayiRRil "ka'njan vayiRRil , a member of the , a member of the e nitya-sUri- s who

n, driven love to Him. by His deep that the enumeration of the most His divine weapons, etc., all because aLi, etc.), raised a very interesting aLi, etc.), raised a very interesting ubhavam is that when dealing with ubhavam is that uses His sa'nkalpa Sakti to punish uses His sa'nkalpa Himself. But it is their love of Him love of Him Himself. But it is their -s is that they ar sa'nkalpa Sakti alone, He resorts to sa'nkalpa Sakti in a separate write-up devoted for write-up devoted for in a separate s, they will desist from harming His harming His will desist from s, they st posting, has different versions in r love and attachment to Him, even r love and attachment to cover. In addition In cover. gItAni), ends with a description of based on the nAma-s most commonly up on the 1000 nAma-s of Lord vishNu.up on the 1000 nAma-s of Lord out for any unforeseen enemies. Recall Recall enemies. unforeseen for any out out for His protection, and so they all out for His protection, and uragement and support in all my works uragement and support in all tee, then bhagavAn becomes angry, and tee, then bhagavAn terror in the hearts of the enemies of of the enemies in the hearts terror 239 – He struck fear deep down in the bowels of of bowels the in down deep fear struck He – ial significance ïI svRàhr[ayux Aae< nm #it ïI svRàhr[ayux Aae< nm #it ïI svRàhr[ayux Aae< nm #it sarva-praharaNAyudha om nama iti |

Slokam 107 that we concluded in our la this subject. kamsan by His very thought. Another an thought. very kamsan by His bhagavAn's weapons? We will cover this His devotees, and at least in some case least in some and at His devotees, His having to punish them. devotees, without (25): us to ANDAL's tiruppAvai refers SrI v. v. rAmAnujan neDumAlE!" ninRa nerppenna He to Him alone, enmity those who show enco great me giving list who has been question: Is there any spec prominent nAma-s chosen by bhIshma etc. (Rshibhih pari sung by the Rshi-s carries them so that they will induce induce will they that so them carries them, but if anyone ill- treats His devo them, but if anyone (including sahasra nAma, tAtparya ratnAv instead of destroying them through His through His them instead of destroying (tiruvAi. 4.8.1). His weapons to punish them divyaAnother aspect of His many Ayudha out of thei worry about His protection protection does not need any though He on the look that makes them be always watching reside in His tirumEni, always for singing pallANDu for Him, periyAzhvAr of emperumA for the welfare of his concern the write- This nAma formally concludes We still have the phala Sruti Sloka-s to We still have the phala Sruti sadagopan.org vyAkhyAna beyondwhatwe This isthenfollowedbyphalaSruti. the words'omnamaiti'asnextsentence. praharaNAyudhaH' oncemoreattheend th posting. Therearesomeversions iti' as part ofsome; there aresome who include the Slokam 107,different books.Theversionweusedin at the end of the Sloka that we had in our last based onthe learning ofthe copier, etc. crept in.Somewere mistakesmadeby manuscripts werecopied andrecopied text bycomparingtheoldest datedma nearly 30yearsago),isthatthegoalwa Professor vanBuitenenattheUniversity Westworkedontheprojectat and the "The projecttookdecades.Someofth Edition' providedtomebyDr.Bob Oriental ResearchInstitute.Following I cametoknowabouta'Criticaleditio omnamaiti sarva-praharaNAyudha beyond thispoint. their vyAkhyAna-s further,eventhough theydo notall cover everything SrI BhaTTar,Sa'nkara,v.v.rA commentaries WITHSlokam107aswe rAmAnujAcArya, NSSrIcinmayAnanda SrIkRsh devovAsishTha, SrI satya commentary forthephalaSrutiSloka-s. a donotinclude omnamait",but vyAkhyAnam for"sarva-praharaNAyudha nama iti',followedbyinterpretationfo further, andgiveinterpretationfor

coveredinourprevious Evans oftheUniversityChicago: 240 the words 'sarva- praharaNAyudha om the words'sarva-praharaNAyudha hadintheprecedingposting. n' of mahA bhArata by the Bhandarkar n' ofmahAbhAratabytheBhandarkar words 'sarva-praharaNAyudhaomnama mAnujan, are amongthosewhocontinue mAnujan, are Not all commentators haveincluded Notallcommentators is abriefdescription ofthe'Critical r thephalaSrutiSloka-s;othersgive s totryreconstructVyasa'sorginal e greatestSanskritscholarsofIndia etc. Insomecases, our lastpostingistheversionusedby the copiers, others at justincludethenAma'sarva- over thousands of years, variations over thousandsofyears, variations different times.WhatIrecall from Na dattabhAradvAj,SrIM.V. , areamongthosewhoendtheir ofChicago(fromSanskritclasses as part of Slokam 107, followed by ofSlokam107,followedby as part nuscripts fromall overIndia.As nuscripts posting.Someproceed therewerestories werecorrections sadagopan.org , has added an on the phrase. Ramayana (project ept in over time. In the ept in over time. and continues directly to as of at least April, 1961). The as of at least om nama iti" in its text. This may om nama iti" in its rtA-s have omitted this line from at I have lists the starting date as at I have lists Anam. The same is the case with the is line by SrI BhaTTar in three texts texts three in BhaTTar SrI by line is n is that this Critical Edition does not Critical Edition does not n is that this h" the work. The end of marks the h noting that Adi Sa'nkara, the first first Adi Sa'nkara, the h noting that "recover" the "original" texts of the texts of the "original" "recover" the used to edit the used to edit am when they have included the included have they am when s). In a nutshell, the editors attempted nutshell, the s). In a va-praharaNAyudha om nama iti', which am, and has commented in other regions. The differences were differences regions. The in other habhArata extended over several years habhArata extended bhagavad guNa darpaNam' bhagavad SrImushNam ANDavan, does not include 241 107. Raghavan, in his However, Prof. A. Srinivasa xt before the variations cr before the variations xt SrI vishNu sahasra nAmam, SrI vishNu sahasra nAmam,

to recover the "original" te to recover the that exist only in one region and not region and only in one that exist culled out (and fully documented in note in (and fully documented culled out informatio reason for my bringing up this have the words "sarva- praharaNAyudha West, this approach has been used to West, this approach this approach has been Bible. In India, the Bhagavatacompleted) and Purana (project in progress at Tirupati)". this manuscript for ma The editing of of the Critical Edition th page (the cover and the effort was on-going August 1925, vyAkhyAna-kapartly explain why certain wort it is However, their commentaries. for SrI vishNu sahasra nAmam, has to have written a vyAkhyAnam one known in his vyAkhyAn included these words his vyAkhyAn Others have included vyAkhyAnam for this line in their publications. their publications. vyAkhyAnam for this line in I am unable to find a vyAkhyAnam for th that I have. asmad AcAryan, SrImad that I have. asmad AcAryan, this in his upanyAsam on by SrI vishNu sahasraEnglish translation for SrI BhaTTar's vyAkhyAnam nAma satsa'ngam, New Delhi. SrI Sa'nkara's vyAkhyAnam this line is: for "dvir-vacanam samAptim dyotayati | OmkAraSca ma'ngalArthaH |" The repetition "sarva- praharaNAyudha English translation of SrI BhaTTar's ' Sa'nkara's vyAkhy SrI esentiallay echoes the phala Sruti after Slokam for the line 'sar explanation in English sadagopan.org never letsHisdevotees fall." resembles thatofthe atas "There is nofear forthosewho bo bhayam|| govindamnateshAmvidyate ye namasyanti atasI pushpasa'nkASampIta-vASasamacyutam | never re-born." another yAhacanstilltake aSvamedha pe properly ten aSva-medhayAga-s offeredwithsincer "Even onesalutation, daSASvamedhI punaretijanmakRshNa eko'pi kRshNe sukRtah praNAmoda LordkRshNa: byprostratingto pointing outthegreatness attained He concludes hisvyAkhyAnamofthete ( tobhagavAnatthe beginningof salutation SrI Sa'nkaranotesthatitisthepr withtheword "We offerTheemanywordsofsalutation bhUyishThAm tenamauktimvidhema| offers obeisancetoLordvishNu. theword He furthercommentsthatby beginning, theyareauspicious". "As thewords OMandathaproceeded || kaNTham bhitvAviniryAtautasmAn-mA'ngaLikAvubhau | brahmaNahpurA SabdaScadvAvetau Om-kAraScAtha nAradIya purANam(51.10): fromthebRhan- support Hegives syllable "OM"isusedforauspiciousness. (ISA. 18)

ante'pi namaskArasya SishTaiHAcaraNAt ante'pi namaskArasya I flower, who is clad in yellow pItAmbaram,andwho whoiscladin yellow I flower, He givessupportfromtheSruti: SASvamedhAvabRthena tulyah| SASvamedhAvabRthena 242 rformed. He who has performed the rformed. Hewhohas performed the praNAmI na apunar-bhavAya || praNAmInaapunar-bhavAya|| w downbeforeGovinda, whosecolor nth hundred withthefollowingSloka-s actice followed byelders tooffer birth, buthewhosaluteskRshNais ity to Lord kRshNa, is equivalent to ity toLordkRshNa,isequivalent from thethroatofbrahmAat anactaswell namaH,theauthorofstotra ). namaH the endoftheact. ". sadagopan.org by those belonging by those belonging n after pronouncing n in his past births, over a thousand n in his past births, wed by the words 'om nama iti', as wed by d as specified in the veda- s, gifts d as specified in the veda- da-s, or such acts of incomparable excellence, and the and excellence, of incomparable on of an act as well, according to the on of an act as well, according gItA, it is declared that the syllable gItA, it is declared that the n in sound form ? ' omityekAkasharam n in sound form ? ' omityekAkasharam and at all times begu 243 r'nga-dhanvA gadA-dharaH | a version of Sloka 107 that contains a repetition

-s and pralaya-s, down his destroyed by slightly bowing are immediately vishNu, Lord, Supreme the head before loka-trayAdhipatim a-pratima-prabhAvam Ishat praNamya | ISam SirasA prabhavishNum janmAntarapralaya kalpa sahasra jAtam Asu praNASam upayAti narasya pApam || acts committed"The non-righteous by a ma Master of the three worlds." Master of the in the notes that SrI v. v. rAmAnujan practice of elders. SrI satya sandha tIrtha uses rathA'nga-pANr_akshobhyaH sarva-praharaNAyudhaH sarva- praharaNAyudhaH || om nama iti || (gItA 17.24) 17.24) of Brahma 'OM' is the representation declares again ? brahma' (gItA 8.13). Lord kRshNa (gItA dAna tapaHtasmAt OM iti udAhRtya yaj~na kriyAH | pravartante vidAnoktAH satatam || brahma vAdinAm the sacrificial acts performe "Therefore, of the ve and austerity by the expounders three stations, areto the first always OM at the beginning". the syllable the completi The same practice applies to of the nAma saeva-praharaNAyudaH, follo follows: Sa'nkha-bhRn_nandakI cakrI SA sadagopan.org the endofadhyAya: last word(s)attheendofeach SrI Sa'nkara bhAshyam.Hegivestheexample ofthebrahma sUtra,wherethe namaiti', praharaNAyudha om SrI veLLukuDikRshNanincludes conclusion ofthework? the commonpracticethatlastword(s following this versionofSlokam107.Sr twice insequence, followed by thewords therecurrence This pAThamretains repetition ofthelastnAma,follo follows thevedictraditionofindicati followedhiscomment commentators have bhArata. SrISa'nkara hascommented nama iti' Thus, inconclusion of thewrite-upon the phrase repeated attheendtoindicateconclusion). form inwhichbAdarAyaNahimselfhas rAmAnuja intheirbhAshya-sforthebrahma This is the form of the sUtra that is used by both Adi Sa'nkara and bhagavad

