Volume I

Our Sincere thanks to the following for their invaluable contributions to this ebook :

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Providing the source for compiling the document:

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Providing the Sanskrit texts:

 Mannargudi Sri.Srinivasan Narayanan

Providing the images sadagopan.org sadagopan.org sadagopan.org  Sri. MuraLi Bhattar (www.srirangapankajam,com)

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Exclusive Artwork including Cover-Art

 Sow R. Chitralekha of Sundarasimham-ahobilavalli team

E-book assembly:

 Sri. Muralidharan Desikachari

CONTENTS

Introduction 1

A Comparison of the bhAshya-s of SrI Sa’nkara 15

and SrI bhaTTar

SlOkam 1 29

SlOkam 2 45

SlOkam 3 54

SlOkam 4 65

SlOkam 5 73 sadagopan.org sadagopan.org sadagopan.org SlOkam 6 82

SlOkam 7 90

SlOkam 8 98

SlOkam 9 106

SlOkam 10 112

SlOkam 11 117

SlOkam 12 125

SlOkam 13 132

SlOkam 14 139

SlOkam 15 144

SlOkam 16 149

SlOkam 17 155

SlOkam 18 163

SlOkam 19 172

SlOkam 20 182

CONTENTS (Contd...)

SlOkam 21 191

SlOkam 22 200

SlOkam 23 207

SlOkam 24 214

SlOkam 25 223

SlOkam 26 232

SlOkam 27 244

SlOkam 28 250

SlOkam 29 257

SlOkam 30 263

SlOkam 31 270

SlOkam 32 275 sadagopan.org sadagopan.org sadagopan.org SlOkam 33 281

SlOkam 34 287

SlOkam 35 294

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SrI vishNu sahasra nAmam (Vol. 1) sadagopan.org sadagopan.org sadagopan.org

vaikuNThanaathan -ThiruvaikuNTha ViNNagaram (Courtesy B.Senthil (http://thiruvaikuntavinnagaram.blogspot.com)

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dasAvatAram (Artwork Courtesy : Sow. R. Chitralekha)

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SrI vishNu sahasra nAmam (Vol. 1) Introduction It is interesting to contemplate on the circumstances under which Sri Vishnu Sahasranama Stotram came into existence. Yudhishthira, the eldest of the sadagopan.org sadagopan.org five Pandavas, was mentally depleted because of the war with the Kauravas and sadagopan.org the misery of death and suffering that was created by the war in which he had been a major player. Bhishma, his dear grandfather, was lying on his deathbed. With his passing away, his irreplaceable wisdom, based on the experiences of his long life of virtue, righteousness and devotion, was about to be lost to the world. Sage Vyasa and Sri Krishna advised Yudhishthira, who himself was an

epitome of righteousness and virtue, to seek the advice of Bhishma on any and all aspects of life on which he had any doubts. Yudhishthira did as advised, and a series of dialogs ensued between the two, witnessed by Lord Krishna Himself, and by other great sages including Vedavyasa.

In one of these sessions, Yudhishthira sought Bhishma's advice on the easiest and best means by which mankind can attain lasting happiness, peace of mind, and relief from all bondage and sorrows. This was the setting in which Sri Vishnu Sahasranama Stotram was imparted, with the welfare of future generations also in mind, by Bhishma to Yudhishthira, as part of the advice given by Bhishma in response to the above question.

The Composition

The following sloka in the prolog to Sri Vishnu Sahasranama Stotram identifies

1 sadagopan.org who strungtogetherthethousandnames Sri VedavyasaistherishiofVishnu sutah|| chandonustup tathadevobhagavandevaki | mahamunih vedavyaso vishnor namasahasrasya ofthestotram: pertainingtothecomposition aspects some important the Stotram.Theseare: nama sahasram reciting the VishnuSahasranamaStotraminhisBhaja Govindam( theveryfirstone.SriSa Stotram was BrahmaSutras,et (the BhagavadGita,the Of allthe commentarieswrittenbySriSankaraforourreligiousscriptures know them today). (Vyasa isalsotheonewhoorganizedth is anintegralpartoftheepicMa commentator. SriVishnu Sahasranama Stot YatiswarafromtheDvai Satyasandha disciple ofaSriRamanuja, Adi Sankara'scommentaryistheearlie areoverfortycommentarieson There Devaki, istheLordbeingworshiped. Anushtup (eightsyllablesper quarter)is Yudhishthira.

. 3.Theperson whostrungtogether 3. 2. SagessuchasNarada,theAl 2. 1.Itistheessenc 1. Vedavyasa, theforemost knowerof itforth Mahabharata andpreserved Vishnu" intheirdevotionalworks. repeatedrefe Tyagaraja havemade ...). Six reasonsaregenerally identified for thegreatness of e oftheMahabharata. habharata composedbySageVedavyasa has writtenadetailedcommentary.Sri 2 Sri VishnuSahasranamaStotram. e vedas into the classifications aswe theclassifications e vedasinto 's onethousandnames,i.e.,thesage nkara emphasizes the importance of nkara emphasizestheimportance wars, andcomposersincludingSaint itsmeter.LordKrishna,thesonof as theywerereveal st ofthem.SriParasaraBhatta,a thethousandnamesaspartof c.), thatonSri VishnuSahasranama ta schoolisanotherprominent rences tothe"ThousandNamesof ram, alongwiththeBhagavadGita, e world was none otherthanSage e worldwasnone the vedas, and considered an andconsidered an thevedas, ed byBhishma to geyam gita

incarnation of Vishnu (vyasaya vishnu rupaya vyasa rupaya vishnave namo...).

4. It is the considered opinion of Bhishma that it is the best and easiest of all dharmas, or the means to attain relief from all bondage.

5. It is widely accepted that the chanting of this Stotram gives relief from all sorrows and leads to happiness and peace of mind. 6. It is in conformity with the teachings of the Bhagavad Gita, Narayaneeya, etc.

The above reasons given to illustrate the importance of Sri Vishnu Sahasranama Stotram become all the more obvious when we recount the personalities involved in the events that resulted in the stotram. It was no sadagopan.org sadagopan.org ordinary person's advice that was sought. No ordinary person was seeking the sadagopan.org advice, and at no ordinary person's urging was the advice being sought. Bhishma was the son of the Mother Ganga and a person sanctified by his unswerving devotion to Lord Krishna, and one who had controlled and conquered all his senses. Yudhishthira was the son of Dharma, and himself a practitioner of justice, righteousness, truth, honesty and integrity. Vyasa was the knower

of all vedas. Lord Krishna was a witness to the whole event involving the advice and revelation of the easiest and best means to achieve happiness and peace of mind, given by Bhishma to Yudhishthira. As we know, the advice is in the form of Sri Vishnu Sahasranama Stotram. No other justification is needed to recognize the greatness of the education that is imparted to the human race through the medium of Sri Vishnu Sahasranama Stotram by Vyasa and Bhishma.

The Organization

Sri Vishnu Sahasranama Stotram as printed for chanting purposes consists of three sections:

1. A prolog, which gives the background on why the Stotram was imparted to the great and just Yudhishthira by Bhishma.

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2. The thousand names of Vishnu, organized in a poetic format in 107 stanzas, in the anushtup chandas, (a meter with eight syllables in a quarter), with two quarters per line, and two lines per stanza.

3. The phala sruti, or a recounting of the benefits that can accrue by chanting the Stotram.

The above is the typical organization of many stotrams, for example, the Lakshmi Ashtottara Satanama Stotram with which many of us are familiar.

The Prolog

In the introductory part of the Vishnu Sahasranama Stotram, Yudhishthira asks Bhishma six questions, related to how mankind can attain happiness. These are contained in two stanzas starting with "kim ekam daivatam loke" in the

Stotram. These questions are:

1. Who is the One (Supreme) Deity?

2. What is the highest goal of life?

3. By praising which Deity's auspicious qualities will human beings attain prosperity in this world as well as bliss in the next? sadagopan.org sadagopan.org sadagopan.org 4. By meditating on which Deity will human beings attain prosperity in this world as well as bliss in the next?

5. By reciting which mantra will man be released from the bondage of the cycle of birth and death?

6. Of the three means referred to above (i.e., recitation, praise or archana, and meditation), which is the best means for attaining the grace of the Supreme Deity based on your vast experience and knowledge?

Bhishma's response to the above questions follows in the next ten stanzas. In his considered opinion, a person tides over all the sorrows in this world by reciting with undiluted devotion the Thousand Names of the Eternal Person, worshiping Him always with devotion, meditating upon Him, glorifying Him,

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saluting Him by prostrating before Him, and adoring Him (dhyayan, stuvan, namasyamsca, yajamanas tameva ca).

Bhishma adds that of all the dharmas, the dharma or practice involving service done to the Lotus-eyed Lord Krishna, without any desire for benefit, through worship (archana) and hymnal praise (stava), is the best dharma. Note that praising is easy, involving only speech, and does not involve any material sacrifice or bodily exertion. It is open to all, and does not need help from, or dependence on, others. Other kinds of worship might require money or other resources to perform the worship, or the need to impose on other people for their involvement (e.g., a priest to give instructions on the method of worship etc.). For the purpose of chanting the name of God, there is also no constraint on the asrama (i.e., brahmacharya, grihasta, etc.) to which a person belongs, sadagopan.org sadagopan.org unlike, for example, the constraints that the vedas place in performing the sadagopan.org ceremonial rites with sacrificial fire. There is also no requirement regarding time, place, status of purity, etc., for the chanting of the stotram. The key element of the act of chanting as a means to attain the Lord's grace is the sincerity and purity of mind, and there is no other constraint or consideration.

In summary, Yudhishthira asks Bhishma: "Given my despair and sorrowful state of mind, I want to expend the least effort and get the most benefit out of it, viz. relief from my despair. Please tell me the means for this." And Bhishma's response is "Chant the thousand names of Lord Krishna WITH DEVOTION. This does not require any effort other than the willingness to chant. This is the best way to get relief from all miseries, sorrows, and sins".

The Thousand Names

The word sahasra in the title of the Stotram means "one thousand". The main body of Sri Vishnu Sahasranama Stotram consists of 107 stanzas which contain the thousand names of Sri Maha Vishnu. Every one of the Thousand Names in Vishnu Sahasranamam is full of significance in that it refers to one particular quality, guna, characteristic or attribute of Paramatma. (yani namani gaunani, where the emphasis is that each name is indicative of a guna of

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Vishnu).

One could legitimately ask the question: Why were these 1000 names chosen? Does the Parama Purusha get absolutely defined by these thousand names? The obvious answer is that God is Infinite and Indescribable, and can only be experienced, but cannot be translated into words and communicated from one to another. The vedas conclude that God is neither accessible to words nor to mind (yato vacho nivartante aprapya manasa saha - Taittiriya Upanishad). In Isavasya Upanishad, it is said that you cannot reach (understand) the Paramatma with the human mind (reasoning) alone even if you spend all your life. This holds true even though mind can travel (think) faster than anything known to us, including the speed of light (anejadekam manaso javiyo.... ). Given this Infinite nature of the Paramatma who is not governed or constrained by

any of the physical laws as we know them, the choice of a thousand names of Vishnu by Bhishma should be recognized as a representation of some of the better-known qualities of Sriman Narayana that are repeatedly described in our great epics, vedas, puranas, etc., and sung by the devout sages repeatedly.

As was indicated earlier, the thousand names are strung together in a poetic form by Sri Vedavyasa. While identifying the thousand names of Narayana sadagopan.org sadagopan.org sadagopan.org from this poetic composition describing the qualities of the Infinite Paramatma, the different revered acharyas have come up with slightly differing sets of thousand names. This is partly because of the ability of these great acharyas to be able to enjoy the indescribable Parama Purusha in their own ways, based on the unique philosophies which they have propounded.

Of the thousand names, some are repeated: For example, in Sri Parasara Bhattar's choice of the thousand names, two names occur four times, 12 names occur three times, and 82 names occur twice. When a name occurs more than once, the revered commentators have interpreted the meaning of the name differently in each instance depending on the context in which the name occurs. They have also quoted extensive evidence from ancient scriptures in support of their interpretation. The commentators have emphasized that the recurrence is not the result of a dosha (deficiency of being repetitive) in the

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composition

The Benefits

As was pointed out earlier, traditionally our prayers end with a phala sruti - a section on the benefits of reciting the prayer. The Vishnu Sahasranama Stotram is no exception.

The necessity of cleansing our body regularly to maintain our physical hygiene and good health is recognized by every one. But perhaps because we do not "see" our mind the same way as we see our body (i.e., as an externally visible entity), the necessity of keeping our minds clean is not as clearly recognized. However, those who do not "cleanse" their mind on a regular basis become "mentally" sick over a period of time, just as they become physically sick if sadagopan.org sadagopan.org sadagopan.org they do not cleanse their body on a regular basis. Prayers are a means to mental cleansing when they are chanted with sincerity and devotion. This aspect of the usefulness of prayers in everyone's life is common to all prayers.

The importance of Sri Vishnu Sahasranama Stotram is that the deity being worshipped is none other than Vasudeva (sri maha vishnuh paramatma sriman

narayano devata; saktir devaki nandanah; itidam kirtaniyasya kesavasya mahatmanah namnam sahasram divyanam aseshena prakirtitam; sahasram vasudevasya namnam etat prakirtayet, etc.). Sri Vyasa points out that it is by the power and command of Vasudeva that the sun, the moon, the stars, the world, and the oceans are controlled (sa chandrarka nakshatra kham diso bhur mahodadhih vasudevasya viryena vidhrtani mahatmanah). The whole universe of the Gods, Asuras, Gandharvas, etc., is under the sway of Lord Krishna (sasurasura gandharvam ....). In Bhishma's expert judgment, chanting Vasudeva's name with devotion and sincerity will ensure relief from sorrows and bondage. This in a nutshell is the phala sruti or the benefit of chanting Sri Vishnu Sahasranamam.

Some have held the view that the phala sruti need not be, or even should not be chanted, because they somehow feel that it smacks of selfish desires. This is not consistent with the age-old practices of our ancestors. It is true that

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the phala sruti says that anything that is desired can be obtained if the prayer is sincere and offered with devotion. However, it is up to those who seek benefits through prayers that they should seek things that elevate them in life rather than lower them. An example of the latter type is the case of the evil king Ravana, who had prayed and obtained enormous powers through his prayers to Lord Siva. In the end, he lost all he had including himself by the misuse of his powers.

The phala sruti in Sri Vishnu Sahasranama Stotram was not just an add-on by someone trying to popularize the Stotram, but is an integral part of the Mahabharata text. Both Sri Sankara and Sri Parasara Bhatta have written commentaries to the phala sruti slokas. Thus, what is stated in the phala sruti has its authority from those who are worthy of great respect from us, and who

have found it fit to comment and elaborate on the advice and information given to us through the phala sruti.

Perhaps the most important of the benefits attained by one who chants the Stotram with devotion and sincerity is the cleansing of one's mind from all evil thoughts, and this is a very important and desirable benefit since this is the first step towards achieving pure happiness and absolute bliss. Firmness of sadagopan.org sadagopan.org sadagopan.org mind, good memory, happiness of the self (inner happiness), and freedom from anger, jealousy, and greed, are some of the benefits that accrue to one who recites the stotram with devotion and eagerness. The key is the sincerity of purpose and devotion.

The person who chants or recites is not the only one who benefits. Those who for whatever reason are unable to chant, benefit by just hearing the chanting (ya idam srunuyan nityam ....).

Importance of Chanting

Some might say that they do not understand the meaning of the Sanskrit words in the stotram and therefore do not feel comfortable chanting it. Sri Chandrasekhara Saraswathi Swami has given us his guidance on this issue in

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one of his discourses. He advises us that learning the chanting of prayers even without knowing the meaning is a worthwhile act, and can be compared to finding a box of treasure without the key. As long as we have the box, we can open it whenever we get the key of knowledge later, but the treasure will be already there.

Some could feel that they do not know the correct pronunciation, and so do not want to chant incorrectly. H. J. Achar, in his book "Sri Vishnu Sahasranama - A Study", H.J. Achar, Sharada Press, Mangalore, 1972, has given the analogy of a mother to whom a child goes and asks for an orange. The child does not know how to pronounce the word "orange", and so asks for "ange". The mother does not turn away the child and does not refuse to give the child the orange just because the child does not know how to pronounce the word. It is the spirit or sadagopan.org sadagopan.org bhava that matters, and so as long as one chants the name of God with sadagopan.org sincerity, considerations such as not knowing the meaning, not knowing the pronunciation, etc., do not matter, and God who is the Mother of all of us will confer His blessings on us.

The Final Word: Sage Vedavyasa concludes the Stotram with the assertion -

twice stated - that there is no way a devotee of Vishnu can meet with any dishonor or disgrace of any kind (na te yanti parabhavam - ne te yanti parabhavam om nama iti). If this is not worth striving for, with as little investment as the mere chanting of the thousand names of Vishnu with sincerity, then nothing else is worth striving for.

Those interested in more information may refer to the following works:

1. "Sri Vishnu Sahasranama with the Bhashya of Sri Parasara Bhattar, with Translation in English", A. Srinivasa Raghavan, Sri Visishtadvaita Pracharini Sabha, Madras, 1983.

2. "Sri Vishnu Sahasranama Stotram", Keelathur Srinivasachariar, The Little Flower Co., Madras, Reprinted 1981.

3. "Sri Vishnu Sahasranama Stotram", C. V. Radhakrishna Sastri, C. Venkatarama Sastri Trust, 1986.

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In the previous write-up, I had presented the view that it is beneficial to chant Sri Vishnu Sahasra NAma Stotram even if we do not know the meaning, even if we do not know the correct pronunciation, etc. In the current and subsequent articles, I am going to attempt to present the meanings of the Names occurring in Sri Vishnu Sahasra NAmam. One can legitimately ask the question: Why spend our time to learn the meanings, when the benefit of chanting is obtained anyway even without knowing the meanings? In fact, one of our devotees had sent me mail privately earlier, referring to the sloka that occurs in the phala sruti portion:

sri rAma rAma rAmeti rame rAme manorame

sahasra nAma tat tulyam rAma nAma varAnane

(As stated by Lord Siva to PArvati - if you just chant the name "rAma", it is equivalent to chanting the 1000 names of Sri MahA Vishnu").

Sri Bhattar very nicely gives the explanation on why it is desirable to delve into an analysis of the meanings behind the Names: "Names pronounced merely and without knowledge of their meanings is beneficial (upakAriNAmapi), but revelation through etymological interpretation quickly affords DELIGHT TO sadagopan.org sadagopan.org sadagopan.org MIND AND PURITY TO HEART (mana: prAsanatvam pAvanatvam ca).

Sri Bhattar also refers to the chapters in MahAbhArata relating to the significance in knowing the meanings of the Names in addition to just chanting without knowing the meanings:

nAma karmArtavit prApnuyAm purushottamam (Udyoga Parva 59)

While I am not proficient in Sanskrit, I certainly derive great mental delight in trying to understand the meanings behind the Names; and in trying to understand the grammatical interpretation behind these Names. The reason for the latter is that it helps one to delve deeper mentally into the guNas of Sri Vishnu and enjoy His qualities even more.

In his Bhagavad guNa darpana, Sri Bhattar proceeds to explain the names of MahA Vishnu in accordance with rules of grammar, etymology, and

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interpretation by the great Sages, with special reference to their significance, context, and propriety. Etymology according to the English dictionaries is the analysis of a word, based on its origin and development, including how the words are formed from their simple roots. Sri Bhattar also indicates in his introduction that even though the same name may occur more than once, its interpretation is different depending on the context in which it occurs, and there is no redundance or repetition in Sri Vishnu SahasranAmam based on the interpretation.

In his commentary on Sri Vishnu Sahasra Namam, Sri Bhattar has beautifully traced a thread of connectivity in the sequence of the 1000 names as they occur in the stotram. He has identified an organization and structure in the composition that refers to the guNas of the Lord in the five manifestations in sadagopan.org sadagopan.org which He has revealed Himself to us, as described in the PancharAtra Agamas. sadagopan.org These manifestations are:

1. para,

2. vyuha,

3. vibhava,

4. archa, and

5. antaryAmi.

Thus, for instance, Sri Bhattar has noted that the first 122 names in the stotram describe the qualities of the Lord in his para vAsudeva form. The next set of names describe the vyuha forms etc. Thus the names as they occur in the stotram are not just a random collection of names, but have a beautiful thread of organization and structure to them. Sri Bhattar has identified 44 such manifestations of Bhagavan in his exposition. Sri Srinivasachariar, in his editorial introduction to Sri Vishnu Sahasra Namam published by LIFCO, (1967), describes this beautifully as an arrangement of the petals of a rose 44 layers deep, or a step of stairs with 44 steps leading to the enjoyment of the Supreme. I will not go into the enumeration of these 44 forms at this stage. but will identify these as we go along. The enumeration and the corresponding

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slokas can be found in the LIFCO publication.

A brief introduction to the five types of manifestations of the Lord, to which Sri Bhattar refers in his exposition of the significance of the 1000 names of the Lord, is given below.

The para can be viewed as the full and undifferentiated manifestation of the Lord in His complete and resplendent glory in which He has chosen to be unlimited by anything. He does not assume this form as a result of another object, and in this form He is endowed with the fullness of the six qualities - jnAna, bala, aisvarya, vIrya, sakti, teja. In this form, He is the shAdguNya paripUrNa, mahArNava, ni:sima - complete in all respects in the Six qualities, the Great Ocean of all that is perfect, unlimited by anything. Sri Bhattar refers to the sAtvata samhita in explaining the para-vyuha, and vibhava forms.

"shAdguNya vigraham devam bhAsvajjvalana tejasam sarvatah pANi pAdam tat iti upakramya param etat samAkhyAtam ekam sarvAsrayam vibhum".

"In the para form, the Lord has the body endowed with all six qualities; He shines with intense brilliance and luminosity, and has hands and feet all around. This form is unique, is the support of all, and is all-pervasive". sadagopan.org sadagopan.org sadagopan.org In the vyuha manifestation, the Lord assumes different forms which are rich in some of the Six qualities, with different functions which emphasize these qualities. The vyuha forms can be viewed as the differentiated forms which arise from the para form. The vyuha forms are also referred to as Emanations by the translator of the Bhagavad GuNa darpana, Sri A. Srinivasa Raghavan. In particular, the following vyuha forms are identified:

1. pradyumna - aisvarya and vIrya - function of srshti or creation

2. aniruddha - sakti and tejas - function of sthiti or protection and preservation 3. samkarshaNa - jnAna and bala - function of samhAra or destruction

The sAtvata samhita describes the vyuha forms as follows:

etat pUrvam trayam ca anyat jnAnAdyaih bheditam guNai: |

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viddhi etat vyuha samgjnam vai nissreyasa phala pradam ||

"From this para form emerge three other forms (SamkarshaNa, pradyumna, aniruddha), which are distinguished by the possession of knowledge and other qualities allotted to each one of them, and which bestow these benefits to the devotees".

The vibhava is that group of manifestations which are taken by BhagavAn in the form of god, man, animal, etc. (sura, nara, tiryagAdi). Vibhava is of two kinds:

1. mukhya and

2. anuvrtti also referred to as vibhava and vibhava antara. sadagopan.org sadagopan.org sadagopan.org Vibhava occurs in one of four forms: 1. Some like matsya and kurma are direct manifestations

2. In some incarnations, the Lord enters into the bodies of distinguished sages such as Sri VyAsa.

3. In others, He invests His sakti for some period of time in others.

The example of Puranjaya is given here, and we will dwell into the details when we look at the explanation behind the nAma puranjaya later on.

4. There are others in which He manifests Himself in idols as for instance in the arcAvatAra.

It seems to me that Sri Bhattar, in his vyAkhyAna, has grouped the arcA form as a subgroup of the vibhava form. I request the bhAgavatas in this group to shed more light on whether I have misunderstood this explanation. Sri Bhattar distinguishes the vibhava form from the Lord's creations such as the four- faced Brahma, who are not manifestations of Bhagavan, but are the creations of Bhagavan. Sri Bhattar refers to the following from the Paushkara samhita to give us an understanding of the difference: jnAnopadeshTA bhagavAn kapilAkshastu adhokshaja: |

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vidyAmurti: caturvaktro brahmA vai loka pUjita: ||

tadamsa bhUto vai yasya visva vyanjana lakshaNa: ||

"The red-eyed BhagavAn, Adhokshaja, is the teacher of all knowledge. The four-faced BrahmA who is the embodiment of learning and who is worshiped by all worlds, is but a tiny amsa (part) of Bhagavan. He is the subordinate of BhagavAn, and he only propounds the knowledge he got from Bhagavan to all in the world".

These are distinguished as the prAdurbhAva and prAdurbhAvAntara forms. Here the prAdurbhAva is the adhokshaja form, and the prAdurbhAvAntara is Brahma. It is pointed out that the creations of the Lord such as Brahma, agni, etc., are to be understood at a different level than the manifestations of the

Lord in His para, vyuha, and vibhava forms. This is the basis for why those who have been initiated in the worship of acyuta are to worship only Acyuta and not the other gods (prAdurbhAvAnAm ArAdhyatvam .prAdurbhAvAntarANAm ArAdhana nishedhasca).

With the above brief introduction, I will attempt to summarize the meanings behind the Names in Sri Vishnu SahasranAmam. The main source I will be using sadagopan.org sadagopan.org sadagopan.org is the Bhagavad guNa darpaNa by Sri Bhattar. I will be using Sri Sankara's commentary as a secondary reference.

As I am starting this attempt at learning, I am finding out that just by reading books, and without the aid of an AcArya, it is impossible to gain knowledge. However, this is all what I can do at this stage. My request to all of you is to freely comment on and correct what I am saying because I know that it is full of errors and misinterpretations. With that request which goes without my repeating it for future write-ups as well, I present what I understand for the first of the 1000 names.

Sri Bhattar interprets the first 122 nAmas in the stotram as describing the para form of the Lord. Recall that the para form is the all-perfect, undiminuted, absolute, manifestation of the Lord. The description of this form includes all the nAmas starting from visvam and including varArohah in slokam

14 sadagopan.org and goal of what is the supreme the stotram as Bhishma's response to response as Bhishma's the stotram Sri Venkatesa Suprbhatam. The URL of The Suprbhatam. Sri Venkatesa 15 svtemple.org/stotra/stotras.htm , Pittsburg, USA contains both Audio and Complete contains both Audio , Pittsburg, USA

13. Sri Bhattar views13. Sri segment of this YudhisThira's first two questions: first two YudhisThira's kim ekam daivatam loke kim vApyekam and parAyaNam - deity to be worshipped, who is the one attainment. of SV Temple The web-site Sahasranamam and text of Sri Vishnu site is:their Stotras http://www.

A Comparison of the bhAshya-s of SrI Samkara and SrI BhaTTar

In this write-up, we will look at a comparison of the bhAshya-s of SrI Samkara and SrI BhaTTar for SrI vishNu sahasranAmam, using a few select nAma-s (about 10) as examples. The examples are drawn mostly from SrI P. B. aNNa'ngarAcArya svAmi's Introduction to his vyAkhyAnam on SrI vishNu sahasranAmam, even though I have added some examples from other references. Admittedly, an analysis based on less than 1% of the total nAma-s can be viewed as incomplete. A project wherein a systematic analysis of all the nAma-s is undertaken, is a major undertaking, which has to be deferred for the future.

For those who do not wish to go through the whole write-up, here is a brief summary of the trend of thought of this write-up:

1. As SrI PBA has clearly pointed out, SrI BhaTTar's vyAkhyAnam emphasizes the guNa-s of saulabhyam and sauSIlyam of bhagavAn that are so much in favor of His devotee, whereas SrI Samkara tends to emphasize the parattvam of Brahman in his bhAshyam. sadagopan.org sadagopan.org sadagopan.org 2. I also echo sentiments of SrI N. Raghunathan in his Foreword to "SrI vishNu sahasranAmam" by SrI P. Samkaranarayanan, namely, that when we get the benefit of different interpretations from different vyAkhyAna-s, we should view these as complementing each other to enhance the richness of the whole. (In my regular write-ups, I draw information from about 10 vyAkhyAna-s which all have some unique aspects as explained later). Thus, when we get the anubhavam of different writers, what we derive is a "multiple bonus" by being exposed to the different anubhavam-s based on the different vyAkhyAna-s.

Now we will go into some specifics.

In looking at the vyAkhyAna's of SrI Samkara and SrI BhaTTar, one has to keep in mind that SrI Samkara is the renowned advaitin, and SrI BhaTTar is

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the adopted child of Lord ra'nganAtha and pirATTi ra'nganAyaki, the son of kUrattAzhvAn who was a primary disciple of bhagavad rAmAnuja, and is a great exponent of viSishTAdvaita school. To an advaitin the only truth is nirguNa Brahman - One without any attributes. The saguNa brahman is only an interim means to realize the real truth for the advaitin - namely the realization of the nirguNa Brahman. Thus, it can be expected that the vyAkyAnam of SrI Samkara deals at the level of significance and the interpretation of the nAma-s at the etymological level, with support from the Sruti-s and the smRti-s, but does not get into the deep anubhavam of these guNa-s at the level of saguNa Brahman. He mostly gives his interpretations emphasizing the supremacy of Brahman, the all-powerful nature of Brahman, the difficulty in realizing It, etc. sadagopan.org sadagopan.org SrI BhaTTar's vyAkhyAnam deals with the interpretation of the nAma-s at sadagopan.org the etymological level, and then proceeds further into the guNAnubhavam based on the experiences of the AzhvAr-s, namely the emotion of intense love and bhakti towards emperumAn, associated with the sauSIlyam and saulabhyam of saguNa brahman which is an integral part of the viSishTAdvaita philosophy. This seems to be the main difference between the vyAkhyAna-s of

the two great stalwarts.

In the case of most nAma-s, the literal meaning that SrI Samkara and SrI BhaTTar assign will be the same, and when the literal meaning is different, both alternatives are equally acceptable meanings for the nAma-s purely from the point of view of samskRt. The difference arises in the further elaboration of this meaning. SrI Samkara supports his interpretations with quotes from the Sruti-s and smrti-s at the philosophical level. SrI BhaTTar quotes evidences from these same sources, but the message he conveys emphasizes the saguNa brahman so very much enjoyed by the AzhvArs in their divine outpourings. He does not directly quote from the AzhvArs, just as SrI rAmAnuja did not quote directly from the AzhvArs in any of his works. We have already dealt with the reasons for this in previous discussion in this list. But the anubhavam of the AzhvArs is loud and clear in SrI BhaTTar's

17 sadagopan.org justtoillustratetheabovepoints. Introduction, We will go through justBhaTTar emphasizesthesauSIlya a few of the nAma-s, or (Isitvam andaiSvaryam the parattvam mostly used by SrI vyAkhyAna-s, Samkara's andSrIBhaTTar's PBA in his If we were BhaTTar'svyAkhyAnam saulabhyam, andSrI tonot misstheopportunity toemphasize summarizesaulabhyam. However, between thetwo pa AzhvArs donotsingaboutHisparattvam in onesuggest sentenceThus, itisimportanttokeepinmindth that the guNamsauSIlyam. the of paratvam differencefor a long duration of six months at he iscompletelyoverwhelmed by emotio is the sauSIlyamofperumAL-" between ofbhagavAn'sparattvam.But description nammAzhvAr doesnot becomesubjectto visibleexternalemotion duringthe SrI uyarvaRa the parattvamofperumALverynicely- sauSIlyam. Hegivestheexample ofna touches thedevoteeintenselyanddr enjoy boththeseaspects equally. But aspects ofthegreatness ofemperumAn. andsaulabhyamareequallyimportant SrI PBAobservesthatbothparattvam that from theenormoussins a truedevotee,HisInfiniteMercy,Hi saulabhyam -Hiseaseofmixingwith vyAkhyAnam. Herepeatedlyreminds

uyar nalam uDaiyavan yavan avan. yavanavan. nalamuDaiyavan uyar

havebeencommitted, etc. ettiRam uralinODu iNaindirundu E'ngiayeLivE ettiRam uralinODuiNaindirundu m andsaulabhyamofperumAL. this very thought of perumAL's guNam of of this verythoughtofperumAL'sguNam 18 s waitingtohelpandforgiveadevotee n, andpassesout(loseshisconscience) mmAzhvAr, whostartsoffdescribing at thediscussionhereisnotmeantto the anubhavam of His sauSIlyam and and the anubhavamofHissauSIlyam devotees andHiseasyaccessibilityto We aregiventhisbirthtorealizeand of thesetwoguNa-s,theonethat equallyalongwithHis sauSIlyamand aws himtoemperumAn'sfeetis us ofbhagavAn'ssauSIlyamand ISvarattvam) of Brahman, and SrI SrI and of Brahman, ISvarattvam) ths, our viSishTAdvaita AcArya-s do do ths, ourviSishTAdvaitaAcArya-s later on,whenhestarts describing not important, nor isittruethatnot important,nor itisthattheformer emphasizes is an outstanding example ofthis. is anoutstanding " -

sat-kRtih (in Slokam 75) - sad-gatih saT-kRtih sattA….

The simple meaning of the word sat-kRtih is "He of good acts".

The differences in the vyAkhyAnam arise when the vyAkhyAna kartA-s go the next step, and give an explanation of what these "good acts" are. SrI Samkara gives the example of His protecting all the creatures of this Universe as the example of His "good acts".

SrI BhaTTar takes this meaning, and links his anubhavam of this nAma to the previous Slokam, wherein the nAma vAsudevah occurs (vasuprado vAsudevo vasur vasumanA havih). He interprets the nAma sat-kRtih in relation to the childhood pranks of Lord kRshNa, such as His stealing butter from the gopi's houses, being tied to the mortar by yaSodA, etc. One may ask the question: sadagopan.org sadagopan.org sadagopan.org Why are these "good acts"? SrI BhaTTar's position is: Because, those who meditate on these acts of bhagavAn are relieved from the bondage of samsAra forever!