3. 2. 1. 4. evam muktiphalAniyamas-tadava vaiSeshyAttu tad-vAdas-tad-vAdah? | etena sarvevyAkhyAtAvyAkhyAtAh end of 3rd adhyAya ) end of3rdadhyAya) anAvRtti SabdAtanAvRtti-SabdAt| , wenotethatthisphraseisnotfo adhyAyAnte dvir-uktiHsyAtvedevAvaidike'pi| andhisvyAkhyAnamalsoechoesthespiritof wed the'OM'and'namaH'Sabda-s. commentsforthephrase 244 four adhyAya-s are repeated, to signify four adhyAya-sarerepeated,tosignify sthAvadhRtes-tadasthAvadhRteh of the nAma sarva-praharaNAyudhaH of thenAmasarva-praharaNAyudhaH given thesUtratous(withwords I satya sandha tIrtha also points to I satyasandhatIrthaalsopointsto ng theconclusion of thework by ) arerepeatedattheend,tosignify on thisline, andmanysubsequent 'om namaiti' ary. Asexpected, hiscommentary -(atendof4th adhyAya.) und intheCriticalEditionofmahA (at end of 2nd adhyAya ) endof2ndadhyAya (at sUtra,confirmingthatthisisthe (atendofchapter1) 'sarva- praharaNAyudha om 'sarva- praharaNAyudha , as a separate phrase , asaseparatephrase 'sarva -(at sadagopan.org g. The enumeration g. The enumeration are: para, vyuha, vibhava, arcA, and om collection, or whether there is om collection, or whether there is beautifully as an arrangement of Himself to us, as described in the in the Himself to us, as described of BhagavAn his exposition. in Sri to the guNas of the Lord in the five to the guNas of the Lord in are organized and ordered (i.e. texts are organized okam 107, I received the following the following I received okam 107,

aTTar has noted that the first 122aTTar has noted that the final portions are often reserved for for reserved portions are often final the vyuha forms etc. Thus the nAma-s Thus the nAma-s etc. the vyuha forms any of the commentators explain why for the Lord's weapons? Or, are the weapons? Or, are the for the Lord's He has identified an organization and organization He has identified an st a random collection of nAma- s, but swered easily. I have reproduced one I have reproduced one swered easily. I wrote for the current series several I wrote for the current series i vishNu sahasra SrI BhaTTar nAmam, these as we go alon nnectivity in the sequence of the 1000 of the nnectivity in the sequence 245 found in the LIFCO publication". publication". in the LIFCO found be the qualities of the Lord in his para vAsudeva be the qualities of the Lord Additional Comments. Additional Comments. Additional Comments. - - -

Slokam 107 Slokam nAmas randomly organized, so that the final verse of nAmas has no more of nAmas verse final organized, so that the nAmas randomly the to nAmas?" the other that special significance answer The comment. this address to effort an is write-up current The the nAma- are a rand question of whether is an any organization to the nAma-s, paragraph from the Introduction that summary statements. Do or conclusive of nAmas is reserved the final Sloka stotram. the on Sr years back: "In his commentary in occur of co has beautifully traced a thread they as nAma-s has revealed manifestations in which He Slokas can be and the corresponding that are not randomly organized), the that are not that refers structure in the composition pA'ncarAtra Agamas. These manifestations feedback from a devotee: "In texts that a devotee: "In feedback from antaryAmi. Bh Thus, for instance, SrI nAma-s in the stotram descri describe form. The next set of nAma-s as they occur in the stotram are not ju have a beautiful thread of organization and structure BhaTTar to them. SrI has identified 44 such manifestations Srinivasachariar, in his editorial introduction to SrI vishNu sahasra nAmam published by LIFCO, (1967), describes th to leading steps 44 with stairs of step a or deep, layers 44 rose a of petals the of these 44 of the Supreme. I will not go into the enumeration the enjoyment forms at this stage, but will identify As I started for Sl on the write-up Slokam 107 Slokam Slokam 107 Slokam sadagopan.org devotees (hiraNyakaSipu, rAvaNa, SiSupAla, etc.). rAvaNa, devotees (hiraNyakaSipu, the objectsofterror in adornments onHisdivinetirumEni,an ferocious weapons. Thedevoteesthemselvesenjoytheseweaponsas Slokam ofthestotram,andthatisreveal toProtectionof Hisdevotees commitment protectionofthejIva-s. is forthe concern of bhagavAn.Everything Hedoes of His devoteesatallcosts.Protection He standsready,carryingHismostfero these guNa-s ofbhagavAn arepurelyfo through 992nAma-s,SrIbhIshmaperhapsseesitfittopointoutthatall etc.AftersingingHisgu the asura-s context, isthatHe carryingthem fo of Hisadornments.Thesecond,andthe forHisbearingthe anubhavam-s aregiven why Hebearstheweaponstostartwith weapons astheconcluding Slokam, can Perhaps thebestreason stotram? sing thepraiseofemperumAn with words, why,ofallthepossibleending of thereferencetobhagavAn'sAyudham- been strung together by bhIshma, andstructureto definite organization we now look at the question ofHaving thusansweredthequestion of significance the seriesofsubsequentpostingsafte of nAma-s.Thisconnectivityandorgani other commentatorhasidentifiedthis identified thisconnectivityororganiza It istheuniquecontributionof

the heartsofmost for including adescriptionofbhagavAnwithHis SrI BhaTTar'scommentarythathehas s for the stotram, did bhIshmachooseto s forthestotram,did 246 d atthesametime,theseweaponsare r theprotectionofHisdevoteesagainst the sequence in which thenAma-shave tion in the sequence of the nAma-s. No inthesequenceofnAma-s.No tion thread ofconnectivityinthesequence r thebenefit ofHis r the above Introduction was written. r theaboveIntroductionwaswritten. be best appreciated by understanding byunderstanding appreciated best be thedevoteesisprimaryandonly His divineweapons toconclude the organization, andnotedthatthereisorganization, zation havebeenpointedoutthrough Na-s of saulabhyam and sauSIlyam Na-s ofsaulabhyamandsauSIlyam cious weapons,everreadytoprotect . In the viSisTAdvaita tradition, two two tradition, . IntheviSisTAdvaita , includingHisfunctionsofCreation, ed tousbypresenting Himwith His It is this aspectofbhagavAn's It isthis one thatisrelevantinthecurrent s inthefinalSlokam107.Inother weapons. One is that they are part part weapons. Oneisthattheyare that issignifiedinthisconcluding ferocious enemiesof the devotees, and that devotees, andthat sadagopan.org (gItA – He Who tongues sakRdeva tongues int that He won't int that r talks with two h before, and will never utter one and h before, dent where sItA tries to persuade dent where sItA tries to persuade e write-up for the nAma akshobhyah, e write-up sarva dharmAn parityajya mAm ekam rds of bhagavAn found in SaraNagati rds of bhagavAn ma-s, seek Me alone for refuge. I will I will for refuge. ma-s, seek Me alone from the rAkshasa-s at all costs, and at He has taken to protect those who at He has taken to protect anyone who approaches Him to protect anyone who approaches Him devotees – to the po – to devotees nders to Me even once, or seeks my nders to Me even once, rest, but to follow the path of penance rest, but to follow the path shobhyaah, SrI BhaTTar describes SrI BhaTTar shobhyaah, the 247 anRtam nokta pUrvam me na ca vakshye pUrvam me na ca vakshye anRtam nokta (yuddha. vow to protect unconditionally from 18.33) "It is My - I have never uttered an untrut - I have never uttered an rAmo dvir-nAbhibhAshate – rAma neve prapanna abhaya dAna dArDhyAtprapanna abhaya sva-mahimnA'piakshobhyaH

have surrendered to Him; this vow of His cannot be shaken even by His own own His by even shaken be cannot His of vow this Him; to th the firm vow from cannot be shaken surrendered have wo One is reminded of the Great Self". gadyam of bhagavad rAmAnuja: kadAcana SaraNam vraja | aham tvAsarva pApebhyo mokshayishyAmi mA Sucah || every living being, anyone that surre that every living being, anyone vratam of bhagavAn in protecting His in protecting of bhagavAn vratam sItA or separating from His dear brother lakshmaNa, even mind forsaking taken from th pirATTi. His vyAkhyAnam, is – ever. | abhayam sarvaprapannAya tavAsmI ca yAcate dadAmyetad bhUtebhyo vratam mama || servant"". protection saying "I am your all Dhar relinquishing 18.66) "Completely from all sins. Grieve not". release you to the inci SrI veLukkuDi kRshNan points in the fo rAma not to bear arms while In his vyAkhyAnamIn his nAma ak for the instead. Lord rAma's response is that He had given His word to the Rshi-s in in Rshi-s the to word His given had He that is response rAma's Lord instead. the forest that they will be protected (AraNya. 10.19) 10.19) and (AraNya. sItA losing involves it if even word His from swerve won't He that lakshmaNa: apyaham jIvitam jahyAm tvAm vA sIte sa-lakshmaNam | || na tu pratij~nAm samSrutya brAhmaNebhyo viSeshatah 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 Lord rAma reinforces His commitment sadagopan.org important thanthe functions ofdest bhagavAn's natureto protectthejIva function of'destruction', thefunction bhagavAn remainsasthean and createsrudra, brahmA the trueCreatorthroughbrahmAalso.Similarly, navel, andthengives himthepowertocr who creates brahmA firstfrom thebr comforts to enjoy, and is thus reallythem anotheropportunitytoattainHi protection in truth. BhagavAnagain, isapreludeto creationthatis is the One stomach atthetimeofpralaya,butit protection. BecausethisisHisnature This pASuramstatesthatkaNNapirAn mugan indiranvAnavarAkkinAndeivaulagugaLE. kAkkum iyalvinankaNNaperumAnSErkkai (tiruvAimozhi aredirectedtowardsprotection. creation anddestructiononlyasactsthat 2.2.9) Destruction aswell.Hisfu Destruction isthedrivingforceforHisfunctionsofCreation and But Protection the Oneresponsible forCreation, Protect an nammAzhvAr andotherpUrvAcArya-sover tothePro BhagavAn's supremecommitment devotees. That isthe levelofcommitment blemish-less byelders". even ifthis personhasanyfaults.This "I willnotforsakeanyonewhohasapproa || etatagarhitam syAtsatAm dosho yadyapitasya natyajeyamkatha'ncana| mitra bhAvenasamprAptam vibhIshaNaSaraNAgati: with sincerity,during

ndamental natureisoneof taryAmi ofrudra,anden 248 ruction andcreation. Theseothertwo in thewelfare ofthejIva-s,bygiving istheconductthatwillbeconsidered is really protection. This 'destruction' is reallyprotection.This'destruction' m bygivingthemabodyandallthe that Hehasentrusted torudra.Itis , HeprotectsallthejIva-s inHis bhagavAn totheProtectionofHis ahmANDam thatemanatesfromHis -s. This is what He considers more -s. ThisiswhatHe considersmore ion andtheDestructionofallthings. eate allotherthings,andthusHeis ched Mewithafeelingoftruelove, has, asHisnature,thefunctionof Seidu tanundiuLLEvAittatiSai- tection of His devotees issungby tection ofHisdevotees d over again. BhagavAn is in fact again.BhagavAnisinfact d over ables himtoperformthe protection. Heperforms (yuddha. 18.3) (yuddha. 18.3) sadagopan.org