The examples given in both cases are relevant and appropriate. However, the current example gives an indication to what we will notice as we see other

examples, namely, that SrI BhaTTar's vyAkhyAnam will echo the guNAnubhavam of bhagavAn as echoed in the AzhvAr's outpourings. vijitAtmA (Slokam 66):

The simple meaning of the words in the nAma is: He who has a mind that has been conquered. It does not say "conquered by whom?". This is the place where we see the different anubhavam-s of the two vyAkhyAna-s.

SrI Samkara has interpreted the nAma as One who has controlled His indriya- s and mind - vijita AtmA mano yena sah vijitAtmA. In other words, bhagavAn is referred to by this nAma here because He has conquered His own mind.

SrI BhaTTar sees here an example of how bhagavAn's mind is easily conquered by His devotees. So he gives an interpretation which is in a sense the exact opposite of that SrI Samkara - namely, He is one whose mind is easily

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conquered by others, namely His devotees. So He is the One who is defeated in His mind control, since He gives in easily to His devotees' wishes. This is another example of how SrI BhaTTar's vyAkhyAnam is oriented towards the enjoyment of His saulabhyam and sauSIlyam as major aspects of His guNa.

vidheyAtmA or a-vidheyAtmA (Slokam 66):

This nAma is the very next nAma after vijitAtmA which we discussed above.

Here the difference in interpretation is based on the pATha-bhedam - or the difference in the words that constitute the Slokam. SrI Samkara has used the pATham "vijitAtmA avidheyAtmA…", and SrI BhaTTar has chosen the pATham "vijitAtmA vidheyAtmA".

Literally, vidheya means "submissive". vidheya AtmA is "One who is of a

submissive nature", and a-vidheya-AtmA is "One who is of a non-submissive nature".

SrI Samkara has given the interpretation in samskRt as "na kenApi vidheya AtmA svarUpam asya iti a-vidheya-AtmA" - His nature is not under the sway of anyone else. SrI rAdhAkRshNa SAstri has translated it as "One who is not sadagopan.org sadagopan.org sadagopan.org under anyone else's control". This of course is true of His nature, IF that is what He wants.

SrI BhaTTar uses the pATham "vidheyAtmA", and has the guNAnubhavam that bhagavAn is completely subservient to His devotee. He describes that it is bhagavAn's essential nature to be at the disposal of His devotees to such an extent that He can be easily commanded by them to do whatever they want. They can command Him 'Come here, stand here, sit here, eat this', etc., and He will just obey if it is a command from His devotee. SrI PBA gives the example of tirumazhiSai AzhvAr commanding to Sonna vaNNam Seida perumAL - "kaNi kaNNan pOginRAn kAmarupU'nkacci maNi vaNNA! NI kiDakka vENDA", and perumAL packs up His snake bed and leaves as commanded by AzhvAr. Later, when AzhvAr tells perumAL - "painnAgap pAi virittuk koL", He gets back and spreads out His snake bed and resumes His original sevai again. There is

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also the example of arjuna commanding Lord to take the chariot to the middle of the two armies during the start of the mahAbhArata war, and bhagavAn obeys arjuna's command.

So the difference in the vyAkhyAnam here is associated with the pATha bhedam. But the example is another illustration where SrI BhaTTar's vyAkhyAnam emphasizes His subservience, soulabhyam, and sauSIlyam to His devotees, whereas SrI Samkara seems to direct His explanations in terms of the absolute supremacy of brahman (paratvam, aiSvaryam, etc.).

Sat-kIrtih: (Slokam 66)

SrI Samkara's vyAkhyAnam for this nAma is: satI (a-vitathA) kIrtih asya iti sadagopan.org sadagopan.org sat-kIrtih - He of true fame, One whose fame is true and well-established. sadagopan.org This is the correct meaning of the word sat-kIrtih.

SrI BhaTTar stars with this meaning, and proceeds to attribute the source of His true fame to His sauSIlyam - sausIlya, sattvena ati-mahatI kIrtih asya iti sat-kIrtih - His kIrti is well established and true because of His being so amiable and affable by nature. SrI BhaTTar continues and points out that His

kIrti is so great, that no matter what one says about His kIrti, it is true, but it is only a small part of His kIrti; it is indescribable in words. Thus, in this instance, SrI Samkara and SrI BhaTTar use the same meaning for the nAma, but SrI BhaTTar emphasizes bhagavAn's sauSIlyam at every opportunity in his vyAkhyAnam.

Chinna-samSayah: (Slokam 66)

SrI Samkara vyAkhyAnam for the nAma is: He who sees everything with clarity like a fruit in the palm, and so He who is free from any doubt. In other words, it is bhagavAn who has no doubt of any kind, and so He is called chinna- samSayah.

SrI BhaTTar's interpretation for the nAma is that He has the nAma chinna- samSayah because He destroys the doubts in His devotees' mind. Both are

21 sadagopan.org anISah (Slokam67): anISah (Slokam67): all thesedictates from His devotee. SeNbagap pUccUTTa vArAi,iruvATcippUccUTTa nAraNA neerADavArAi,inRunI that verywillingly.SrIPBApointstoperiAzhvAr's pASuram- stealing butter,etc.,HewasnottheMa When yaSodA fordres giving Himabath,tyingup tied Himyoung childanddelightinginlosing. up withis a reminded rope, of or an Mastership veryreadilyandwillingly, a father threatened or mother Himtodoanythi devotee commanding losing to beat willinglyBrahman. SrIBhaTTar takesthesideof Him in up a mockchosen thelatter.Thefirstinterpretati for game with theirSrI Samkarahaschosentheformerinterpretation,andBhaTTar the Master". is noMasteraboveHim",or"Henot The literalmeaningofthenAma is"Not vyAkhyAnam inpraiseoftheSupremacyBrahmanallaspects. these inhisinterpretationtotheut asHi such bhagavAn's kalyANaguNa-s Once more,weseethatSrIBhaTTa Himself insuchawaythatHeremove sauSIlyam andsaulabhyamarewell-known or difficulttoaccess" -thesedoubts known, Can Hebeeasily pleasedordiffi has any doubts such as: "Can HeSrI BhaTTartakeshisinterpretationand can be easily known or is very difficult term" equally validinterpretationsofthesamskRt to be anISah (Slokam67):

most extent,and SrISamkara keepshis s anydoubtsanyonehasaboutHim. SrI BhaTTargivestheexamplesofour rADa vENDum empirAnODAdEvArAi, rADa vENDum 22 stand dispelledrightaway because His stand the MasterwhenHe s sauSIlyam and saulabhyam, and uses s sauSIlyamandsaulabhyam, -Master". Thiscouldmeanthat"There-Master". d enjoysthislossofMastership.One cult toplease,IsHeeasilyaccessible r's vyAkhyAnamheavilyemphasizes on isobviouslytrueoftheSupreme . Inotherwords,bhagavAnconducts ng, Hejustobeys,andlosesHis ster ofthescene, but accepted all the devotee.When the sing Himwhiledecorating Him,etc. links it to His sauSIlyam. If anyone links ittoHissauSIlyam.Ifanyone chinna samSayah etc., andHeobeys chooses nottobe it comes to the itcomestothe " .

sammitah (Slokam 12 - vasur vasumanAh….):

The difference between SrI Samkara's and SrI BhaTTar's vyAkhyAna-s here arises because of pATha bhedam. SrI Samkara has used the pATham "a- sammitah", and SrI BhaTTar has used the pATham "sammitah". Thus, they end up with opposite meanings. sammitah literally means "that which can be well-defined, easily understood", or "that which is unlimited by anything".

SrI Samkara bhAshyam is "sarvaih a-paricchinnah amita iti a-sammitah" - unbounded by anything, undefined precisely by anything, etc. This is how the Sruti-s describe Brahman - The Unknown and The Unknowable. sadagopan.org sadagopan.org But the bhakti school of AzhvArs is that He is Unknown and Unknowable only sadagopan.org to those who do not seek Him with sincere devotion. To a true devotee, He is as easily known as a "fruit in the palm". SrI BhaTTar's vyAkhyAnam is "hastasthah iti samyak paricchinnah" - His devotees understand Him well as someone in their hands - well within their control. Such was the experience of daSaratha, yaSodA, etc.daSaratha declares "Una shoDaSa varsho me rAmo

rAjIva locanah" - Note "me rAmo" - My rAma. Vasudeva declares "mama ayam tanayo nijah" - Note again "mam tanayah". SrI PBA gives the quotes from peria tirumozhi -

"azhugaiyum a'nji nOkkum an-nOkkum aNi-koL Sem Siru vAi neLippaduvum, tozhugaiyum ivai kaNDa aSOdai tollai inbattu irudi kaNDALE" - She is experiencing the ultimate in tollai in her interaction with Him. mahA-koSah (Slokam 46 - vistArah sthAvarah ..):

KoSa means shield as well as treasure. SrI Samkara uses the former meaning, and SrI BhaTTar uses the later meaning. SrI Samkara vyAkhyAnam for this nAma is: mahAntah koSA annamayAdayah AcchAdakA asya iti mahA-koSah - One who has got as His covering the great sheaths like annamaya etc. I have copied part

23 sadagopan.org bhagavAn, Hisinfinite Mercy,Hisinex and noteasilyaccessible, SrIBhaTTar BhaTTar. Whilethe formerpresentsBr Again weseethedifference between th diminishing AffluencecalledBhagavAn. refers usto" v.v.rAmAnujan belongingsinexhaustible treasure.Eventhough BhagavAn isgivingaway HimselfandHis always to HiskoSa. InhisvyAkhyAnam,mahA-koSa devoteesSrI BhaTar'svyAkhyAnamisbasedon in a dharma cakramwriterpointsoutthat: and bhagavAnisthemahAkoSawhosh interpretation isthatthere based is interpretation SrI Samkara's shows howdifficultitistorealizebhagavAn: of ourpreviouswrite-upforthisnAma

5. through meditationontheSelf 5. bychanneling one's intellect and 4. bycontrolofthemindth 3. bycontrolofbreathwe 2. bycontrolofourindriya-swe 1. koSa, Anandamaya 5. vij~nAnamayakoSa,and 4. koSa, manomaya 3. koSa, prANamaya 2. 1. anna maya koSa, ultimately realizeBrahman. and cancrossthevij~nAnamayakoSa, passions we al natureofthesoulissh can crosstheprANamayakoSa, Unam ilSelvamenko e manomaya koSa is crossed, iscrossed, e manomayakoSa cancrosstheannamayakoSa, 24 ll ways,stillitdoesnotdiminish.SrI through controlofworldlydesiresand on the meaning "shield" forkoSa. His inthelist. Thefollowing description e approachesofSrISamkaraand ahman asthedifficultOnetorealize the meaning "treasure"fortheterm we cross the Anandamaya koSa,and we crosstheAnandamaya ielded fromallexcepttheyogi-s.The emphasizes theeasy accessibilityof haustible lovetoHis devotee,etc. refers tobhagavAnbeingavast, ielded by thefive koSas: ? ", pointingtotheun- sadagopan.org SrI , means means

kUlam as describing the lp to His devotee. SatAvartah padmanibhekshaNah that He has eyes which which eyes has He that and

repeatedly and keeps offering hyam is that in addition to giving addition hyam is that in d groups into 44 the 1000 nAma-s how sometimes interpreting a nAma how sometimes interpreting He offers this he yogic discipline, and the latter will yogic discipline, er unable or not qualified to practice er unable or not e idea that bhagavAn is intensely e of the incarnations or vibhUti-s ofe of the incarnations the four nAma-s are inter-related to riably one will see the explanation of see the explanation riably one will 124 describe samkarshaNa, etc124 describe samkarshaNa, SrI nAma, SrI sees a thread of BhaTTar the intense discipline to realize Him to realize Him discipline intense the ned by SrI BhaTTar ned by SrI of bhagavAn, probably the former but Anam for the previous nAma within a Anam for the previous -assuring the devotee that He is there ext of the previous nAma, and interpret 25 devotee reaches the shore for sure. He mmediately precede or succeed the given mmediately precede or succeed as referring to Him who has a lotus in His Him who as referring to padmI padmI as He who helps in reaching the goal ( as He who helps in reaching " is One who takes us to the shore). is One who takes us to the

is interpreted as indicating is interpreted

anukUlah, SatAvartah, padmI, anukUlah anukUlah as suggesting that He appears " SatAvartah

padma-nibhekshaNah resemble the pleasant lotus flowers, re the interpretations of to help them. Thus each other, and they all reinforce th

" One who repeatedly appears. SrI SAstri points out that it is much more more much is it that out points SAstri SrI appears. SAstri explains " repeatedly and the shore, who One cont nAma in the enjoyable to see this His to ensure that help repeatedly, then proceeds to interpret when easy accessibility hand to signify His will appeal to those who can practice who can practice to those will appeal Needless to say, bothNeedless true aspects are through the difficult and unsurethrough the difficult of path people who are eith appeal to the ordinary bhagavAn. Thus, in his vyAkhyAnam, inva the former. bhAs aspect of SrI BhaTTar's Another major interpretation for each the etymological an the 1000 nAma-s, connectivity between each group with on groups. He associates to the vyAkhy each nAma being linked given group. explai are For example, nAma-s 1 to 122 the of meaning individual the just when than enjoyable more much be can nAma nAma is looked at. In the sequence: in the context of the nAma-s that i in the context of the nAma-s para vAsudeva form, nAma-s 123 and one example of rAdhAkRshNa SAstri gives

interested in helping His devotee, and manifests this interest in various ways.

Even though this example is SrI SAstri's own and is not drawn from SrI BhaTTar's vyAkhyAnam, nonetheless it is an excellent illustration of the additional bhagavad guNAnubhavam that one derives when the nAma-s are interpreted in the context of each other in some cases, rather than as standalone nAma-s.

The Benefit to Us:

Readers are aware that I have used several vyAkhyAna-s in my write-up (those by SrI BhaTTar, SrI Samkara, SrI v.v. rAmAnujan, SrI rAdhAkRshNa SAstri, SrI satyadevo vAsishTha, the dharma cakram writer, SrI P. B. aNNa'ngarAcArya, and SrI cinmayAnanda, SrI kRshNa datta bhAradvAj, and a

few others). Each one of these vyAkhyAna-s has some special aspect about it that is not found in the others. For instance, SrI Samkara's bhAshyam is the oldest among those listed above, and is also the one which is probably the lead text which all the later advaitin vyAkhyAnakartA-s have used. Similarly, SrI BhaTTar's vyAkhyAnam is the first from one who is from the viSishTAdvaita school, and has served as the basis from which other viSishTADvaita followers sadagopan.org sadagopan.org sadagopan.org have drawn. SrI v.v. rAmAnujan's work is unique in that it gives profuse examples from divya prabandham for each nAma, mostly from nammAzhvAr's tiruvAimozhi. SrI satyadevo vAsishTha is among the most thorough in looking at the etymology of each nAma, and goes into great detail on the grammatical derivation of each nAma from its root, without exception. In addition, he also is unique among the vyAkhyAna kartA-s in that he has composed 1000 Sloka-s for the thousand nAma-s, each Slokam summarizing his vyAkhyAnam for that nAma. The dharma cakram writer takes elaborate effort to relate each mantra (nAma) to the real world, and explains to the common man what lesson needs to be taken from each nAma.

SrI rAdhAkRshNa Sastri summarizes both the bhAshya of SrI Samkara and SrI BhaTTar in his text, but in addition has added his own quotes from the Sruti-s and smriti-s in different places. SrI kRshNa datta bhAradvAj is a

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samskRt scholar in his own right, and has given additional support for each nAma from the Sruti-s and smRti-s as well. SrI cinmayAnanda's write-up is in simple English that many of us can easily understand.SrI P. B. aNNa'ngarAcArya's vyAkhyAnam is in tamizh and follows SrI BhaTTar's bhAshyam, and is mainly meant for those who may not understand SrI BhaTTar's detailed vyAkhyAnam in samskRt, but SrI PBA's introduction where he compares the vyAkhyAna-s of SrI BhaTTar with some of the others, is a contribution in itself that is not matched by any other writer.

I have drawn from all the above sources, and tried to bring the unique aspects of the different vyAkhyAna-s together. The approach that has been taken is to view the differences in the vyAkhyAna-s as a "multiple bonus" for us - that when we look at the vyAkhyAna-s, we get multiple anubhavam-s of the Infinite sadagopan.org sadagopan.org dimensions of the guNa-s of SrI mahA vishNu. sadagopan.org

I hope that the above summary places the readers in a better position to enjoy the guNAnubhavam of vishNu as reflected in the summary of the meanings of the nAma-s that is being presented in the series.

-dAsan kRshNamAcAryan

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29 sadagopan.org

viSva rUpa darSanam to arjun arjun to darSanam rUpa viSva 30

sadagopan.org

uvaryaRa

TTar interprets the A ] 999 nAma-s follow the 999 nAma-s

AAM N explain this aspect of the EACH

AtmA bhUuta bhAvanah || AtmA bhUuta enters all the worlds. (The worlds the worlds. (The worlds enters all te entirety. He points out that it is to the brim of His essential nature, leteness is in respect of His rUpam, l, unexcelled, auspicious and superior. - to enter. ViSvam means "Universe". - to enter. ViSvam means "Universe". BEFORE following verse from moksha dharma: from verse following

vishNu in SrI vishNu sahasranAmam of this). SrI Bha 31 that the remaining AVAM N SlOkam 1 SlOkam SlOkam 1 SlOkam SlOkam 1 SlOkam RA P ADD

LEASE (tiruvAimozhi 1.1.1). It is to P [ ÉUtk«ÑUtÉ&ÑavaeÉUtÉavn>. ÉUtaTma ÉUtk«ÑUtÉ&ÑavaeÉUtÉavn>. ÉUtaTma ÉUtk«ÑUtÉ&ÑavaeÉUtÉavn>. ÉUtaTma ivñ< iv:[uvR;q!karae ÉUtÉVyÉvTàÉu>, ÉUtÉVyÉvTàÉu>, ivñ< iv:[uvR;q!karae ivñ< iv:[uvR;q!karae ÉUtÉVyÉvTàÉu>, ÉUtÉVyÉvTàÉu>, ivñ< iv:[uvR;q!karae ivñ< iv:[uvR;q!karae ÉUtÉVyÉvTàÉu>, ÉUtÉVyÉvTàÉu>, ivñ< iv:[uvR;q!karae visvam visvam visvam - - - visvam vishNurvashaTkArO bhUtabhavya bhavatprabhuh | bhUtabhavya visvam vishNurvashaTkArO ivñ< ivñ< ivñ< bhUtakrudbhUtabhrudbhAvO bhUt bhUtakrudbhUtabhrudbhAvO

nAma 1.

SrI BhaTTar gives the reference to the SrI BhaTTar gives the reference veSanAt viSvamityAhu: | lokAnAm kASisattama lokAnSca viSvameva iti || pravadanti narAdhipa They say BhagavAn is viSvam because He fullness of bhagavAn in every aspect viSvAya namah. the root viS The nAma is derived from a) Universe or Cause of Universe a) Universe or Cause of Universe b) One who is full in all respects. viSvam because themselves are called term "Worlds" or "Universe" here to deno quite fitting that the first name of suggests His immense glory, the fullness form, qualities, etc., which are all natura SrI v.v. rAmAnujan adds that this comp uyar nalam uDaiyavan svarUpam, guNam, and - everything else. He quotes nammAzhvAr nAma 1. nAma 1. sadagopan.org The different anubhava-s of the nA of the differentanubhava-s The uses theform as" " absolute fullnessandpower.Consistent BhaTTar pointsoutthatitstillisanAma ofvishNu,representingHisguNa It shouldbenoted thatthewordsvi in thisUniversegoesbackintoHim. indicating that everything in this Universe came from interpretsth vAsishTha SrI satyadevo Him, and also everything everythingisHisbody. all thatexists,and viSvarUpoyatoavayayah bhUtAtmA purANam- HerefersustoSrIvishNu rUpam orvirATpurusha. SrI cinmayAnandaexplainsthenAma" cause, sustainer,controller,andth does notsubscribe.Theworldistheprak regard BrahmanandWorldidenticalis SrI v.n.vedAntadeSikaninhiscomme the other 999nAma-s. identical. viSvamorUniverseisjust not terms, brahmanandviSvam,should formofvish praised asanappropriate the argumentis thatBrahma advanced nothing differentfrom theCause,andev effectsare argumenttosaythat asan effect, thisisusedbyadvaitins the Causewho isBrahman isbeingcalle Creator here(theCause),andviSvamis created viSvamandistherefore, calle viewsthatbhgavAnwho SrI Samkara nAma asdenotingbhagavAn'sfullnessinall respects. nAmA viSvam,thusemphasizingthede

viSvAya namah " asadoptedbytheviSishTAdvai viSvasmai namah e soulofallthings andbeings". " Soinbothsenses,Heis"viSvam". .

a modeorextensionofbhagavAn,asare - Nu. SrI BhaTTar points out that the two thatthe Nu. SrIBhaTTarpointsout 32 d viSvam. Brahman is the kartA or the kartAorthe isthe d viSvam.Brahman (vishNu purA.1.2.69).Heisthesoulof samAnAdhikaraNya to which AzhvAr whichAzhvAr to samAnAdhikaraNya who isthe creationofvishNu,canbe ntary on tiruvAimozhi, observes:"To ntary ontiruvAimozhi, ep meaning embedded into this first ep meaningembeddedintothisfirst ma viSvam can be summarized as: canbesummarized ma viSvam thecreation ortheeffect. Because Svam isintheneuter gender. SrI be takenas referringtotheirbeing withthis,thenAmatoworshipis Ara or vibhUti oftheLord.Heis Ara orvibhUti is BrahmanortheSupremePerson erything is Brahman. Inotherwords, erything isBrahman. d bythenAmaviSvamwhichis viSvam e nAmaviSvamor"Universe"as ta school.TheSamkaraschool " byreferringtotheviSva sa eva sarva sarva sa eva sadagopan.org sva vibhUti bhUtam cit (pervasion) further, and (pervasion) further, and vyApti The idea is that keSava exists The idea is that keSava is His Wealth; He is unlimited by by is His Wealth; He is unlimited . vish - vyAptau - to pervade, or vis - vish - vyAptau - to pervade, a); He pervades the whole universe the whole universe pervades a); He side every sentient and non-sentient and non-sentient sentient side every ess of Him in all resepcts. Nothing in Nothing Him in all resepcts. ess of r gives the following references in r gives the following references ng pervaded all these worlds. respects; the succeeding 999 nAma-s all 999 nAma-s the succeeding respects; 33 e also He is viSvam or "Universe". or "Universe". e also He is viSvam

t Him, and everything in this Universe ultimately ultimately in this Universe t Him, and everything sthitah sarvatra kesava: | BhaTTar's vyAkhyAnam is - BhaTTar's vyAkhyAnam is - vishNuh vishNuh vishNuh

- - - iv:[u> iv:[u> iv:[u>

nAma 2.

internally and externally. SrI BhaTTa internally and externally. support. viveSa bhUtAni carAcarANi He entered all beings, movable and immovable tat srshtvA | tadevAnuprAvisat Having created it, He entered into the same. "vyApya sarvAn imAn lokAn tatasca viserdhAto: vishNu nAmAsi pravesanAt || "KeSava exists everywhere havi space, time, and substance (SrI Samkar space, time, and substance viS denotes entry i.e., pervasion". VishNu since the root Therefore His name is Under nAma 259, SrI BhaTTar explains vishNave namah. 259 andThis nAma occurs again as nAma-s 663. the root This nAma can be derived from everything that everywhere and permeates a) One who permeates everything, is in permeates everything, a) One who elaborate on this first nAma - the Fulln nAma - the on this first elaborate exists withou the Universe Him, and in this sens finds refuge in being. b) One who surrounds everything. praveSane - to enter. SrI acit Atmakam sarvam viSati iti vishNuh The nAma indicates His Fullness in all Fullness indicates His The nAma nAma 2. nAma 2. sadagopan.org uDan miSaiuyirenakkarandue'ngumparanduLan torum nIrnilamivaimiSai paDarporuLmuzhuvadumAiavai "tiDaviSumberivaLi nammAzhvAr declares: bhakta tarU veshati (si'ncati) meaning fromtherootvishu-secane sauSIlyam istobeenjoyedhere.Sr showering everything withHisinfini He isineverything andisinseparablyboundtoeverything, butitisoneofHis Another anubhavamofthisguNavyApti "There isnoobject,movingor na tadastivinAyatsyAtmayA order. SrIBhaTTarrefersustothegItA- by virtueofthediversekindshelp there isinseparable connection between jIva-s donotexist.Thesupreme Person bhagavan andthejIva-sarerelatedin reverse is notalways true(asinth relation betweenfireand explains therelationbetweenbhagavAnan from the taittirIya AraNyaka, wher AraNyaka, from thetaittirIya other, forexample, the different plan plac designated andassigned pervaded everything. Itisforthepurpose SrI rAdhAkRshNaSAstrigivesanother vi "Heen as worlds" shouldbeunderstood Soul for the bodyof everything andev Indeed Hebecameallothers.pervad The Lordcreatedthefiveelements, an (tiruvAimozhi 1.1.7)

smoke. When thereissmok e, andthingsdon'tcomeintocollisionwitheach n ASIrvArIbhihitivishNuh. bhUtamcarAcaram(10.39) n-moving, whichcanexistwithoutMe". n-moving, ein first the questionisasked- -tosprinkle,pourout; I kRshNa datta bhAradvAj derives the bhAradvAjderivesthe I kRshNadatta 34 e caseofaredho ters everythinginallthe worlds". te Mercy (SrI v.v. rAmAnujan). His His rAmAnujan). v.v. (SrI Mercy te Herenderstoallwhoareofalower ery being.Theterm thesense thatwithoutbhagavAnthe ets andconstellations etc.Hequotes and thejIva-s areneveridentical, but bhagavAn andtherest.Heisgreater d fromthemHecreated allothers. es everything in isthe andout.He d thejIva-sasofnature ew ofthereasonwhybhagavAnhas of ensuringthateverything is inits is thatitnotjustthefact that "

e, thereisfire,butthe t ironrod).Thus, "He enters allthe sadagopan.org (mahAbhA. 350.43) vishNuh vikramaNAt ance of this Sakti, the the nAma vishNu in terms of His with His Sakti; this is the finding of with His Sakti; ed by the energy of the great Self, Self, of the great ed by the energy yasmAd sarvam vishTamidam tasya term kAnti here as referring to His referring term kAnti here as 663. He refers to the mantra about 663. He refers ding with each other?", and responds: each other?", ding with glory stands foremost, and as I have 35 ds, O Arjuna! I am named vishNu". the firmament and transcends it. erse externally and internally. erse externally and internally. - He, Who is the embodiment of all powers. He - He, Who is the embodiment of all powers. He oot viS - to enter or pervade." oot viS - to enter or pervade."

Ser dhAtoh praveSanAt || given earlier. As an inst " sarva SaktyAtmane

measured by my steps the three worl (mahA nArAyaNa upa. 1.13) 1.13) 3.1.45) upa. purANam nArAyaNa bhumI; iti vatsasyavishNunA vidhRte vetanA them One who is supporting "vishNu is the sage vatsa". supports for this nAma: the following SrI Samkara gives tat sarvam vyApyaantar bahiSca sthitah nArAyaNah (vishNu (mahA univ nArAyaNa pervades the whole "yasmAd vishTam idam sarvam tasya SaktyA mahAtmanah | tasmAd vishNuriti khyAto ve world has been pervad "Because the whole r He is named vishNu, from the sthitA | vyApte me rodasI pArtha kAntiscApadhikA kramaNaccApyaham abhisamgj~nita: || pArtha! VishNuriti my the horizons, "As I have pervaded SrI anatakRshNa SAstri interprets the SrI BhaTTar has given the explanation of power of pervasion (Sakti) under nAma bhagavAn: also gives reference to the Slokam: " SaktyA mahAtmanah. keneme vidhRte ubhe ubhe vidhRte keneme colli things from keeping the two "Who is Effulgence - His radiance pervades trivikrama incarnation is also cited - the smRti declares " trivikrama incarnation is also cited - the smRti declares sadagopan.org "He changed me from a nitya samsAri to "He changedmefrom anityasamsArito maiyamAkkinAn vallan "ennaik koNDu enpAvamtannaiyumpARa (tiruvAi.SrI v.v.rAmAnujangivesreference tonammAzhvAr's praiseofHisSakti: 2.7.4)because He measuredthethreeworldswithHissteps. devah

" -mahAbhA.udyoga.5.68.13,are (Courtesy : www.stephen-knapp.com) www.stephen-knapp.com) : (Courtesy empirAn enviTTuvE SrI vishNu vishNu SrI 36 k kaittuEzh ezhu piRappum mEvum tan k kaittuEzhezhupiRappummEvum a nitya sUri; He exterminated all my a nityasUri;Heexterminated allmy "

ference toHisnamebeing vishNu

sadagopan.org , vishNuh

, the second nAma anirdeSya vapuh

, of His being the Lord of Sakti. of Lord of His being the ditation significance of the on the like a fountain. Note that the root like a fountain. Note that the thing exists, will lead us closer to a ver, the interpretation is different. ver, the interpretation is different. ades everything, unlimited by space, ades everything, unlimited has entered all beings - sentient and has entered all beings - sentient dditional found in interpretation not and Perfection, and ati prasrAvayati bhakta abhilAshAn successors for several generations, so generations, for several successors nothing but of the nature of the Lord, nothing but of kRtAgamah e meaning for the first nAma wase meaning for the first nAma that 37 sA, and selfless service to Him. (nAma-s 661 to 664) as indicative(nAma-s 661 to vIrah

non-sentient, that He has created. Th non-sentient, that He has created. and BhagavAn The interpretation here is that Absolute, full in all respects. bhagavAn is everything, the SrI v.v. rAmAnujan nicely paraphrases the two nAma-s: "a'ngu pUrtiyil nOkku, I'ngu vyAptiyil nOkku". in and us Fullness the first nAma emphasizes His around everything in indicates that He permeates everything. is vishNu Lord that SrI rAdhAkRshNa Sastri observes that me namely - nAma-s two first every one of us, and that without Him no

SrI cinmayAnanda refersSrI cinmayAnanda us to ISAvAsya upanishad: ISAvAsyam idam sarvam yat ki'nca jagat - jagatyAm exists in the universe is Everything that the which from root the as same the is derived is nAma second the which from Howe derived. first nAma - viSvam - was tranquility, ahim life of peace, and without Him nothing exists. He perv and without Him nothing exists. time, or substance. SrI kRshNa datta bhAradvAj an a gives other vyAkhyAna-s: snAvay vi + shNuh = vishNuh - viSesheNa iti vishNuh of the devotees the wishes bestows He who sins, those of my predecessors and my and of my predecessors sins, those that all of us have reformed to become His. Who did this? VishNu! He will do do will He VishNu! this? did Who His. become to reformed have us of all that name implies all-pervasiveness".this because His interprets the nAma-s SrI BhaTTar sadagopan.org To summarize, To summarize, seeing vishNuineverything around himallthetime. He whoisendowed withthesAttavicdi rdhy idt au SraddhAm sUryasyanimruciSraddhe Sr pari| dinam prAtarhavAmaheSraddhAmmadhyam SraddhAm SraddhAm bhagasyamUrdhanivacasAvedayAmasi | hUyatehavih SraddhayA samidhyate SraddhayAgnih vindatevasuh- SraddhayA the SraddhA. everywhere, ineverything, whyisitthat rhetoricallyas vAsishTha SrI satyadevo represented bythenameviSvam. and vishnuthefollowingnamesthen the primary attributeoftheparaform asoneof Based ontheSrIBhaTTar' vashatkAro...? viSvam vashatkAro thestotramas notstart SriVyAsa whydid vishNu sahasranAmam, One interesting questionthatcanberais in Tamilfordhoti,whichsurrounds!). This isderivedfromtherootwordvesh for theword - VishNu Sri Surin,inhiscommentaryonamaraKo

. Hispervasionisbecause ofHis Sakt 2. 1.the nAma vishNu refers to the guNa of bhagavAn in pervading behind everythingthat exists;aninst objects from abladeofgrasstobrahma; everything Hehascreated,includ , and insteadchosetostartitas veveshti iti vishNu: veveshti itivishNu: s anubhavam, viSvam is the name that symbolizes thenamethatsymbolizes is s anubhavam,viSvam 38 addhApayeha nah| addhApayeha t - to surround (recallthewordveshti t -tosurround most of us don'tseeHim?Thekeyis mostofus ed is:Giventhatth Sa, hasgiventhefollowing derivation sposition, orhasdeveloped it, keeps elaborateonthename ortheguNa ks thequestion: If LordvishNuis ing allsentient and non-sentient - Onewho i; inotherwords, Heisthepower ance ofHisSaktiisillustrated by

shAdguNya paripUrNatva surroundsandenvelops. e stotramiscalled Rg veda. 10.151.4 viSvam vishNur (Rg. 10.151.5) (Rg. 10.151.1) vishNur vishNur ,

sadagopan.org - bhavya - bhuta and , e name visvam. The root of the e name vashatkAra e planets, etc.)., are in their their are in etc.)., e planets, c., are to be understood by this to be understood are by this c.,

, th His Mercy. It is notth His Mercy. just His sense that nothing exists without sense that nothing ma; all His powers including that ofma; all His powers He permeates everything that HE He permeates everything erything in this universe that things universe that erything in this that have been acquired or imparted that He controls AS HE WILLS. that He controls AS HE WILLS.

inseparable relation between Him and Him and between relation inseparable

bestows the wishes of His devotees bestows the wishes of His with His shAdguNya paripUrNatva has pointed out in his commentary for 39 VishNu s (not merely pervades). vashaTkArah vashaTkArah vashaTkArah

- - - as additional elaborations of th , v;q!kar> v;q!kar> v;q!kar> v;q!kar> v;q!kar> v;q!kar> prabhu CREATES AND POSSESSES, and CREATES AND POSSESSES, everything else outside Him, in the in else outside Him, everything Him. Him wi around everything showering is indicated by this nA sausIlya that His measuring the three worlds with His Foot; His Foot; worlds with the three His measuring His Lordship, et creation, sustenance, nAma. th (for example the constellations, colliding with each other. respective positions without - 1. commentary for vishNu that in the 2. vashatkAra in the current one for 4. His pervasion of everything is of the form of His enveloping and of His enveloping and of everything is of the form His pervasion 4. 3. of the vyApati is indicative His 5. pervasion of ev It is because of His

nAma 3. bhavat word is vas - to control as He wills. It should be noted that Sri Bhattar

visvam that BhagavAn is everywhere NATURAL TO HIM: WHICH IS One who controls and direct vashaTkArAya namah names Sri Bhattar interprets the Thus, all these guNas are not something profusely like a fountain. profusely like a fountain. He is also called vishNu because He He is also called vishNu because nAma 3. nAma 3. sadagopan.org nAma 4. nAma 4. Kesava, the slayerofKesi,theasura, is Kesava, the " kesava:kesi sUdhana: "bhUta-bhavya-bhavan-nAtha: From thesrutis,wehave The Lordofallthings thatexist Nirukti -trikAlavartinAmseshi bhUta-bhavya-bhavat- The Masterofallthings past,future,andpresent. interpretation ofthisnAma: The following passagesfromthesr by somethingexternal, butth previous nAmas. appealing becauseof thecontinuity it controloverallHiscreationsis explanation intermsofBhagavAnhaving andBh isthusamantra, VashatkAra toPraNavAkAra similarity ofvashatkAra slokas (e.g., theanganyAsaandkaranYas also usedin etc). svAhA, sound (similartoPraNavam, out thatBhagavAnisHimselfthevashat Sri Sankaraprovidesaverydifferentinte wills. vashatkAra: The summarizationfromNiruktiis nAma 4.

2. * 1. * Ruler ofall. jagadvase vartatedam jagadvase IsAna: vasosarvasya sarvasya ÉUtÉVyÉvTàÉu> ÉUtÉVyÉvTàÉu> ÉUtÉVyÉvTàÉu> - sahasrArchis saptajihva iti saktyai sikhAyai vashat saptajihvaitisaktyaisikhAyai sahasrArchis One Whocontrols anddirectsev prabhave namah - - -

is Hiswillandschema. bhUta bhUta bhUta - TheUniverse isunderHiscontrol. in thepast,present,andfuture. - - - bhavya bhavya bhavya 40 svecchayA yo sarvam vase karoti sa: karoti svecchayA yosarvamvase the Lord of past, future, andpresent. theLordofpast,future, provides to theinterpretations ofthe provides to - kAra mantra, wherevashatisasacredkAra mantra, a practicebeforechantingthesacred agavAn is the mantra svarUpi. The themantra svarUpi. agavAn is uti aregiveninsupportofthe , awordwithwhic He isthe Controller of allandthe rpretation forthisnAma.Hepoints used onsacrificialofferings.Itis - - - bhavat bhavat bhavat erything andeveryoneasHe - - - prabhuh prabhuh prabhuh h wearefamiliar.

). Notethe sadagopan.org at all living things come to an end end come to an things at all living being their antaryAmi or inner soul being their antaryAmi 2, 3, and 4 elaborate the first nAma 2, 3, and 4 elaborate is nAma 6 seems to be further further be to seems 6 nAma is y other being and as the Lord or Lord or y other being and as the creation of is done by Him without creation of is done by Him without ings past, future, will and present. We inferred from this nAma. In order for for In order nAma. this from inferred future, and present, He existed before future, and present, exist forever into the future. Thus the exist forever 41

the next 5 nAmas as further expanding on this last nAmas as further expanding on this the next 5 bhUtakrut bhUtakrut bhUtakrut

- - -

ÉUtk«t! ÉUtk«t! ÉUtk«t! elaborated by nAmas 8 and 9), elaborated by nAmas 8 and Director of all that exist (7), (8), and 1. living and non-living, in everything 2. controls everything, and 3. and present. is the Master of everything past, future, 1. (nama 5), He is the creator of all beings (th the supporter of all beings 2. 3. has existence independent of an has existence independent of 3. 4. by supports all that He has created 5. them and growing them (9). supports by nourishing

nAma 5. Sri Bhattar points out that this act of The creator of all beings. of all beings. The creator bhUtakrute namah external. on anything dependence He now proceeds to explain Him to be the Lord of all things past, Him to be the exists now, and will anything existed, th law established physical well-known and and endless. He is beginningless to Him. does not apply explained that the nAmas Sri Bhattar has the All-pervading vAsudevaby indicating how is : th all of Master the is He how - aspect The idea that BhagavAn is beyond the physical laws as we know them, such as as such them, know we as laws physical the beyond is BhagavAn that idea The can be of time, and constraints the laws see that this is so because: nAma 5. nAma 5. sadagopan.org nAma 6. nAma 6. destruction (" destruction Sri Sankara interpretsnAma6aboveas whenhe VishNu asvarAhamUrti support asSri RadhakrishnaSastriinhisworkon that providedand astheOnewhonourishespr by Adiis intheformofbeinginnersoul Kurma to supportresponsibility fortheexistenceofallth thisthe spokesandwheel collapse. Thus, universe,for awheelanditsspokes.Ifthiscentra or bySri Bhattarexplainsthatthissupportis Sri One whosupports all.(seemstobefu BhUtAni BibhartiitibhUta-bhrt bhUtabrute namah The supporter ofallthings. You aretheCreator PurANa1-4-15. ofeverythingthatexists -VishNu sarvabhUtAnAm" "tvam kartA He isthecreator oftheUniverse kartA" sahisarvasya "sa visvakrt In BrhadAraNyaupanishad- One whocreates allthebeings. "bhutAni karotiitibhUtakrt" notethewordsvatantrata: bhUtAnisvatantra:srjati" "sarvANi referring totheact ofsu nAma 6.

ÉUtÉ&t! ÉUtÉ&t! ÉUtÉ&t! bhUtani krtantikrNoti hinstiitibhUtakrt" - - -

bhUtabrut bhUtabrut bhUtabrut bhUtabrut bhUtabrut bhUtabrut stenance, in thecontext of retrieved andboretheworld. and allthebeingsin theUniverse.

otects allbeings (nAma 9below). rther elaborated by nAmas 8 and 9) rther elaboratedbynAmas8and9) 42 or atman of all beings (nAma 8 below), or atmanofallbeings(nAma8below), Sri VishNu sahasranAma explainsthis SriVishNusahasranAma e thingsthatHecr like thatofthesupportatcenter l supportdoesnotexist,therestof referring totheacts ofcreation or one canthinkofthissupportasthe thethreefunctions of eates. Thissupport ), and nAma 7as sadagopan.org is the soul of all things. things. all of soul the is the souls of all beings who have

ctly controls and directs all their and directs all ctly controls

inner of all beings, and amrta or ruler U (bhavati - exists). Sri ChinmayAnanda Sri ChinmayAnanda - exists). U (bhavati 43 nce from BrhadAraNya Upanishad: g reference from Kathopanishad: Kathopanishad: g reference from

all beings that He created. all beings sarveshAm bhUtAnAm AtmA sarveshAm bhUtAnAm AtmA

else. anything dependent of

bhUtabhAvanah bhUtabhAvanah bhUtabhAvanah bhavati iti bhAva:" - - - bhUtAtmA bhUtAtmA bhUtAtmA

- - - bhAvah bhAvah bhAvah

- - - ÉUtÉavn> ÉUtÉavn> ÉUtaTma ÉUtaTma Éav> Éav> ÉUtÉavn> ÉUtÉavn> ÉUtaTma ÉUtaTma Éav> Éav> ÉUtÉavn> ÉUtÉavn> ÉUtaTma Éav> Éav> 1. with all the splendor He who exists 2. He who exists always, in

nAma 9. nAma 8. nAma 7. One who nourishes and nurtures The soul enters the bodies, and dire enters the The soul activities. refere Sri Sankara gives the following esha ta AtmA antaryamyamrtah (3.7.3) or The Lord is the soul, the antaryAmi never ceasing to exist. gives the followin Sri Chinmayananda bahisca" "eko vasI sarva bhUtAntarArmA rUpam rUpam pratirUpo as The One Lord manifesting Himself different external forms. All things are His body, and He All things are His body, The AtmA or soul of all beings - - The AtmA or soul of all beings bhUtAtmane namah This nAma is derived from the root bh This nAma is derived bhAvAya namah " gives the derivation: creation, sustenance, and destruction. sustenance, creation, nAma 9. nAma 8. nAma 7. nAma 9. nAma 8. nAma 7. sadagopan.org for thisnAmais The keywordthatbothSr bhUtabhAvanAya namah between the 9nAmascovere that SriBhattarhasbeautifullybrought With this,wehaveconcludedthefirst themgrow. andmakes invigorates, bhUta-bhAvanah Sri SankarabhAshyasays: things thatsustainthem,nourishthe He is bhUta-bhAvana becaus bhogyapradAnen tAni dhArakaposhaka Sri Bhattar'swordsare: emphasized.

-He makes them shine (bhA vardhayati i Bhattar and Sri Sankara use in their vyAkhyAnas i BhattarandSriSankarauseintheir d inthisfirstsloka. e Hemakesallthingsgrow

bhUtAni bhAvayatijanaya - makesthemgrow theactofnourishingis m, andcontributetotheirenjoyment. 44 a vardhayati iti bhUta-bhAvanah- a vardhayatiiti sloka out of the107slokas.Wenotice sloka outof out thecontinuityindescription - toshine),generates or bybestowingonthem ti vardhayati itivA ti vardhayati sadagopan.org ||

ca

eva

gh both the Lord and the gh both the kshara = ssociation with the bodies.

make this point. A teacher uses a uses make this point. A teacher of the jIvAtmans, the Lord is not ciation with the stick is felt by the s that we are involved in because of s that we are involved in because the effects of karma - good or bad. the effects of karma - good acher and the student come in contact ae=]r @v c. 2. ae=]r @v c. ae=]r @v c. 2. ae=]r @v c. ae=]r @v c. 2. ae=]r @v c. 45

SlOkam 2 SlOkam SlOkam 2 SlOkam SlOkam 2 SlOkam

by the fruits of the a acher. So also, even thou pUtAtmA pUtAtmA pUtAtmA - - - pUtaTma prmaTma c muKtana< prma git>, muKtana< prma prmaTma c pUtaTma pUtaTma prmaTma c muKtana< prma git>, muKtana< prma prmaTma c pUtaTma pUtaTma prmaTma c muKtana< prma git>, muKtana< prma prmaTma c pUtaTma AVyy> pué;Ssa]I ]eÇ} AVyy> pué;Ssa]I AVyy> pué;Ssa]I ]eÇ} AVyy> pué;Ssa]I AVyy> pué;Ssa]I ]eÇ} AVyy> pué;Ssa]I pUtAtmA paramAtmA ca muktAnAm paramA gatih | ca muktAnAm paramA pUtAtmA paramAtmA avyayah purushas kshetrajn~O sAkshI pUtaTma pUtaTma pUtaTma

nAma 10.

Sri Bhattar gives a very simple example to Sri Bhattar gives a very simple stick to strike a student. Both the te stick, but the pain of asso with the same student, but not by the te jIvAtmans are associated with the bodies affected by the fruits of the actions of the jIvAtmans. In the Gita, Sri KrshNa says: "na mAm karmANi lipanti" actions do not taint me. Also, the sruti says: The Pure Self - One who is untainted by The Pure Self - One who is untainted Atman pUtAtmane namah Pure is He PUta AtmA yasya sa pUtAtmA However, body. His is pUtAtmA. One who has the pure Atma of extensions of the action Our Atmas reap the fruits all are we their association is also with our body. BhagavAn associated with the same since bodies because He is not affected nAma 10. nAma 10. sadagopan.org nAma 11. nAma 11. "matta: para-taram nAnyat kincidasti" kincidasti" nAnyat "matta: para-taram There isnoGodsuperior toKesava. "na daivamkesavAtparam:" superior totheLotus-eyedLord. There wasnothingin thepast,andthere nabhUtambhavishyati" "param hipuNdarIkAkshAt There isnothingsuperiortotheLotus-eyed. bharatarshabha" drsyate "na parampuNdarIkAkshAt the srutisforthis: members inidentifyingtherelevantsl sloka, andIamunabletoreferenceit every one,butnooneisinMe".Hedoes Sri EknathEaswaranindicatesthatLord One whois theLordofHimself isparamAtmA. "Atma IsvaratvAtparamAtmA says: Soul thatguidesHim.Thereis noone All ofus haveHimasourinnersouls, That Soulforwhomthereis paro mAasya.saAtmAparamAtmA paramAtmane namah The SupremeSoul-forwh bad. never taintedbyactions,goodor subhAsubah karmabhiryonalipyatikadAcana nAma 11.

prmaTma prmaTma prmaTma - - - paramAtmA paramAtmA paramAtmA om thereisnootherguidingorsuperiorsoul none superior isparamAtmA. "

46 butBhagavAnhasnooneasHisInner superior toHim.TheauthorofNirukti oka. There are several pramAnasfrom notgivethereferencetoSanskrit . IwouldlikehelpfromtheBhakti KrishnasaysintheGItA:"Iam will benothing inthe future,thatis sadagopan.org

l world, the sveta e unceasing servitude e nature of any goal is e nature of any goal is God in the enjoyment of God in the to attain the next higher side in the celestia ed from all bondage, and enjoy every every ed from all bondage, and enjoy , no wants, no desires, etc. For these these For desires, etc. wants, no , no ng and who are equal to God in their ng of interest is th mAtmA who is the supporter of every mAtmA who is the supporter superior, and he is the Supreme Soul Supreme is the and he superior, which you won't desire anything else. In which you won't desire anything else. 47 uktas or Released or Liberated Souls. uktas or Released or Liberated purusha is muktAnAm-paramA-gatih. muktAnAm paramA gatih muktAnAm paramA gatih muktAnAm paramA gatih - - - nothing else (GitA 7-7) nothing They have equality with goal, then you will want will want then you goal, mit of the goal. Normally, th and vedantas as Lord VishNu. muKtana< prma git> prma muKtana< muKtana< prma git> prma muKtana< muKtana< prma git> prma muKtana<

nAma 12.

muktAnAm paramA gataye namah muktAnAm paramA gataye Muktas are already releas those who are bliss that the BhagavAn has. stage is to constantlythis Bliss. The goal that such a mukta longs for at this serve the Lord., and thus the Parama The muktas are compared to those who re to God, and and Ultimate Goal thus God is the Supreme for the muktas. ParamA gati is the goal after attaining One who is the ultimate goal for all m the One who is other words, this is the li other words, (VishNu purANa 6.4.10) 6.4.10) purANa (VishNu hi amrtam etasmAt"param visva-rUpAt na vidyate" form. of Universal greater nectar than the Lord There is no paramah"parah parANAm paramAtmA" is He than the great; He is greater (visHNu purANa - 1.2.10) "paramAtmA ca sarveshAm | AdhAra: paramesvara: vishNurnAma sarva-vedeshu vedAnteshu ca gIyate" || the para The Isvara above all Isvaras, being, is sung by all vedas as food needs such dvIpa. They have no have accomplished everythi people who goal that is of bliss, the one enjoyment such that if you attain that Greater than Myself, there is than Myself, Greater nAma 12. nAma 12. sadagopan.org ".....mAmeva are thefollowing: goal. ThisisnotthecasewithparamA are: The reasonsforthe muktAschoosingSri advaitaphilosophies. vs. the visishtAdvaita Of course, therearealsoinevitablediff in hisvyAkhyAna. Sri Sankara seemstomorestrictlyadhe relatively speaking, interpretation tolevels beyondwhatis forth occurring inthestotram,and vyAkhyAna weaveathreadofcontin astheirSupreme goal.It BhagavAn Sri Bhattarinterpretsthenext5name He isthehighestmeans; sAparAgatih" "sA kAshthA 7.18 (They attain)Me,theunsurpassedgoal-BhagavadGItA

. Heisone whoseGreatness neverdi 5. Heknowstherightplacefor m 4. He witnesses themuktas'enjoymen 3. Hegivesthe enjoyment ofHisBli 2. backtothecycle ofsamsAraoncetheyreach Hedoesnotsendthem 1. constant BlissthatHe providestothemuktas(17). and which pleasesthemuktas(15), Him (13), anuttamAm gatim" gatim" Supreme Goal - kaThopanishad -3.11. Supreme Goal-kaThopanishad -3.11. 48 etymologicallyderivedfromtheword.. gati. SomepramANasfromthesrutis gati. ss tothemuktasinabundance(14), uity intheseque should benotedthatSriBhattar's s intermsofwhythemuktAschoose is reasonSriBhattarextendsthe re totheliteralme erences in interpretation becauseof MahA VishNuastheirSupreme goal uktas to get their eternal Bliss (16), uktas togettheireternalBliss(16), minishes overtime inspiteofthe t ofHimandisinturnpleased, nce of the names nce ofthe aning oftheword sadagopan.org Immortal and m (to the cycle of m (to the cycle tains the Supreme ..... The on to this name - Indestructible - - Indestructible - name this to on y and is not returned back to this to y and is not returned back the Supreme Lord in the supreme the Supreme who has reached Hi reached has who subtle sattva at and ANa from the BrhadAraNya Upanishad: 49 where vyaya means something that can be , anatamavyayam kavim

t send them back (to samsAra) t send them back (to samsAra) m vaikunTam Isvaram || avyayah avyayah avyayah avyayah avyayah avyayah find the following: find the following:

- - - AVyy> AVyy> AVyy> AVyy> AVyy> AVyy> na asya vyayah iti avyayah

nAma 13. nAma

Lord nArAyaNa. Oncereaches he immortalit fit for VaikuNTha, he becomes world any more. Sri Sankara's vyAkhyAna - interpretati Sri Sankara gives a different based on pram destroyed. following gives the He "ajarah amarah avyayah" He is undecaying, immortal, and indestructible" (6.4.25). See also the nArAyaNa sUktam - Indestructible Seer. In the Yama Smrti, we In the Yama "sattvam vahati sUkshmatvAt param nArAyaNam prabhum | paramAtmAnam AsAdya para amrtatvAya vai puna:| " kalpeta na nivarteta pure and The Mukta bears a body of avyayAya namah avyayAya namah vyAkhyAna - Sri Bhattar's iti avyayah na vIyate - na vyapagamyate no He is avyaya because He does a) One who does not send back anyone not send back a) One who does (Sri Bhattar) birth and rebirth Sankara) (Sri b) Indestructible nAma 13. nAma nAma 13. nAma sadagopan.org nAma 14. nAma 14. "puri Another alternativeinterpretation purusha". orgates, possessedofthes nine dvAras "Since the greatSoulpervades andresi vyApya setemahAtmAyastasmAtpurusha ucyate|| | samanvitam purampuNyametairbhAvaih "navadvAram chosen, issupportedbyth also givenbySriSankarainaddition Several other explanationsforthisname with joy". "He isPureBlissItself.Havinga - "rasi vaisah,rasamhveyAmlabdhvAAnandIbhavati" - We findinthetaittirIyaupanisahd benefits. Or, One whogives inplenty; Puru sanotiitipurushah purushAya namah d) Onewho completesandfulfills existence everywhere - c) Onewhoexistedbefore b) Onewhoisreclininginthisbody- plenty - a) Onewho bestowsontheMuktasenjoyment oftheBliss ofHimselfin nAma 14.

purUNi phalAnisanoti-dadAtiitipururshah sete itipurushah" puru sanotiitipurushah pué;> pué;> pué;> - - -

purushah purushah purushah - Onewho dwellsin thisFort city-ourbody". puru e followinginMahAbhArata anything elseexisted- meansplenty,and

thatSriSankaragives is ttained Him, the Mukta becomes endowed ttained Him,theMukta becomesendowed puri seteitipurushah 50 to the above that Sri Bhattar has also theabovethatSriBhattarhas to des in this holy city (the body) with des inthisholycity(thebody)with e organs(senses,etc.).,Heiscalled arepossible. One of these thatis sanoti purA AsIt iti purushah purA AsItiti - meansgiver. One who givesplentiful pUrayati itipurushah (12-203-35) sadagopan.org

. paramA gati paramA - I indeed existed - I indeed " and more about the Nature sees everything directly by His own own directly by His everything sees encies of these organs limits what is encies different ways of interpreting the ways different not affected in anyway by the state eeing (such as the sense organs) in eeing (such s on them, and is thus happy Himself. s on them, khtas, since they are interested in His are interested since they khtas, dicating that the Lord witnesses the mes pronounced as pUrusha inmes pronounced vedic e Lord witnesses everything but is not is witnesses everything but e Lord 51 e jIvAtmAs see everything through some see everything e jIvAtmAs in purusha sUktam as an example). Pura is as an example). Pura is in purusha sUktam -

om the taittirIya AraNyakaom the -

fore, I am called purusha. fore, I am called a way to understand more .. the fortress with nine gateways. .. the fortress SakshI SakshI SakshI - - - - The Direct Cognizer. sa]I sa]I sa]I ato jyAyAgsca pUrushah pUrvameva iti iha Asam aham purusahtvam purushasya

nAma 15.

here before; as I existed be I existed here before; as the purusha isWe recall that someti chantings ( meanings of the names is of the Lord. for s awareness without any instrument between. sAkshiNe namah SAkshAt Ikshate but is Just as the sun illumines everything Sri Chinmayananda suggests that these suggests Sri Chinmayananda witnesses everything, as it is. One who directly BhagavAn The All-Knower, The Omniscient used to refer to this body, as in Gita 5-13: body, to this used to refer nava dvAre pure dehe of the objects it illumines, so also th sense organ or the other, and so the defici " Th affected by all that He witnesses. the Lord. of seen. Not so in the case Sri Bhattar interprets this name as in He refers to the following fr to the following He refers muktas enjoying the Bliss that He confer Obviously, this give great pleasure to Mu happiness, and this is one of the reasons for His being their nAma 15. nAma 15. sadagopan.org nAma 16. nAma 16. elaboration ofthename " SupremeSoul,andisan witness these).May be kshetrajna isaguNaofthe (by beingdirectlyinside thebodies direct behind) allthebodiesandis kshetrajna refersto Onewhoknows slokas 1and2,inparticular.Here,th thisname Sri Sankarahasinterpreted except when Godchose toshowithim.) you". (Notethatevenasageofthestan vedas. ObestofBrahmins!This worldha " Seethis worldwhichexistsformysa ayamlokahdarsitastedvijottama||" tvat-priyArtham | mahyamyonavedestudrsyate "pasya lokamimam SageAgastya: tells In varAhapurANa,BhagavAn haunting me". going toreachthatbestandnoblestof "I amevennowsteepedinthemeditati || tuasauloka:sarvalokavarottamah kada prApyet tishThAmisuvrata!| "adyApi tamlokavaramdhyAyan from thefollowingpassageattributed can realizeonlyafterintensemeditation no returntothisworld. Sri nArAyaNaisthevaikunThavAsi. kshEtraj~nAya namah will gettheirsought-afterSupremeBliss. One whoknows,andcanleadthemuktas nAma 16.

]eÇ}> ]eÇ}> ]eÇ}> kshEtraj~nah kshEtraj~nah kshEtraj~nah That thisisaplacewhich bhUtAtmA "

. and notneedingany 52 e wordkshetrarefersto thebody, and to SageAgastyainvarAhapurANa- the placeafterreachingwhichthereis witness oftheaction ding ofAgastyahasnotseenthis place based on Bhagavad GItA Chapter 13 - Chapter13- based onBhagavadGItA on of that supreme world. When am I all worlds?Thisisthethoughtthat s been shown to you in ordertoplease s beenshowntoyouin ke andwhichisnotseeneven bythe totheexactplacewhere muktas (understands theprincipleortatva anddevotiontotheLordisevident even the greatest ofsages secondary means to to secondary means s ofallthebodies sadagopan.org He alone - g external. So it g external. So time in spite of being enjoyed by time in spite rive from somethin thus explained nAmas 13 to 17 as the thus explained nAmas 13 to 53 sa eva na ksharati iti aksharah sa eva na ksharati iti aksharah

aksharah aksharah aksharah A]r> A]r> A]r> A]r> A]r> A]r>

nAma 17. nAma

na ksharati iti aksharah. and does not de is innate, His greatness One whose greatness never diminishes over greatness One whose the muktas constantly. aksharAya namah never diminishes. as follows: In Nirukti, this is explained "sadA anubhUyamAno'pi nissIma guNa gauravAt | muktai: kvacit na ksharati iti akshara: parikIrtita: ||" is: " Sri Sankara's interpretation has exists without dying. Sri Bhattar reason why muktas consider the Lord the paramA gati. nAma 17. nAma nAma 17. nAma sadagopan.org nAma 18. nAma 18. tad-hetu-vyapadeSAc-ca thegItA: He givessupport thebrahmasUtraandfrom need ofthe helpof anything else. meaning isthatHetheimmediatecaus comments – alone isthenaturalandindependent mukti (salvation)– interpretation forthenAmaisthatbh a) SrIBhaTTarusesthemeaning‘upAya’ different interpretationsforthenAma‘yogah’. Given thisdiversityofmeaningsfor yogah sannahanaupAyadhyAnasa’nga union,fitness, remedy,etc. meditation, The wordyogahasseveraldifferentmean yOgAya namah b) HeWho isreachedth ormukti. a) HeWhoisthesolemeansorupAyaforsalvation nAma 18.

yaeg> yaeg> yaeg> sa sAyujyasyaananyApeksha nArasimhavapuh srImAn kEsavah purushOttamah || purushOttamah|| kEsavah srImAn nArasimhavapuh yOgO yOgavidAm nEtApradhAnapurushesvarah | naris ïIman! kezv> pué;aeÄm>. 3. 3. pué;aeÄm>. kezv> ïIman! naris naris ïIman! kezv> pué;aeÄm>. 3. 3. pué;aeÄm>. kezv> ïIman! naris naris ïIman! kezv> pué;aeÄm>. 3. 3. pué;aeÄm>. kezv> ïIman! naris - - - yOgah yOgah yOgah asyaiva nirupAdhika mukti upAyatvamapi vakti –yogah upAyatvamapivakti mukti asyaiva nirupAdhika [ P yaegae yaegivda, yaegae yaegivda, yaegae yaegivda, LEASE rough yoga (meditation). rough yoga(meditation). (brahma sUtra 1.1.15) –HeisthecauseofBliss (brahma sUtra

ADD P RA SlOkam 3 SlOkam 3 SlOkam 3 N AVAM ti yuktishu (amarakoSa3.3.22) ti yuktishu 54 agavAn is the sole means or upAya for solemeansorupAya agavAn isthe the word‘yoga’,nowletussee

BEFORE e ofsalvation,anddoesnotstandin means forsalvation.Hefurther ings givenintheamarakoSa:means, h sAkshAthetuhityarthah or ‘means’fortheterm‘yoga’.His

EACH N

AAM

A ]

– The

– He

sadagopan.org He Who is the He Who is – and realizing this and realizing this svAmi AdidevAnanda ing ‘upAyam’ for the word ‘yoga’ is ing ‘upAyam’ for (taitt. Ananda. 2.7.1) (taitt. Ananda. ra-s, the upanishad-s, etc., is to ra-s, the upanishad-s, (gItA 18.66) – “I will release you – “I will (gItA 18.66) nt from each other. He notes that that notes He other. each from nt s, by attaining this knowledge of s, by attaining this knowledge of their philosophy in the process. of their philosophy in the process. , etc. To quote , etc. To e advaita concept that the individual the individual e advaita concept that interpretation, and can be seen in all important works such as the vishNuimportant works such as the at on the whole, the AcArya-s give a ’ or ‘oneness’ for the term ‘yoga’, and ’ or ‘oneness’ mes look far-fetched to others”. SrI mes look far-fetched interpretations, one of which uses the one of which uses interpretations, get the meaning that one wants…. To to their followers, they are compelled The explanation is along the lines givenThe explanation senses and the mind, mind, senses and the rAmAnuja’s bhAshyam, gItA “Such a is what is supported and advocated by 55

. means for attaining or wishes of the desires yogah bhakta abhilAsha adhigamAya amogha yogah bhakta abhilAsha adhigamAya one of the main reasons for the great AcArya-s one of the main esha hveya AnandayAti AnandayAti esha hveya bhatAnAm bhava taraNa upAya iti yogah – The unfailing upAya or – The unfailing

"oneness", and He is called yogah because He is to be reached by means of of means by reached be to is He because yogah called is He and "oneness", other word yoga as described here (in oneness). (It should be noted that on undertaking to write commentaries

sahasra nAmam, the gItA, the brahma sUt the devotees. ‘union b) SrI Sa’nkara uses the meaning Soul are not differe soul and the Supreme the yoga is the process of controlling show that their particular philosophy from his Introduction to bhagavad method involves some text-torturing to Another vyAkhyAna kartA whoAnother vyAkhyAna uses the mean supports th gives an interpretation that smRti-s, Sruti-s, purANa-s the different of a text impart a sense of consistency aham tvA sarva pApebhyoaham tvA mokshayishyAmi from all sins”. tIrthaSrI satya sandha gives multiple for the word ‘yoga’. meaning “upAyam” – by SrI BhaTTar for His devotees means of salvation SrI kRshNa datta bhAradvAj – upAyah to give interpretations that may someti AdidevAnanda is careful to point out th that all souls enjoy. – souls enjoy. – that all reasonable and satisfying interpretation This is not just limited to SrI Sa’nkara’s just limited This is not sadagopan.org nAma 19. nAma 19. One wholeadsthose who practiseyo enjoyment ofHisguNa-s intheprocess. support theirownschoolsofphilosophy s usethediversityofmeaningsfora This nAmaisprobablyaverygoodex . bytheyogi-sisyogah Who ismeditatedupon in oneofhisinterpretations– alsousesthe SrI satyasandhatIrtha quieting themindandcontrolling thesenses. Self’, whereas SrIcinmayAnanda’s meanin his interpretationofyogawas‘attainin SrI Sa’nkaraalsointerpretedthe nAmaas quiet ‘yoga’isgained– realizes theReality”.Henotes: “At lifted to a higher planobjects of preoccupation, whenthemind oftheseeker becomes quiet,heis of consciousne yoga”. Hisinterpretationis“Bywi gives theinterpretationfornAma‘y forthetermyoga,and meaning‘meditation’ usesthe d) SrIcinmayAnanda SubhASrayah. devotee meditatesonHim- is calledyogah, because thedevotee’s andgi fortheword'yoga', 'meditation’ bhUshaNseemsto c) SrIbaladevavidyA ancient scriptures). thatbring‘s assigning interpretations interpretations. Thecurrent nAma 19.

yaegivda< neta yaegivda< neta yaegivda< neta

samatvam yogaucyate(gItA12.48)”. yOgavidhAm nEta yOgavidhAm yOgavidhAm nEta yOgavidhAm yOgavidhAm nEta yOgavidhAm interpretationbySriSa yujyate hRdi yogibhih dhyAyata iti yogah yujyate hRdiyogibhihdhyAyataitiyogah yujyate manah asmin iti yogah samAdheh yogahsamAdheh manahasminiti yujyate gA untiltheyreachtheir Goal. ample wheredifferent vyAkhyAnakartA- thdrawing thesense-organs from their ss, wherein he attains ‘yoga’, meaning he ss, whereinheattains‘yoga’,meaning 56 such momentsofequa g knowledge ofonene g knowledge upport’ fortheirphilosophy fromthe meaning ‘meditation’fortheword yoga mind becomesonewi ves theinterpretationthatbhagavAn ogah’ as“OneWhoisrealizedthrough , andwegetthebe word, andgiveinterpretations that g forthewordyogaismeditationby “OneWhoisattainedthroughyoga’, useboththemeanings ‘union’and

’nkara isoneexampleof ss ofselfandthe nimity andmental th Himwhenthe nefit of diverse ofdiverse nefit Note thatwhile – He sadagopan.org prakrtim prakrtim (GItA - 9-22) refers to the refers always existed, . Thus prakrti or or . Thus prakrti

purusha ue nature of jiva is caused by the the by caused is jiva of nature ue bhanta iti vA yoga vidah. Nayati iti bhanta iti vA yoga each other. In sloka 19 of chapter the time of deluge derstand the concept of prakrti orderstand the concept of prakrti differentiated or 'asat' form of the or 'asat' form of the differentiated purushEsvarah body can be conceived of as the sat purushEsvarah rti and purusha have purushEsvarah creation) or by the contact with the . prakrti can be considered to be aborately with the concepts of prakrti anation for the Brahma Sutra - deha anation for the Brahma Sutra - - - ngle-minded devotion, those that want ngle-minded devotion, those " e who inquires into, realizes, or acquires or acquires into, realizes, e who inquires samsAra again (the safety or kshema)" samsAra again (the safety or 57 the Lord and Master of both. " l Matter as well as the Jivas. l Matter as well as the Jivas. cause of bondage, and pradhAna pradhAna pradhAna - - - àxanpué;eñr> àxanpué;eñr> àxanpué;eñr> here refers to the yogam vidanti, vicArayanti, jAnanti, la - one who leads . - one who leads

nAma 20. purusham caiva vidyanAdau ubhAvapi form that keeps the jiva in bondage. form that keeps the jiva in bondage. Gita deals el Chapter 13 in the Bhagavad and jIvAtmA and their interrelationship to 13, BhagavAn points out that both prak and this nAma indicates that He is bondage of the jiva, and the sarIra or Primordial Matter (prakrti or pradhAna) at pradhAna can be conceived of as the un

contact with the body (at the time of jivAtmA. Perhaps the easiest way to unjivAtmA. Perhaps the easiest expl pradhAna is through the following of the tr yogAdvA so'pi - This concealment One who is the Lord of Primordia the One who is namah pradhAna-purushEsvarAya PradhAna yOgavidhAm nEtrEyOgavidhAm namah From Sankara BhAshya,yoga-vit a is on yoga - netA says: In GItA, Sri Krishna mAm ye janAh paryupAsate| "ananyAs-cintayanto yoga-keshemamteshAm nityAbhiyuktAnAm vahAmyaham|| to be with Me unceasingly, I confer on them .the Bliss of .union (yoga) with Me Me with with si on me who meditate " On those (yoga) .union of Bliss .the them on confer I unceasingly, Me with be to back to constantly and never returning nAma 20. nAma 20. sadagopan.org nAma 21. nAma 21. Among his additional thoughtsare: Among hisadditional SrI rAdhAkRshNaSAstrielaboratesonthese,andaddhisownanubhava-s. nRsimha samhananh divyamahA- bhayApaha tadapekshAsamakshaNapratipannayathAkAma one sentenceinhiscommentary: SrI BhaTTarcapturesseveralthoughtsab nArasimha-vapushe namah. He Whoispossessedofabodymanandlioncombined. NrsimhAchArya. are explained indetailthe panca bhUtas, theeleven indriyas,thefi an andsattva, composed ofrajas,tamas nAma 21.