"kAkkum , refers to the "SErkkai Seidu "SErkkai Seidu – The second set of captures the gist of this main purpose is protection, main purpose is protection, kAkkum iyalvinan Seidal or destruction is again a SErkkai Seidu SErkkai kes incarnations for the primary kes incarnations that declares that everything that that declares that – giving a body to the jIva-s so that that so jIva-s the to body a giving – ruction. This is subservient to the ruction. This is subservient follows as the next function in in function the next follows as He saves everything in His stomach at He saves everything in His stomach e destruction of the evil. Protection is e destruction – the ultimate protection, even though m, and join Him in SrI vaikunTham for vaikunTham join Him in SrI m, and step, that of samhAram, which again they do not bump into each other and they do not bump into each the protection of the jIva-s, so that jIva-s, so of the the protection 249 – BhagavAn takes incarnations solely for and attain Him. By saying for the protection of the good. good. of the for the protection – The third function in this sequence, namely – The third function in this g His divine weapons, is for the of His benefit paritrANAya sAdhUnAm, vinASAya ca dushkRtAm AkkinAn or creation. svAmi deSikan , AzhvAr emphasizes that the , AzhvAr emphasizes that "rakshNAya avatIrNam" "Akkal" na te rUpam na cAkAro nAyudhAni na cAspadam | tathA'pi na te rUpam na cAkAro nAyudhAni na cAspadam , AzhvAr clarifies that Serikkai

words, refers of dest to the function is for the purpose of protecting the jIva-s from function of protection. It being destroyed during the pralaya, that even ensuring that pralaya, the time of suffer any damage. was meant for protection. is the most important.In order of importance, protection By saying iyalvinan AkkinAn" and creation is only a means of protection they can expend their karma-s AkkinAn" prelude to creation, is dependent on the previous creation, is dependent on the ultimately the jIva-s will attain moksha the jIva-s ultimately Deity (perumAn) ta ever. The Supreme of the good, and– For the protection th and destructionmentioned first, only importance. the Like removing weeds so that the intended grains can grow, is only the evil destruction of pASuram – The first set of words in AzhvAr's is His nature. function of protection, which pASuram as hiraNyakaSiputhe purpose of protection. The destruction of rAvaNa, etc., attaining moksham really result in their bhagavAn possesses includin devotees: functions are done only to facilitate only to facilitate are done functions purpose of protection, because this is His very nature (kAkkum iyalvinan). Note very nature (kAkkum iyalvinan). because this is His purpose of protection, Lord kRshNa's – declaration well- the have We hiraNyakaSipu'. or rAvaNa of 'killing as them see only we known Slokam from the jitante stotram sadagopan.org Infinite Willpower. But insteadofdest whowere enemies asura-s, nirumittu –sankalpittu: of Hisweapons. Here istheanubhavambyourpUrvAcArya-s: does He accomplish this – not just by made upinHismindthattheasura-s toTTa (HeWhothenusedHisweapons The key words to note are'nirumittu'(h note The keywordsto numbers uponnumbers,andWhousedHis weaponstodestroythem. who wereenemiesofHisdevotees asura-s also theOnewhomade the decisionth aSurargaLai neeRuAgumpaDiyAga however, let usMany look at the of follo bhagavAn's maNimAmaikuRaiilamE. mARALan kavarAda paDaitoTTa neeRuAgumpaDiyAganirumittu, kulam kulamAasurargaLai kalyANa kURuALumtaniuDamban, ERu ALumiRaiyOnum,tiSaimuganum,tirumagaLum guNa-s uslookat To understandthis,let are tocarry weaponstodestroythesesinners?" be enjoyeddestroy Hisdevotees'enemies merelyby inquestion thatcanariseinsomepeople this pASuram;His devoteesbymentioning Hisdivineformwithweapons, averylogical nAma stotramemphasizestheconcern Having thusunderstoodthattheconc as theSupreme Being". of independent, butYouarethepossession benefit (theyareall forYour devotees'benefit, andthusYou arenot for thatmatterYourweapons,orYo nor ma'ngaLavigraham, AtmasvarUpam,norYourdivya "Neither Yourdivya purushAkAro bhaktAnAmprakASase||

emperumAn is also One Who could have destroyed the destroyed OneWhocould have emperumAn isalso of Hisdevotees,through aminutefractionofHis wing in thecurrent context: - nammAzhvAr's pASuram (tiruvAi. 4.8.1): pASuram(tiruvAi. nammAzhvAr's nirumittu, paDai toTTamARALan paDai nirumittu, 250 will bedestroyedwithouttrace.Buthow His sa'nkalpamalone,butthoughtheuse (jitante.1.5) 's mindsis:"ObviouslyemperumAncan ur ownSrIvaikunTham,arefor Your luding Slokam of the vishNu sahasra luding SlokamofthevishNusahasra rough HismereWillthatthewicked roying them thus with His Will power of Protection that bhagavAn has for of ProtectionthatbhagavAnhasfor aving decidedinHi His Willpower.WhydoesHehaveto to destroythem).SobhagavAnhas willbedestroyedwithouttrace,by Yourdevotees).Evenso,Youshine s mind), and paDaai s mind),andpaDaai kulam kulamA –Heis sadagopan.org – refers in other words, in other as well – who are angry, and used angry, and used s of His devotees as His own s of His devotees as His e if they were showing enmity only enmity only were showing e if they of words: 'at all times, in all places, in all places, of words: 'at all times, sition with that of the devotee, and sition with that of the devotee, of His divine weapons. Let us look at choice of words, AzhvArchoice of words, shows that His ardent desire to protect His His ardent desire to protect the divine weapons His devotees – He will not tolerate His devotees has all the weapons that act against has all the weapons summary at the conclusion of the last at the summary ss of His devotees who are rooted in bhagavAn's commitment of protection of bhagavAn, namely His commitment ons befitting Him which are powerful befitting Him which are powerful ons lerate. So He became lerate. So He weapons to kill them. He would have He would to kill them. weapons shNa's refusal to eat in duryodhana's e translation"He of this explanation is: emy of the pANDava-s; owing enmity towards Hisowing enmity towards and devotees, 251 paDiyAga nirumittu paDai toTTa paDiyAga nirumittu TTar extends this commitment to protect e pANDava-s as His own enemy – dvishantam naiva bhojayet | dvishantam naiva bhojayet | – He Who considers the enemie – He Who

destroyed them through His Will power alon His Will power them through destroyed towards Him; but instead, they were sh this is something not to that He could destroy them. Through his His weapons to - one His six primary guNa-s. to His veeryam mARu ALan all nitya-sUri- s who have taken the forms his commentary: - SrI BhaTTar gives his nAma sarva-praharaNAyudah – He Who this further, and th elaborates evil. He alone, bhagavAn chooses to use His chooses bhagavAn alone, bhagavAn will not tolerate any offense to bhagavAn will bhAgavata apacAram. asurargaLai nIrAgum kulam kulamA has also numberless other divine weap enough to uproot completely the distre enemies; He Who literally exchanges His po exchanges literally Who enemies; He Lord kR destroys their enemies. Note an en later was place, just because the of th He considered the enemy dvishad-annam no bhoktavyam pANDavAn dvishase rAjan mama prANA hi pANDavAH || are a sign of Thus, bhagavAn's weapons Form with His weapons in the last Slokam, devotees. By singing bhagavAn's this guNa bhIshma wants to brings out all forces opposed to His devotees. to protect His devotees against SrI BhaTTar reflects the intensity of of His devotees through His superb choice by all means, etc'. In fact, SrI Bha the devotees, not only to bhagavAn, but to sadagopan.org all times,toquoteSrIBhaTTar. costs,un Protection ofHisdevoteesatall ferocious weapons,isthusunderstood areferenc with nAmam, vishNu sahasra devotees. Itishopedthatthesignific is nolimittotheextentwhichHe s, thereisnolimittotheenjoymentof benefit ofthedevotee.Justasthereis Hepossesses,areforthe andeverything HiskalyANaguNa-s, jIva-s. All function will seebelow,bhagavAn'smain help Himto dischargeHisdutiesasthe to Him;whichhaveunlimited power,wh at alltimesplacesbymeans, Him –weaponsthathavetakenavowasit

252 and inallwaysthosewhohaveresorted ich arelikeornaments toHimandwhich HiskalyANaguNa-saswell.And there in terms of His most important guNa – guNa– termsofHismostimportant in ance oftheconcluding stotramofSrI no limit to bhagavAn'skalyANa guNa- nolimitto Supreme LordoftheUniverse".Aswe will goinensuringprotectionofHis der all circumstances, in all places, at der allcircumstances,inplaces,at in HisleelA istheprotectionof e tobhagavAn'sformbearingHis were,inalongsacrificetoprotect sadagopan.org as a result of to in the posting e meaning in English is e meaning in English is

ny people chant this has not included it in his vishNu has not included it in his for the deity, and so this Sloka can for the deity, and so this Sloka Conch, the Discus and the sword by hI chakrI ca nandakI | hI chakrI ca nandakI for the above Sloka, I received the Sloka, for the above e comment was also made that 'this rland by name vanamAlA, and is armed is armed rland by name vanamAlA, and for the vishNu sahasra nAma stotra'. to contain the essence of SrI vishNu of SrI vishNu to contain the essence Edition we referred rAdhAkRshNa SAstri also makes the aditional way of concluding invocations invocations aditional way of concluding Chakravarti Raghunathacharyulu in his ive), and vAsudeva (Who resides in all bhAshyam published by Mudra Offset is not found in the mahAbhArata and is the mahAbhArata and is not found in is I c³I c nNdkI, I c³I c nNdkI, I c³I c nNdkI, 253 Œ Œ Œ bhirakshatu Om nama iti || r]tu Aae< nm #it. r]tu Aae< nm r]tu Aae< nm #it. r]tu Aae< nm r]tu Aae< nm #it. r]tu Aae< nm = vanamalee Slokam vanamalee vanamalee Slokam vanamalee vanamalee Slokam vanamalee n the meaning in tamizh. Th . ïIvasudevae=iÉ . ïIvasudevae=iÉ . ïIvasudevae=iÉ ïIman! naray[ae iv:[uvaRsudevae=iÉr]tu. ïIman! naray[ae iv:[uvaRsudevae=iÉr]tu. ïIman! naray[ae iv:[uvaRsudevae=iÉr]tu. vnmalI gdI za¼IRvnmalI gdI z vnmalI gdI za¼IRvnmalI gdI z vnmalI gdI za¼IRvnmalI gdI z || srI vAsudevO vanamAlI gadI sArngI sank vanamAlI gadI srImAn nArAyaNO vishhNur vAsudevO=bhirakshatu || vishhNur vAsudevO=bhirakshatu srImAn nArAyaNO

their traditional training. SrI BhaTTar SrI their traditional training. sahasra nAma has added the bhAshyam. However, Prof. Srinivasa Raghavan noting that it after meaning in English, not commented by SrI BhaTTar. SrI not commented by SrI BhaTTar. This Slokam is not found in the Critical This Slokam is not found in ma However, on 'sarva praharaNAyudhaH'. same comment, and has give given below: "SrIman nArAyaNa is adorned by the ga the bow, the with the Mace, SAr'nga – (all-pervas name nandaka. He is vishNu all". and in Whom all reside). May that vAsudeva protect us Nallan the above brief write-up After I posted name by author an by gAyatrI, BhaTTar’s telugu translation of SrI Printers, Vijayawada (2002 edition). Th interpretation is consistent with the tr on many deities with the gAyatrI mantra

comment that this Slokam is considered comment that this Slokam be interpreted to be a fitting conclusion sadagopan.org the restof thisphalaSrutiwrite-up. devotionandfaithwillconf nAma-s with Sloka withthefaiththatitis chanting anySlokaonSrImannArAyaNa found in themahAbhArata.Onot view that this Slokam is notthis write-up,havenotcommentedon part of the SrI vishNu sahasra worksha other vyAkhyAnakartA-swhose nAma stotram as be notedthatSrISa’nka sahasranAma asfoundintheCriticalEditio benoted thatth However, itisto

ra, SrIBhaTTar,raghunAthatIrtha,andthe 254 essence ofthegAyatrI–chantingHis e SlokaisnotpartofSrIvishNU her hand,thereis er allthe benefits tobedescribed in Sloka,whichisconsistent withthe withfaith,includingchantingthe ve been used as reference through n referred to earlier. It is also to nothing wrongin sadagopan.org – trividha japo ). The words

on for the nAma ts of three kinds has been chosen to to chosen been has

'a-nyUna, an- atirikta'

-s signifies that the nAma-s -s signifies that phala Sruti phala phala Sruti phala phala Sruti phala (He is the Supreme Being). (He is the Supreme Being).