. Thisincarnation showsthatwhen 1. Theincarnations areassumedthemoment therequest ismade. 5. Theyremove thefear ofHisdevotees. 4. Hisincarnationsaredivine. 3. Hetakesincarnationsatwill. 2. Thisincarnationshowsaremovalof 1. (the mostevolvedwith respecttoph being (with theassociatedhighlyevol lot moresenseifbhagavAnhadtake destroy apowerfulasurasuchashi Its strengthislocatedinitsbodyan (brain power).Similarly,lionisth we know that man is the best evolverationalization shouldnotbeapplied naris naris naris .

- - -

nArasimhavapuh nArasimhavapuh nArasimhavapuh 58 gItA bhAshyaby TirukkaLLamSri sva-bhaktyantarAyanivAraNam bhkata- d fromthesealltherestsuchas e mostevolvedinphysical strength. ve indriya-gocaras,etc.arise.These impediments to devotiontoHim. impedimentsto it comes to bhagavAn, our "normal" it comestobhagavAn,our raNya kaSipu,itwouldhavemadea raNya out this incarnation of bhagavAn in out thisincarnationofbhagavAnin d speciesinthethinkingcapability to anythingwithHim.Forinstance, n aformwiththeheadofhuman d its powerful nails. So, in order to powerfulnails.So,inorder to d its ved brain), and the body of a lion thebodyofalion ved brain),and ysical strength).BhagavAn does

sadagopan.org - the shameless - the shameless " t of His devotee, t of His devotee, n form with the head of a lion lion a of head the with form n live form to be originating only the aversion that this sight will to His form of half-man half-lion. to His form of half-man half-lion. terror-stricken.see And yet, we r revelation of the greatness ofr revelation of the greatness ha. He was absolutely beautiful in ha. e same time, with the same form, e same time, with the same es in the next nAma – SrImAn – Lord. But seeing the same form, form, Lord. But seeing the same mAnam ilAp panRi m in the best light or not. ANDALm in the best fulfill the reques the fulfill nce, unperturbed, and pleased at the devotee, and causing terror to lion, and the body of a human being. a human being. the body of lion, and the point that He is beyond our is beyond our that He the point ari po’ngik kATTum azhagu (nAnmugan 59 t be contained anywhere. – The beauty of nRsimha form looked like beauty bubbling and – The beauty of nRsimha form looked like beauty bubbling

boar with dirt dripping from all over its body, to go after another another after go of a - the head the opposite exactly to body, a simple illustrationThis is of its over analysis. capabilities of all from whether it shows Hi irrespective of dripping dirt varAha incarnation as " refers to His with boar rAkshasa, hiraNyAksha, who of hiraNyakaSipu. Anyone the brother by a lion- its nails being torn to pieces with asura of an observes a scene will be faced form with a human body, prahlAda standing in great revere having the divya darSanam of the as the half-man-half-lion form hiraNyakaSipu was terror-stricken pillar. Thus, at th the emerged from This is anothe the devotee's enemy. some huma Just for a moment, think of appearing in front of us, and imagine induce in us. Not so with Lord nRsim this form, as SrI BhaTTar elaborat bhagavAn was pleasing to the eye of bhagavAn was pleasing to the bhagavAn – that simultaneously He iswith all opposites at the same tirumazhiSai time. Lakshmi. or SrI aspect same time, there is the beauty with associated always is He because AzhvAr describes His beauty as “ form such as the pillar should be expected to be another piece of the tiru. 21) the of piece another can’ spilling over because it be to expected be should pillar the as such form same jaDa form. One should expect a 2. to does whatever it takes BhagavAn 3. In addition to the aspect of His being able to induce fear or love at the the at love or fear induce to able being His of aspect 3. the to addition In 4. In normal course of life, something that came from breaking a jaDa jaDa a breaking from came that something life, of course normal In 4.

sadagopan.org “birth” toLordnRsimha, thepillarthus isthatbhagavAn description mahAsura gRhasthUNApitAmahyabhUt pillar from inoneof his his daSavatArastotram which describes thisunusualbirt SvAmi deSikan Lord nRsimha emerged, as the grandmother of brahmA –

normal logicasweareusedtodo. from anotherlife form. Hersrelating nArasimha vapu - mAlOlan - SrI ahObila Mutt Mutt ahObila SrI - mAlOlan - vapu nArasimha isthefatherofbrahmA 60 becomes the grandmother ofbrahmA. becomesthegrandmother poetic naya-s. Hedescribesthe lucky h ofLordnRsimhafromthepillarin ( Slokam 5).The“lineage”inthis to Him, we should not be applying , and since the pillar gave , andsincethepillar gave

sadagopan.org

a- (yajur. 32.16) (yajur. 20.25) s the point that . Suddha-sattva, and s, and tamas – that neither karma

in full, irrespective of the the of irrespective full, in the interpretation that bhagavAn bhagavAn that the interpretation is also made of of made also is 17. All of these naturally apply to 17. All of these -s, sattva, raja sya-s with bhagavAn’s associated ed with this action. One can also ed with this action. One k. We will not go into the merits of k. We will not that He assumes, and not just mAyA is not enough to have the ability to is not enough to have the ability the strength of a lion, and the best the strength in the fulfillment of any undertaking, in the fulfillment ould and be done after fully analyzing g philosophical aspect that he brings aspect that he brings g philosophical e should know how to use this force, e should know how to r the force to have beneficial effects. have beneficial to r the force some aspects of man and some aspects and some aspects of man some aspects , SrI vAsishTha make 61 nAma the illustration es from the Srtuti-s in support: in support: es from the Srtuti-s ubhe Sriyam aSnutAm ubhe Sriyam ajahat-svabhAvaih . Every incarnation of His is fully endowed with His with His of His is fully endowed . Every incarnation One of these is the nRsimha incarnation nRsimha these is the of One . a-kapaTaih nAnA vidhaih forms – His forms in His incarnations are not made of pa’nca bhUta-s like ours, but His tirumEni in His incarnations parattvam and all His kalyANa guNa-s incarnation He takes – so He is beyond the three guNa 3. 1. He takes many incarnations with different forms at will as needed – – needed as will at forms different with incarnations many takes He 1. 2. are all true forms The incarnations

and that both are needed. He quot and that both caidam me brahma ca kshatram associat understanding the consequences out is dealt with here. He sees in this out is dealthere. He sees with alone, are sufficient alone, nor j~nAna samya'ncou caratah sahayatra brahma ca kshatram ca | tam lokam puNyam pra~jnesham yatra devAh sahagninA || this sh whatever action one undertakes, that it extrapolate from this the thought with that, on but also along use force, fo etc., in order use this force, to when the six raha svAmi deSikan describes dIpikA Slokam incarnationshis SaraNAgati this interpretation. Only the interestin this interpretation. nArasimha vapuh also. These are: of lion. Instead, he suggests that the nAma means that He took a normal form form normal a took He that means nAma the that suggests he Instead, lion. of that possessed as the best aspects such such as the ability to thin aspects of man As a lesson to take from this nAma SrI satyadevo vAsishTha support does not had an actual mixed body consisting of body consisting actual mixed had an sadagopan.org nAma 23. nAma 22. nAma 23. nAma 22. " because hehasLakshmi withHim,but The namecanbederivedfr kEsavAya namah One withlovelylocksofhair. His beauty. reason, eventhough Hehasthe formof His vaksha-sthala- Sri SankarainterpretsthisnameasOn rupa Bhattar hasgiveninSanskrit- charming andbeautiful.It isdifficult form of beauty.encountered intheprevious nAma,onewo Not so in the caseIn of the BhagavAn, context sincesrImatE namah of His the form uncommon is celestial,One witha lovelyform. and frightful form of nara-simha that we nAma 23. nAma 22.

prasastah kesAhsantu asyaitikesavah 5. They aretakenpurely for thepr 5. 4. .

prAkRtaih vinASanArthaih destruction oftheirenemies– a resultofanykarmaasinourcase– The formsinHisincarnationsaretake kezv> kezv> kezv> ïIman! ïIman! ïIman!

------kEsavah

kEsavah

kEsavah

yasya vakshasi nityam vasati srI: sa srImAn nityamvasatisrI: vakshasi yasya srImAn srImAn srImAn .

om thewordkesa-hair.

soundarya lAvaNyAdibhihati-manoharadivya 62 totranslatethedescription thatSri " e whohasLakshmialwayswithHimin . a man-lion,thereisnodiminutionin uld notnormallyexpectthistobea because Heisnaturally beautiful. otection ofHis nij-vihAra-siddhaih n as part of His leelA, and not as AtmIya rakshaNa vipaksha AtmIya rakshaNavipaksha He is beautiful not only He isbeautifulnotonly devotees andthe

. And forthis sadagopan.org are all re detail in the re detail in the ter on in the stotra, and ion with prakrti and are under

).

on in the stotra, and this literallyon in the stotra, ma) described in mo e punarukti dosha, or the fault ofe punarukti dosha, or the or muktas (purushas released from or muktas (purushas released from ana and the chetanas who are either fferent interpretation here will be here will be fferent interpretation terpretation says that kesava derives kesava derives says that terpretation royer of the demon Kesi who was sent royer of the demon name, which is supported by VishNu by VishNu which is supported name, purushas are described as of two kinds; 63 uttama:, purusheshu uttama: on the great vyAkhyAna kartAs areon the great vyAkhyAna kartAs going (i.e., individual souls). mmarizes the above as follows: kesava itself repeats la purushOttamah purushOttamah purushOttamah

kesavah kesi-hA hari: - - - or the muktas who are released from bondage. from or the muktas who are released or those who have the associat or those who have the pué;aeÄm> pué;aeÄm> pué;aeÄm> the kshara of samasara, and the bondage the akshara 1. 2.

nAma 24. the baddhas (purushas under bondage) bondage).. In Gita 15-18, Lord Krishna su to give us at that time ( and purushas, of kinds these of either from different is purursha uttama The is the paramAtmA who supports the acet we will wait to see what interpretati nAma. possible derivations for this (purushotta We find the uttama purusha Gita in sloka 15.16 and 15.17. Here the

to kill the child KrishNa by Kamsa. to kill the child "yasmAt tvayaiva drshTAtmA hatah kesI anArdana: | nAmnAtasmAt kesava tvam loke bhavishyati || jneyo " name kesi-hA appears later However, the means the destroyer of kesi. So a di is th there appropriate since otherwise repetition. In fact, the name Purushebhya: uttama:, purushANAm The Supreme amongst the purushas purushOttamAya namah from the fact that KrishNa is the dest from the fact purANa, is given by Sri Sankara. This in Sankara. This is given by Sri purANa, An additional this for interpretation nAma 24. nAma 24. sadagopan.org akshara, all the srutis and smrtis praise Me as purushottama." praiseMeaspurushottama." thesrutisandsmrtis akshara, all tobothkind "Because Iamsuperior vedecapratithahpurushottama:|| ato'smi loke cottama:| aksharAdapi ksharamatIto'ham "yasmAt

(drawing made out of the 1000 names of srI mahA vishNu) vishNu) mahA srI of names 1000 the of out made (drawing vishNu sahasra naama roopam roopam naama sahasra vishNu 64 s of purushas - the ksharaandthe -the s ofpurushas

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na, and He has full

A ]

AAM

N

EACH

to tear to pieces, to kill, to hurt. llustration to help understand the ise from the same ocean, and so the BEFORE g the interpretation of this nAma. of

, chetana and acheta 65 AVAM N on and destruction of all things. SlOkam 4 SlOkam SlOkam 4 SlOkam SlOkam 4 SlOkam s, and so He is called sarva". s, and so He is called RA P ADD

(sa as in sanAtana) (sa as in sanAtana) (sa as in sanAtana)

LEASE P [ svRZzvRiZzvSSwa[uÉURtaidinRixrVyy>, svRZzvRiZzvSSwa[uÉURtaidinRixrVyy>, svRZzvRiZzvSSwa[uÉURtaidinRixrVyy>, svRZzvRiZzvSSwa[uÉURtaidinRixrVyy>, svRZzvRiZzvSSwa[uÉURtaidinRixrVyy>, svRZzvRiZzvSSwa[uÉURtaidinRixrVyy>, sarvah (sa as in kEsava) sarvah (sa as in kEsava) sarvah (sa as in kEsava) sarvah sarvah sarvah - - sMÉvae Éavnae ÉtaR àÉv> àÉurIñr>.sMÉvae Éavnae 4. - sMÉvae Éavnae ÉtaR àÉv> àÉurIñr>.sMÉvae Éavnae 4. sMÉvae Éavnae ÉtaR àÉv> àÉurIñr>.sMÉvae Éavnae 4. - - -

sarvas sarvas sivas nidhiravyayah sthANur bhUtAdir | zvR> svR> zvR> svR> zvR> svR> sambhavO bhAvanO bhartA prabhavah prabhurIsvarahsambhavO bhAvanO ||

nAma 26. nAma 25. The word is derived from the root sr - I am unable to get a good understandin The Remover of all sins The Remover of all sins sarvAya namah We have the following from MahAbhArata - from following We have the "asatasca satascaiva sarvasya prabhavApyayAt pracakshate" sarvasya sarvadA jnAnAt savamenam One who is all - the cause of creati of all - the cause One who is sarvasmai namah "He is the origin and end of all things "He is the origin and end of time knowledge of all beings at all gives a very simple i Sri ChinmayAnanda concept behind this nAma. - "All waves ar all waves". in ocean is the essence nAma 26. nAma 25. nAma 26. nAma 25. sadagopan.org nAma 27. nAma 27. nAma 27. nAma 27. - thebeings aredestroyedin "destroying" theshapeofrawricewhenit the timeofprlayaisnotreallytobe In thiscontext,SrIRadhAkrshNaSastri vA samaye samharatisamhArayati time ofpralayainwithdrawin inte Sri Sankarainterpretsthisword " The authorofNiruktiinterpretsSri above isunclear. sins ofHisdevotees,butthe "One whobestowsall thatis ||" smrtah sivah manushyAnAmtasmAdesha sivamicchan | sarvakarmasu sarvArthAn yan-nityam "sameghayati above interpretation: In MahabharataDronaParva(202),we subha Avahascasivah sivAya namah One whoconfersauspiciousness sarvah) iti srNAti asubhamapi removes theevilsofobje saysthattheLordiscalledsarvaSri Bhattar'svyAkhyAna becauseHe understand thesignificance name occurs Ifanyofyouknowacont this nAma. Neither SriBhattarnorSankara have or is referred to, please advise me since I would like to nAma 27. nAma 27.

sva sarIra jagad-duhkham sarva: sa sthAt srNAti yah srNAti sarva:sasthAt jagad-duhkham sva sarIra izv> izv> izv> - - -

sivah sivah sivah - Onewhobestowsauspiciousnessonall.

ofthisnAmabetter. cts thatareHisbody desired always by all His devotees is called Siva order togivethemnewlife. . Perhaps this means that Perhaps thismeansthat significance of the word." g allbeingsuntoHimself- sakalAhprajA:iti sarvah. 66 Bhattar's above vyAkhyAnaasfollows: Bhattar's above rms of the action of BhagavAn atthe BhagavAn oftheaction rms ext intheGitaorelsewherethatthis have thefollowingfor the supporting consideredcruel,since thisis like points out thatthisdestructionat pointsout iscookedinordertomakeitedible given referencestoothersrutisfor " (sva sarIrabhUtAnAm - BhagavAn destroys the destroys BhagavAn asubhamapi

srNAti samhAra srNAti samhAra " in the inthe sadagopan.org - He is " vistArah sthAvarah nt interpretation for this guNa - tisThati, indicating firmness or - tisThati, indicating firmness growth, decay, etc., nor impacted by ferred to as Siva are in nArAyaNa in nArAyaNa to as Siva are ferred that no changes affect it any more, that no changes affect it is name as indicating BhagavAn's guNa is name as indicating BhagavAn's 67

- The Eternal, The Auspicious, and the One The Auspicious, - The Eternal,

" at that part of the stotram. at that part of the stotram. and anugraha to the devotees. and anugraha to the devotees. rets this name as indicating the result of that hANu again in the sloka " dicates sthANu is that also the name for a tree bhUtadih bhUtadih bhUtadih

sthANuh sthANuh sthANuh

, where we should expect a differe ÉUtaid> ÉUtaid> ÉUtaid> " Swa[u> Swa[u> Swa[u> sa brahma sa sivahsa brahma sa so'ksharah sendrah paramah svarAt sAsvatam sivam acyutam Who never lets His devotees fall" fall" lets His devotees Who never the is He Supreme, is He Eternal, is He Indra, is He Siva, is He Brahma, Lord of all. 2. " 1. "

nAma 29. nAma 28. including sun, rain etc. He interprets th He interprets including sun, rain etc. such as affected by changes of not being of time, place, etc. the changes We will revisit the name st sthANuh..... in the context that is applicable a) One who is eagerly sought after by all beings BhagavAn's anugraha is firm in its effect of blessing the devotee far beyond beyond far devotee the blessing of effect its in firm is anugraha BhagavAn's what other lesser acts can bestow. Sri Radhakrishnam Sastri in an extent which has matured to such steadiness. Sri Bhattar interp The name derives from the word stha One who is firm in His benefits firm in His One who is sthANavE namah upanishad - because of this guNa of His". of this guNa because Two instances of Sri VishNu being re nAma 29. nAma 28. nAma 29. nAma 28. sadagopan.org nAma 31. nAma 30. nAma 31. nAma 30. (Though like aHiddenTreasure), One who things arestoredawayorpreserved secretly - Sri ChinmayAnandapointsoutthatthete Hisbhaktas. atthetimeofdistressto always available nidhih Avayayah nidhayE avyAyanamah The inexhaustible treasure. and Earth.BhUtAnAmAdih for thefirstfivegreatelements-pa Sri ChinmayAnanda givesanotherplausibl request anyofourbhakta tothemeaning interpretation issimilar possible thatSriBhattar chosetointerp BhagavAn iscalledbhUtAdihbecauseHe Sri Sankaragivestheinterpretation One whois eagerlysoughtafterbyallbeings. Sri Bhattargivestheinterpretation bhUtadayE namah He istheImmutabl all thingsgoandliemergedthereintemp Sri Sankara interprets thisnAmaasme everyone. Surely BhagavAnisatreasurethat nAma 31. nAma 30.

sMÉv> sMÉv> sMÉv> inixrVyy> inixrVyy> inixrVyy> - He is like the weal

e TreasureChest. - - -

sambhavah sambhavah sambhavah

- - -

nidhirvyayah nidhirvyayah nidhirvyayah s tocommentfurther.

bhUtAnAm Adi-kAraNatvAt bhUtAdih bhUtAnAm Adi-kAraNatvAt 68 th thatiskeptun bhUtaih sprhaNIyatanatayA AdIyate AdIyate bhUtaih sprhaNIyatanatayA for bhUtakrt(nAma5).Iwouldliketo aning thatVishNuis not understood or obtained easily by not understoodorobtainedeasilyby ret itdifferentlybecausethesecond nca bhUtas-Space, rm nidhimeans thatinwhichprecious orarily till the next creation, and so thenextcreation,andso orarily till e interpretation . - The very cause e interpretation.-Theverycause

manifests Himselfat willto.those the first cause of allbeings.Itis thefirstcauseof nidhIyate asminitinidhih der safekeepingand theOneinwhom Air, Fire,Water, - - . sadagopan.org

(GItA 4-8) - One who, after - One who,

er) because He sustains the prapancasya adhishTAnatvena at any time and in any form (e.g., in any form (e.g., at any time and i Bhattar's interpretation by the i Bhattar's interpretation nourishing of His devotees by giving see above), brings back all to life. see above), brings back do bhAvana is to give, and BhagavAn retation that BhagavAn is bhAvana retation that BhagavAn is 69

rbha duhkha vivarjitah" rbha duhkha vivarjitah" mbhavAmi yuge" yuge e who regenerates all by dispelling all their evils. all their e who regenerates all by dispelling of actions to all jivas.

bhAvanah bhAvanah bhAvanah

- - BhagavAn is bhartA (Sustain - -

bhartA bhartA bhartA yo janitvA janAn ujjIvayati sah bhAvanah yo janitvA janAn ujjIvayati

- - -

ÉtaR Éavn> Éavn> ÉtaR Éavn> Éavn> ÉtaR Éavn> Éavn>

nAma 33. nAma 32. bharaNAt bhartA universe as its Lord. Sri Bhattar points out that He does this

bhartrE namah vyAkhyAna - Sri Sankara gives the following Supporter. following words: because He gives the fruits The author of Nirukti summarizes Sr (Having manifested thus), On bhAvanAya namah is This bhAvana. is He so and all, to deserve they as action of fruits the gives Sankara's interp consistent with Sri He manifests HimselfHe manifests and at any place nrsimha, matsya, kUrma, etc.). Note the following: sa "dharma samsthApanArthAya "svecchayA sambhavAmyevam ga (sambhavah - having manifested Himself points out that to Sri ChinmayAnanda who sincerely seek Him. Him. seek who sincerely namah sambhavAya nAma 33. nAma 32. nAma 33. nAma 32. sadagopan.org nAma 36. nAma 36. nAma 35. nAma 34. nAma 36. nAma 36. nAma 35. nAma 34. or things b) Onewho hastheabilitytodoanything a) Onewho hasthesupreme power of control overallbeings enjoyment ofthepleasuresassociated wi He is prabhusamarthah prabhu:ityuktah - most powerful"brahmAdInAm casarveshAm - becauseThe authorofNiruktisummarize he can bestowOne whois themostpowerful,showin fruitsSri Sankara's vyAkhyAnais- such as the prabhavE namah He who isallpowerful. realize Him.Or, blemish, andiscapableofuprooting Asya bhavahprakrshTaitiprabhavah prabhavAya namah One whosebirthisof Atma-dAnAt Himself up toHisdevoteesbecausethis isHisNature- nAma 36. nAma 36. nAma 35. nAma 34.

àÉu> àÉv> $ñr> àÉu> àÉv> $ñr> àÉu> àÉv> $ñr> .

prakarsheNa bhavati

- - -

prabhuh prabhuh prabhuh ------Isvarah Isvarah Isvarah prabhavah prabhavah prabhavah asublimenature.

sarveshTa phaladomanuh||" sarveshTa

sarvAsu kriyAsu sAmarthya atisayavAnprabhuh sAmarthya sarvAsu kriyAsu bhoga-moksha-samarpaNe | bhoga-moksha-samarpaNe

s Sri Bhattar's vyAkhyAna thus: s SriBhattar'svyAkhyAna

g itforthinallHisactions. . 70

- Hisbirth(bhava)isunsulliedbyany the fetterofbirthallthosewho th thoseofBrahmaandevenmoksha. withoutthehelpof any otherbeings yasmAt pushNAti yasmAt pushNAti - sadagopan.org word aisvarya or to the or to the word aisvarya nirupAdhikam aisvaryamnirupAdhikam One who can do whatever He One who can do -

71 IshTe iti Isvarah IshTe iti Isvarah om the word aisvarya - om the word sed on its relationsed on to the - He is Isvara because he has unlimited might or power. The The power. or might unlimited has he because Isvara is He -

asya iti Isvarah derives from second meaning help of anything else. wills without the IsvarAya namah IsvarAya ba is interpreted This nAma word ishta. derives fr The first meaning sadagopan.org

svayambhUh - para vAsudEvan - SrI ranga vimAnam vimAnam ranga SrI - vAsudEvan para - svayambhUh (Courtesy : www.srirangapankajam.com) www.srirangapankajam.com) : (Courtesy 72

sadagopan.org vya rUpa, etc., and

A ]

AAM N EACH

e of how in the case of the birth of of birth e of how in the case of the shkarAkshO mahAsvanah | shkarAkshO mahAsvanah child was born unlike any other child, child was born unlike any other BEFORE lotus-eyed, with di

dhAtA dhAturuttamah || dhAtA dhAturuttamah 73

AVAM - One who is self-born. N SlOkam 5 SlOkam SlOkam 5 SlOkam SlOkam 5 SlOkam RA P ADD

LEASE svayambhUh svayambhUh svayambhUh - - - P [ SvyMÉUZzMÉuraidTy> pu:kra]ae mhaSvn>, pu:kra]ae mhaSvn>, SvyMÉUZzMÉuraidTy> SvyMÉUZzMÉuraidTy> pu:kra]ae mhaSvn>, pu:kra]ae mhaSvn>, SvyMÉUZzMÉuraidTy> SvyMÉUZzMÉuraidTy> pu:kra]ae mhaSvn>, pu:kra]ae mhaSvn>, SvyMÉUZzMÉuraidTy> Anaidinxnae xatuéÄm>. xata ivxata 5. Anaidinxnae xatuéÄm>. xata ivxata 5. Anaidinxnae xatuéÄm>. xata ivxata 5. anAdinidhanO dhAtA vi anAdinidhanO SvyMÉU> SvyMÉU> SvyMÉU> SvyMÉU> SvyMÉU> SvyMÉU> svayambhUh sambhurAdityah pu

nAma 37.

Sri RAdhA KrishNa Sastri gives the exampl Sri RAdhA KrishNa Sastri gives Lord KrshNa to Devaki and Vasudeva, the the find we BhAgavatam, Srimad In mother. the to discomfort or pain no with following description: tam adbhutam bAlakam ambujekshNam caturbhujam sankha gadAryudAyudham | srIvatsalakshmam galasobhikaustubham pItAmbaram sAndra payodasoubhagam || "(Sri KrshNa at birth) was of magnificent appearance, lotus-eyed, adorned with sankha, cakra, and gada, with four arms, the kaustubha around his neck, adorned with pitAmbara (yellow silk cloth) around His waist, and beautiful like cloud". the water-laden Svayameva bhavati iti svayambhUh Svayameva bhavati iti svayambhUh He who manifests Himself by His own free will. by His own free Himself manifests He who svayambhUvE namah smiling, decorated with beautiful jewels, nAma 37. nAma 37. sadagopan.org nAma 39. nAma 39. nAma 38. nAma 39. nAma 39. nAma 38. upanishad) - We alsohave" meditated upon. Sriman nArAyaNawhoisinthecentre nArAyaNa.... We areallfamiliarwith" Himself atHiswill. Sri Bhattarpointsoutthatthisis AdityAya namah c) Onewhosustainsandnour b) One ofthetwelveAdityas a) Thepurusha intheSun sambhavE namah One whocauses happinesstoeveryone nAma 39. nAma 39. nAma 38.

3. " 2. " 1. appearance. face lovelierthanthemoon,an and similarqualities. theeyesattracts andheartsofbe manifestation. InRAmAyaNa we happiness. Thishappinessiscaused Sam bhAvayatiitisambhuh candra kAntAnanam rAmam atIva priya darsanam rAmamatIvapriya candra kAntAnanam apahAriNam pumsAmdrshticitta guNai: rUpa audArya AaidTy> zMÉu> AaidTy> zMÉu> AaidTy> zMÉu> " - sa yascAyam purushe, sa yascAyam

- - - sambuh sambuh sambuh

- - - Adityah Adityah Adityah

ishes everything liketheSun

dhyeyah sadA savtr-manDala madhyavarti madhyavarti dhyeyah sadAsavtr-manDala

- heresam(saasinSh 74 by thebeautyofHisappearance. one example of BhagavAn manifesting one exampleofBhagavAnmanifesting see the following passages: seethefollowingpassages: of the orb of the Sun must always be of theorbSunmustalways yascAsAvAditye, saeka: yascAsAvAditye, d whohasanextremely pleasing holders by His beauty,generosity, bythesheerbeauty ofHis iva) meanssukhamor " -Ramawhohasa " -(SriRama) " (taittirIya sadagopan.org (10-21) of men and who is in the who is and of men quote "The eye is the reflection of quote "The eye is the reflection eyes and magically lifts out all the nce to the beauty of the eye in this nce to the beauty of the eye ion that this nAma can refer to Lord ion that this nAma nAma re-occurs as nAma 561 later, carnated as Aditi's son in His vAmana carnated as Aditi's son in His vAmana

t that another way to enjoy this nAma t that another way to enjoy

Aditya or the Sun or the supporter and Aditya or the Sun or the supporter

75 e Sun in that everything depends on the e Sun in that everything

iNI yasya sa pushkarAkshah. ", (the twelfth Aditya) ...... ", (the twelfth ity who is in the hearts is in the hearts ity who elve Adityas or He gives the Bhagavad Aditi's sons. mahAsvanah mahAsvanah mahAsvanah - - - pushkarAkshah pushkarAkshah pushkarAkshah

- - -

mhaSvn> mhaSvn> mhaSvn> pu:kra]> pu:kra]> pu:kra]>

nAma 41. nAma 40. He of the venerable sound (of the vedas) He of the pushkaAkshAya namah refers us to the famous Sri ChinmayAnanda The Lotus-eyed. nAma is to be contemplated on in terms of the Inner Joy and Peace that that Peace and Joy Inner the of terms in on contemplated be the refere the mind", and points out that to is nAma BhagavAn beams out to all through His sorrows in His devotee's hearts. This middle of the Sun. of the Sun. middle the additionalSri Sankara gives explanat one of the tw VishNu being of this: Gita in support "AdityAnAmvishNur-jyotishAm aham raviramsumAn | marIcirmaruTamasmi aham sasI || nakshtrANAm I am VishNu "Among Adityas, nourisher of everything. where we will find a new interpretation. Pushkare akshiNI yasya sa pushkarAkshah; PoshayatI bhUtAni pushkare aksh He is one and the same de and the same He is one Sri Chinmaya points out that BhagavAnSri Chinmaya points out that in points ou incarnation. Sri Chinmaya also is to realize that BhagavAn is like th Sun for its survival, and so BhagavAn is nAma 41. nAma 40. nAma 41. nAma 40. sadagopan.org nAma 43. nAma 43. nAma 42. nAma 43. nAma 43. nAma 42. c) HeWhohasnosupport otherthanHimself(a-dhAtA). b) HeWhosupportsand sustains a) OneWho createdtheUniverse (dhA– meaning, deathordestruction.BhagavAnis nidhana beginning norend. nidhanamnaastisaanAdi-nidhanah Yasya Adi namah anAdi-nidhanAya One whois withoutbeginningorend. atharvaveda,etc. veda,and veda, sAma Thus has been breathed from this great Being what we have as Rg veda, sUtrANyaNuvyAkhyAnAni Yajur atharvAngirasa: itihAsa: purA vyAkhyAnAni" bhUtasyani:svasitameta "asya mahato In BrhadAraNyaupanishad, mahAsvanAya namah parva 206-60), - nabhUtasanghasamsthAnodeho'sya His body is not made up of the combinatio the eyeof themind- His bodyis beyondthe rangeofthesens mUrti:mAmsa-medost na tasyaprakrtA not composedofearthlyelements likefat, fleshand bone- nAma 43. nAma 43. nAma 42.

, which commonlyreferstopovertyor Anaidinxn> xata Anaidinxn> xata Anaidinxn> xata etc. - - - dhAtA dhAtA dhAtA rUpam vA atIndriyam, antahkaraNapratyaksha nirdesAt antahkaraNapratyaksha rUpam vAatIndriyam, - - - anAdi anAdi anAdi

wehavethefollowing:

(dhA – dhAraN poshaNayoySca). (dhA –dhAraNposhaNayoySca). - - - nidhanah nidhanah nidhanah 76 Nam vidyAupanishada:slokA: d yad-rg-vedoyajur-vedahsAmavedo- hi-sambhavA (varAha purANa 75.44), 75.44), (varAhapurANa hi-sambhavA paramAtmanah (MahAbhArata - sAnti paramAtmanah(MahAbhArata -sAnti to produce,ordhA–layupon). e-organs, andcanbe n ofelementslikeearth,water, etc. anAdi-nidhana anAdi-nidhana

lack ofwealth,al - Oneforwhomthereisneither because His cognized onlyby so hasasecond form is formis (4.4.10) , sadagopan.org

inside brahmANDa.

is the true Creator of everything. is the true Creator of everything. the responsibility for creation of the responsibility for creation ma as “The Creator of everything, ma as “The of everything, Creator rrent instance of the nAma can be creates the brahmANDa itself, the brahmANDa and creates ing conveyed here is that bhagavAn is ing conveyed here is that bhagavAn is rough the powers given to him by rough the powers given to aced brahmA, rudra, way etc., all the ternate interpretation based on the ternate interpretation based mANDa, before brahmA is given the mANDa, before brahmA is rest of the things support and nurture, or, support and nurture, eation inside the brahmANDa by being by being eation inside the brahmANDa 77 02 (nAma 951).The nAma can be derived -samashTi bhUtAyAm prakRtau cit- -samashTi bhUtAyAm – to put, place, lay, put in, lay on or upon – to put, place, lay, put in, lay on or pralaya (dheT – pAne – to drink). (dheT – pAne pralaya – to

dhA

– to drink. to produce, to bear, to place, to lay upon; . bear, to place, to lay upon; to produce, to - dhA poshaNayoHdhA – dhAraNa dhEt – pAne 1. 2. 3.

from the roots from the roots an al SrI Sa’nkara has also provided dhAtrE namah dhAtrE namah 1 again in Slokam This nAma occurs pATham a-dhAtA. current nA SrI BhaTTar interprets the has including the four-faced brahmA”. (SrI Apte’s dictionary). idea be The main the Creator of all, including the four-f down to the blade of grass. SrI BhaTTar’s interpretation is: aniruddha svarUpaH sarva yonau acit samshTi bhUtam viri’ncAtmakam garbham dadhAti iti dhAtA d) He Who ‘drinks’ everything during ‘drinks’ everything d) He Who e) One Who is the antaryAmi of the four-faced brahmA. of the four-faced antaryAmi Who is the e) One th brahmANDa, inside the everything bhagavAn. On the other hand, bhagavAn bhagavAn. On the other hand, brah the one in brahmA as the first of the responsibility for the creation his in nammAzhvAr by sung of cr BhagavAn performs the function repeatedly is Creator Thus, bhagavAnthe antaryAmi of brahmA. true the as role BhagavAn’s tiruvAimozhi. SrI BhaTTar’s interpretation for the cu understood based on the root sadagopan.org SrI BhaTTar gives additional supports fromtwoothersources: SrI BhaTTargivesadditionalsupports bhArata!". birth orcreationofalllifeformswi referring tothecollectionofalljI like My womb. In" that I lay the germ ( ia aRhvmcnhrkhmah vh| after eachpralaya. He recreates theworldwith divam caRthivImcAntharikshamathosvah|| dhAtAya sUrya candramasau where maNDodarIdescribesLord tamasaH paramodhAtASa'nkhacakragadA dharaH We alsohavereferencestoHisfunc (yuddha bhArata|| bhavati sambhavaH sarvabhUtAnAmtato | garbhamdadhAmyaham mahadbrahmatasmin mama yonir the gItASlokam14.3insupportofhisinterpretation: bhagavAn, thatisthecauseofallbein this ‘laying’ofoneontheother, or (selves) intotheprakRti (theaggregateof pl BhagavAn, intheformofaniruddha, kANDa 114.18)

prakRti 2. 1. 3. ‘dhAtA’ dhAtA kshetrekarma-bIja-bhUtamgarbhamdadhAti the kshetra(prakRti). them heeputHisvigor(theaggregateofsentients). He createdthewaters(ref apAsRjat tAsuvIryam Apa evasasarjaAdau (referred toherebythe termmaha places thefoetus (thejIva,which thA pUrvamakalpayat| thA thesun,moon, etc.,the rAma as dhAtA (The Creator). rAma asdhAtA(The erring totheaggregate tion ofcreationinthefollowing: 78 associationofonewiththeother by th abodyassociated withtheself, O gs, namely, creation. SrI BhaTTar gives gs, namely,creation.SrIBhaTTargives aces theaggregateofsentientbeings garbham dadhAmi va-s), and this is what results in the non-sentientprinciples),anditis d brahma,meaning'verylarge')is is theseedforactions)in (manu. SmRti 1.8) – First (manu. SmRti1.8) –First same wayalloveragain ; the ‘germ’ of prakRti);andin (maula samhitA) (Rg. 10/190/3) (gItA 14.3) or seed

sadagopan.org

and lines of that of lines of cit samashTi rpretation along the rpretation

t and the fruits to be attained from He sowed for brahmA till the seed the seed He sowed for brahmA till – to drink. These interpretations are interpretations drink. These to – tion and destruction, andtion and destruction, Who sows He ver have used the root dhA – dhAra ver have used the root dhA 79 t for all, including the likes of yama. t for all, including the likes action and the inducer of action. action and the inducer s vehicle (vi-dhAtA; vi = garuDa).

brahmA), by the union of the brahmA), by the union of the

sires of His devotees. vidhatA vidhatA vidhatA - - -

(samashTi = conglomerate). ivxata ivxata ivxata

nAma 44.

f) He Who protects the beings of this world in diverse ways (vi-dhAtA; vi = = vi (vi-dhAtA; ways diverse in world this of beings them. the protects Who He f) vividhaiH). g) He Who bestows the de Hi is borne by garuDa, h) He Who a) He Who specially protected the seed protected the a) He Who specially of the fruits of c) The Dispenser d) The Supporter of all supports such as AdiSesha. conduc of code the down lays Who He e) fully developed into the creation of catur-mukha brahmA. fully developed into the creation of the laws of conduc b) The Ordainer SrI BhaTTar: SrI BhaTTar: virahAdanAdi nidhanaH kAraNatve “utpatti vinASa viri’ncyAdibhyo | Aha dhAtA iti viSesham prakRti yonau cit samshTau acit samashTau dhAraNAt ituarthaH |" viri’nci garbhasya of creation, protec the cause He Who is brahmA (creates the seed for acit samsashTi SrI bala deva vidyA bhUshaN gives an inte gives deva vidyA bhUshaN SrI bala All the other interpreters that we co that All the other interpreters poshaNayoH, or the root dheT – pibe poshaNayoH, or the root dheT 102). covered under nAma 951 (Slokam nAma 44. vidhAtre namaH. nAma 44. sadagopan.org others: deriva given inthedictionary,and The meaningforthenAmacanbeunders This nAmaoccursagaininSlokam51(nAma485). aaa hmprpy | “I, anaspirantafter liberation, seek || SaraNam ahamparapdye mumukshur-vai buddhiprakASam Atam tam hadevam yo pUrvam yo brahmANamvidadhAti SrI BhaTTargivesseveralsupportingreferences: dhAtAvidhAtA. nAma as:viSesheNa and makingitcomeintoexistence.Sr creating theseedfor brahmA,andvidhAt SrI v.v.rAmAnujanexplainsthatth garbha (nAma43),butalsoHeprotecte because He ( a) FornAma44,SrIBhaTTarcontinue Slokam 51. interpretations. Theseotherinterpre interpreters wehavebeencovering, us SrI baladevavidyAbhUshaNalsocontin For thecurrentnAma,hecontinueson usestheme For nAma43,SrIBhaTTar

dhAtA 4. 3. 2. 1. vidhAtA injunction. vidhAnam vidhAnam vidhAtR – TheCreator), andgive not onlyinitiatedthecreation – Amaker,acreator.Grantor,giver,bestower. – vidhAnasya kartA–HeWh – vidhAnasya – arranging,disposing. - arule,precept,ordinance,sacredruleor sacred s the explanation that bhagavAn is vidhAtA s theexplanationthatbhagavAnisvidhAtA vaivedAnScaprahiNotitasmai| Imad SrImushNamANDavanexplainsthe refuge in the effulgent Godwhocreated 80 tations arecoveredundernAma485in

e oneoftheothermeanings for their e nAma dhAtA refers to bhagavAn e nAmadhAtAreferstobhagavAn d thegarbhamuntilbrahmAwasborn. tion givenbySrIvAsishTha, among s ontheinterpreta aning “Creator” for the word dhAtA. aning “Creator”fortheworddhAtA. tood based onthefollowingmeanings tood based this interpretation ues onthissame A asreferring tonurturing thisseed o ordainstherulesetc. of brahmAintheform line. Alltheother , discussedbelow. tion ofnAma43

(SvetAS. 6.18) sadagopan.org saw kRshNan’s (manu. 1.9) – . SrI (tait. NArA.) – BhagavAn

the lotus in the navel, until he was in the the lotus

the Vedas also, the Vedas and of on account

te constituent of all, and so He is te constituent of all, and so He is (nAma 485) for other interpretations. (nAma 485) for other interpretations. tory based on the previous two nAmas. the word dhAtu, which means "element" 81 vidhAtA because He carefully protected vidhAtA because He carefully (purusha.sUk.) – From Him, virAt (i.e., brahmA) – From Him, virAt (i.e., brahmA) (purusha.sUk.) dhAturuttamah dhAturuttamah dhAturuttamah - - -

xatuéÄm> xatuéÄm> xatuéÄm> tam garbham pariNamayya AvirbhAvayati it vidhAtA tasmin jaj~ne svayamtasmin jaj~ne sarva-loka brahmA pitAmahaH was born. brahmA as he was being born. brahmA as he tasmAt virAT ajAyata of the as the grandsire known is himself, who born brahmA was Therein universe”. hiraNyagarbham paSyata jAyamAnamhiraNyagarbham 3. 2. 1.

nAma 45.

dhAturuttamAya namah The first interpretation is self-explana a) One who is far superior to Brahma (dhAtr)a) One who is far superior to constituents of all basic b) The best Another explanation given is based on or basic constituent. He is the ultima SrI baladeva vidyAbhUshaN’s interpretation is the same as that of SrI SrI of that as same the is interpretation vidyAbhUshaN’s baladeva SrI BhaTTar – dhAturuttama. anubhavam is that bhagavAn is called anubhavam is that bhagavAn kamalam or nAbhI His beautiful brahmA in born. under Slokam 51 Please see the write-up brahmA first, andbrahmA with endowed him who whom my intellect shines”. intellect shines”. whom my nAma 45. nAma 45. sadagopan.org nAma 46. nAma 46. nAma 46. nAma 46. He isbeyondreachthrough normalmeansbecause: nayogya:aprameyah pramAtum apramEyAya namah (but whocanonlybeexperienced) One whocannot bedefined,explained, nAma 46. nAma 46.

4. nor through northrough analogyorcomparison( 3. nor throughinference( 2. Heisbeyond senseorgans( 1. etc.; Him, sinceeventhemuktAs onlyexperience Him. sacr seen Himtellingus, or through and everythingelse is onlyparts, anything associated); orwithout atleastonce.Noonehasseenthe Lordwith smoke together smoke but,forthisinference,on leading toinference(e.g visvakarmA manustvashTA sthavishThassthavirOdhruvah|| manustvashTA visvakarmA Aàmey Aàmey Aàmey apramEyO hrushikEsahpadmanAbhO ivñkmaR mnuSTvòa Swiv ivñkmaR mnuSTvòa Swiv ivñkmaR mnuSTvòa Swiv

[ Aàmeyae ù;Ikez>pÒnaÉae=mràÉu>, Aàmeyae ù;Ikez>pÒnaÉae=mràÉu>, Apta vAkya Aàmeyae ù;Ikez>pÒnaÉae=mràÉu>, - - - P apramEyah apramEyah apramEyah LEASE

ADD P ., thepresenceoffirecanbeinferred through anumAna -

RA or SlOkam 6 SlOkam 6 SlOkam 6

N

pratyaksha AVAM shabda pramANa óSSwivrae Øuv>.6. óSSwivrae Øuv>.6. óSSwivrae Øuv>.6. 82 and hencenocomparisoncanbemade;

) measured, etc.through logicalmeans, BEFORE because heisdevoid ofthemarks upamA e shouldhavewitnessedfireand ed texts)becauseno onecansee

) suchasourmortaleyes,ears,

EACH ), = maraprabhuh | because Heiswithoutparts N

AAM (someone elsewho has A ]

sadagopan.org HrshIkANAm Isah e second interpretation is given e second interpretation is given HrshIkeSa...". of all including Brahma, Rudra etc. of all including Brahma, Rudra an English translation to Sri Sankara ooking at this word as hrshIkA + Isa ooking at this word as hrshIkA from MahAbhArata, Moksha dharma, from MahAbhArata, Moksha ma and other gods (Srima and RAdhAKrshNa such awakening and sleeping, the world nsing is the same for Brahma andnsing is the same other

is act of fire (Sun) and Soma who uphold is act of fire (Sun) and Soma who uphold 83

planation is derived from " mSubhi: keSa samjnitaih | hrushIkEsah hrushIkEsah hrushIkEsah - - -

- The Lord of the sense-organs. Th ù;Ikez> ù;Ikez> ù;Ikez>

nAma 47.

or hrishI + kesa. The first ex or hrishI + kesa. The first hrshIkesah hrushikEsAya namah derived by l The two interpretations are bodhayan svApayanScaiva jagadutthisThAte prthak || bodhanAt svApanAccaiva jagato harshaNam bhavet || | karmabhih pANdunandana agnIshoma krtairebhih hrIkeSo'hamIsAno varado lokabhAvana: ||" by the world or rays always uphold through their kesa the moon "The sun and awakening it and causing it to sleep. By a) The controller of the sense-organs of a) The controller b) One who, in the form of the Sun and the Moon, makes this world happy and the in the form of the Sun b) One who, through His rays - that give happiness. based on kesa - rays, hrshI support Sri Sankara gives the following interpretation: SAnti parva for the second "sUrya candramasoh vada SaSa is delighted. It is in consequence of th the universe that I have come to be known as who has written Krishnamurthy, Sri T.S. Sri Bhattar goes on to point out that BhagavAn is aprameyathat BhagavAn to point out goes on Sri Bhattar He is because Brah of even the sense organs beyond Sastri points out that the means of se that, or inferred because of this or because of that, etc., and so He is is He so and etc., that, of because or this of because like or this like That, or This as describable not is He people). inferred for is it as gods or that, aprameya. nAma 47. nAma 47. sadagopan.org

(harsha), andthusHeisHrshIkeSa. hair of the Lord in the form of thebhAshya, hastakenthisguNAnubhavaone ra

hrushIkEsah hrushIkEsah 84 ys ofthesunandmoongivedelight more step by saying that the keSa -

sadagopan.org (104-4) their functions. ibed to Brahma in Uttara kANda in cause of the Universe) emanates. cause of the and simple explanation to enable the vel chord, and gets its nourishment tion of His (which is none other than tion of His (which is none other is is prior to its expansion through is is prior to its expansion veSitam || in its prakrti form, and which looks in its prakrti form, and which life, the child before and at birth is

about BhagavAn being the creator or being the creator about BhagavAn eation, destruction, etc., made them

created the different devatAs and

Similar is the chord from the Lord's Similar is the chord from substantiates or summaries all that has substantiates 85

and directs them in . bhau yasya sa padmanAbhah bhau yasya sa amaraprabhuh amaraprabhuh amaraprabhuh - - -

padmanAbhah padmanAbhah padmanAbhah padmanAbhah

padmanAbhah padmanAbhah

- - - AmràÉu> pÒnaÉ> AmràÉu> pÒnaÉ> AmràÉu> pÒnaÉ>

nAma 49. nAma 48.nAma

AmarANAm prabhuh amaraprabhuh navel, which is nothing but the Universe navel, which is nothing but expanded. Th like a lotus which has not of this crea Time, and He is the nourisher Brahma). gods. The Lord of the immortal amaraprabhave namah He because amaraprabhu is The Lord appreciation of this nAma. In our normal appreciation of this nAma. In the na through connected to the mother this chord. from the mother through entrusted them with acts such as cr Sarva jagat kAraNam padmam nA Sarva jagat kAraNam namah padmanAbhAya name out that this Sri Bhattar points nAmas previous the been said through (e.g., dhAtA, vidhAtA,cause of Brahma dhaturuttamah). a beautiful Sri RadhAkrshNa Sastri gives immortal because of their functions, Sri Bhattar quotes the following words ascr RAmAyaNa - "mahArNave SayAnau'psu mAm tvam pUrvam ajIjana: | prAhApatyam tvayA karma sarvam mayi ni One from whose navel the lotus (the One from whose nAma 49. nAma 48.nAma nAma 49. nAma 48.nAma sadagopan.org nAma 51. nAma 50. nAma 51. nAma 50. The Great Thinker: did" "Brahman willedto create different kinds "so'bidhyAya He willed,Ishallbecomemany,take birth". " Among themanypassagesinsruti other words,Heisthedirector andcontroller. the Universe areHisaloneeitherbefore signifiesthatalltheenti that thisname yasyasaviSvakarmA viSvam karmajagad-vyApArah visvakarmaNe namah Universe ofthe Creator b) The a) Onewhoistheagentofallacti creation anddestructionin sweet temperandwrathofBhagavAnresp "These twogreatgods(BrahmaandRudra)aresaidtohaveemergedfromthe tadAdarSita panthAnausrshTisamhArakArakau|| smrtau| vibudhaSreshThauprasAda-krodhajau "etau dvau Also, thefollowingfrom MahAbhArataisgiven- entrusted tomebyyou". me. Theentireduty ofthePrajApati "You werelyingon the watersofthe nAma 51. nAma 50.

okmytbh ympaAeaii iti" prajAyeya syAm so'kAmayatabahu mnu> mnu> mnu> ivñkmaR ivñkmaR ivñkmaR SarIrAt svAt sisrkshu: vividhAhprajA:" svAtsisrkshu: SarIrAt

- - - manuh manuh manuh

- - -

visvakarmA visvakarmA visvakarmA

thewayshownbyHim".

that supporttheinterpretationare: 86 great oceanand youfirstofallcreated re work with regard to the affairs of re workwithregardtotheaffairsof (therulershipofthe beings) was orafterthecreation ofBrahma.In ons withregard ectively. Theycarryoutthedutyof of beingsoutIts bodyandso It "

. Sri taittirIya AraNyaka -6 taittirIya AraNyaka Bhattar points out Bhattarpoints to theUniverse. to (169-19)

sadagopan.org (B.U. 3.7.23) at the time of names of gods, man, birds, plants, names of gods, man, birds, terpret this name as indicating that fers to the dissolution of forms and fraction (lava mAtrAt) of His will, to fraction (lava mAtrAt) of His makes them shrink part of His will. Sri Bhattar uses the Sri Bhattar uses the part of His will. sh - to pare, to reduce, to chisel. Sri sh - to pare, to reduce, to order to achieve what He wills. The He wills. to achieve what order act itself is mananam. BhagavAn has toact itself is mananam. this nAma to mean that BhagavAn has BhagavAn has this nAma to mean that forms and shapes from the primordial interesting to note that the first interesting to note that the first He gives the taittirIya araNyaka (3-11) 87 rms and names in this Universe. rms and names in this Universe. mere

tvashTA tvashTA tvashTA - - -

Tvòa Tvòa Tvòa

nAma 52.

Bhattar uses this meaning to interpret Bhattar uses this meaning to "chiseled" so many diverse forms and One who created all the different fo the different all One who created tvashTrE namah root tvak This name is derived from the word sankalpa lava mAtrAt - by the the by - mAtrAt lava sankalpa word tvashTA. is He thus and etc., insects, "nAnyo'to'sto mantA" mantA" In the BrhadAraNya we have upanishad, "nAnyo'to'sto but Him" "There is no thinker an act prior to the To mentally conceive not do anything else in but think and cosmos was only a minute creation of the explain this in support tvashTAram rUpANi vikurvantam vipascitam. Sri Sankara uses the same meaning to in BhagavAn pares down all the beings or cosmic dissolution or pralaya. It is interpretation refers to the creation of matter, and the second interpretation re shapes back into primordial matter. MananAt manuh MananAt namah manavE nAma 52. nAma 52. sadagopan.org nAma 55. nAma 55. nAma 54. nAma 53. nAma 55. nAma 55. nAma 54. nAma 53. One whois unaffected byTi oldest. butHeisnotconstraine and dissolution, through thecycleofcreationandpralaya, andHeusesTimeforHiscreation signifies thatBhagavAnisnotconstr The nameisderivedfromtheroot sthavirAya namah existed, One whohasalways the limitsofthesefourteen worlds. guNitottaram ( Sri VaikuNTha-gadyam as theireffects.Thefourteen worlds touch, andotherqualitiesthatarethe well asitssheath,andthesense-organsof the places ofresidences for allth the brahmANDa (theegg-shapeduniverse) Sri Bhattarpointsoutthatthis hugesi be huge. The nameisderivedfromthetwowords sthavishThAya namah One whois exceedinglyhugein size. nAma 55. nAma 55. nAma 54. nAma 53.

Swivr> Swivó> Øuv> Swivr> Swivó> Øuv> Swivr> Swivó> Øuv> ....) inhisreferencetoSriVaikun

- - - dhruvah dhruvah dhruvah

------sthavirah sthavirah sthavirah sthavishThah sthavishThah sthavishThah

Olderthantheoldest. me, Unchanging,Permanent.

caturdaSa bhuvanAntaram aNdamdaSa bhuvanAntaram caturdaSa

stha

88

are referred tobySri Ramanujainhis ze isthemanifestationofBhagavAnas ained byTime. AllHis creationgoes objects of thesesense-organs, aswell e beings that He has created, as sthUla d by it. Thus He is older than the allthebeings,aswellsound, with thefourteenworlds.whichare -

tishThati Tham's locationfar,farbeyond and ishTha - tostand.This - Onewhowilled to nAma sadagopan.org - One - One sthaviro dhruvah sthaviro dhruvah previous nAma indicated that nAma previous and dhruva refer to the quality of to the quality and dhruva refer . This nAma signifies that He is signifies that He is . This nAma ). The - to carry, to be preserve, maintain, fect, or control of Time, Sri Sankara of Time, fect, or control 89 a and Sri Bhattar's vyAkhyAna. a and Sri Bhattar's vyAkhyAna. e two words as one nAma - words as one nAma e two sthiratvAt dhruvah is unchanging and older than the oldest. the oldest. is unchanging and older than

BhagavAn being beyond the influence, ef the influence, beyond BhagavAn being interpret th has chosen to unchanging while Time keeps moving. while unchanging both the nAmas sthaviraPerhaps because eternal, immovable - ( eternal, immovable BhagavAn oldest of the oldest is the who this that follow start differing from nAmas for the number Thus the sequence nAma between Sri Sankara bhAshy dhruvAya namah dhr from the root is derived The word sadagopan.org nAma 56. nAma 56. nAma 56. nAma 56. Lord isnotthe"object"of Sri ChinmayAnanda givesusyetanotherin - Hecannot bedescribed through sp reference totaittirIyaupanishad- One whocannotbegraspedbytheorgans Sri Sankara'sinterpretationis or dimension, norinthethird One could graspHimneither inthevertic nainam Urdhvamnatiryancammadhyeparijagrabhat beyond grasp.Hegivesthefoll oractedup physically grasped,controlled, The interpretationforthisnAmabySr agrAhyAya namah One whois beyondthegraspofothers. to thekenopanishad passage" perception. Heisimperceptible andinco who perceives. ThusHeis ever theSubject butnevertheobjectof nAma 56. nAma 56.

agrAhyah sAsvatah krushNO lOhitAkshah pratardanah | krushNOlOhitAkshahpratardanah agrAhyah sAsvatah A¢aý> A¢aý> A¢aý> prabhUtas trikakuddhAma pavitram mangaLam param || param mangaLam prabhUtas trikakuddhAmapavitram A¢aýZzañt> k«:[aelaeihta]>àtdRn>, A¢aýZzañt> A¢aýZzañt> k«:[aelaeihta]>àtdRn>, A¢aýZzañt> A¢aýZzañt> k«:[aelaeihta]>àtdRn>, A¢aýZzañt> àÉUtiôkk…Ïam pivÇ

[ - - - P agrAhyah agrAhyah agrAhyah LEASE perception everby anyon

ADD owing referencetothesruti: P karmendriayih na grhyata iti agrAhyah nagrhyataitiagrAhyah karmendriayih RA yat cakshushAnapaSy

SlOkam 7 SlOkam 7 SlOkam 7

N yato vAco nivartante, aprApya manasAsaha aprApya nivartante, vAco yato AVAM eech, andcannotbereached bymind. 90 forthatmatter,anyotherdimension.

i BhattaristhatBhagavAncannotbe mprehensible. SriChinmaya refersus BEFORE on byanyoneoranything,andisthus terpretation. He points out that the terpretation. Hepointsoutthatthe al dimension,norinthehorizontal ofaction.Hegivesthefollowing

EACH N e, butHeisthe"subject" AAM

A ] ati yena cakshUmsi ati yenacakshUmsi

-

sadagopan.org same at all times is ahman is That which ahman r of time, and is not ing to be permanent, it has to be to be ing to be permanent, it has hi means bhU, Na means nirvrtti or BhagavAn is from SASvata is evident ed from the following verse in verse in ed from the following e of which eyes are perceiving other eyes are perceiving e of which ed KrshNa because He is the union of the union ed KrshNa because He is iss (with His sport of creation etc.). iss (with His sport of creation 91 Understand that Br Understand - to the world (i.e., creation etc.). to the world (i.e., creation etc.).

d so is Eternal and permanent. That which remains the

-

BhagavAn is the controlle sAsvatah sAsvatah sAsvatah - - -

krushNah krushNah krushNah - - - zañt> zañt> zañt> k«:[> k«:[> k«:[>

nAma 58. nAma 57.

The first interpretation is support (MB Udyogaparva 5.68.5) a) One who is always in a state of Bl Udyogaparva complexion. b) One who has a dark-blue (MB krushNAya namah MahAbhArata - krshir-bhU-vAcakah nirvrti vAcakah | Sabdo NaSca vishNus-tad bhAvayogAcca krshNo bhavati SASvatah || Approximately translated, this says: kris happiness and bliss, and BhagavAn is call these two. changeless with time, and sAsvatAya namah shASvat bhavatIti shAshvatah cannot be seen by the eyes, but becaus eyes, but be seen by the cannot things. eternal. One who is the Permanent. Sri Bhattar points out that the fact that action pertaining flow of the eternal points out that for someth Sri Chinmaya an controlled or affected by time, paSyanti tadevapaSyanti brahma tvam viddhi nAma 58. nAma 57. nAma 58. nAma 57. sadagopan.org krshNo varNaScame yasmAtta halah| krshAmi prthivImpArtha bhUtvAkArshNAyaso intheMahAbhArata- hasitssupport The secondinterpretationalso that Heistheunionof referred tointhe previousnAma.Sri receptacle ofextremejoybecause of container (e.g.,bhUmi). SoSriBhatta bh - tobe),andSriBhattarinterprets same startingpoint.SriSankarainterpre Sri SankaraandBhattarinterpretthe

existenceandbliss. (Courtesy:www.stephen-knapp.com) (Courtesy:www.stephen-knapp.com) smAt krshNo'hamarjuna || smAt SrI krushNa krushNa SrI 92 Sankara interpretsthenametomean r says that krshNaheremeansthe saysthat r U to mean areceptacleorground or U tomean ts bhUtomeanexis His constantsportofcreationetc. name slightlydifferentlywiththis tence (bhU-bhav

sadagopan.org

" AkarshaNa vedAh svAngo'jitah vedAh sloka is "When the earth sloka is "When - One who has the color of - One who has the color of " for nAma 554, and gives the first krshNa in the above. Each of these these of Each in the above. krshNa d. Either way, because of His darkd. Either way, because of turn myself into an iron plough-share plough-share iron an into myself turn retation of the meaning of the nAma of retation of the meaning n, and cultivating therein pure Bliss. n, and cultivating therein pure cause He irresistibly attracts all His s "O Arjuna! Because of my dark dark my of Because Arjuna! "O s rk complexion referred to above could rk complexion referred to above could that the dark complexion is associated that the dark complexion is rth." The name krshNa can arise out of rth." The name

meaning behind the "dark" complexion is meaning behind the "dark" complexion 93 cept through single-minded devotion. cept through single-minded rpreted in terms of the word " rpreted t denoted by the word "krshAmi". t denoted by the nIla megha syAmalan first line in the above first line in the e who meditate upon Him. or " lOhitAkshah lOhitAkshah lOhitAkshah "

- - -

laeihta]> laeihta]> laeihta]> ". Sri Bhattar gives the meaning b) ". Sri Bhattar gives the meaning . kAr mugil vaNNan

nAma 59. One with eyes red like the beautiful lotus flower. SAnti parva 342.79 parva SAnti words krshAmi,Note the kArshaNa, and words leads to a new and different interp words leads to here. The meaning of the be because He is the (dark colored) iron plough, or because He is dark dark is He by its hard crust, I shall becomes shelled because or and shall plough the ea (black-colored), is doing the ac He the fact that plough, iron His this "ploughing" refers to points out that beautifully Sri Chinmaya in His devotees and preparing the heart-field, ploughing all the stupidities colored) growthweeding out all the poisonous of si (dark the is mean verse The second part of the He The da complexion, I am called KrshNa". because be clou complexioned like the water-bearing with " limitless mercy. the rain cloud loaded with His Sri Chinmaya points out that the inner darkness) some behind veiled is He (i.e., recognized easily not is BhagavAn that Him ex by those who aspire to reach complexion, He is called krshNa. Notice complexion, He is called krshNa. The nAma krshNa can also be inte or magnetic attraction. He is krshNa be or magnetic attraction. He is devotees. Or He sweeps away (like magnet a drawing away the iron filings) the sins in the hearts of thos " This nAma occurs once more later as nAma 554 in krshNo.... describing the paravAsudeva form. explanation for the current nAma nAma 59. nAma 59. sadagopan.org nAma 61. nAma 60. nAma 61. nAma 60. Literally, thewordmeans "bornfull"pra- prabhUtAya namah other qualities. One whois affluent, everfull, andwe can beappropriatelytheresultof the interpretationforthisnAma, there universe) atthetimeofpralaya.SriRa has forHisfoodthebrahminsand kaThopanisahd - means extremedestruction.Sri Bh destruction.Pra-tarda roottardih-tocause fromthe This nameisderived pratardanAya namah The Destroyer. - different avatAras anger towardstheevil-doers,for joy, anotherexplanationgivenisthat theredness While SriBhattarexplains BhagavAn's eyes(theearlierone waspushkarAksha). Thisisthesecond our sandhyavandanam. vrshabho lohitakshahsUryo eye tothe supremejoy thatBhagavAnhas.Onecan recall themantra" Sri Bhattarenjoysthebeautyofthis lohitAkshAya namah Lohite akshiNiyasyasahlohitAkshah nAma 61. nAma 60.

àÉUt àÉUt àÉUt àtdRn> àtdRn> àtdRn>

yasya brahmacakshtram - - - prabhUta prabhUta

prabhUta

- - - pratardanah pratardanah pratardanah vinASAya cadushkrtAm vipaScitmansApunAtu

anger at the time of dissolution. anger atthetimeofdissolution.

. 94 ll-endowed withwisdom,greatness,and dhAkrshNa Sastri points out that given dhAkrshNa Sastripointsoutthatgiven the redness is a result ofBhagavAn's rednessisaresult the nAma byascribing dness of the eye in the previous nAma nAma previous eyeinthe dness ofthe of theeyeasresultingfromextreme destruction ofwhomHetakesthe destruction attar givesthefollowingfrom referencesofartothebeautyof bhUta. Even though at the time of bhUta. Eventhough at thetimeof kshatriyas (i.e.,allbeingsofthe . ubhebhavatahodanah

" , whichwechantduring the rednessin - Hewho sa mA sa mA

sadagopan.org

. or brilliance. or brilliance. tes that if this rate words as explained (moksha dharma 343-63) the back of a bull, or a peak the back of a bull, or a peak g on the choice of the meanings. g on the choice of the meanings.

rld), which And His is full of Bliss.

a, bala, aisvarya, vIrya, Sakti,a, bala, aisvarya, and ce. Sri Bhattar indica ce. Sri Bhattar three horns. This interpretation for considered as a separate nAma. The considered as a separate everything at pralaya, the vAmana can everything at kut, which refers to the incarnation of kut, which refers to the incarnation alternative interpretation, but does not 95 tri, kakub or kakut, and dhAma tri, kakub or kakut, kakud-dhaAma as two sepa trikakud dhAmA trikakud dhAmA trikakud dhAmA - - -

also are interchangeably used for either meaning. meaning. used for either also are interchangeably

kakut means abode or residence, and also a ray of light and means the direction or quarter of a compass (for example); means the direction or quarter means the hump (such as the hump on means the hump iÇkk…Ïama iÇkk…Ïama iÇkk…Ïama . With that form I killed the rAkshasa." . With that means three; kakut or mountain); kakub dhAma arise dependin Several interpretations kakub tri 3. 4. 5. 2. 1. tri-kakut'

nAma 62.