– – – at all – chanting three means at is significant or important has at is significant or important that 'japa' consis is given by the choice of the name name the of choice the by given is see the interpretati 'kIrtanIyasya' should begin the recitation of the should begin the recitation cation to yudhisThira, and everything cation to yudhisThira, and everything yudhisThira at the end of the 107 at the end of the 107 yudhisThira va, the Supreme Being, Who is worthy Being, the Supreme va, ma-s are the ones that are the object ma-s are the ones bhagavAn. The meaning is: "Thus, thebhagavAn. The bhIshma are significant, and are not the praise, and that by using this word, as well as in SrI vaikunTham. The wordas well as in SrI vaikunTham. 255 mahAtmanah (see Introduction for detailed meanings), sa lakshaNah trividho japah – loud, whisper, or in the mind ( mind the in or whisper, loud, – ra also refers us back to one of the initial six six initial the of one to back us refers also ra exactly thousand nAma-s. The implication is that mAnasa (divine) applied to the nAma #tId< kItRnIySy ke;vSy mhaTmn>, #tId< kItRnIySy ke;vSy mhaTmn>, #tId< kItRnIySy ke;vSy mhaTmn>, naça< shö< idVyanamze;e[ àkIitRtm!. 1 àkIitRtm!. naça< shö< idVyanamze;e[ naça< shö< idVyanamze;e[ àkIitRtm!. 1 àkIitRtm!. naça< shö< idVyanamze;e[ naça< shö< idVyanamze;e[ àkIitRtm!. 1 àkIitRtm!. naça< shö< idVyanamze;e[ and SrI vishNu sahasra nAmam sahasra SrI vishNu SrI vishNu sahasra nAmam sahasra SrI vishNu SrI vishNu sahasra nAmam sahasra SrI vishNu iti idam kIrtanIyasya | keSavasya mahAtmanah in the current Sloka answers th in the current Sloka kim japan mucyate jantuh ' is used to denote that nothing th ' is used to denote that nothing nAmnAm sahasram divyAnAmnAmnAm sahasram prakIrtitam asesheNa (1) || 'divyAnAm' ' referred to therein. He points out ' referred (the Creator of brahmA and Siva – and Siva – (the Creator of brahmA japa ucca, upAmSu, aSesheNa

The above is addressedThe above is to by bhIshma Sloka-s containing the 1000 nAma-s of Sloka-s containing thousand divine names of bhagavAn keSa thousand divine names of bhagavAn of being praised, have been sung in their entirety". have been sung in their entirety". praised, of being the word SrI BhaTTar comments that indicate that bhagavAn richly deserves that he bhIshma is telling yudhishThira for the same names right away. The reason communi in his out by bhIshma been left been taught. that needs to be known has 'aSesheNa' to mean the word explains SrI Sa'nkara keSava keSava – nAma-s 23 and 654), and keSava – nAma-s 23 and 654), The word sung in this world are worthy of being ' neither less, nor more, but the choice of the thousand names by Sa'nka SrI randomly chosen. questions – and points out that these 1000 divine nA of ' - lakshyate – uccaA, upAmSu, mAna prakIrtitam sadagopan.org Lord kRshNa'spresence. stotram isunlikeanyother that By theterm 'hereafter ( as bylistening. this world,orhereafter.Notethatthe onitinhismind hears itormeditates SrI BhaTTarcommentsthathe,whoaccord this dailyorrecitesit". will accruetothatmaninthisworld recitation aredeclaredingeneralterm In thisSloka,thequalificationsforre sung bytheRshi-s( themselves vaikunTham bythenityasUri-s This SlokamemphasizesthatthesenA singing Hispraise(kIrtana). themind,canbeusedin alowtone,orbycontemplatingin loudly, through nahushAdivat aSubha prAptiabhAvam. instances won'thappentoth sins againstbrAhmaNa-safterreaching reaching brahmalokamandindraloka hisfathernahusha, both and brahmalokametc.aremean as svargam,

nA'Subham prApnuyAtki'ncitso nazuÉ< àaßuyat!ikiNct!sae=muÇehcmanv>.2 nazuÉ< nazuÉ< àaßuyat!ikiNct!sae=muÇehcmanv>.2 nazuÉ< nazuÉ< àaßuyat!ikiNct!sae=muÇehcmanv>.2 nazuÉ< ya idam SRNuyAt nityamyaScApiparikIrtayet| ya idamSRNuyAt y #d<ïu[uyaiÆTy

ofwhomendedup , will encounter nothing inauspicious in , willencounternothinginauspiciousin citing thestotra, theresultfrom and benefit isattainedbychanting,aswell –seetheIntroductorysection).This s. "Nothinginauspiciousorunwelcome ma-s aredivine,andsunginSrI these higherworlds. Suchinauspicious 'mutreha ca mAnavaH || (2) 'mutreha camAnavaH||(2) we know of. It was first revealed in we knowof. Itwasfirstrevealedin t. SrISa'nkarapointsthecaseof . Theyarespecifically selected as ing tohisqualificationandability,

divinestotram–yayAti SrI vaikunTham,such

suffering after sadagopan.org see the meanings is chanted without s etc., and without

the benefits attained by reaches the knowledge of of knowledge reaches the ts attained the hymn, by chanting ting this hymn or hearing it being being hearing it ting this hymn or ts attained by people of the four four the of people by attained ts kshatriyo vijayI bhavet | kshatriyo vijayI ll be clearer as we ledge of the self and its relation to of the self ledge ed by the recitation of the hymn, ed by the recitation of the rtain benefits are attained by people rly in the morning, taking a bath etc., rly in the morning, any specific rule ipline, whether specific benefits are m without necessarily directing their m without necessarily directing do so without any necessarily following tense devotion or s categorized the benefits as follows: s categorized ttained by those who chant the hymns ttained by those who chant described for chanting the hymn, equally 257 DuÔ> suomvaßuyat!. 3 DuÔ> suomvaßuyat!. 3 DuÔ> suomvaßuyat!. 3 this sequence) declares rNa-s. Thus, a brAhmaNa otram with specific benefits in mind. otram with specific benefits vedaNtgae äaü[>Syat! ]iÇyae ivjyI Évet!, ]iÇyae ivjyI äaü[>Syat! vedaNtgae vedaNtgae äaü[>Syat! ]iÇyae ivjyI Évet!, ]iÇyae ivjyI äaü[>Syat! vedaNtgae vedaNtgae äaü[>Syat! ]iÇyae ivjyI Évet!, ]iÇyae ivjyI äaü[>Syat! vedaNtgae vEZyae xn sm&x> SyaC vEZyae xn sm&x> vEZyae xn sm&x> SyaC vEZyae xn sm&x> vEZyae xn sm&x> SyaC vEZyae xn sm&x> vedAnta-go brAhmaNah syAt vaiSyo dhana samRddhah syAt SudraH sukham avApnuyAt syAt SudraH sukham vaiSyo dhana samRddhah || (3)

hearing it chanted etc. SrI BhaTTar ha SrI BhaTTar etc. hearing it chanted Slokam declares the benefi The current The next few Sloka-s declare the benefi The next few the stotra varNa-s, when they chant chanting for any specific benefit, and the vedAnta-s, in other words, the know special discipline etc. 4 in Slokam (Slokam The next those who chant the st benefits a Sloka-s 5 to 8 declare the up ea as getting such following discipline before chanting. lines wi above The organization along the Slokam 5 etc. of the Sloka-s, in particular, is bestowThus, there is benefit that with in whether it is done by those 2 Slokam on Based (Note: etc. necessarily following any specific disc not, or hymn the chanting person the by sought is benefit of this sequence, whatever being chanted). applies for listening to the hymn The current Sloka declares that by reci chanted, (without necessarily following specifically seeking any benefit), still ce belonging to the four va sadagopan.org rigorously followed. chanting thehymn.In allcases,one's restriction listening tothehymn, which is chanting thestotrainitsentirety, from " instructions varyfrombeingallowedto followerschanting the hymns.SomeAcArya-s to refrain allthefourvarNa-s,implies attained by fromOne commentatoraddsthatthisSlok chantingknowledge). the hymnimaginary andnon-existent,exceptBr either inthe SupremeSoulasservantandMaster(n part orthe hymnisrealizationofeter in full.SrI v.v.rAmAnujanexplainsthatthekn The by vedavyAsacanbe'shown'tosupporttheirsystemofphilosophy. can establishtheirphilosophy, andargue or instance ofhowthevyAkhyAna-kartA-s argument onthispointinthevyAkyAnam Wewon'tgoin the pathtosalvation. brAhmaNah syAt'ityuktam brAhmaNah mukti hetutvam nAsti,apituj~nAnena ( to salvation simp declaring throughthisSlokamthat KNOWLEDGE ofthevedAnta-s,heproceedstoarguethatsagevyAsais syAt' brAhmaNah SrI Sa'nkara givesanelabor great happiness. wealth (businessman) willattainimmense the Supreme Self. If he is a kshatriya, he will be victorious in war. A vaiSya

viSvam vishNuh japa karmaNA sAkshAtmukti , andusingthemeaning " upto ), but theknowledgeobtain ), but Sa'nkhabRn- nandakI ate explanationforthewords 258 have askedthewomen amongtheir have to elaboratedetailsofSrISa'nkara's iva mokshaitidarSayitum`vedAntago own AcAryan'sinstructions shouldbe etc. Tomyknowledge,thereisno ahman, asSrISa'nkaradefinestrue nal relationship between the soul and nal relationshipbetweenthesouland ly recitingthehymnisnotmeans ly chantonlythe107Sloka-sstarting am –byreferringto thebenefits that important workssuchasthisone that important owledge that is attained bychanting owledge thatisattained , and a SUdra willbebestowedwith , andaSUdra that thereisnoconstraintinanyone for thisSlokam; howe as powerful in conf ient theirvyAkhyAna-ssothatthey ot the realization that everythingisot therealizationthat Sa'nkAyAm, karmaNAmsAkshAt "The brAhmaNawillget ", notchanting anything, ed bytherecitationis erring benefitsas ver, this is one ver, thisisone 'vedAnta-go sadagopan.org anuttamam japa (chanting) japa (chanting) or listens to the