We will start with dhAma meaning brillian We will start have to be meaning is used, dhAma will tri-ka as first part is then interpreted BhagavAn as the varAha, the Boar with trikakuddhAmanE namah tejas still remain. Even after reducing tejas still remain. the in dharma moksha from sloka following the by supported is tri-kakut mahAbhArata - tathaiva Asam tri-kakudo vArAham rUpam Asthitah | trikakut tena vikhyAtah SarIrasya pramApaNAt || There are three words in this name - in this words There are three essential Nature, well-endowed with jnAn essential Nature, be the trivikrama. as known became I So horns. three with Boar a of form the assumed I "Then ' Sri Bhattar gives the above only as an interpret the phrase tri- pralaya, BhagavAnpralaya, everything, destroys since He remains still His affluence parama-padahas the wo (the transcendental nAma 62. nAma 62. sadagopan.org nAma 63. nAma 63. nAma 63. nAma 63. thus VishNuispavi-tra. ofSri VishNucangivethepr medidation of mindcan destroyalltheaccomplish refers tothemind( thunderbolt ofIndra( uncommon interpretation -On Both SriRadhAkrshNaSastriand Him. those whomeditateon The purityreferredtohere purify. EitherHeistheDeitythatpurifi to becognizedthroughalloftheabov portrayed step-by-step.Nowwearepassi Up tothispoint,thequalities,possessi pavitrAya namah Purity Incarnate. for thethreestatesofconsciousness,viz., Sri ChinmayagivesthevedAnticinterpreta therefore Heistri-kakud-dhAma. three regionsoftheentire Sri Sankara givestheinterpretationthat abode ofthesethreegroupsguNas,Heis the sixguNas( interpretation givenisthatthethree His abodeparama-pada,whichisthriceas One interpretationSriBhattargivesfo above. SriSankaraalsointerpre and thisiswhyHecalledtri-kakud-dhAma. nAma 63. nAma 63.

pivÇ< pivÇ< pivÇ< jnAna, bala, aisvarya, vIrya, Sakti, tejas Sakti, bala,aisvarya,vIrya, jnAna,

- - - pavitram pavitram pavitram indriyANam rAjAindrah pavi ). space,theupper,lo

is theinnerpurity ofth

Sri ChinmayapointsoutthatinvedAnta indra ts tri-kakub-dhAma asonenAma. ts tri-kakub-dhAma e whogivesprotection( 96 ments ofasAdhaka, anduninterrupted parts refer to the three groupings of parts refertothethreegroupingsof e. Theword isderivedfrompoo-to andbodyofBhagavAnhavebeen ons, otection against such distractions, and otection againstsuch distractions, r tri-kakud-dhAmaisOnewho hasas es, orHeisthemeansofpurification. largeasthisuniverse.Analternative Chinmaya offera secondandmore He is the base or support for the ng toHisessentialNaturewhichis tion that He is the base or support tion thatHeisthebaseorsupport tri-kakud-dhAma. - the mind), and the thunderbolt the mind),and jAgrat e mind,whichHegivesto wer, and the middle, and wer, andthemiddle, ,

), andsinceHeisthe svapna trAyate

, and ) fromthe sushupti , sadagopan.org by

eme Beneficence. We may recall the may recall We eme Beneficence. e He wards off all evils and brings on e He wards off all evils 97 ing merely remembered by them". ing merely remembered by them". mangaLam param mangaLam mangaLam param mangaLam mangaLam param mangaLam

- - - "pavitrANAm pavitram ca mangalam" yo mangalAnAm m¼¦< prm! m¼¦< prm! m¼¦< prm! m¼¦< prm! m¼¦< prm! m¼¦< prm! just emphasizes that He is the Supr the is He that emphasizes just

nAma 64.nAma

The Embodiment of Supreme Auspiciousness of Supreme Auspiciousness The Embodiment parasmai namahmangaLAya - from VishNu PurANa the following Sri Sankara quotes | tanoti Subhasantatim aSubhAni nirAcashTe smrti-mAtreNa brahma yat pumsAm viduh tanmangalam || becaus "Brahman is known as beneficence on be a series of benefits to men here. sequentially Bhishma; two names occur now param introductory sloka nAma 64.nAma nAma 64.nAma sadagopan.org nAma 66. nAma 66. nAma 65. nAma 66. nAma 66. nAma 65. name canbeinterpreted tomeanthatBh thatinaddition Sri Sankarapointsout ever-free Angelstovisualize Him alwa to hereistheactofBhagavAningivi the previousnAma.SriBhattarindicates This givesthefirstexampl a) namah prAnadAya The life-giver torule,possess. the rootIs-tocommand,control, keep allthingsundercontrolci souls, andever-freesouls. By thisname,BhagavAnisclearlydistin IsAnAya namah The controller nAma 66. nAma 66. nAma 65.

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SlOkam 8 SlOkam 8 SlOkam 8 N AVAM ys, enjoy Him and do service toHim. ys, enjoyHimanddo service 98 to the above interpretation, the same totheaboveinterpretation, the guished fromthebound souls,released ng the strength to the nitya-sUris or ng thestrengthtonitya-sUris mAdhavO madhusUdanah || mAdhavO madhusUdanah rcumstances. Thename

BEFORE agavAn is also the taker ofthe prANa agavAn isalsothetaker that thelife-givingfunctionreferred

EACH N AAM controller asindicatedin

is His innate nature to is Hisinnatenatureto A ]

is derived from isderivedfrom sadagopan.org and is thus older than vital airs at the time of at the time vital airs - most aged). jyeshTha at jyeshTHa is the superlative of at jyeshTHa is the superlative of the air that sustains the life - in as referring to BhagavAn being the as referring to BhagavAn ned as prANasya prANah - the prANa iti iti prANah. That which has prANa iti iti prANah. An is PrANa because He sustains the the sustains He because PrANa is An being entrusted in Him by BhagavAn; in Him being entrusted 99

- more aged; since he is older than all other beings that he - One who purifies and brightens the vital airs. the vital and brightens purifies - One who

because He created Brahma, because He created jyAyAn jyEshThah jyEshThah jyEshThah - One who takes away the prANa or takes away - One who prANah prANah prANah - - -

srEshThah

srEshThah srEshThah vrddha-tara

------

- aged;

vrddha-tama ïeó> Jyeó> àa[> ïeó> Jyeó> àa[> ïeó> Jyeó> àa[> prANAn dIpayati iti prANAn vrddha prANAn dyati iti prANAn

nAma 69. nAma 68. nAma 67. srEshThAya namah created as a result of this function Most praise-worthy. jyEshThAya namah Vrddhatamo jyeshThah. Brahma is called BhagavAn is Brahma. Sri ChinmayAnanda points out th vrddha ( Older than the oldest. prANAya namah prANAya namah is prANa - prAN That which sustains death, or death, Life. a prANI. Bhagav functioning in it is in or life-impulse cause of the pRANA defi kenopanishad we find the Supreme - PrANi. The name can also be understood PrANi. The name can also be of prANa itself. nAma 69. nAma 68. nAma 67. nAma 69. nAma 68. nAma 67. sadagopan.org nAma 72. nAma 72. nAma 71. nAma 70. nAma 72. nAma 72. nAma 71. nAma 70. One forwhom theEarth is used toreferallthat isth Parama Padam.Or,Heisthegarbha,or Place. ThusThe wordgarbhameanswomb.SriBhattar the meaningThe wordhiraNyameansgolden.SriBhatta - One who is in ahiraNyagarbhAya namah fitting or LovelyHe who isin alovelyAbode. Abode, viz. The meaning inthiscasewill the specialclassofEver-f An explanationwhichinterpretstheterm mukhta,orthe baddha and those whohaveagloriousbirth-theni PrakarsheNa jAyanteitiprajAh,teshAmpatihprajApatih prajApatayE namah Lord oftheEver-freeAngels. jyeshThaSca SreshTHASca same sequencethatoccursinthechandogyopanishad- sequence ofthethree namesabove,pr SreshTha isthesuperlativeof sreya- PraSasyatamo SreshThah. nAma 72. nAma 72. nAma 71. nAma 70.

ihr{ygÉR> ihr{ygÉR> ihr{ygÉR> àjapit> ÉUgÉR> àjapit> ÉUgÉR> àjapit> ÉUgÉR>

- - - bhUgarbhah bhUgarbhah bhUgarbhah

- - - prajApatih prajApatih prajApatih - - - hiraNyagarbhah hiraNyagarbhah hiraNyagarbhah be Lordofallbeings. the objectofprotection. bound andfreedsouls. . ree Angels, has also been provided, and thus the the ree Angels,hasalsobeenprovided,andthus

e Objectoffulfillmentandjoy.

100 tya-sUris, whoarefarsuperior tothe tya-sUris, originator, of hiraNya or gold, aterm originator,ofhiraNyaorgold, ANa, jyeshTHaand glorious. Itistobenotedthatthe prajA to mean all beings, rather than prajA tomeanallbeings,ratherthan interprets itastheAbodeorLiving

r interpretsitasfittingorlovely.

SreshTHa isthe - Theleader of prANo vAva sadagopan.org One who the has ich is His garbha, is constantly and ich is His garbha, tations are offered in the three tations are offered in the rable. As if to emphasize this, Sri rable. As if to emphasize this, It can also mean It can sah bhUgarbhah. Or, He is the garbha, sah bhUgarbhah. dhu vidyA, or through mauna, dhyAna, dhu vidyA, or through mauna, nder of the knowledge of the Supremender of the knowledge of the fferent interpretations here, and will interpretations fferent 101 ., One who is the Lord of everyone) is the Lord of everyone) who ., One

- One who is the Lord or consort of MA or dwell on the nAma MAdhava. mAdhavah mAdhavah mAdhavah - - - maxv> maxv> maxv> MAyAh dhavah mAdhavah

nAma 73.

Universe in Himself - bhU garbhe yasya Universe in Himself BhU, wh of the Universe. or Originator, through His very Essence. and nourished lovingly nurtured The nAma mAdhava 73, occurs three times (nAma 169, 741) in Sri VishNu sahasranAmam, and different interpre the di with all deal contexts. We will to this section for the future. refer back a) In Brahma PurANa, we have tat Saktih durjayA bhImA vishNu-Saktih iti smrtA | mAdhavAya namah and yoga the propou c) The Lord of knowledge or Lakshmi. The concept here is that BhagavAn and SrI are eternally and constantly associated with each other, and insepa Bhattar gives the detailed explanation for the qualities of MA or Lakshmi under this name, rather than a) The consort of MA or Lakshmi. a) The consort b) One who is attained ma through the Being. is born in the race of Madhu, a yAdhava d) One who Lord (i.e whom there is no for e) One f) A silent observer, a maunee, bhUgarbhAya namahbhUgarbhAya Earth. of Mother the protector He is nAma 73. nAma 73. sadagopan.org tejas. Sheisthesupreme, unique, and possesses thesixqualities (shAdguNya)- In SriLakshmisahasranAmam,Sheis calledtheSupreme Prakrtiwho moving - It continuesontosaythatShepervad Universe". life. Sheis theMother ofall mantra of the universe and SheVishNu Himself.SheistheSupremeBeing is endowed with divine"Her powerisinvincibleandawe-inspir forms. Her name is prANa mantramAtAcaviSvasyajananIdhruvA|| prANAkhyA or sarvabhUta hrdabjasthA

(A rare image of the samaashrayaNa th samaashrayaNa the of image rare (A jagat carAcaramidamsarv (pic.Courtesy:Sri Lakshminarasimhan Sridhar, Bangalore) Bangalore) Sridhar, Lakshminarasimhan (pic.Courtesy:Sri (sri LakshmikAnta PerumAL PerumAL LakshmikAnta (sri padmam and gadhai in upper hands) hands) upper in gadhai and padmam nAnArUpa dharAparA|| mAdhavan mAdhavan am vyApya vyavasthitA am vyApya 102 ing andSheis consideredthepower of es theentire universe, movingandnon- eternal Sakti ofBhagavAn. Sheisone s, andistheeternal Motherofthe at Hedathale, Mysore.) Mysore.) Hedathale, at irukolam with reverse aayudhams and and aayudhams reverse with irukolam jnAna, bala, aiSvarya, vIrya,Sakti, jnAna, bala,aiSvarya, who livesintheheartsofallbeings .

sadagopan.org d va stands yoga. for He eternal. Her dharma is the same as eternal. Her - He silently observes the physical, - He silently observes the physical, u vidyA, involving and mauna, dhyAna, illed his mind through mauna, dhyAna, illed his mind that He is mAdhava because He is that He is mAdhava because He is Sakti of all beings on earth. These are Sakti of all beings beings, and is ever the non-interfering beings, and is ever the non-interfering very embodiment of all Saktis. She is is all Saktis. She of very embodiment the moon-light of the cool-rayed moon. of the cool-rayed moon-light the His association with MA or Lakshmi. 103 ddhi bhArata mAdhavam || of MA is thus summarized - of MA is thus summarized - rveshAm prANiNAm bhuvi || rveshAm prANiNAm bhuvi || dha stands for dhyAna, an

that of BhagavAn. She is the life-giving that of BhagavAn. She pervades the Universe and is the and the Universe She pervades all glory and qualities,endowed with and is Slokas: following expressed in the sampUrNa shAdguNyamahAvibhUteh vapushah prabhoh | bhagavad vAsudevasya anapAyinI || nityaiva eshA | jyotsneva himadIdhiteh bhinnA ekaiva vartate sarvaSaktyAtmikA caiva vyApya vyavasthitA viSvam || sarvaiSvarya guNopetA nityam taddharma dharmiNI | prANaSaktih parA hyeshA sa The secret of the true nature with Him, and yet remains distinct and yet remains with Him, like SraddhayA devo devatvam aSnute Madhava gets His Lordship because of (Udyog a parva 68.4) 68.4) parva a b) One who is attained through the madh yoga. for this comes from the mahAbhArata - The support madhuvidyAvabodhatvAt dhavatvAdvA Sriyo'niSam | maunAd-dhyAnAcca yogAcca vi (Udyog Here, mA stands mauna, for has st who seeker is experienced by the endowed with mauna, dhyAna, and yoga mental, and intellectual activities of all and yoga practices. Or, it can be said Observer. c) The Lord of knowledge. sadagopan.org nAma 74. nAma 74. nAma 74. nAma 74. Sri ChinmayAnandaindicates thatmadhuis andmen". MadhusUdhana bythe sages,devas,asuras, "Because SriVishNudestroyedthemahA ityAhur-rshayaSca janArdanam|| madhusUdhana mAnavAh devadAnava tasya tAvadvadhAdeva | nAmamahAsuram cApimadhu vishNu karNodbhavam In theMahAbhAratawe madhusUdhanAya namah The slayer oftheevil demoncalled Madhu. (MahAbhArataf) OnewhoistheSilent underitemb)above. Observer -thisisdiscussed GItA. ThirukkaLLAm sriNrsimharAghavAchAriAr interpretation isincludedasoneof d) MasterofmA". Madhava, the "O Hari!You aretheLord(dhava)of Sabditah|| svAmIti dhavah tasmAd mAdhavanAmAsi bhavAn| ISoyato caharehproktAtasyA mA vidyA (HarivamSasupport forthisinterpretationcomesfromHarivamSa- In thisinterpretation,mAstandsfo 2.63.13) 3.88.49) e) yAdava. nAma 74. nAma 74.

mA dhavah yasya sa mAdhavah mA dhavahyasyasamAdhavah madhukule jAtatvAtmAdhavah mxusUdn> mxusUdn> mxusUdn> - - - madhusUdanah madhusUdanah madhusUdanah have thefollowing - - Oneforwhomthere isno otherLord.This - One who is born in the race of Madhu, a 104 theexplanations forthisnameby r knowledge, and dhava is Lord. The isLord. r knowledge,anddhava mA (knowledge);hence youarenamed

suran by name madhu, He is called atermusedinvedAnta torefer in his bhAshya on Sri Bhagavad in hisbhAshyaonSriBhagavad sadagopan.org destroys the effects of the fruits of of the fruits the effects destroys 105 on is madhusUdana. Him, He

actions of those who meditate of those who actions the fruits of actions. Since BhagavAn actions. Since of the fruits

sadagopan.org nAma 76. nAma 76. nAma 75. nAma 76. nAma 76. nAma 75. a) Themostcourageous, Themostpowerful. wehavecoveredundernAma36. them seem tousethetwovariants forms ofSakti- occurrence asOnewhoisOmni-potentor occurrence asOnewhohastheabilityto control and goeswherever Hewants. one asOne who doeswhateverHewills- supreme powerofrulershipoverallbein unlimited power.Sri Bha of this nAma as One who has unlimited affluence orwealth,etc.SriSankara whatever Hewills ( name canbeinterpreted asOnewhohas This nAmaoccurredearlier(nAma 36).At IsvarAya namah The Ruler. nAma 76. nAma 76. nAma 75.

$ñr> iv³mI $ñr> iv³mI $ñr> iv³mI anuttamO durAdharshah kr anuttamO durAdharshah IsvarO vikramIi dhanvI mEdhAvI vikramah kramah| vikramah mEdhAvI dhanvI IsvarO vikramIi

AnuÄmae Êrax;R> k«t}> k«itraTmvan!. 9. 9. k«itraTmvan!. k«t}> Êrax;R> AnuÄmae

AnuÄmae Êrax;R> k«t}> k«itraTmvan!. 9. 9. k«itraTmvan!. k«t}> Êrax;R> AnuÄmae AnuÄmae Êrax;R> k«t}> k«itraTmvan!. 9. 9. k«itraTmvan!. k«t}> Êrax;R> AnuÄmae

$ñrae iv³mIxNvImexavIiv³m>³m>, $ñrae iv³mIxNvImexavIiv³m>³m>, $ñrae iv³mIxNvImexavIiv³m>³m>, kriyA Sakti - - -

Isvarah Isvarah Isvarah [ - - - P vikramI vikramI IshTe vikramI LEASE ttar interpretsthefirst ). AiSvaryameansmightorpower,sovereignty,

ADD

,

P icchA Sakti

RA SlOkam 9 SlOkam 9 SlOkam 9 N AVAM 106 seems tointerpretthefirstoccurrence Sri ChinmayAnandainterpretsthefirst might, andthenext one asOnewho has utaj~nah krutirAtmavAn ||

gs, and seems to interpretthesecondgs, andseemsto BEFORE unlimited aiSvarya, or Onewhocando or unlimited aiSvarya, do whateverHewants andthesecond yatra kAma gamo vaSI gamovaSI yatra kAma that timewehad All-powerful,with controlover all , and

EACH

jnAna Sakti occurrence asOnewhohas N AAM

A ]

indicated thatthe . However, - Hehas all of allof self-

sadagopan.org - medhA wielders of the bow. wielders of the bow. ifies that it is His nature that it ifies that it is cate a substantial part of His life am, sa yasya asti sa medhAvI sa yasya asti sa medhAvI am, interpretation which uses the meaninginterpretation Sarnga. It is well-known that in His in His Sarnga. It is well-known that different subjects at the same time; different subjects at the same time; - vikrama is ever a courage; He who is 107

- I am Rama among the

mEdhAvI mEdhAvI mEdhAvI - dhanvI - dhanvI - dhanvI

- - -

mexavI xNvI mexavI xNvI mexavI xNvI medhA bahugrantha dhAraNa sAmarthy

nAma 78. nAma 77.

One who is capable of powerful memory. capable of One who is mEdhAvinE namah Sri Sankara gives the following definition - " incarnation as Sri Rama, He had to dedi incarnation as Sri Rama, He bow. wielding His In the GitA, Sri KrshNa says - rAmah Sastra bhrtAmaham is the ability to grasp several ideas on dhanvinE namah Dhanurasya asti iti dhanvI. the wielder of the divine bow He is The wielder of the bow. of the bow. The wielder Vikramah Souryam, tadyogAtVikramah Souryam, vikramI is vikramI. courageous One, outSri Bhattar points that the name sign of anything going againstdispels all possibility desire. His will or additional gives the Sri ChinmayAnanda "Special" nAma as One who has steps, and interprets the of krama as to the vAmana incarnation. footsteps, referring b) One who has the "Special" footsteps viz. footsteps who has the "Special" b) One Vamana namahvikramiNe nAma 78. nAma 77. nAma 78. nAma 77. sadagopan.org nAma 80. nAma 80. nAma 79. nAma 80. nAma 80. nAma 79. Based onthemeaning asstepsormotion other. events of the world conform to anorder, or Based onthemeaningasordering motion. as aresult, It can also refer to steps, as we indicatedis commonlyusedinTamilasawordacqui under vikramI, virkramah, etc.,Krama canrefertosystematization, seque and kramAya namah c) Onewhoishighlyprosperous b) Onewhocontrolsandbestowsthepower ofmovement a) Onewho isthebasis fortheorderinUniverse around theworld. sancAra playfullyontheGarudawhois follows: derived as The firstmeaninghasbeen vikramAya namah b) Onewhoridesonthekingofbirds,Garuda. a) Onewith greatstrides(seenAma76) anything atanytimeasdesired. etc., because HeisamedhAvI,on Sri RadhAkrshNaSastripointsoutthat One whohasthisability nAma 80. nAma 80. nAma 79.

³m> ³m> ³m> iv³m> iv³m> iv³m> - - - kramah kramah kramah

vi

- - -

vikramah vikramah vikramah refers tothekingofbirds,Garuda; naturally ismedhAvI. naturally explained undertheearlier nAma76.Thesecond is

108 e whocancommandtheknowledge of sequence, He istheone whomakes the , suchasinthevAmanaincarnation theembodiment of red fromSanskritwiththis meaning). for e.g., night and day following each fore.g.,nightanddayfollowingeach BhagavAn isIsvara , Heisresponsible forthepower of nce, ordering etc. (The word kramam krama thethreevedas, , vikramI, dhanvI, dhanvI, , vikramI,

refers toHis sadagopan.org , " "One who has great

- vrtti-sarga-tAyaneshu kramah - One for whom nothing superior - One for whom nothing superior from the GItA in support of this this of support in GItA the from gy, or good progress or development. gy, or good progress r's is uttamo vyAkhyAna nAsti yasmAt

d gives the meaning d gives the meaning

109

ing superior or better. ing superior or durAdharshah durAdharshah durAdharshah anuttamah anuttamah anuttamah krutaj~nah krutaj~nah krutaj~nah

Êrax;R> k«t}> Êrax;R> k«t}> Êrax;R> k«t}> AnuÄm> AnuÄm> AnuÄm>

nAma 82. nAma 81. nAma 83. One who cannot be overcome by the demons and others. demons the by be overcome One who cannot

krutaj~nAya namah references Sri Bhattar gives the following One who is grateful. One who is daityAdhibhih na sakyata iti dharshayitum durAdharshah durAdharshAya namah interpretation: api cet sudurAcAro bhajate mAm anayabhAk | na vidyamAna uttamo yasmAt sah anuttamah na vidyamAna uttamo yasmAt One for whom there is noth there One for whom anuttamAya namah krama alsocan indicate continuity, ener the last of these, an Sri Bhattar uses prosperity". is known. The nirukti summarization of Sri Bhatta sah anuttama udAhrtah. His creatures having the power of motion or movement. motion or movement. the power of having His creatures 1.3.38, to PaNini sUtra According " which reads nAma 82. nAma 81. nAma 83. nAma 82. nAma 81. nAma 83. sadagopan.org hearts becauseHeis akrtajna. devotees, andasaresult ofHisgratit real am true ardencyofdevotion, the Sri ChinmayAnandapointsoutthatHekn motives. physical activities,allemotionalfeelin Atmakam karma krtam jAnAtiitikrtajnah karmakrtam Atmakam andbad- otherbeings,good the actionsofall Another explanationgivenfor thisnAma mokshamdadAti prayacchatAm patrapushpAdyalpamapi offer toHiminworship evensuchco Sri SankarapointsoutthatHeconfers (MB3-58-22) it". with theinterestaccumulatedon "GovindA" -thatcryisneveraway from "That cryforhelputteredaloudbyDrau naapasarpati|| mehrdayAt rNam pravrddhamiva | krshNAmAmdUravAsini govindeti yadAkrandat MahAbhArata - the a devoteewhocriedforhelpwithfullsurrendertoHimisfrom The second supportgiven bySriBhatta sufficient forHimtoforgiveallothersinscommittedbytheworshipper. BhagavAnwords). Hemustbeesteemedasfitforhonor." is soVaishNava ( grateful righteous. Heiseminentamongthe thatwith worship astheonlypurpose,such thesloka is:"Ifeventhe mostsinfulman mere worshipA portionofthetranslationbh hisah|| vyavasito samyag samantavyah ofsAdhureva Him with sincerity is

vaishNava

SreshThasara evamantavyah 110 worshippers ofVishNu -agreatSri Ashya of Sri RAmAnuja for the above Ashya ofSriRAmAnujafortheabove r forthegratefulnessofBhagavAn gs, and all intellec gs, andall my mindlikeadebtthathasincreased ude, Hebrings joyandblisstotheir worships Mewithundivideddevotion, mmon objectsasaleaforflower- apersonmustbeconsidered highly ount ofpurityinthe heartofHis ows theexactdepthofsincerity, emancipation (moksha)onthosethat isthatBhagavAnOnewhoknows padi evenfromadistance,callingme . He istheoneKnower who knows all

prANinAm puNya apuNya prANinAm puNya are SriRAmAnujA'sown .

tual thoughtsand (9.30)

sadagopan.org teshAm

tacca three nAmas is that it e who do these virtuous ri gives for this nAma is One who milk that she gave Him to bring bring to Him gave she that milk erity of our devotion, trust, and rough our effort or actions; it is He salvation. He is the krtajna who, just e makes us do virtuous acts when He e makes us do virtuous acts ent nAma it is pointed out that in ent nAma it ons that He will then use as the hetu nd the good deeds, andnd the good deeds, and all we can avAn has great gratitude for the good gratitude for the avAn has great material existence. The virtuous act of material existence. The virtuous

His actions - for example when He killed killed He when example His actions - for 111 .

e Lord when He is pleased - e Lord when He is stands out from the last rtuous act of His devotees. act of rtuous ller of the souls of thos

AtmavAn AtmavAn AtmavAn - - -

krutih krutih krutih AaTmvan! k«it> AaTmvan! k«it> AaTmvan! k«it>

nAma 85. nAma 84.nAma acts.

sukrtam asmAdeva prasannAt iti krtih AtmavatE namah The basic elemental fact that is not we who bring about our salvation th who makes it happen based on the sinc surrender to Him as the sole cause of our souls sincere devotion, will cause our our small effort of pleased immensely by owns, and divert it towards acti He which or reason or pretext for conferring His blessings on us. Another explanation Sri RAdhAkrshNa SAst for anything else on is not dependent about her destruction. The real Owner and Contro PUtanA the demoness, He drank the same PUtanA the demoness, One who is the cause of the vi the cause One who is krutayE namah Bhag that saw we nAma previous the In Through the curr acts of His devotees. is really the cause behi reality BhagavAn should do is practice pure and sincere devotion. of BhagavAn alon Sri Bhattar points out that worlds the from up us lift to wants th the Jiva owes its origin to nAma 85. nAma 84.nAma nAma 85. nAma 84.nAma sadagopan.org nAma 87. nAma 86. nAma 87. nAma 86. devotees -thatofmoksha. Sriman nArAyaNaistheonlyonewhoca means thebestamongthos saraNAya namah The Refuge. su b) which they areresponsible. and andRudra (sura) suchasBrahma rAti -dadAtiitisurah The wordsurameansonewhocanfulf a) namah surEsAya b) Thebest amongthosewhocan a) TheLordofalltheothergods. nAma 87. nAma 86.

SurANAm ISahsureSah su rA Isah su rAIsah - Sobhanam, zr[m! zr[m! zr[m! surez> surez> surez> ahassammvatsarO vyALahpr - Best among those whocanbestow - Bestamongthose surEsassaraNam sarma visvarEtAh prajAbhavah| visvarEtAh sarma surEsassaraNam AhSs àTyySsvRdzRn>. 10. AhSs àTyySsvRdzRn>. 10. AhSs àTyySsvRdzRn>. 10. rAti

------surEsah surEsah surEsah saraNam saraNam saraNam [ surezZzr[< zmRivñreta> àjaÉv>, surezZzr[< zmRivñreta> àjaÉv>, surezZzr[< zmRivñreta> àjaÉv>, P

- dadAti, - dadAti, LEASE . . He is sureSa becauseHe created theothergods

ADD e whocanfulfillthe de

P

Isah RA SlOkam 10 SlOkam 10 SlOkam 10 bestow theirdevotees'desires. N AVAM

- TheirLordorTheBest.ThussureSa 112 ill thedesiresofdevotees( conferred on them the functions for conferred onthemthefunctionsfor

BEFORE atyayassarvadarsanah || atyayassarvadarsanah n fulfilltheultimatedesireof

EACH blessingsontheirdevotees. N

AAM sires ofthedevotees. A ]

sushThu sadagopan.org , destroys or He is the also also He is the . give the meaning viSvasya kAraNatvAt or - One who th the same meaning) as th the same , BhagavAn is the UltimateBhagavAn . live in Him. Sri ChinmayAnanda ChinmayAnanda Sri Him. live in sukham paramprApyam iti Sarma s protection as well as home - as home - as well s protection that the name is probably derived derived that the name is probably a and Sri Bhattar d takes full form. In other words, for those who have realized Him, but but have realized Him, for those who and from which the tree of life has sprung which the tree of from nivasishyasi mayyeva ata Urdhvam na word for the nAma from the dictionary. for the nAma from word , ArtAnAm Arti hantAram 113

an alternative (i.e., wi

SrNAti duhkham iti Sarma SrNAti duhkham iti Sarma

visvarEtAh visvarEtAh visvarEtAh - - the home for all beings. beings. the home for all -

ViSvam kAryam asya iti viSvaretA sarma sarma sarma

zmR zmR zmR ivñreta> ivñreta> ivñreta>

. ; the one who to realizes Him comes ParamAnanda rUpatvAt Sarma

nAma 89. nAma 88. forth. Later on, in nAmas 118 and 151, we will see that He is the also the the also the is He that see will we 151, and 118 viSvaretA nAmas in on, The name denotes that He is the seed Later forth. viSvayoni where the seed develops an

retas means seed. The seed for the Universe. the Universe. The seed for visvarEtasE namah the final Goal or the Destination - the final Goal samSayah He is not only the Home points out that He is in pralaya time prIti, sukha, for amarakoSa, etc. In the vyAkhyAna LingAyasurin gives the following derivation - Sri Sankar removes the sorrows. Both "Bliss". One who is Bliss, the Highest Goal to be attained. Bliss, the Highest Goal One who is sarmaNE namah AmarakoSa gives this word as SaraNam vadha rakshitrorSaraNam grha rakshaNayorapi who are in misery - Refuge to those the root respectively. I could not find speculates Sir William-Monier's dictionary from Sri. According to amarakoSa, SaraNam mean SaraNam to amarakoSa, According nAma 89. nAma 88. nAma 89. nAma 88. sadagopan.org nAma 91. nAma 90. nAma 91. nAma 90. one whoisabandoned by The firstinterpretation isbasedon" c) OnewhodoesnotdestroyHisdevotees. b) OnewhoisliketheDaythat a) Onewhoneverforsakesanyone. accomplished, suchasalltheanimals,humans,etc.,later. first, higher formssuchasBrahma evolves tohigherfo primitive formsand rAdhAkrshNa SAstripointsoutthat specifically thatHecreatedallthe to thegeneralinterpretationthatpr (prakarsheNa jAyante)suchas thenity In nAma 70, prajApati, we found that namah prajAbhavAya One fromwhomallbein in theservice ofthe Supreme." etc., hasalreadybeencreate "Brahman! Thiswonderfulwealth,namely samyutA|| krtAbrahman!Hasta-pAdAdi pUrvameva | "vicitrA dehasampattihIsvarAyaniveditum tatva, wehavethefollowing- the purposeofHiscreation isforHis exists everything resultsfromHimand nAma 91. nAma 90.

Ah> Ah> Ah> àjaÉv> àjaÉv> àjaÉv>

- - - ahah ahah ahah

- - - prajAbhavh prajAbhavh prajAbhavh gs have originated. gs haveoriginated.

Him. Thesecondinterpre d by me with a view to enable beings to use them awakens peoplefromignorance.

114 na hInah asya asti iti ahah na hInahasyaastiiti ahah prajA canrefertothosespecialbirths and thentheformsthatarenotas service and His service only. In vishNu service andHisonly.InvishNu other surisorEver-FreeAngels.Sri because ofHim.SriBhattarnotesthat because a suris.SohereprajAbhava canrefer ajA refers toallbeings,ormore rms, BhagavAn deiced to create the deicedtocreatethe rms, BhagavAn while normal evolutionstarts with body,associatedwithhands, legs, tation isbasedonthe - Thereis no sadagopan.org tation is derived tation is The term samvatsara . based on the root lA - to take or based on the root lA - to like a serpent to grasp, or beyond beyond or grasp, to serpent a like y. The third interpre y. The a vyAla - a serpent, an elephant, a vyAla - a serpent, an a mad elephant, a vicious tiger etc. tiger etc. a mad elephant, a vicious Thederived meaning is the from root hence another interpretation for this this for hence another interpretation

115

One who does not destroy is a-ha. does not destroy One who

vyAlavat bhujangavat gajavat grahItum aSakyatvAt samvatsarah samvatsarah samvatsarah - - -

vyALah vyALah vyALah

pratyayah - pratyayah - pratyayah -

samuddharaNAya samvasati iti samvatsarah Vya¦> s Vya¦> s Vya¦> s àTyy> àTyy> àTyy>

nAma 94. nAma 93. nAma 92. pratyayAya namah pratyayAya One who can be relied upon. be relied One who can by a-ha, where ha means destroy; destroy; where ha means by a-ha, a tiger, etc. vyALAya namah interpretation Sri Bhattar gives the first a serpent, accept. VyAla also means BhagavAn is vyAla because He is slippery demons, the by controlled be to impossible is He Or elephant. huge a like grasp - like a mad elephant vyAlah. a) One who accepts the devotees - e.g., vibhIshaNa. accepts the devotees a) One who grasp such as is beyond who b) One vas - to live. samvatsarAya namah samvatsarAya again as nAma 423. This name repeats He who lives for the uplift of His devotees. for lives He who year, and is also used to denote the nAma is that BhagavAn is Time itself. traditional - da the word aha meaning of nAma 94. nAma 93. nAma 92. nAma 94. nAma 93. nAma 92. sadagopan.org nAma 95. nAma 95. nAma 95. nAma 95. sarvato'kshi Siromukham SrI ChinmayAnanda givesthefollowingreferencetoGItA- Universal eye".(taittirIyaAraNyaka10.1,11). " gives thefollowingreferencetosruti- great mindsseeandenjoytheBhagavAn interprets thiswordtomeanHesees Sri BhattarinterpretsdarS saravadarsanAya namah b) TheAll-seeing. a) OnewhoshowsallHisgracetodevotees arjuna immediatelyatmydisposal". "If yourheartunderstandsme,andif bhImasenArjunau SIghramnyAsabhUtauprayacchame|| "yadi tehrdayamvettiyadipratyayomayi| sabhA parvainmahAbhArata,wehave PratIyate asminitipratyayah nAma 95. nAma 95.

viSvataScakshur viSvAksham viSvataScakshur viSvAksham svRdzRn> svRdzRn> svRdzRn> sarvadarsanah sarvadarsanah sarvadarsanah

- Onewhohaseyes andheads everywhere. ana tomeanHeshowsev

- - Onein whom wecan placeconfidence. Inthe One whohaseyesona 116 everything.Greatindeedaretheways you have FAITH inme,placeBhImaand haveFAITH you

in manydifferentways! SriSankara erything, andSriSankara ll sides-Onewhohasa (20.7) sadagopan.org (Rg veda 1.81.5) (Rg veda

A ]

AAM N EACH

srutis to support this explanation: srutis BEFORE yata iti ajah - One who is not born in ddhis sarvAdiracyutah | ddhis sarvAdiracyutah

117 om the hearts of His devotees om the hearts of His devotees AVAM N SlOkam 11 SlOkam SlOkam 11 SlOkam SlOkam 11 SlOkam RA smAt aham ajah smrtah || P ADD

LEASE

P [ ajah ajah ajah AjSsveRñriSsÏ> isiÏSsvaRidrCyut>, isiÏSsvaRidrCyut>, AjSsveRñriSsÏ> AjSsveRñriSsÏ> isiÏSsvaRidrCyut>, isiÏSsvaRidrCyut>, AjSsveRñriSsÏ> AjSsveRñriSsÏ> isiÏSsvaRidrCyut>, isiÏSsvaRidrCyut>, AjSsveRñriSsÏ> - - - v&;akiprmeyaTma svRyaegivinSs&t>.v&;akiprmeyaTma 11. v&;akiprmeyaTma svRyaegivinSs&t>.v&;akiprmeyaTma 11. v&;akiprmeyaTma svRyaegivinSs&t>.v&;akiprmeyaTma 11. vrushAkapi vinissrutah || ramEyAtmA sarvayOga ajassarvEsvaras siddhah si Aj> Aj> Aj>

nAma 96.

a) The first meaning is derived as na jA ajAya namah the traditional sense. Sri Sankara gives the following from the na jAto na janishyate a) Unborn. b) The Remover of all obstacles. of the devotees c) One who moves in the hearts removes the ignorance fr d) One who e) One who is the root of all sound (akshara "a"). who is the root e) One times later (nAma 206 and 524). This nAma occurs two more He was neither born nor will be born na janishye kadAcana | na jAye'yam "na hi jAto kshetraj~nah sarvabhUtAnAm ta MB SAntiparva 330.9 330.9 SAntiparva MB nAma 96. nAma 96. sadagopan.org known throughtheletter"a".- One otherexplanationgivenforajais causeshardshiptoHisdevotees. disturbs or enable themtoreachHim,orOnewhoth name asRemoveroftheignorance in us Sri rAdhAkrshNaSAstriusesthemean the heartofHisdevotees. with theexplanation- Sri Sankara usesthesame meaningfor objective ofreaching Him. Remover ofallobstacles" Sri Bhattarusesthismeaningandin movement orthrowingaway. "movement" fortherootaj-ajagati b) Thereareseveralinterpretations not bornlikeothers(seetheexpl Sri BhattarpointsoutthatBhagavAnon Other referencesto all beings;henceIam calledtheUnborn". "I wasnotborn,noramIwill sarvA vAk is the form of BhagavAn thesound,tanmAtra, andSabdaultimately at theaganerApah, adbhyahpethivI, conclusion ofbhUtas coalesceintoether(thereverse of prlaya. The srutiSri rAdhAkrhNaSAstripointsoutthat is have "

2. 1. aksharANaAm akAro'smi aksharANaAm akAro'smi "sa vAeshamahAnajaAtmA" "ajo nityahSASvato'yampurANah" " . Intirukkuralwe have" the nameajaare: ajati gacchati kshipati iti vA ajah ajati gacchatikshipatiitivA to ensurethatHisdevote

- (gItA 10.33) - (gItA10.33) akAra vAcyatayAjAtahajah anation forsvayambhuh-nAma37). etc.)., andtheether coalescesinto its (brhadAraNyaupanishad 4.4.22). 118 akAravAcyatayA jAtah -Onewhois jAtah akAravAcyatayA kshepaNayoh -The root 'aj'signifies terprets the name as meaning "Theterprets thenameasmeaning of thenAmaajausingmeaning of aja (movement, motion) andcomesup motion) aja (movement, , orOnewhogoestothe bhaktasto ly emergesoutofapillaretc.,butis rows awayHisweaponsatanyonewho akara mudalAya ezhutthellAmAdi akara mudalAya have afuturebirth;Iamthesoulin atthetimeof ing "movement"andinterpretsthe (kaThopanishad 1.2.18),and dissolvesintothesound "a",which - Iam"a"amongthesyllables. AkASAt vAyuh, vAyoragnih, vAyoragnih, AkASAt vAyuh, es accomplishin their - Hewho pralaya thepanca . In thegItA moves into movesinto 'akAro vai we sadagopan.org

. esha nitya . The . The

- siddhyati iti siddhah ed from it refers to ed from it refers to the affix varat comes - The Sruti says The Sruti svarUpeNaiva bhaktAnAm aS + varat = ISvarah . is the Lord of all lords. s accomplished all that has to be tion from the root aS to pervade. By tion from the tation that He is ever perfect - tation that He is ever ra because He quickly reaches all those reaches ra because He quickly 119

Him in order to avoid delay in dispelling theirHim in order to avoid delay arakoSa gives the definition

- He is in the hands of His devotees in His true . rvade, when the word form

ting success soon". Thus . have taken refuge in Him. " aSnoterASukarmaNi varat ca aSnoterASukarmaNi varat sarvEsvarah sarvEsvarah sarvEsvarah - - - siddhah siddhah siddhah - - - BrhadAraNya upanishad - 4.4.22 - He BrhadAraNya upanishad - 4.4.22 - isÏ> sveRñr> isÏ> sveRñr> isÏ> sveRñr> sarveshAm ISvarANAm ISvarah sarveSvarah sarveshAm ISvarANAm ISvarah

nAma 98. nAma 97. nishpanna rUpatvAt siddhah An interpretation for the am

form. A siddha can also mean One who ha gives the interpre achieved. Sri Sankara siddhAya namah niruktam summarizes Sri Bhattar's vyAkhyAna as One who is available at the hands of His devotees. of His available at the hands One who is siddhatvAt siddhah ucyate the uNAdi sUtra 738, sarvEsavarAya namah sarvEsavarAya interpreta derives the first a) Sri Bhattar a) One who reaches all who seek Him a) One who reaches the Isvara for all isvaras b) One who is after the root aS - to pe gran "having the power of He is sarveSva interpretation is that who have taken refuge in the sufficient or not. Or rather, they are qualified uneasiness whether qualification is that they b) bhaghavan mudatre ulagubhaghavan sarveSvarah nAma 98. nAma 97. nAma 98. nAma 97. sadagopan.org nAma 101. nAma 100. nAma 99. nAma 101. nAma 100. nAma 99. acytuAya nam disease, etc. c) Onewhoundergoesnomodification b) Onewhoneverlets Hisdevoteesslip. a) OnewhohasneverslippedfromHisglory. SarveshAm purushArtAnAm AdihsarvAdih sarvAdayE namah The OriginorCauseof allthings. can getmoksha,theultimatesuccess. benefits suchasthelesserjoysofheav Allot ultimate fruitofaction,moksha. the contextofsuccessoraccomplishment siddhi becauseHeistheGoaloraccompli The wordsiddhiliterallymeans accomp siddhayE namah The Goal. emerged out. The Infinite whishwasbefore creation existence earlierthan anything else. Even sarvAdih AdikAraNatvAt nAma 101. nAma 100. nAma 99.

isiÏ> isiÏ> isiÏ> ACyut> ACyut> ACyut> svaRid> svaRid> svaRid> - - - siddhih siddhih siddhih sarvAdih sarvAdih sarvAdih - - - acyutah acyutah acyutah . One whoistheverybeginning

120 her accomplishmentscanonlygivelesser , andfromwhichthecreatedbeings en etc.,but onlybyattainingHimone shment by adopting beforetheeffects lishment, successetc.BhagavAnis , Heissiddhibecausegivesthe s suchasbirth,growth,decay, or of all; One who was in was who One all; of sarva bhUtAnAm the means.Or,in arise, theCause. sadagopan.org

SAnti parva 12.330.16. ans "One who has never out that He does not ever fall from karmaNA" terpreted the above sruti slightly planations are given to further expand are given to further planations ma, Indra, etc. who are subject to loss acyuta. Sri rAdhAkrshNa SAstri points 121 means "fallen". acyuta me

cyuta SrI acyutan - ThiruvahIndrapuram (Courtesy:ramanuja dasargaL at www.pbase.com/svami) means "fall" and

cyti

This nAma occurs two more times later (320 and 557). This nAma occurs two more a) His true nature". Several ex fallen from kAma by influenced being by His position of overlordship unlike Brah position His from slip not of position, and therefore He is called does also He that out etc. unlike Brahma, Indra etc. In mahAbhArata we have "yasmAt pUrvo'ham acyutastena na cyuta points this guNa of the Lord. Sri Bhattar Sri Sankara and Sri Bhattar have in sadagopan.org nAma 102. nAma 102. body. living, growth,changein he doesnotslipfromstagetoin - 10.11).SrirAdhAkrshNaSAstripoints Sivam acyutam c) not lethim slip. Lord krshNawhohastakenituponHims One who does not let His devotees slip - arjuna using this name here to call the namederivesfrom thefactthat He protectedtheEarth fromthewaters protect andkameanswater,sokapi "The wordvRshameansdhar || prAhakASyapOmAmprajApatih tasmAd vRshAkapim SreshThaSca"kapir varAhah dharmaSca vRshaucyate| In themahAbhAratawehave vrushAkapayE namah One wholifted theEarth fromthewaters bhAshyahasgiventheexplanation bhagavadgItA have " bhaktas). Becauseofthis fortheab b) SriBhattar'svyAkhyAna above Srutileadtotheseco from Hisownglory;hencethe nameacyu na cyavishyataitiacyutah differently. SriSankara'swordsare- nAma 102.

tebyah prapannebhyah na apagatah acyutah acyutah tebyah prapannebhyahnaapagatah cyutam soughtrefugeinHim".Sritir means modification. Theupan means modification. v&;akip> v&;akip> v&;akip> " - Eternal, Auspicious, and Changeless" - taittirIya AraNyakam -Eternal,Auspicious,andChangeless"taittirIya - - - vrushAkapih vrushAkapih vrushAkapih appearance, decay, and finally disappearance fromthe appearance, decay,andfinallydisappearance

- Hehasnotlapsed,islapsing,andwilllapse act ofmine,Iam nd meaning,whichfollows: ma, and the word kapi refers to boar (pA means to ma, andthewordkapireferstoboar(pA means to ukkaLLam nrsimharAghavAchAryarinhis 122 He protectedtheEarth fromtheocean svarUpasAmarthyAt na cyuto na cyavate nacyutocyavate svarUpasAmarthyAt

the sequence of events such as birth, ta. SriBhattar'sinterpretationofthe ishad says ofBhagavAn ishad says ove is "I have never abandoned (my ove is"Ihaveneverabandoned out thatBhagavAnisacyutabecause elf tobehischarioteerandwhowill refersto varAhaincarnationwhere ). SrichinmayAnanda pointsoutthat ofadharmaintheformvarAha. - knownasacyuta".His wordsare He isneverawayfromthosewho na cyAvayati iti acyutah na cyAvayatiitiacyutah (Santi parva330.24) - " SASvatam - sadagopan.org nissRta means gone Depending on which Depending on rd and determined.

He is attainable easily

ible. Sri ChinmayAnanda indicates ible. Sri ChinmayAnanda indicates the interpretation that He is free the interpretation that He is free is suggested here. His self or nature vyAkyAna kartAs; however, in the few vyAkyAna kartAs; however, in the few is one of the nAmas on which there is nAmas on which is one of the nt interpretation. Vi n mean the means. other interpretations by our AchAryas other interpretations

the Sanskrit dictionary by Sir William- Sir the Sanskrit dictionary by

The meaning dharma for dharma The meaning the word vRsha any particular standa 123 to shower all that is desired. is desired. to showerthat all sarvayOgavinisrutah sarvayOgavinisrutah sarvayOgavinisrutah

will be extremely grateful. extremely grateful. will be

- - - to, this indication of serious controversy this indication is not to, by all means by His devotees by all means by His devotees ttar's interpretation is that amEyAtmA amEyAtmA amEyAtmA - - -

svRyaegivinSs&t> svRyaegivinSs&t> AmeyaTma svRyaegivinSs&t> svRyaegivinSs&t> AmeyaTma svRyaegivinSs&t> svRyaegivinSs&t> AmeyaTma means unaccountable or incomprehens or means unaccountable

nAma 104. nAma 103. from any and all of kind of bondage, and so He is sarva yogafrom any and all of kind of bondage, and so He is sarva vinissRta. Using the second meaning, Sri Bha forth or out, or escaped according to Monier. Using the first meaning for yoga, we get by all means. His interpretation is - one of these is chosen, we get a differe

sarvayOgavinisrutAya namah The word yoga can mean union or it ca a) One who is beyond any attachment a) One who is beyond any attachment b) One who is easily attained One whose Nature cannot be comprehended. comprehended. One whose Nature cannot be amEyAtmanE namah Ameya of the Lord that the virAt purusha form is based on the ability of dharma pointsSri chinmayAnanda this out that between the different wide controversy have referred tests that I of you can elaborate on evident. If any kartAs, I and other vyAkhyAna by is such that it cannot be measured of adharma in His varAha incarnation. incarnation. in His varAha of adharma nAma 104. nAma 103. nAma 104. nAma 103. sadagopan.org

3. 2. 1. nissRtah vi yOgaih - viSheshENa - vEda parama guhyairiva; - viSheshENavEdaparamaguhyairiva; - upAyaih; - prAptum yogyah, sugraha itivA. sugraha - prAptumyogyah,

124

sadagopan.org

A ]

AAM N EACH

to the devotees so as to rush to help t accomplished enough to join Him to BEFORE

I krshNa-prEmi in one his upanyAsas 125 AVAM N SlOkam 12 SlOkam SlOkam 12 SlOkam SlOkam 12 SlOkam RA P ADD

One who dwells. dwells. who One - LEASE P [ vasuh vasuh vasuh

vsuvRsumnaSsTySsmaTma siMmtSsm>, siMmtSsm>, vsuvRsumnaSsTySsmaTma vsuvRsumnaSsTySsmaTma siMmtSsm>, siMmtSsm>, vsuvRsumnaSsTySsmaTma vsuvRsumnaSsTySsmaTma siMmtSsm>, siMmtSsm>, vsuvRsumnaSsTySsmaTma - - - Amae"> pu{frIka]ae v&;kmaR v&;ak«it>. 12. v&;kmaR v&;ak«it>. Amae"> pu{frIka]ae Amae"> pu{frIka]ae v&;kmaR v&;ak«it>. 12. v&;kmaR v&;ak«it>. Amae"> pu{frIka]ae Amae"> pu{frIka]ae v&;kmaR v&;ak«it>. 12. v&;kmaR v&;ak«it>. Amae"> pu{frIka]ae vasur vasumanAs satyas samAtmA sammitas samah | vsu> vsu> vsu> vsu> vsu> vsu> amoghah puNDarIkAkshO vrushakarmA vrushAkrutih || vrushakarmA vrushAkrutih amoghah puNDarIkAkshO vasati iti vasuh

nAma 105.

He dwells in the hearts of His devotees even with a small amount of devotion, devotion, of amount small a be with to if even as devotees His of Milk-Ocean hearts the the in in dwells He dwell to chose nArAyaNa and He dwells in the kshIrArNava. Sr SrIman that remarks nearer to those devotees who are not ye vasavE namah times (nAma 271 and 701). This nAma occurs two more a) & b): SrivaikuNTham, or as if He can be closer those who need Him. from the srutis - following We have the "sa lokAnAm hitArthAya kshIrOdhE vasati prabhuh" a) One who dwells in the hearts of His devotees. devotees. dwells in the hearts of His a) One who b) One who dwells in the Milk-Ocean. His devotees seek. c) One who is the wealth that vasus - pAvaka. among the eight d) The best sky. who lives in the e) One nAma 105. nAma 105. sadagopan.org nAma 106. nAma 106. sa mahAtmAsudurlabhah-gItA7.19. thegItAb) SrikRshNa thatth saysin and dislikes. pains, noneofthestormsdesiresan mada orinfatuation.Hehasamindwhic (attachment, hate),and rAga, dvesha becauseHismindisunpollutedbyanythingsuchas isvasu-manA a) BhagavAn vasumanasE namah b) Onewhohasamindwhichthinks ofHis devoteesasatreasure. a) Onewhohasa'wealthy'orrichmind. In kaThopanishdwehavevasurant movesaboutan e) Onewho,asair, pAvakaScAsmi following referencetothegItA d) He is vasu becausethe wealththatgreatmenseek. HeIn gItA is we have vAsudevah one sarvam - vAsudeva of is everything c) Theword vasual (gItA 7.19). He is 113.62). (HarivamSa This nArAyaNaisalwayswithLaks "Esha nArAyaNahSrImAnks world. The great Lordresides inthemilkocea nAma 106.

vsumna> vsumna> vsumna>

- I am pAvaka among the vasus (gItA 10.23). - IampAvakaamongthevasus(gItA

- - - vasumanAh vasumanAh vasumanAh so meanswealth- hIrArNava nikEtanah" iksha sat ( kaThopanisahd 2.5.2). iksha sat(kaThopanisahd2.5.2).

support thisinterpretation support - 126 the eightvasus.SriSankaragives d jealousies,noneof e high-souledmanis hmi, andresidesintheMilk-ocean h has none of the sins of passions and h hasnoneofthesinspassions similar secondary afflictions such as similar secondaryafflictions n fordoinggoodtothepeopleof d hasresidenceinthemid-region. vasati nItimatAm gRhaitivasu vasati nItimatAm thequakesoflikes very hardtofind- vasUnAm vasUnAm .

sadagopan.org tra that supports this truction, in the sense of - sat means prANa, ti means food, r this word is Truth. The direct direct r this word is Truth. The ilosophy, satya is that which is the rooted in kRshNa. Existence and non- rooted in kRshNa. Existence tasminnarthE yatpratyayO bhavati great men opine that kRshNa is Truth kRshNa is Truth great men opine that 127 He is satya because He is well-disposed He is satya because He is well-disposed - word in the locative cons

ble souls. The pANini su

up of prANa, matter andup of prANa, matter sun satyah satyah satyah

- - - sTy> sTy> sTy> satsu sAdhutvAt satyah

nAma 107. nAma

satyAya namah satyAya namah 213, 873). two more times later (nAma This nAma occurs commonly known meaning fo a) The most (udyOga parva 69.12.13) a) The Truth form is made b) One whose well-disposed towards the good. c) One who is 69.12.13) comes from mahAbhArata - support for this interpretation satamasmin"satye pratisThitah kRshNah | pratishThitam satyah satAm matah || sattAsattE ca gOvindah tasmAt "KRshNa is rooted in is satya and satya parva So existence are grounded in govinda. itself". matter from aitrEya AraNyakab) Sri Sankara gives the following in support of the prANa, of up made is second interpretation - form His because satya is saditi prANAstItyannam yamityasAvAdityah He sun. the yam and and sun. c) (udyOga (excellent) towards the no interpretation is tatra sAdhuh (4.4.98) - tatrEti saptamIsamarthAth sAdhurityE The affix yat comes after a 'excellent in regard thereto'. Sri ChinmayAnanda points out that in ph nAma 107. nAma nAma 107. nAma sadagopan.org nAma 109. nAma 108. nAma 109. nAma 108. is limitless or immeasurable. orimmeasurable. is limitless The advaitapAThaisasammita,which who istheacceptedTruthorsammata Sri chinmayAnandapointsoutthatsammita to bethechild,andthen'played' etc.Hech vasudeva, yasoda, dasaratha, be of role the accepted willingly He interpretation isbySriBhattar,whopo Either meaningseemstobebasedon sammitAya namah b) TheOne Truthwho isaccepted byth a) Onewho hasletHimselfbeunders equal. them. Since Heisunattachedtoanything devotees. SinceHeis thesoulineve onefrom another He doesnotdistinguish One whose mind is undisturbed by love or namah samAtmanE hatred. He is also sama AtmA sinceOne whohasanevenmind. fits thisdefinition,andsoHeissatya. same inallthreeperiods(p nAma 109. nAma 108.

siMmt> siMmt> siMmt> smaTma smaTma smaTma ------

sammitah sammitah sammitah samAtmA samAtmA samAtmA samAtmA samAtmA samAtmA ast, present,andfuture). theroleofchildwillingly.

tood (controlled)byHisdevotees. tood 128 rything, Hefindsnodistinctionbetween bytheRshis and the upanishads. the word sammata - accepted. The first the wordsammata-accepted.Thefirst e Rshisandrevealedintheupanishads. ose the parents to whom He was going ose theparentstowhomHewasgoing ing 'controlled'bydevaki, kausalyA, ints out that thisnamesignifies that outthat ints interpretedasreferringtoOnewho , Heseeseverythingandeveryoneas when itcomestoHisthoughtson can mean that He is the only one He is the only one who sadagopan.org is the

AmOgha

- I am equally disposed towards - I am equally

" is (sa) with always; (mAyA) lakshmi One who is the same at all times. is the One who The praise of You is also never futile. The praise of You is also never 129 ace of everyone and observes all ace of everyone and

ca mOghah tava stavah | the residents of SrIvaikunTham. to those who worship Him.

e following from rAmAyaNa - e following punDarIkAkshah punDarIkAkshah punDarIkAkshah

- - - . amOghah amOghah amOghah

- - - samah samah samah samO'ham sarva bhUtEshusamO'ham sarva - - -

sama sm> sm> sm> pu{frIka]> pu{frIka]> pu{frIka]> Amae"> Amae"> Amae"> means futile. Mogham nirarthakam is amrakOSa. nirarthakam futile. Mogham means

nAma 112. nAma 111. nAma 110. nAma c) One who is like the eye to

a) One whose eyes are beautiful like the lotus flower like the eyes are beautiful a) One whose b) One who resides in the heart sp (rAmAyaNa yuddha 120.31) 120.31) yuddha is He therefore, th opposite of it. We have na "amOgham darSanam rAma (rAmAyaNa amOghAstE yE narAh || bhavishyanti bhaktimantaSca their in successful be always will You to "o rAma! A sight of You is never futile. devotion with endowed are who Those life". amoghAya namah MOgha He gives another interpretation also - HeHe gives another interpretation One who always gives fruits One who treats all His devotees equally. all His One who treats samAya namah " have we gItA In 9.29). all beings (gIta the meaning as Sri Sankara interprets nAma 112. nAma 111. nAma 110. nAma nAma 112. nAma 111. nAma 110. nAma sadagopan.org nAma 114. nAma 113. nAma 114. nAma 113. One whois anembodimentofdharma. VRsha meansdharma namah vRshakarmaNE One whois ofrighteousactions. -69.6). -(MahAbhArataudyoga puNdarIkAksha." immutable. Youareliketheeyetothatworldandsoyouknownas istheTranscendentalworld PuNdarIka pundarIkAkshah...... || tadbhavAn | avyayam paramdhAmanityamaksharam puNdarIkam residents ofSrIvaikunTham- the following,andinterprets puNdarIkAk SrI Bhattargivesthemeaning'vaikuNTh space -akshatipervades. well - lingAyatasUrin inhis bhAshyaforamarak puNdarIkAkshah meanslotusflower. puNdarIkam namah puNdarIkAkshAya varta evacakarmaNi losebyanyaction- though Hehasnothingtogainor In gItA BhagavAn says that He does hi establish righteousness- chinamayAnanda pointsoutthatHisaction nAma 114. nAma 113.

puNdarIkam hRtkamalam akshatIti vA puNdarIkam hRtkamalamakshatIti v&;kmaR v&;ak«it> v&;kmaR v&;ak«it> v&;kmaR v&;ak«it> - Onewhoseeyesarebeautifullike lotus flowers.

- - - - 3.22.

- vrushakarmA - vrushakarmA - vrushakarmA or virtue - orvirtue

vrushAkruti vrushAkruti vrushAkruti dharma samsthApanArthAya sambhavAmi yugE yugE. yugEyugE. sambhavAmi dharma samsthApanArthAya

130

PuNdarIkE ivaakshiNIyasyasah PuNdarIkE abhilashitam varshatItivRshah s actionsaccordingtoHisdharmaeven am' to the word puNdarIka based on basedon am' tothewordpuNdarIka which iseternal,indestructible,and OSa givesasecondinterpretationas shah asOne whois theeyefor the s are righteous, and He acts only to s arerighteous,andHeactsonlyto - Onewhopervades theheart na anavAptam avAptavyam avAptavyam na anavAptam . SrI

sadagopan.org rm is itself dharma. Lord Rama is is Rama Lord dharma. itself is rm n mean One who incarnates for the sake incarnates n mean One who 131 thApanArthAya sambhavAmi yuge yuge. thApanArthAya

considered Dharma Incarnate.considered Dharma Or it ca dharmaof preserving - dharma sams vRshAkRtaye namah namah vRshAkRtaye whose fo - form. One dharma, AkRti vRsha -

sadagopan.org nAma 115. nAma 115. duhkham) - could meanonewhodest (rud), orit Sri Sankarapointsoutthatitcouldal withdraws themduringthepralaya. It could also meanstone. Thereference givenisMB3.3.24. that He bringsbhagavAn's guNas,singingHispraiseet tears to theof thisreferenceis thatonewhoisno eyes of the beingscould notfindtheparticularSlokainmy when He this,butprobably becauseof support of in SrI rAdhAkRshNaSAStrigivesanexamplefromSrImadbhAgavatam of joytotheeyes Hisdevotees. rOdayati iti rudrah rOdayati iti rudrAya namah c) Onewhodestroysmisery. b) Onewhoconfersthegoodondevotees a) Onewho bringstearstotheeyes. nAma 115.

rum drAvayatiitirudrah éÔ> éÔ> éÔ> amrutas sAsvata sthANur sthANur amrutas sAsvata rudrO bahusirA babhru visvayOnissucisravAh | rudrO bahusirAbabhruvisvayOnissucisravAh Am&tZzaZvtSSwa[uvRraraehae mhatpa>.13. Am&tZzaZvtSSwa[uvRraraehae mhatpa>.13. Am&tZzaZvtSSwa[uvRraraehae mhatpa>.13. rudrah rudrah rudrah éÔae bhuizrabæuivRñyaeinZzuicïva>, éÔae bhuizrabæuivRñyaeinZzuicïva>, éÔae bhuizrabæuivRñyaeinZzuicïva>, - SriBhattarinterpretsthisto [ P LEASE

ADD P RA SlOkam 13 SlOkam 13 SlOkam 13 N . AVAM

132 so meanonewhoconfers(ra)thegood roys (dru)miseryand itscause(ru- varArOhO mahAtapAh|| copy of SrImad bhAgavatam. The gist gist The copyofSrImadbhAgavatam. t sheddingtearsofjoyonhearing

c., mustindeedhaveaheartmadeof BEFORE a typographical errorinthebookI atypographical

EACH N meanthatHebringstears AAM

A ]

sadagopan.org - - the rUpa with - The Pure jivAtma - The Pure jivAtma

eyes and thousandIn gItA feet..... rter of the Earth as Adi kUrma, Adi 11). Again in gItA (13.13), we have here, has eyes, heads, and mouthshere, has eyes, heads, and of the viSvarUpa of bhagavAn - of the viSvarUpa of bhagavAn the description of the cosmic form ofthe description He has many faces and over a thousand He has many faces and over 133

sirAh sirAh sirAh has interpreted the name as referring to the form referring to the form has interpreted the name as - - -

- The one who supports the worlds. He as AdiSesha who supports the worlds. one - The

sahasra SIrshA purushah sahasrAkshah sahasra pAt visvayOnih visvayOnih visvayOnih

bahu bahu bahu - - -

- - - babruh babruh babruh

- - - ivñyaein> bæu> bhuizra> ivñyaein> bæu> bhuizra> ivñyaein> bæu> bhuizra> sarvatahpANi pAdam tat sarvato'kshiSirO mukham

nAma 118. nAma 117. nAma 116. nAma

a) The cause of this world. of a) The cause devotees with Himself. b) One who unites His bibharti lOkAn iti babhruh bibharti lOkAn The Supporter. The Supporter. babhravE namah supports the earth. He is also the suppo varAha, etc. One who is multi-headed. One who is bahu-SirasE namah. ofIn purusha sUktam we have Rg veda BhagavAn described as " BhagavAn described The purusha of thousand heads, thousand heads, of thousand The purusha description we find the following sarvAScaryamayam anantam viSvatOmukham devam faces in all directions (11. uncountable " savarUpahas hands and legs everyw everywhere.....". Sri Bhattar everywhere.....". Sri Bhattar form of bhagavAn as ananta, in which hoods. nAma 118. nAma 117. nAma 116. nAma nAma 118. nAma 117. nAma 116. nAma sadagopan.org nAma 119. nAma 119. a) Suci-Sravase namah. c) Onewhohasbeautiful anddivineears. b) Onewhosenamesareworthyofbeing heard. a) Onewholistenstowordswhicharepure. unites HisdevoteeswithHimself. Without His will,Thus yOnicanrefertobhagavAn's ac no one will be unitedThe wordyOnicanalso bederivedfrom with Him. He is viSvayOnifew timesbefore,and itapplies because He kshetraj~na, etc.Notethatwehavere sustainer afterthebirthofworld, into itsfullblossom.yOnimeanswomb ThisnAmasaysthatHeis originates. In nAma 89 - viSvarEtAyOni - we saw that He is theviSva-yOnayE namah seed from which the world In thiscontext,SriBhattar pointsout heed towhat issinful.I "O dhanan~jaya!Ilisten heretoallthat na capApAnigRhNAmitato'hamvaiSuciSravAh || SRNomiihadhanan~jaya| SucIni SrAvaNIyAni reference tomahAbhAratainsuppo One wholistenstowordsthatarepu (MB Santi parva 344.61) nAma 119.