up early in the morning,

stowed with all pleasures stowed with all ll be blessed with wealth; wealth; ll be blessed with

sand nAma-s of vAsudeva with his his with vAsudeva of nAma-s sand cis-tad-gata mAnasaH | rthArthI cArthamApnuyAt | rthArthI cArthamApnuyAt to 8, as a statement of the benefits to 8, as a statement of the Ametat prakIrtayet || (5) tes the nAma-s as a the one who chants observance of the rites and rituals ted that the act of chanting – either ted that the act of chanting wn in the SAstra-s (according to his wn in the SAstra-s (according to his for the same. SrI BhaTTar's words are: for the same. SrI BhaTTar's 259 sa'nkIrtane bhaktasya sarva samRddhim sa'nkIrtane bhaktasya sarva mett! àkItRyet!. 5 mett! àkItRyet!. 5 mett! àkItRyet!. 5 those who desire righteousness (dharma),those who desire "bhaktimAn ityAdinA bhaktimatah Suceh t that if a person gets sures of life, will be be sures of life, the mind, or just listening to others chanting the the chanting others to listening just or mind, the those who desire wealth wi those who desire xmaRwIR àaßuyaÏmRmwaRwIR cawRmaßuyat!, àaßuyaÏmRmwaRwIR xmaRwIR xmaRwIR àaßuyaÏmRmwaRwIR cawRmaßuyat!, àaßuyaÏmRmwaRwIR xmaRwIR xmaRwIR àaßuyaÏmRmwaRwIR cawRmaßuyat!, àaßuyaÏmRmwaRwIR xmaRwIR shö< vasudevSy naça shö< vasudevSy naça shö< vasudevSy naça Éi´man! y> sdaeTway zuicStÌt mans>, Éi´man! y> sdaeTway zuicStÌt Éi´man! y> sdaeTway zuicStÌt mans>, Éi´man! y> sdaeTway zuicStÌt Éi´man! y> sdaeTway zuicStÌt mans>, Éi´man! y> sdaeTway zuicStÌt – Slokam 6). kamanvaßuyat! kamI àjwIR caßuyat! àja>. 4 kamI àjwIR caßuyat! àja>. kamanvaßuyat! kamanvaßuyat! kamI àjwIR caßuyat! àja>. 4 kamI àjwIR caßuyat! àja>. kamanvaßuyat! kamanvaßuyat! kamI àjwIR caßuyat! àja>. 4 kamI àjwIR caßuyat! àja>. kamanvaßuyat! bhaktimAn yah sadotthAya Su bhaktimAn yah sadotthAya sahasram vAasudevasya nAmn kAmAnavApnuyAt kAmI prajarthIcApnuyAt prajAh || (4) dharmArthI prApnuyAddharmama

SrI BhaTTar groups the four Sloka-s, 5 SrI BhaTTar groups the four who reci accruing to a devotee (bhakta) down laid rules in accordance with the rUpa "atha viSeshavat japa Aha". it is no From the previous two Sloka-s, aloud or in a whisper or in stotram, leads to benefits, either explicitly desired and sought, or those consistent with the varNa dharma-s of stotram. Now vyAsa points ou ( itself salvation with bestowed be will he Him, on fixed firmly mind Sreyah prApnoti SrI Sa'nkara's vyAkhyAnam is: consistent with his dharma as laid do laid as dharma his with consistent varNa and ASrama), and recites the thou In this Slokam, it is declared that In this Slokam, will be blessed with that; will be blessed after the plea those who are with children. blessed will be progeny who desire of life; those with a bath and the purifies himself sadagopan.org specified in thenext three Sloka-s: chanting, recitation.Thespecificbenefi mentioned under is are-emphasisonthesingle-minde The mindofthedevotee should beconc observing thenityakarma-swi Our AcArya-srepeatedlyemphasizeth individual meaningsofa In ordertoreinforcethethoughtsembedde aslaiddowninthis Slokam. of vAsudeva constantly, ispureinthought,wordan accrue toonewhohassingle-mindedde SrI rAdhAkRshNaSAstrinotesthatthe an one-pointed attentivemeditation, The special benefits accruingtoonewho viSesham darSayati" Sr cittasya satatam udyuktasyaikAgra

3. 2. 1. laid downintheSAstra-sfor purification involvedherearethe st external purityinvolvestaking himself. Thepurityreferred tois sadA utthAya anya devatAworship here,asnotedintheabove. importance vAsudeva ( bhaktimAn Acla< iïymaßaeitïey> àaßaeTynuÄmm!.6 Acla< iïymaßaeitïey> àaßaeTynuÄmm!.6 Acla< iïymaßaeitïey> àaßaeTynuÄmm!.6 yz àaßaeit ivpulm! }aitàaxaNymevc, yz àaßaeitivpulm! yz àaßaeit ivpulm! }aitàaxaNymevc, yz àaßaeitivpulm! yz àaßaeit ivpulm! }aitàaxaNymevc, yz àaßaeitivpulm! 'bhaktimAn' – Adevotee.Specifically,it vAsudevasya nAmnAm vAsudevasya

–alwaysgettingupearlyinthemorning. few words intheSlokam: –resorttootherdevatA-s, istobeavoided.- . ll endupas wastedeffort. prakIrtayet – kIrtana prakIrtayet d withfaith,arerevealed next. 260 d deed, and chants the thousand nAma-s nAma-s thethousand andchants d deed, votion tovAsudeva,meditatesonhim ts that such a devotee will attain are adevoteewillattainare ts thatsuch devotee –thevarNASramadharma-s. entrated on bhagavAn vAsudeva. This entrated onbhagavAnvAsudeva. a bathetc.Theotheraspectsof is devout, pure,everperseveringwith is devout, d devotion to vAsudeva that was d devotiontovAsudevathatwas at anyactivity undertaken without addhAlorviSishTAdhikAriNah phala addhAlorviSishTAdhikAriNah ). Single-minded devotion isof ). Single-mindeddevotion benefis statednextarethosethat rict observanceofnityakarma-sas both external and internal. The externalandinternal. both d in this Slokam, let us look at the Slokam,letuslookatthe d inthis referstothedevoteeof

specificallyrefersto tad-gata-mAnasaH Sucih – Purifies – sadagopan.org never unwell, and never unwell, will become free become will

lvation). There is no fear

s 'salvation'; all the other fruits other the s 'salvation'; all for the above Sloka-s in two short lor and power. He is strength, a healthy body, and noble the above Sloka-s. The idea is that the above Sloka-s. The idea is tion and becomes the foremost among is affected by fear e following translation for the above 261 blêpgu[aiNvt>. 7 blêpgu[aiNvt>. blêpgu[aiNvt>. 7 blêpgu[aiNvt>. blêpgu[aiNvt>. 7 blêpgu[aiNvt>. lties will become rid of them". ty in the next (namely, sa n Éy< Kvictaßaeit vIy¡ tejí ivNdit, Kvictaßaeit n Éy< n Éy< Kvictaßaeit vIy¡ tejí ivNdit, Kvictaßaeit n Éy< n Éy< Kvictaßaeit vIy¡ tejí ivNdit, Kvictaßaeit n Éy< raegataeR muCyte raegaÓÏae muCyet bNxnat!, raegataeR muCyte raegataeR muCyte raegaÓÏae muCyet bNxnat!, raegataeR muCyte raegataeR muCyte raegaÓÏae muCyet bNxnat!, raegataeR muCyte ÉvTyraegae *uitman! ÉvTyraegae *uitman! ÉvTyraegae *uitman! ÉyaNmuCyet ÉItStu muCyetapÚ Aapd>. 8 muCyetapÚ Aapd>. ÉyaNmuCyet ÉItStu ÉyaNmuCyet ÉItStu muCyetapÚ Aapd>. 8 muCyetapÚ Aapd>. ÉyaNmuCyet ÉItStu ÉyaNmuCyet ÉItStu muCyetapÚ Aapd>. 8 muCyetapÚ Aapd>. ÉyaNmuCyet ÉItStu na bhayam kvacitApnoti vIryam tejaSca vindati | na bhayam kvacitApnoti vIryam bhavatyarogo dyutimAn balarUpaguNanvitah || (7) yaSah prApnoti vipulam j~nAti prAdhAnyameva ca | vipulam j~nAti prAdhAnyameva yaSah prApnoti rogArto mucyate rogAdbaddho mucyeta bandhanAt | rogArto mucyate rogAdbaddho bhayAnmucyeta bhItastu mucyetApanna ApadaH || (8) acalAm SriyamApnoti || (6) Sreyah prApnotyanuttamam

sentences "anuttamam Sreyah – muktih | anye abhyudaya viSeshAh ||" '"anuttamammean Sreyah in Slokam 6 in this world". mentioned are fruits of success Prof. Srinivasa Raghavan has given th he and world, this in diminishes never that wealth acquires He kin. and kith his also gets unexcelled prosperi SrI BhaTTar has given his interpretation Sloka-s: endowed with great reputa "He becomes for him from any quarters. He acquires va always shines. He becomes endowed with qualities. He who is suffering from any disease will get over it. He who is in in is who He it. over get will disease any from suffering is who He qualities. of it. He who bondage will be relieved on also does not comment SrI Sa'nkara from it, and he who is in difficu is from it, and he who sadagopan.org though hedoesnotpraytothe only desireisto attainHim,allhis vanisheven difficulties willautomatically Next, itisstatedthatifa person is fact theonlyphalanthatsuch The otherbenefits canallbeunderstood anuttamam Sreyah–moksham The mostimportantbenefitistheone explanatory. both SrI BhaTTarandSrISa'nkaraco

4. theopportunityandblessingtobe 3. 2. 7. 6. 5. Thus,forinstance,beingridoffear 1. rogArto mucyaterogAt – the acalAm Sriyam things associatedwiththebody; this life,and,aboveall,theatta attachmenttothe diseases, namely viSvAsam revealing, aswecanfeel in dyutimAn, tejaScavindati accomplishment; ashisgreatest vAsudeva, devotion to yaSah prApnoti fears –thefearofrepeated bhayAn mucyetabhItah ocean ofsamsAra attheendof ou the fullconfidencethatbhagavAn ka'inkarya SrI

StuvÚamshöe[ inTy< Éi´smiNvt>.9 StuvÚamshöe[ inTy< Éi´smiNvt>.9 StuvÚamshöe[ inTy< Éi´smiNvt>.9 ÊgaR{yittrTyazu pué;> pué;aeÄmm!, ÊgaR{yittrTyazu pué;> pué;aeÄmm!, ÊgaR{yittrTyazu pué;> pué;aeÄmm!, –undiminishedwealthinthis world –thedevoteewillbeknownforhissingle-minded ; . adevoteewillaspirefor. –thedevotee will beridofthegreatestall –thedevoteewillberi Lord foranyrelieffromthem. – thetejasofsuchadevoteewillbeself- – the presenceofourAcArya-s. births, thefearofsamsAra; exclusively devotedtoSrIkRshNaandhis 262 that SrIBhaTTarhascommentedon- involved inkai'nkaryamtoHimalways r currentbirthinthisworld,- as aid to this most important, andin important, most this to as aid chment tothisbodyandallthe worldly andmaterialisticobjectsof will definitelyredeemusfromthe in this world can be understood as nsider thatthemeaningisself-

d ofthegreatest mahA mahA sadagopan.org deva. Nor do they

Sloka-s speak of the attainment of Sloka-s speak zeal and devotion, is blessed with deva with the thought that vAsudeva deva with the thought that mes cleansed of all sins and his mind mes cleansed of all sins and riches, firmness of mind, excellent ses the Supreme Being (purushottaman)ses the Supreme the devotees of vAsu 263 surmounts very easily. all difficulties vasudevaïyaevasudev mTyaeR pray[>, vasudevaïyaevasudev mTyaeR pray[>, vasudevaïyaevasudev mTyaeR pray[>, n vasudevÉ´anamzuÉ< iv*te Kvict!, n vasudevÉ´anamzuÉ< iv*te n vasudevÉ´anamzuÉ< iv*te Kvict!, n vasudevÉ´anamzuÉ< iv*te n vasudevÉ´anamzuÉ< iv*te Kvict!, n vasudevÉ´anamzuÉ< iv*te #m< StvmxIyan> ïÏaÉi´smiNvt>, #m< StvmxIyan> ïÏaÉi´smiNvt>, #m< StvmxIyan> ïÏaÉi´smiNvt>, jNmm&TyujraVyaixÉy< vaPyupjayte. 11 jNmm&TyujraVyaixÉy< vaPyupjayte. jNmm&TyujraVyaixÉy< vaPyupjayte. 11 jNmm&TyujraVyaixÉy< vaPyupjayte. jNmm&TyujraVyaixÉy< vaPyupjayte. 11 jNmm&TyujraVyaixÉy< vaPyupjayte. svRpapivzuÏaTma yait äü snatnm!. 10 svRpapivzuÏaTma yait äü svRpapivzuÏaTma yait äü snatnm!. 10 svRpapivzuÏaTma yait äü svRpapivzuÏaTma yait äü snatnm!. 10 svRpapivzuÏaTma yait äü vAsudevASrayo martyo vAsudeva parAyaNaH | yuJyetaTmsuo]aiNt> ïIx&itSm&itkIitRiÉ>. 12 yuJyetaTmsuo]aiNt> ïIx&itSm&itkIitRiÉ>. 12 yuJyetaTmsuo]aiNt> ïIx&itSm&itkIitRiÉ>. 12 na vAsudevabhatAnAmaSubham vidyate kvacit | durgANyatitaratyASu | purushah purushottamam imam stavamadhIyAnah SraddhAbhaktisamanvitah | janmamRtyujarAvyAdhibhayam vApyupajAyate || (11) stuvannAmasahasreNa nityam bhakti samanvitah || (9) samanvitah nityam bhakti stuvannAmasahasreNa sarvapApaviSuddhAtmA yAti brahma sanAtanam || (10) yujyetAtmasukhakshAntih SrIdhRtismRtikIrtibhih || (12)

have any fear from birth or death or old age or disease". have any fear from birth or death or old age or disease". happiness of the self, forbearance, memory, and great fame". "The person who chants this hymn with "The person is the highest goal to be reached, beco is the highest goal to be reached, becomes pure. He finally attains the Eternal Brahman." occurs to "Nothing inauspicious ever "That man, who has taken resort to vAsu "That man, who has taken resort "That person, who, with devotion, prai who, with devotion, "That person, reciting his thousand nAma-s daily, thousand nAma-s reciting his SrI BhaTTar comments that the next two that the next two comments SrI BhaTTar such devotees. the Lord by sadagopan.org SraddhAlorvivishTa adhikAriNahphalaviSesham darSayati" SraddhAlorvivishTa cittasya bhatimatahSucehsatatamudyuktasyaikAgra " bhaktimAnityAdinA Sa'nkara's shortcommentary asfollows,forall in (bhaktimAn…) to12(imamstavam…) One translatorofSrISa'nkarabhAs delves deepintothemeaningsetc. and thesecondaboutbenefitsattain the benefitsattainedby first discusses difference betweenthetwo, investigation, scrutinyetc.),inth SrI v.rAmAnujanhasusedtheterm as ateacher). ' whereas the current Slokamrefersto prakItanA (praising,extolling,lauding) scriptures. Slokam5referstothe a 'bhakta'siddhim Aha". orSloka, hisinterpretationis devotee Aha". samRddhim bhaktasyasarva sa'nkIrtane japa rUpa whoSrI BhaTTar'svyAkhyAnamforSloka-s5to8was followsanyat navidyate 'niyama'of life.SrIBhaTTarfurtheradds: orshould accompanythechantingwithothe rulestrue devoteeshouldchant as laidhighly meritoriousacts- down withre Eagerness associated in the ofcourse".Heexplainstheterm as amatter scriptural injunctions, thereisattainment siddhim Aha SrI BhaTTar comments–

adhIyAnah ' (astudent,oronewhogoesover –Forthedevoteewho recites Thustheinterpretati –Thereisnoact toLordgovinda. superiortodevotion bhagavati bhaktih mahatah su-kRtasya phalam bhagavati bhaktihmahatahsu-kRtasya the stotramwithsincerede niyamavato bhaktasyaanusha'ngiNImabhyudaya niyamavato "niymavatah bhaktasya anusha'ngiNIm abhyudaya "niymavatah bhaktasyaanusha'ngiNImabhyudaya spect. Healsocommentsthat if oneweretolookforadifference,isthat the ons inbothcases describethebenefitfor e contextofthisSlokam.Thus,the 264 hyam has grouped the Sloka-s from 5 hyam hasgroupedtheSloka-sfrom5 bhakta whofollows niyama anddoes govinda bhaktyabhyadhikamSreyaSca ofbhagavAnthroughthestotram, to onegroup,andhasascribedSrI thebhaktawhochants thestotram, r meritoriousactsaspartofhisway anusandhAnam ed by the bhakta who propagates or or ed bythebhaktawhopropagates ofprosperityallkindsthatcome thebhaktawithniyamawhois the stotraeitherasastudentor SraddhA the namesinaccordancewith these Sloka-s as one group – group one as Sloka-s these "atha niyama viSeshavat "atha niyamaviSeshavat votion andinterest, and as (whichmeansinquiry, bhaktiisaresult of sa-gaurava tvarA sa-gaurava Forthecurrent –"Intheverses . Thusa – sadagopan.org , 'ca' means that not only

results are promised to one who is is to one who are promised results st and evil thoughts) are absent in this term, qualities such as other of natural course, these defects by ef in God; bhakti refers to worship; worship; to refers bhakti God; in ef e-pointed attentive meditation, attentive e-pointed with na lobho nAsubhA matih | na lobho nAsubhA eed nor evil thoughts haunt the minds eed nor evil thoughts haunt es. SrI Sa'nkara emphasizes the point emphasizes the point es. SrI Sa'nkara purushottama (The Supreme Being) and purushottama (The Supreme 265 idzae ÉUmRhaedix>, idzae ÉUmRhaedix>, idzae ÉUmRhaedix>, . He explains that this 'ca' *aE> scNÔakRn]Ça o< scNÔakRn]Ça *aE> *aE> scNÔakRn]Ça o< scNÔakRn]Ça *aE> *aE> scNÔakRn]Ça o< scNÔakRn]Ça *aE> vasudevSy vIyeR[ ivx&tain mhaTmn>. 14 vasudevSy vIyeR[ ivx&tain mhaTmn>. 14 vasudevSy vIyeR[ ivx&tain mhaTmn>. 14 ÉviNt k«t 13 pu{ya[a< É´ana< puézaeÄme. ÉviNt k«t 13 pu{ya[a< É´ana< puézaeÄme. ÉviNt k«t 13 pu{ya[a< É´ana< puézaeÄme. n ³aexae n c maTsyRm! n laeÉae nazuÉa mit>, n ³aexae n c maTsyRm! n laeÉae nazuÉa mit>, n ³aexae n c maTsyRm! n laeÉae nazuÉa mit>, na krodho na ca mAtsaryam bhavanti kRta puNyANAm bhaktAnAm purushottamebhavanti kRta puNyANAm bhaktAnAm || (13)

of those people who are devotees of of those people who are devotees by virtuous deeds". merit who have acquired SrI BhaTTar comments that as a matter from the devote themselves keep away that in the Slokam, krdha, lobha and aSubhAmatih occur without a occurs with a whereas mAtsarya krodha, lobha and aSubhA mati anger, lu also jealousy is absent. but these devotees, "Neither anger nor jealousy, neither gr "Neither anger Atma sukham means spiritual bliss – by meant". etc. are also patience, forgiveness faith". further explains: SrI Sa'nkara buddhih "SraddhA Astikya | tAtparyam | bhaktih bhajanam Atma-sukham | Atmanah sukam ucyate |" tena ca kshAnyatibhiSca translated as: "Faith means beli This is devout, pure, ever- persevering with on persevering pure, ever- devout, beginning with bhaktimAn etc., the stated etc., bhaktimAn with beginning sadagopan.org (ashTAdhyAyI1.2.69) VidhRtAni Words indifferent gender (firmament, anyatarasyAm" ekavatcaasya vidhRtAni nAnAli'ngAnAm"napumsakama-napumsakena interestis grammatical A matterof Slokam rejectingtheposi Note thatbothSrI Sa'nkaraandSrI hyperbole. hymn aslaiddownareliterallytrue By theverse 'dyauH'etc.,it isindica vAda itidarSayati|| kathanena uktAnAmphalAnAmprAptiva mahAtmya vAsudevasya stutyasya nakshatrA'ityAdinA 'dyauh sa-candrArka SrI Sa'nkara hasmadethecomment with itiabhipriyan,tasyatamprabhAvamAha. asambhavAt asambh tArkikaih bhagavat-prabhAvasya and thenextfew- power andgreatnessofbhagavAnvishNu thisviewisincorrect,an stresses that theab illogical reasoning,anddoubt that theremaybethosewho, because for thosewhochantthestotramwithde Untold benefitshavebeenmentionedin the Supreme Lord". greatseaarea directions, Earth,the withthemoon "The firmament,along

dyauH sa-candrArka nakshatrA kham diSo bhUh mahodadhiH | bhUhmahodadhiH nakshatrAkhamdiSo dyauH sa-candrArka is a word in neuter gender that qualifies the words in different vAsudevasya vIryeNavidhRtAnimahAtmanaH||(14) na ayamphalaarthavAdah tions ofnon-believers. madeherebySrI bhaTTar: 266 bhaTTar make similarcommentsforthis bhaTTar make and notmerelyglorifying utteranceor ll supportedbythevalorofvAsudeva, ove statementsaboutthefruits.He ted thattheeffects d thereisnothing canam yathArtha kathanam naartha kathanam yathArtha canam , theSun,stars,sky, previous Sloka-s, including moksham, previousSloka-s,including Avya abhAvena ativAda apavAdayoh apavAdayoh Avya abhAvenaativAda , as described inthecurrent Slokam , asdescribed moon, Sun,etc)occur intheSloka. of their misfortune, mayindulgein of theirmisfortune, regard tothepurposeofthisSloka: votion etc.SrIBhaTTar pointsout Sa'nkyah nir-bhAgyaihku- to doubtaboutthe of recitingthis sadagopan.org into the into the idam , alternatively, kshasa-s, is under under is kshasa-s, of bhagavAn, nextof bhagavAn, fies several words fies several and and

vartata

'vartata idam' 'vartata says that the participle form of a form of the participle says that vidual soul all of them have vAsudeva and non-sentient objects, with gods, and non-sentient objects, with e quality of sttva, power strength, when one verb quali verb when one -s, serpents, and rA ship between all objects and bhagavAn nctions by the power nctions by the g under the control of vAsudeva is g under the control of vAsudeva is 267 hyAnam for this Slokam separately. it is stated (by the SAstra-s)". a idam', meaning 'this was'. which is in neuter gender. which is in neuter is Arsha prayogam (ancientusage); according to e joining of the words - all of them are His bodies. SrI BhaTTar comments His bodies. them are - all of ssurasurgNxv¡ sy]aergra]sm!, ssurasurgNxv¡ ssurasurgNxv¡ sy]aergra]sm!, ssurasurgNxv¡ ssurasurgNxv¡ sy]aergra]sm!, ssurasurgNxv¡ jgÖze vtRted< k«Z[Sy scracrm!.jgÖze vtRted< 15 jgÖze vtRted< k«Z[Sy scracrm!.jgÖze vtRted< 15 jgÖze vtRted< k«Z[Sy scracrm!.jgÖze vtRted< 15 vasudevaTmkaNya÷> ]eÇ< ]eÇ} @v c. 16 vasudevaTmkaNya÷> ]eÇ< ]eÇ} @v c. 16 vasudevaTmkaNya÷> ]eÇ< ]eÇ} @v c. 16 #iNÔyai[ mnae buiÏ> sÅv< tejae bl< x&it>, #iNÔyai[ mnae buiÏ> sÅv< #iNÔyai[ mnae buiÏ> sÅv< tejae bl< x&it>, #iNÔyai[ mnae buiÏ> sÅv< #iNÔyai[ mnae buiÏ> sÅv< tejae bl< x&it>, #iNÔyai[ mnae buiÏ> sÅv< 'vatatedam' indriyANi mano buddhih sattvam tejo balam dhRtiH | sa-surAsura-gandharvam sa-yakshoraga-rAkshasam | jagad-vaSe sa-carAcaram || vartatedam kRshNasya (15) vAsudevAtmakAnyAhuH kshetraj~na eva ca || (16) kshetram

as their AtmA or Inner Soul. So firmness, as well as the body and the indi vAsudevasya AtmakAni that this state of all things bein particularized body-soul relation as the "The sense-organs, mind, intellect, th in this Sloka. asura-s, gandharva-s, as yaksha as well compound word should be pATham strict grammatical rule, the 'avartat could be the pATham does not provide a vyAk SrI Sa'nkara "This world along with all the sentient "This world along with all in different genders, one of in different fu stated that everything Having thus Controller. also their it is stated is that He of SrI kRshNa". the control SrI bhaTTar notes that th genders. The grammatical rule stated rule stated The grammatical genders. neuter verb is put in the neuter gender is put in verb neuter sadagopan.org control ofdharmamhas bhagavAnastheirorigin: SrI bhaTTarnotesthat anythingandan nArAyaNa. and willeverexist haveastheiror This Slokamandthenext the Universe, allhavetheiroriginonnArAyaNa". elements, theireffects, themoving and "All theSages,departedancest "Right conductistheforemostdiscipline control. In other words, tattva SAstra-s as we also underHiscontrol. the practiceofrites etc.,includingAcAr Slokam, itispointedoutthatalltheSA whicharethemselvesunderth SAstra-s, tattva-s (Realities)areunderthecontro SrI bhaTTarcommentsthatinthisSl body-soul relationshipisakeyaspe This relationship between theindividual soulandtheSupreme Soulasone of

ja'ngamAja'ngamam ca idam jagat nArAyaNodbhavam ||(18) nArAyaNodbhavam ja'ngamAja'ngamam caidamjagat AcAra prathamo dharmo dharmasya prabhur-acyutah ||(17) AcAra prathamodharmodharmasyaprabhur-acyutah sarvAgamAnAmAcArah prathamam parikalpyate | prathamamparikalpyate sarvAgamAnAmAcArah Rshayah pitarodevAhmahAbhUtAnidhAtavah| Aacaràwmae xmaeRxmRSyàÉurCyut>.17 Aacaràwmae xmaeRxmRSyàÉurCyut>.17 Aacaràwmae xmaeRxmRSyàÉurCyut>.17 j¼maj¼m< ced iptraedeva>mhaÉUtainxatv>, \;y> iptraedeva>mhaÉUtainxatv>, \;y> iptraedeva>mhaÉUtainxatv>, svaRgmanamacar> àwm< pirkiLpt>, svaRgmanamacar> àwm< pirkiLpt>, svaRgmanamacar> àwm< pirkiLpt>, one declare that everything that exists, has existed one declarethat everythingthatexists,hasexisted ct of the viSishTAdvaita siddhAnta. siddhAnta. ct oftheviSishTAdvaita 268 ll asanushThAnaSAstra-sareunderHis stra- sthatdeclaretheinjunctionsfor ors, thedifferentgods,great a that forms the basis of all rites, are a thatformsthebasisofallrites,are the non-moving objectsthatcomprise igin andsupportbhagavAnSrIman okam, it is pointedoutthatallthe okam, itis to beobserved byallthescriptures". yone thatisunderthe influenceand e controlofbhagavAn.Inthenext l ofbhagavAn,asdeclaredbythe dharmAnubandhinAmapi tad-

sadagopan.org (Manu and

The Manes and the gods The Manes and as the means of enjoyment as the means of enjoyment have used the pATham yoga have used the pATham and SrI bhaTTar has used the This world of beings both moving This world of beings both moving ll as those who practice them); ll as those who vidyAh SilpAdikarma ca | rmAdIni etAni karma phala bhoga bhoga rmAdIni etAni karma phala ntient beings). This Slokam declares This ntient beings). avAn is the source and origin of all r branches of learning, arts, works, r branches of learning, arts, works, The five great elements (air, water, great elements The five e later would mean 'yoga and j~nAna' "SilpAni", 269 . The former would mean 'knowledge of of . The former would mean 'knowledge the fruits of karma-s. the tara || ArAdhyAh || tara || ArAdhyAh all originated from nArAyaNa. all originated from nArAyaNa. skin etc., that are provided 'yogo j~nAnam' Also, SrI bhaTTar seems to veda> zôai[ iv}anmetTsv¡ jnadRnat!. 19 veda> zôai[ iv}anmetTsv¡ jnadRnat!. 19 veda> zôai[ iv}anmetTsv¡ jnadRnat!. 19 yaegae }an< twa sa izLpaidkmR c, yaegae }an< twa sa yaegae }an< twa sa izLpaidkmR c, yaegae }an< twa sa yaegae }an< twa sa izLpaidkmR c, yaegae }an< twa sa yogo j~nAnam tathA sA'nkhyam yogo j~nAnam tathA sA'nkhyam SilpAdi". vedAh SastrANi vij~nAnam etat sarvam janArdanAt || (19) vedAh SastrANi vij~nAnam uapakaraNAni || of the fruits of karma jagat ||ja'ngama aja'ngamam ca idam and non-moving, that enjoy nArAyaNa udbhavam || Rshayah || manvAdayah, smartArah, tasya anushThAtAraSca ether) fire, earth and dhAtavah - tat-kAryANi, tvak ca others; the writers of smRti-s as we others; the writers || avAn pitarah, devAh to be worshiped. divinities that are who are the subsidiary || viyadAdInimahA bhUtAni || 5. 6. 1. 4. 2. 3.

j~nAnam instead of yoga' sprung and th from janArdana, originated from janArdana. Slokam declared that bhag The previous cetana-s and acetana-s (sentient and inse pATham " "The knowledge of yoga, sA'nkhya, othe springs from bhagavAnVedas and SAstra-s - a knowledge of all these janArdana". The Critical Edition has the pATham udbhavatvam Aha. providesSrI bhaTTar explanation: word-by-word sadagopan.org the other Universes), issu the otherUniverses), beings inboththenityavibhUti(SrI The greatness ofBhagavAn asrevealed meanings. word-by-word that bhagavAnistheSource

9. 8. 7. 6. 5. 4. 3. 2. 1. trIn-lokAn vyApyabhUtAtmA bhu' trIn-lokAn janArdanAt (udbhavanti)|| sarvam etat vij~nAnam || s. SAstrANi ||smRti,itihAsapurANAni|| vedAh ||pradhAnavidyAh places. karma ||sarvatraanushTheyam karma Silpa Adi|| (veda-s areconsidered theforemost knowledge suchasgrammar,arche prabhRtIni dRshTArthAniupa-vidyAh vi vidyAh ||vyAkaraNAdia'nga sankhyA orintellect. science by whichthenatu sA'nkhyam ||sa'nkhyayAtattvA knowledge oftheSAstra-srelatedto two kindsbhaktiyogaandkarma vidhah samAdhiyogah,karmayogaSca| yoga j~nAnam ||yogasyaj~nAnam;j~nAnamSAstram.yogodvi- eko vishNur_mahad-bhUtam pR eko vishNur_mahad-bhUtam ÇINlaekan! VyaPyÉUtaTm ÇINlaekan! VyaPyÉUtaTm ÇINlaekan! VyaPyÉUtaTm Sculptures, architecture,etc. @kae iv:[umRhÑUt< @kae iv:[umRhÑUt< @kae iv:[umRhÑUt< ng inthenextSlokam. of allknowledgeaswell. alltheseSAstra-s -Theforemostamongallsciences. re of the Realities is arrived atbymeansof re oftheRealitiesisarrived Allthesesciencesareborn ofjanArdana. p&wKÉUtaNynekz>, p&wKÉUtaNynekz>, p&wKÉUtaNynekz>, a Éu“e ivñÉugVyy>. 20 ivñÉugVyy>. a Éu“e a Éu“e ivñÉugVyy>. 20 ivñÉugVyy>. a Éu“e a Éu“e ivñÉugVyy>. 20 ivñÉugVyy>. a Éu“e 270 vaikuNTham)andtheleelA vibhUti(all nAm avadhAraNam sA'nkhyam|| nAm avadhAraNam nkte viSva-bhukavyayah ||(20) byHispossessionofallthingsand thak-bhUtAnyanekaSah | yoga. So yogaj~nAnammeansthe dyAh, dhanur, Ayur, gAndharva dhanur,Ayur,gAndharva dyAh, ry, medicine, music, dancing etc. ry, medicine,music,dancing among sciences,asweseebelow). among bhaktiyogamandkarmayogam. -Thesubsidiarybranchesof j~nAnam= SAstra-s;yogaisof -Observance of duties in all smRti, -s and purANa- smRti, itihAsa-sand

Again,SrIbhaTTargives

The sadagopan.org being being - The great By pervading, His greatness is and of the three and He enjoys the pleasure s, manners, mutations, and utility souls, Released souls, and Eternal souls, Released souls, and Eternal and by being the Sole Protector of and by being the Sole Protector imagination by the mind, etc. innumerable individual beings and the translation for Sa'nkara bhAshyam, Deity in that He pervades the that He pervades Deity in many, ything, He protects and enjoys the and enjoys ything, He protects ree Universes, and the three worlds of worlds the three and Universes, ree of the souls whose AtmA He is. 271 word and interpretation. meanings sthitAni mahAnti bhUtAni shitvAdibhih AtmA bhavan || shitvAdibhih AtmA d by their foibles and defects". d by their foibles rent from one another. Controller of, and Master of Controller of, and Master of i - asa'nkhyeyatayA rUpa-prakAra- pariNAma- , Being the Supreme Deity above all else Deity above , Being the Supreme Even so, worlds of souls, namely, the bound worlds of souls, namely, the angels. viSva-bhuk || sarvathA paripAlakah; the Universes in all everything tathA'pi || avyayah || tad-doshaih || aparAmRshTah, punaSca para vibhUtyA untouched by the faults of any vyApya || teshAm niyama Se vyApya || teshAm cetanAn || mukta nityAn trIn lokAn ca || baddha ekah - svayam ekah san ekah - svayam of, Soul the Inner by being form Elements that are of countless which are distinct and diffe mahad-bhUtam || avA'ng-manasa gocaraSca bhavan || beyond description through words, leelA bhoga rasam anubhavati || bhu'nkte || of Divine Sport and Divine Bliss. anekaSah pRthak bhUtAn ca prayojana bhedena pRthak 5. 6. 7. 2. 4. 1. 8. 9. 3.

various, and different objects of the th objects and different various, "vishNu is the unique and unparalleled and unparalleled is the unique "vishNu souls. the Inner Soul of ever Remaining as Universe, and yet remains untoucheUniverse, and Again SrI bhaTTar provides word-by- Again SrI bhaTTar However, SrI T. S. SrI Sa'nkara has not commented on this Slokam. Krishnamoorthy, who has provided a provides the following translation: provides the following pervades great Being, "vishNu, the one sadagopan.org world, should"That person,whodesires read this stotra of bhagavAn vishNu sung by the great sage SrIra'n feet ofasmadAcAryan when aDiyEnwasblessedwithhiskaTAks concluding write-upwiththesweet memories ofthefew moments inmylife andaD ANDavan, SrImad tirukuDanthai Today istheSatamAnautsavam(centena ultimate goal.InoursampradAyam, It wasofimmensebenefittomeintaki completelyowedtothis is our sampradAyam, comple would takecloseto10years adiyEn startedonMay7,1997.Littledi This postingformallyconcludesthispr three worlds;andbeingtheundecayingSe creation, protection, and destruction)". creation, protection,anddestruction)". He ultimatelycontainseverythingwithin enjoying these worlds withoutbeingdist worlds withtheseforms;Heis thesoul three worlds.ThenHebecamemany,to whopermeateseverywhere, "Lord vishNu translationofwhichfollows: SrI rAdhAkRshNaSAstri,arough An interpretationthatismo provided bySrIR.Anantakrishna Sastry. everything (andalsoprotects)".He

paThed-ya-icchet purushah Sreyah prAptumsukhAnica||(21) imam stavam bhagavato vishNor-vyAsena kIrtitam | kIrtitam bhagavato vishNor-vyAsena imam stavam pQe* #½et!pué;>ïey>àaÝu< suoain c.21 pQe* #½et!pué;>ïey>àaÝu< suoain c.21 pQe* #½et!pué;>ïey>àaÝu< suoain c.21 #m< Stv<Égvtaeiv:[aeVyaRsenkIitRtm!, #m< Stv<Égvtaeiv:[aeVyaRsenkIitRtm!, #m< Stv<Égvtaeiv:[aeVyaRsenkIitRtm!, to obtainsupremebliss re reflectiveoftheadvait ga rAmAnujamahAdeSikan. Conclusion Conclusion Conclusion 272 has essentially echoed thetranslation oject on SrI vishNu sahasra nAma that oject onSrIvishNusahasranAmathat te. Whatever little adiyEn knows about knowsabout te. WhateverlittleadiyEn AcAryan isourLordinreallife. Himself.(He istheOnewhoperforms of allthingsthata ok differentforms,andfilledallthe d aDiyEn expect at that time that it d aDiyEnexpectatthattimeit ham, andplacethis workattheLotus ry celebration)ofourgreatAcAryan inct fromtheminthe slightestway. ng meatinybitclosertothelife's lf andenjoyer ofa became mahat,thebasisforall iyEn isdelightedtopresentthis effortoveraperiodof10years.

and thepleasuresof the

ic philosophyisgivenby ppeared thus.Heis ll, Heexperiences sadagopan.org

'mahA Sreyas who is praised as who is praised may be, can resort ) are attained by the ) are attained by the -- the benefits will be -- the benefits state of this world which is state of this world which is sukhAni ca thus: "This stotrathus: "This sings the praise , bhIshma indicates that this hymn ion. is perfect about Thus, everything na kRtam iti sarvaireva arthibhih ortness of words to describe that is capable of this Hymn, which anting g His praise. Therefore, any person g His praise. Therefore, greatness of the One greatness of the easures, whoever he

d greatness. The one who praises him d greatness. The pAyana, the omniscient, the knower of pAyana, the omniscient, the knower oka itself declares that both oka itself declares that both 273 khAj~nena sarvaj~nena bhagavatA ing commentary for the Sloka: ing commentary for the Sloka: in order to achieve all the ends. in order to achieve all the ends. 'nirviSa'nkah sevatAm' 'nirviSa'nkah imam stavam' ' to describe the deplorable ' to describe the deplorable to describe the vishNu sahasra nAma stotram, stava ratnam'

dAridRyam idam jagat straying away from dharma, (denoting moksham), and the lesser pleasures ( chanting of this Hymn. follow provides the SrI Sa'nkara "imam stavam ityAdinA sahasra Sa kRshNadvaipAyanena sAkshAt nArAyaNe sAdaram paThitavyam sarva phala siddhaya iti darSayati" with ' beginning By the verse is composed by the revered kRsh dvai revered kRsh is composed by the Some of the original words used by SrI bhaTTar in giving his summary above above summary his desirous of giving supreme Bliss or material pl in bhaTTar SrI by to it". used words original the of Some are: ' The Sl attained without any doubt. hymn this hence and Himself, nArAyaNa is who veda, of branches thousand the is to be recited by all with faith, through this stotra is none other than Sage veda vyAsa, who has drunk this this drunk has who vyAsa, veda Sage than other none is stotra this through full, and who has no sh greatness in beneficiary the and sings, who person the sung, is who person hymn-the this by singin who is qualified to benefit of Lord vishNu, possessed of unlimite gem of a Hymn has the greatness. This is destitution, with filled is that world This Him. praising is who one the as well to benefit by the ch eminently qualified this world from its destitut of redeeming vyAsa". vyAsa". can be summarized comment SrI bhaTTar's sadagopan.org sampradAyam ofthe Hindu faith). is alwayschantedat theconclusion (Note theSlokam- vishNu". irregular proceduresinsacrifices etc., "The Sruti-ssaythatanyactsha itiSrutih|| syAt sampUrNam tad-vishNoh smaraNAdeva (garu. pramAdAt kurvatAmkarmapr PurA. He givesthefollowingSloka-sinsupportofhisvyAkhyAnam: 230.50) by dedicatinghisbhAshyamattheLotusFeetofHari. -releasefrom bestow mokshamitself with benefitastheobjective,etc.Heth theremovalof all thatisdesired,for SrI Sa'nkarastressestheimportanceof conclude with SrIbhaTTar'swordsofconclusion. We will first lookatSrISa'nkara's any kind". Those whosingHispraisewillnevermeet Universe, andtheCauseofcreation "The Lotus-eyed bhagavAnisthebirt

bhajanti yepushkarAkshamneteyAntiparAbhavam||(22) viSveSvaram ajam devam jagatah prabhavApyayam | prabhavApyayam| viSveSvaram ajamdevamjagatah ÉjiNt yepu:kra] àÉvaPyym!, àÉvaPyym!, dev ivñeñrmj< ivñeñrmj< dev< jgt> àÉvaPyym!, àÉvaPyym!, dev ivñeñrmj< ivñeñrmj< dev< jgt> àÉvaPyym!, àÉvaPyym!, dev ivñeñrmj< acyavetAdhvareshu yat | acyavetAdhvareshu 274 commentary forthislast Slokam,and commentary all deficiencies inallkarma-sperformed of anykarmabythe followersofany hless SupremeDeity,theRuler ofthe the bondageofsamsAra.Heconcludes are renderedperfect bymeditatingon ve beencarelesslype en points out that worship ofHariwill en pointsoutthatworship worshiping Hariforthefulfillmentof

anddestructionoftheUniverse. -- nArAyaNayetisamarpayAmi" withdisrespectordiscomfitureof

rformed, such as rformed, such that sadagopan.org those people are NDarIkAksham, lakshmI-patim, NDarIkAksham, lakshmI-patim, ed to Him. They consider that He He that consider They Him. to ed a- pratidvandvi - sakala kalyANa h brings happiness to all, and which h brings happiness to all, and es and well being of being es and well e is there any occasion for them for e is there any occasion for them for sarvasvam iti, tad-sampado vAcAm sarvasvam iti, tad-sampado erse with the same ardor with which with which same ardor erse with the icious qualities. He is like the celestial smRti nyAya, is and dedicated to Hari om him, would not one be relieved from not one be relieved from om him, would ome things (like happiness and sorrow, things ome 275 th the oath repeated twice: nsort of lakshmI and the Lotus-eyed Lord, is by AkhyA sarva sukhAvahA | avantam dhanecchayA | dhanecchayA avantam

(laid at His Feet)". is:SrI bhaTTar's vyAkhyAnam "evam svabhAvatasamasta-dvandv eva guNAkaram, prapanna pArijAtam, pu bhagavantamsa eva bhajamAnAnAm agocarAh | kutah sAmsArika- iti paryAptayati - paribhava-prasa'ngah visveSvaram iti || " "bhagavan nArAyaNa, the Co unwelc to all kinds of nature opposed good and evil), and is the mine of all ausp have resort pArijAta tree for those who the rich Therefore alone is their wealth. beyond words. This being the case, wher dishonor or disgrace." wi Sage vyAsa concludes the Hymn "na te yAnti parAbhavam parAbhavam" .. na te yAnti SrI Sa'nkara quotes another Slokam from vyAsa: from vyAsa: another Slokam quotes SrI Sa'nkara yathAAdareNa stauti dhan tathA ced-viSvakartAram ko na mucyeta bandhanAt || ko na mucyeta bandhanAt tathA ced-viSvakartAram of the Univ the Creator "If one praises was written consistent with the Sruti, one praises a rich man to get wealth fr one praises a the bonds of samsAra" following nAma bhAshyam with the concludes his vishNu sahasra SrI Sa'nkara Sloka of his own: sahasra nAma sambandhi vy hari-pAdayoH || Sruti smRti nyAya mUlA racitA "This commentary of sahasra nAma whic sadagopan.org happinessandvictory." devoted SrIvaishNava-s, andal confer wealthofallkindsonus, SrI ra'ngarAja,rootoutallthe "May bothSrIra'nganAyaki,theQueen || sahajayenasadAkriyAstAm sa'ngAt sukham SrI ra'ngarAjamahishIsacavaishNavAnAm | unmIlya sampadamaSeshavidhAmvidhAya atra caparatra'ncasarvaduhkham asmAkam SrI bhaTTar concludes his bhagavad guNadarpaNam withthe following: WITH ANYDISRESPECT". "NEVER DOTHEYMEETWITH ANY

Dedicated inallhumility to LordkRshNa. || SrIkRshNArpaNamastu|| 276 DISRESPECT. NEVER DOTHEY MEET

ways blessuswiththecompanyof Consort ofSrIra'ngarAja,alongwith distress hereand hereafter,