SucIni SrAvaNyAniSRNotiiti Suci-SravAh

means cause.SinceHeisthecauseof zuicïva> zuicïva> zuicïva> - - -

suci suci suci am knownasSuci-SravAh". - - - sravAh sravAh sravAh here again - vAsudevah sarvam. sarvam. here again-vAsudevah rt ofthisinterpretation-

134

also theplace where the seeddevelops ferred tothefollowing the one who impartially observesasthe the onewhoimpartially the incident wherebhagavAn justkept ispureandagreeabletohear.Idonot the world yu - to unite (yu miSraNE). theworldyu-tounite(yumiSraNE). , andHeistheseed,womb, t ofunitingHisdevoteeswithHim. re. SriBhattargivesthefollowing thisworldHeiscalledviSvayOni.

fromthegItAa sadagopan.org -(bRhadAraNya ma, night and the

ajarah amarah He has no decay or death. The He has no decay or death. The - is amRtah because He can cure the doing service to bhagavAn, and He is and He is doing service to bhagavAn, h were full of dhar of full h were inmayAnandA thus interprets the nameinmayAnandA thus interprets sthAnuh sthAnuh sthAnuh 135 - - - - He is the Hearer of all ears. - He is ry holy and purifying to hear. ry holy and purifying to hear.

sAsvata sAsvata sAsvata

llowing interpretation - llowing interpretation - - - amrutah amrutah amrutah

Am&t> Am&t> Am&t> zaZvtSwa[u> zaZvtSwa[u> zaZvtSwa[u> na vidyate mRtam maraNam asya iti amRtah

nAma 121. 121. nAma nAma 120. sruti says He is non-decaying and Immortal - upanishad 4.4.25). that He points out Sri chinmayAnandA His devotees. disease of ignorance in One who is Eternally Firm. One who is amRtAya namah satiated by a) The devotees never get unlimited extent. sweet to the devotees to an b) a) The unsatiating nectar to His devotees a) The unsatiating b) One who is Immortal (MB Udyoga 93.2) 93.2) Udyoga (MB awaypassed - KRshNa unnoticed for dharmyA ramyASca arthavatIh vicitrArtha padAksharAh | vAcah vidurasya mahAtmanahSRNvanto vividhA | akAmasyaiva kRshNasya sA vyatIyAya || SarvarI gives the fo b) Sri Sankara nAmAni SravaNIyAnyasyeti Suci-SravAh SucIni Sravamsi are ve One whose names and glories c) The word Sravas ear. ch also means ears as meaning One who has divine listening to the words of vidura to the words listening whic nAma 121. 121. nAma nAma 120. nAma 121. 121. nAma nAma 120. sadagopan.org nAma 122. nAma 122. Lord, whichisnotconditioned by anyli interprets thefirst 122 nAmasasdesc In thesecond orthirdarticleinthis He isrecliningonAdiSesha,thehighparyanka. because isvarAroha thatbhagavAn suggests Sastri Ascent. SrirAdhAkRshNa objects areinferior.SriSankara gives interpretation isthatHetheSuprem ascent.SriBhattar's Varam meanssupreme,andArohanam means varArohAya namah. b) OneofExcellent Ascent. a) Onewho isthemostsupremeobject of attainment. sthANu becauseHedoes notageordecay. interpretation thatHeisSASvata beca the meaning"EternallyFirm".Sr because hecannotbetakenawayfrom nectar forwhichthedevasandasuras Sri Bhattargivesthisna and thereisnodiscussion SASvata-SthANu hereisinterpretedas because ofHisunceasing actofcrea in blessing Hisdevotees,andSASvata sthANuh later.Recall thatsthANuwas occursaspartofthecu sthANu also earlier (SASvata-whichoccurredas an name,SASvata The twopartsofthis SaSvata-SthANave namah. nAma 122.

vraraeh> vraraeh> vraraeh> - - -

varArOhah varArOhah varArOhah on whyitistreatedthus. me themeaning'Eternal

tion, sustenanceanddestruction. rrent nAma and ofnAma427-sthAvara- rrent nAmaand 136 series, I had indicated that Sri Bhattar series, IhadindicatedthatSriBhattar I rAdhAkRshNa Sastri gives the Sastrigives I rAdhAkRshNa those whoenjoyHim.SriSankaragives those was interpreted as One who isEternal was interpretedasOne d SthANu,occurredasseparatenames earlier interpretedasOnewhoisfirm e object of attainment, sinceallother e objectofattainment, ribing thepara-vAsudeva formofthe ribing miting adjunctsan nAma 57,andsthAnuas 28). one name in all the references I have, Ihave, references the all in name one use Hehasnobeginningor end,and the meaningthatHeisofExcellent churned theOcean,He is Eternal and Steady'.Unlikethe d whichisnotthe sadagopan.org released released (~jnAna, bala, bala, (~jnAna, in the vyuhas - is to as a) representing the of attainment of the of attainment ve the fruits in accordance with the ve the fruits in accordance th knowledge and strength. Starting th knowledge and strength. onding to YudhisThira's question - onding to YudhisThira's question and destruction; they propound the va) of bhagavAn has been spoken of va) of bhagavAn ove nAma - varAroha. Sri Bhattar also - varAroha. Sri Bhattar nAma ove and duties. They are the means for the and duties. They are the means para rupa are distributed amongst the ra form. The vyUha forms are in charge ra form. The vyUha forms are

h the method of meditation and worshiph the method

22 names as the response from BhIshma response 22 names as the 137 owledge" based on muNdakopanishad - is endowed with six qualities qualities with six is endowed tapAh tapAh tapAh - - - interpreted by Sri Bhattar ). This is the object ). This mkarshaNa form - the second - Whose tapas is the nature of knowledge. mahA mahA mahA

th great knowledge. - - - eulogising whom? The vyuha forms are four in number - number are four in forms whom? The vyuha eulogising - mhatpa> mhatpa> mhatpa>

nAma 123. rules laid down therein; they also teac they also rules laid down therein; of the of bhagavAn. The six qualities four vyUhas and each own form has its attainment of salvation. associatedThe samkarshaNa form is wi with the next nAma, the sa be dealt with. Sastras, explain their significance, and gi and Sastras, explain their significance, vyuha (emanation) forms, andvyuha (emanation) forms, b) resp stuvantah kim vAsudeva, samkarshaNa, vAsudeva can be pradyumna, aniruddha. Of these, pa the in included been having as taken sustenance,of the work of creation, yasya ~jnAnamayam tapah

to YudhisThira - six questions posed to him for the first two of the loke? 1) kim ekam daivatam 2) kim vApi ekam parAyaNam? are The next set of nAmas endowed wi One who is mahA-tapase namah. Tapas is given the meaning "great kn souls. The transcendental nature (parat souls. The transcendental with the ab ending names mostly by the contents of the first 1 interprets the aiSvarya, vIrya, Sakti, tejas vIrya, Sakti, aiSvarya, effect of another object. It of another object. effect nAma 123. nAma 123. sadagopan.org been havingfromtimeimmemorial. people sothattheymaybe ofrespect.Here,knowledgeistheabilitytoguide Mahat ispUjyam-worthy

rid ofthemiseries 138 the world which they have the worldwhichtheyhave sadagopan.org

.

A ]

AAM in all - the inner soul. all - the inner in N EACH

BEFORE

orms the function as pradyumna and ve been absorbed into Him in the form ve been absorbed into Him in the form One who knows everything or One who His capacity to support, He supports His capacity to support, - 139 e pralaya, and thus all. He reaches AVAM N SlOkam 14 SlOkam SlOkam 14 SlOkam SlOkam 14 SlOkam RA

P

- One who pervades everything pervades - One who

ADD

, bhagavAn is the knower LEASE sarvavit sarvavit sarvavit

sarvagh sarvagh sarvagh - - -

P - - - [ svRg> svRivÑanu> iv:vKsenae jnadRn>, jnadRn>, iv:vKsenae svRivÑanu> svRg> svRg> svRivÑanu> iv:vKsenae jnadRn>, jnadRn>, iv:vKsenae svRivÑanu> svRg> svRg> svRivÑanu> iv:vKsenae jnadRn>, jnadRn>, iv:vKsenae svRivÑanu> svRg> vedae vedivdVy¼ae 14. veda¼ae vedivTkiv>. vedae vedivdVy¼ae 14. veda¼ae vedivTkiv>. vedae vedivdVy¼ae 14. veda¼ae vedivTkiv>. vEdO vEdavidavyangO vEdAngo vEdavit kavih || svRivt! svRg> svRivt! svRg> sarvagah sarvavidbhAnuh janArdanah | vishvaksEnO svRivt! svRg>

nAma 125. nAma 124.

of samkarshaNa. One who is the All-knower. the All-knower. One who is namah. sarva-vide Sarvam vetti vindata iti vA sarva-vit obtains everything. In the first interpretation In the second interpretation, He perf recovers or obtains all the jivas that ha sarvagAya namah. sarvatra gacchati iti sarva-gah One who reaches all. Or, by His strength which displays th has taken in during He everything

nAma 125. nAma 124. nAma 125. nAma 124. sadagopan.org nAma 128. nAma 127. nAma 126. nAma 128. nAma 127. nAma 126. dasyus (demons). SrI Sankara gives the followingtwointerpretations:Onewho SrISankaragives (demons). dasyus (MB udyoga SrI Bhattargivesthe supportfrommahAbhArata- janArdanAya namah. c) Onewhoisapproachedby b) Onewhoprotectspeoplefromthewicked. a) Onewhodestroysthewicked. Lord bywhichHeisalwaystheretoprotectHisdevotees. is notunderanyoneelse'scontrol.This indicates HisSaktiwhich svAmin saha.Sosenaisonewhichwith The wordsenAisderivedfrom" SrI BhattarinterpretsthisnAmaasre vishvaksenAya namah. One whohasHisarmyinalldirect continues toshineundiminished. In spiteof His actofcreation and bhAti itibhAnuh. bhAnave namah. One whoshines. nAma 128. nAma 127. nAma 126.

parva71.6)-Heis janArdana becauseHeprotectspeople from jnadRn> iv:vKsen> Éanu> jnadRn> iv:vKsen> Éanu> jnadRn> iv:vKsen> Éanu> - - -

bhAnuh bhAnuh bhAnuh - - -

janArdanah janArdanah janArdanah - - -

indicates Hiscapacity. vishvaksEnah vishvaksEnah vishvaksEnah devoteesfortheirwishes.

ions fortheprotection ofall. inena vartate itisenA

140

maintenance, Heremains unchanged and nAma also indicatesthegUnaof nAmaalso the Lord always - seSvara. ThisnAma theLordalways-seSvara.

ferring toaniruddha,theprotector.

a-niruddha dasyu-trANAt janArdanah janArdanah dasyu-trANAt " - whereinena means referstoOnewho sadagopan.org . - (e.g., explains explains - hinasti ardayati - One who

- I am the author of ,

e knowledge of veda-s - durjanAn gatau yAcane ca. janaih ardyate ca. janaih gatau yAcane vedAn vinte - vicArayati iti vedavit hing - the Ultimate Truth - is vedah. hing - the Ultimate Truth - e Sastra-s, all the ya~jna-s, and all and all e Sastra-s, all the ya~jna-s, rve ya~jnAh sarva ijyASca kRshNah" sarva ijyASca rve ya~jnAh , they are not distinct from Him. , they are not distinct from again refers to the vyUha form of Vedayati iti vedah s devotees for whatever they want. they want. whatever s devotees for janAn 141 Or, .

this slokam itself (nAma 133). , or One who spreads th

vedAnta-kRt vedavideva ca aham vEdavit vEdavit vEdavit ans to beg, to ask - ans to - - - vEdah vEdah vEdah

- - - vedivt! vedivt! vedivt! ved> ved> ved> vedArtham vetti iti vedavit

nAma 130. nAma 129. He is vedavit since He is the knower without any doubts or errors of of errors or doubts any without knower the is He since in the form of pradyumna, vyAsa, etc.). vedavit is He interpretation, and He is the only one. In gItA the Lord says -

veda-vide namah. veda-vide This nAma appears once more in (destroys).me and also of the veda-s. meaning of the The true knower Vedam, One who knows the veda-s vedAya namah. vedAya namah. Veda is derived from vid - to know. yAcyate - One who is approached by Hi who is yAcyate - One embodiment of scriptures. the One who is or That which explains everyt everything destroys those who are wicked - are wicked those who destroys Since veda-s originated from His breath Since veda-s originated from In mahAbhArata, we have "sarve vedAh sarvavidyAh saSAstrAh sa all th "All the veda-s, all the vidyA-s, offerings, are kRshNa". vyAkhyAna, this nAma In SrI Bhattar's nAma 130. nAma 129. nAma 130. nAma 129. sadagopan.org nAma 132. nAma 131. nAma 132. nAma 131. quotes from SrImad BhAgavatam insupport quotes fromSrImad BhAgavatam SrIrAdh areHiscommands. and smRti-s sarvA~ngAni. vedAh a~ngabhUtAh yasyasahvadA~ngah namah. vedA~ngAya Hisbody. b) Onewhohasthesruti-sandsmRti-sas a) Onewhohasveda-sasHisbody. tejas in anyway inany ofthesixguNas - created. OnecouldalsointerpretthenAma the chandas,kalpa,andotheraccessories thatHeisnotin veda, thisnAmameans the previousnAma-srelatingtoHisor vya~ngam avya~ngAya namah. One whohasnoimperfections. incarnation- asonewhopr viz. dharma.SrIBhattarinterpretsthis He isalsovedavitinthe 15.15). the upanishads -vedAnta-s,andIamindeedtheknower of thevedas(gItA- veda-s forHisbody: whohasknowledgeasoneofHisattributes. samkarshaNa nAma 132. nAma 131.

.

is imperfection. AVy¼> AVy¼> AVy¼> .. veda¼> veda¼> veda¼> - allveda-sareHislimbs.OrHe ------

vEdAngah vEdAngah

vEdAngah

avyangah avyangah avyangah sense ofknowingthetrue opounds the Sastra-s andex opounds theSastra-s a-vya~ngam

142 ~jnAna, bala, aiSvarya, vIrya, Sakti, and vIrya, Sakti, ~jnAna, bala,aiSvarya, iginating veda, and His full knowledge of iginating veda,andHisfullknowledgeof is noimperfection.Inthecontextof anywaydeficientinthe knowledgeof nAma as representing the pradyumna ofthe veda-s whichHe himselfhas AkRshNa SAstrigivesthefollowing asmeaningthatHeisnotdeficient . oftheinterpreta In kenopanishadwehave isvedA~nga since the sruti-s meaning behind the veda-s, meaning behindtheveda-s, plains their significance. plains theirsignificance. tion thatHehas vedAh vedAh sadagopan.org only aning behind the veda-s, aning behind the We offer our worship to One who to One who our worship We offer - 30 for the interpretation of the30 for the interpretation of guNa - One who has the varAha form which is is form which has the varAha - One who 143

. One who sees beyond what is revealed . One who sees beyond

e veda-s, but the true me e veda-s, but

vEdavit vEdavit vEdavit - - - kavih kavih kavih - - - vedivt! vedivt! vedivt! kiv> kiv> kiv>

nAma 134. nAma 133.

krAnta-darSitvAt kavih - sarvadRk best among the kavi-s. the by the senses.is One who cognizes beyond ordinary perception. kavaye namah. Please see the explanation under nAma 1 Please see the explanation One who knows not only th vedavide namah. has veda for His body" - (SrImad bhAgavatam for His body" has veda 3.13.34) "trayImayam rUpamidam ca saukaram viz. the dharma. expressed by this nAma. "...trayIm tanum svAm paridhunvate namah paridhunvate tanum svAm "...trayIm the veda svarUpam" - (SrImad bhAgavatam 3.13.41). - (SrImad bhAgavatam the veda svarUpam" nAma 134. nAma 133. nAma 134. nAma 133. sadagopan.org nAma 137. nAma 136. nAma 135. nAma 137. nAma 136. nAma 135. adhyaksha dharmAdhyakshAya namah. namah surAdhyakshAya lokAdhyakshAya namah. The Lordoftheworlds, of without thefruit. dharmic acts,andensures thatthosewh ensures thatthebenefits arenotobta closely observes alltheseand grantsth BhagavAn intheformof signifie dharma and dharma, it istopracticedharma, nAma 137. nAma 136. nAma 135.

lOkAdhyakshas surAdhyakshOdh caturAtmA caturvyUhas caturd caturAtmA caturvyUhas means master or superintendent. orsuperintendent. means master xmaRXy]> suraXy]> laekaXy]> xmaRXy]> suraXy]> laekaXy]> xmaRXy]> suraXy]> laekaXy]> laekaXy]SsuraXy]ae xmaRXy]> k«tak«t>, laekaXy]SsuraXy]ae xmaRXy]> k«tak«t>, laekaXy]SsuraXy]ae xmaRXy]> k«tak«t>, cturaTma ctuVyURhít cturaTma ctuVyURhít cturaTma ctuVyURhít [ P LEASE ------

surAdhyakshah surAdhyakshah surAdhyakshah - - - dharmAdhyakshah dharmAdhyakshah dharmAdhyakshah sura-s

aniruddha is the presidingdeityoverallthese, whoaniruddha isthe lOkadhyakshah lOkadhyakshah lOkadhyakshah the deva-s, andofdharma. the deva-s,

ADD s themeansbywhichthis P

refers to RA SlOkam 15 SlOkam 15 SlOkam 15 N AVAM ud¡ò+ítuÉuRj>. 15. ud¡ò+ítuÉuRj>. 15. ud¡ò+ítuÉuRj>. 15. 144 ined bythosewhodo notobservethe

e fruitsofthedharmicacts.Healso BEFORE armAdhyakshah krutAkrutah | armAdhyakshah krutAkrutah o observe the dharmic acts do not go o observethedharmic actsdonotgo amshTras caturbhujah||

devas

Loka

EACH

who areworshipped withthe refers topeoplewhose refers duty N AAM

worshipisperformed. A ]

sadagopan.org the people from the people from e perform in such symbolizing that bhagavAn or master instance, of all these. For the rising of the sun, the rains, etc. the rains, of the sun, the rising destroy gokulam with destroy gokulam rain, unending tain and protected tain and protected Rtam or nityam in nature, and also in from their path, BhagavAn takes over from their path, ves benefits which are this-worldly ves benefits and ensure that thes and ensure that t right. For instance, when indra got when indra t right. For instance, this-worldly as well as those that are ct (kArya rUpa) and akRta as cause ct (kArya rUpa) and akRta refers to the people, sura-s are those people, sura-s to the refers permanent, as well as transient forms. permanent, as well as transient KRtam is vyaktam (that is manifested), the means by which they protect them. them. protect they by which the means

145 tam), and so He is kRtAkRta. interprets this nAma as this nAma as interprets r a limited time (kRtam). ur-fold manifestation. krutAkrutah krutAkrutah krutAkrutah caturAtmA caturAtmA caturAtmA

------

cturaTma k«tak«t> cturaTma k«tak«t> cturaTma k«tak«t>

nAma 139. nAma 138. is both cause and effect of all things. is both cause and effect of all and akRtam is unmanifested or avyaktam. Or, the nAma can mean that bhagavAn appears with a form that is ak forms which remain only fo A third interpretation is that He gi One whose Self has a fo One whose Self (kAraNa rUpa), and thus he (kRtam), as well as eternal (akR a way that they benefit the people. Thus benefit the people. Thus a way that they swerve the deva-s When are controlled. eternal. effect of all things. and b) One who is both the cause is nitya or c) One who has a form which krutAkrutayE namah as effe SrI Sankara interprets kRta BhagavAn is the controller and supervisorBhagavAn is the theand ensures that are se violations are this a) The grantor of fruits that who protect the people, and dharma is and dharma the people, who protect natural elements the the deva-s control gokula-vAsi-s and tried to angry with the bore the govardhana moun Lord KRshNa An alternate interpretation is that loka is that interpretation An alternate indra's fury and brought indra under control. indra's fury and brought indra nAma 139. nAma 138. nAma 139. nAma 138. sadagopan.org nAma 140. nAma 140. reference tosupport this thefollowing aniruddha).SrI Sankaragive and pradyumana, samkarshaNa, This nAmaisinterpreted assignifying catur-vyUhAya namah. One withfourforms(thevyUhaforms). caturAtma atalltimes. godof are-rudra,time,the dissolution allcreatures. and others,time, and allcreatures.Thefourenergiesof The fourenergiesof Hariforcreation || janArdana-vibhUtayah caturdhA pralayAyaitA samastAScaivajantavah| rudrah kAlotankAdyASca || vibhUtayah vishNoretA stither_nimitta_bhUtasya cadvija| kAlahsarva_bhUtAni vishNur_manvAdayah vibhUtayo hareretAjagatahsRshti_hetavah|| jantavah| kAlas_tathaivAkhila brahmA dakshAdayah HequotesthefollowingslokainvishNupurANa- dissolution. energies in fourforms ineachof SrI SankarainterpretsthenAmaassi development whichaworshipperwhomedi mind, breath,andsuspendedbreath.Th where eventhebreathissuspended. wakeful state, thestate ofdreams, dr One explanationforthisistheSelfhas caturAtmane namah. nAma 140.

ctuVyURh> ctuVyURh> ctuVyURh> - - -

caturvyUhah caturvyUhah caturvyUhah interpretation. Inmy vers 146

are-brahmA, dakshaandothers,time, His actsofcreation,protection,and These involve theexternal senses, the thefourvyUhaemanations(vAsudeva,

The fourenergiesof JanArdanafor Hari for protection are - vishNu, manu are-vishNu,manu Hari forprotection gnifying that bhagavAn expresses His gnifying thatbhagavAnexpressesHis control over the four-fold nature -the control overthefour-foldnature eamless deep sleep, and turIya state state eamless deepsleep,andturIya tates upontheLordgoesthrough. death, andallcreatures.ThusHeis ese arealsothefourstagesof ion ofthevyAkhyAna, the sadagopan.org is attributed to is attributed d be to the four full the four full d be to of the body such as the legs, the the legs, of the body such as t that catur-damshtratvam is a e to the description of Sri Rama by mself in four forms, vAsudeva, etc. mself in four haNa means one who attracts (note a, in charge of protection, is endoweda, in charge of protection, is uddha) and carried on creation etc. uddha) and carried e associated is for with it. pradyumna ful canine teeth in His incarnation in erall leader of these three forms. erall leader of these three

ppu" or creation, is endowed with the ppu" or creation, is endowed

t given, but the quote t given, rything towards Him and makes them them rything towards Him and makes sam-dvandvah catur-damshtrah catur- blemishes, One who has four beautiful has four beautiful blemishes, One who ection. SamkarshaNa is endowed with ection. SamkarshaNa is endowed 147 a-niruddha means One who cannot be dymna means one who has enormous vIrya and is the Supreme parabrahman. and is the Supreme parabrahman. The reference here coul caturdamsTrah caturdamsTrah caturdamsTrah

- - - ctud¡ò+> ctud¡ò+> ctud¡ò+> refers to canine teeth. refers to

nAma 141. 141. nAma

mahApurusha lakshNam. He gives referenc He of four teeth. He of four catur-damshtrAya namah. damshtra and strongly developed, powerful, beauti no nRsimhAvatAra. SrI Bhattar points ou with symmetric Hanuman to SItA devi - catur-daSa fully parts has the fourteen who gatih - One etc. hands, vyAsa : vyAsa : caturdhAvyUhyAtmAnam vai vAsudevAdi_mUrtibhih | sRshtyAdIn prakarotyesha || viSrutAtmA janArdanah vishNu, of fame, manifests excellent Hi (vAsudeva, samkarshaNa, pradyumna, anir to a form that has a purpos vyUha refers original source for this reference is no reference source for this original "padaippu" or creation; is for samkarshaNa destruction; samhAra or aniruddha is the ov is for protection; vAsudeva AkarshaNa - attraction) or draws eve Pradyumna, the one in charge of "padai Pradyumna, the one in charge leadership of aisvarya vIrya. and pra- in His responsibility of creation. aniruddh tejas. with immeasurable Sakti and of prot obstructed in His function Sam-kars enormous ~jnAnam and balam. or great destruction. VAsudeva is the form draw into Him during the pralaya endowed with all the six qualities nAma 141. 141. nAma nAma 141. 141. nAma sadagopan.org nAma 142. nAma 142. 'Mace', and mind is the 'Discus'. 'Mace', andmindisthe represented bytheLotusorPadma, arms containingtheconch, themace, involving mind,intellect,cit,andego, Yet anotherexplanationisthattheSe aha~nkAraScaturbhujah" ahamkAra. rajas,tama,and -satva, four tatva-s mokha arethefourbeingreferred tohe that HegivesthefourpurushArta-s SrI RAdhAkRshNaSAStrigivestheexpl meant totakemantheUltimateGoal, wheel oftime,annihilatestheentirebein individual stilldoesnotlistentothe suffer smallcalamitiesandtragicje of thepAncajanyaconch,andsoHegent verymanyofus listentoth padam. Not righteous paththatdirectlyleadsto arms areusedbytheLordinmaintain respectively. SrIChinmayAnanda givesa The fourhandscarrytheconch,th catur-bhujAya namah. One withfourarms. -35.19). SundarakANdam and bull.(VAlmIkiRamayaNam canine teeth,andOnewho ha nAma 142.

ctuuÉuRj> ctuuÉuRj> ctuuÉuRj> - - -

caturbhujah caturbhujah caturbhujah

(gopAlottaratAmini 55). s thebeautyofwalks 148

peace and perfection, the divine vishNu peace andperfection,thedivinevishNu and thesearerepresented bythefour call ofthe'Conch', ing dharma.Theconch calls mantothe rks inoursmoothe the cakra,and is inner voiceofconscience,the sound (I assumedharma, artha,kAma,and (I symbolized bythe'L e discus,themace,andlotus very niceexplanationofhowthefour g. Thiscallandpunishmentaresolely ly wields the 'Mace' and we come to re). Orthe fourarms representthe lf functions in a four-fold pattern lf functionsina four-foldpattern anation thatthefourhandssignify intellect isthe'Conch',ego isthe "satvam rajas tama iti iti rajastama "satvam of elephant,tiger,lion, the 'Chakra'- padma. The cit is cit The padma. otus' inHishand. xistence. Ifthe sadagopan.org

A ]

AAM N EACH

in the sense of "the agent having

samskRt in this century, points out samskRt in this the interpretation for this nAma are: we see objects because of the light such as bhU, bhrAjR etc. SrI Bhattar such as bhU, bhrAjR etc. SrI BEFORE light only because it gets scattered by

bhagavAn to show Himself to His His to Himself show to bhagavAn

shTha, who has written a detailed lgence without any association with any tees don't see Him, though He makes He tees don't see Him, though 149 AVAM - One who has the habit of being effulgent. effulgent. being who has the habit of - One N SlOkam 16 SlOkam SlOkam 16 SlOkam SlOkam 16 SlOkam RA P ADD n, the moon, etc. arise only because they derive it they derive because the moon, etc. arise only n,

bhrAjishNuh bhrAjishNuh bhrAjishNuh

- - - LEASE P [ æaij:[uÉaeRjn< Éae´a sih:[ujRgdaidj>, sih:[ujRgdaidj>, Éae´a æaij:[uÉaeRjn< æaij:[uÉaeRjn< Éae´a sih:[ujRgdaidj>, sih:[ujRgdaidj>, Éae´a æaij:[uÉaeRjn< æaij:[uÉaeRjn< Éae´a sih:[ujRgdaidj>, sih:[ujRgdaidj>, Éae´a æaij:[uÉaeRjn< anaghO vijayO jEtA visvayonihanaghO vijayO punarvasuh || An"ae ivjyae jeta ivñyaein> punvRsu>. 16. jeta ivñyaein> punvRsu>. An"ae ivjyae An"ae ivjyae jeta ivñyaein> punvRsu>. 16. jeta ivñyaein> punvRsu>. An"ae ivjyae An"ae ivjyae jeta ivñyaein> punvRsu>. 16. jeta ivñyaein> punvRsu>. An"ae ivjyae æaij:[u> æaij:[u> æaij:[u> bhrAjishhNur bhOjanam bhOktA sahishNur jagadAdijah | sahishNur bhOktA bhOjanam bhrAjishhNur - which states that the afix ishNuc - which states that the afix

nAma 143. that makes them visible, and we see the that the radiance in the su from the effulgence of vishNu. Sri rAdhAkRshNa Sastri points out that But bhagavAn is Pure Effu the objects. object, and this is why the non-devo devotees. to His Himself visible The yajurvedic passages given to support such a habit etc." comes after the verbs such a habit etc." comes after vyAkhyAna for Sri vishNu shasranAma in

points out that it is the nature of nature points out that it is the worshippers. An author by name satyadevo vAsi One who is effulgent. effulgent. One who is bhrAjata iti tacchIlo bhrAjishNuh bhrAjata iti tacchIlo bhrAjishNuh brAjishNave namah. the root bhrAjR and the pANini sutra 3.2.138The name is derived from - bhuvasca nAma 143. nAma 143. sadagopan.org nAma 145. nAma 144. nAma 145. nAma 144. devotion andlove,Iaccept itasinvaluabletreasure." offerstomeamere leaf "If adevotee || tadaham bahktyupahRtamaSnAmiprayatAtmanah patram pushpamphalamtoyam In gItAwehave like nectar. He Himself isthe Enjoyer since Heenjo bhoktre namah. (gItAThe Enjoyer. overcomes thedesire forthematerialo He alsobecomestheobject ofenjoyment HimselfwhenHisdevotee objects the sense-organs. Hemakesthe interpretation forbhojanamisthecoll the onewhomaintainsthisbalance an 9.16)nature oneobjectbecomesthemeansof bhojanam alsomeansliterallyfoodorth bhagavAn isbhojanambecauseHeen taih bhujyate -sukhenaan bhojanAya namah. One whois theobject ofenjoyment. " nAma 145. nAma 144.

brahma surya samam jyotih brahma suryasamam Éae´a Éaejn< Éae´a Éaejn< Éae´a Éaejn<

------

bhOktA bhOktA bhOktA

bhOjanam bhOjanam bhOjanam ubhuyate itibhojanam- " ; " yo me bhaktyA prayacchati | yo mebhaktyAprayacchati

suryo jyotir-jyotihsurya

150 joyed withpleasurebyHisworshippers. bjects ofenjoyment andlongsforHim. ection ofallobjectsenjoyment by e meansofsustenance ys thethingsoffered byHisdevotees d sustainseverything. ThevedAntic , flower,fruit, orwaterwithsincere of thisworldfitforenjoyment, and sustenance ofanotherobject,Heis " etc.

. Eventhoughin

sadagopan.org

gItA 9.14. g and interprets use He conquers daitya-s the trinities. uses this meanin Rgvedic manta. is sahishNu because He suffers is sahishNu because He interprets the guNa-s as reflecting - affix ishNuc is added to indicate one affix ishNuc is added to indicate that is happening around. He is just a rt this world without ever getting ial offerings irrespective of the deity irrespective ial offerings a forms are covered up to the above forms are covered a re to forgive. We have the yajurvedicre to forgive. We have the

up with, forgive. Note the grammatical up with, forgive. Note the grammatical

151

Nu, the second of . " bhagavAn is sahishNu beca jagadAdija ginning of the Universe. ginning jagadAdija jagadAdija

- - - sahishNuh sahishNuh sahishNuh

- - - jgdaidj> jgdaidj> jgdaidj> sih:[u> sih:[u> sih:[u> nAkshastapyate bhUribhArah nAkshastapyate bhUribhArah saho'si saho mayi dhehi also means conquers, and Sri Sankara

also means to patiently. He suffer

nAma 147. nAma 146. impatient - mere witness. He continues to suppo mere witness. He continues sahate this nAma as meaning that be born at the was He who jagat + Adi + jAtah = jagadAdijah. patiently, in His perfect detachment, all nAma. .Starting with the next nAma, he jagadAdijAya namah. sah such as hiraNyAksha. In SrI Bhattar's vyAkhyAna, the vyuh vibhava form of vish those of the The Forgiver. sahishNave namah. - to put The word is derived from sah to whom the offering is made - the offering to whom ya~jnAnAm bhokta aham hi sarva earlier - the rule quoted for bhrAjishNu His Natu is having a habit etc. Thus it mantra " Or He is the bhoktA for all the sacrific is the bhoktA Or He nAma 147. nAma 146. nAma 147. nAma 146. sadagopan.org nAma 149. nAma 148. nAma 149. nAma 148. vijayAya namah. Victory Incarnate. 40.8, - the sruti-srefertothisattribute passages in by unattached, Heisnotcontaminated the samsArainHisincarnations,He asminitianaghah aghah pApamnavidyate anaghAya namah. One whois Sinless,Un-contaminated. of alltheworlds." Lord oftheUniverse.Thoudidstassume "Thou artourrefuge;Thouthefirs upajagmivAn|| vishNustvam rakshArtham sarva-bhUtAnAm prabhuh| jagatah gatiSca nastvampUrvajo from mahAbhArata- That vishNuwasthefirst-bornamongth the manifestationofbhagavAnasvirAtAtma. beforethemanifestationof pralaya and (MBHiraNyagarbha, theformwhereworl chinmayAnanda pointsoutthatthisis to exist.ThusbhagavAnexisted Before theworldgotcreated,onewhoha Udyoga 12.11) nAma 149. nAma 148.

na puNyapApemama An"> ivjy> An"> ivjy> An"> ivjy>

- - - -

- -

anaghah anaghah anaghah vijayah vijayah vijayah (kaivalya 22),etc (kaivalya

152 before theworldwascreated.SrI is untainted by sins. Because isuntaintedbysins. t-born amongstthegods.Thouart the theeffects ofany actions.Several the manifestation of bhagavAnas themanifestationof the roleofvishNuforprotection the grossworldemergesout.Thisis d theabilitytocreateworldhad e godsis supportedbythefollowing d ofallobjectsissubmergedafter . Though Heresides .

suddham apApaviddham suddham apApaviddham in the midst of in themidstof - yajur He is sadagopan.org happen tad_AdarSita tad_AdarSita everything that everything that . One who wins over everything in wins over One who - va-s. Or He excels in everything - excels va-s. Or He various incarnations because of the various incarnations because of the because He controls and destruction (MB moksha 169.19). and destruction creation and destruction,creation and which are actHis will. One who has satyam as His Guided by Him in the right way, Brahma

153 viSva-yonih because He has the world as

- th His help and guidance - " th His help and . He is jetA because nothing ever can nothing because . He is jetA is sat, cit, and Ananda rupa, and cit, and Ananda is sat, thus controls etc.

, visvayOnih visvayOnih visvayOnih

- - -

jEtA jEtA jEtA - - -

jeta jeta jeta ivñyaein> ivñyaein> ivñyaein>

nAma 151. 151. nAma nAma 150.

condition of this world. The Cause of the Universe. The Cause of the Universe. viSva-yonaye namah. viSvasya - sakalasya yonih - kAraNam viSva-yonih different and special ways. He and special different samhAra kArakau panthAnau sRshti out the task of creation and Rudra carry other gods that is not His will. All the sthira guNa never has any failure or defeat. He is satya kAma, satya samkalpa, etc. Another interpretation is that He is His Cause, i.e., He manifests Himself in sarvam jagat sa jayati iti jetA everything including the prakRti and ji including everything aisvarya ~jnAna, vairAgya, out that He is vijaya SrI Bhattar points The Conquerer. jetre namah. happens in this world, including the world, happens in this vividham viSesheNa vA jayati iti vijayahvA jayati iti viSesheNa vividham performed by Brahma and Rudra wi performed by

nAma 151. 151. nAma nAma 150.

nAma 151. 151. nAma nAma 150. sadagopan.org nAma 152. nAma 152. (Rgdivam capRthivImcAntharikshamathosvah|| dhAtAyathApUrvamakalpayat| sUrya candramasau sun, moon,etc.,thesamewayall It canalsomeanthatHeispunarvasu Released Souls"-MBmoksha179.4. 10/190/3)He istheInnerSoul ofyourselfandmy cayecAnyedehi-samjnitAh- mama tavAntarAtmA torudra- mahAbhArata wehaveindrasaying in functions, beginningwithrudraandbrahma.Inmokshadharma He istheantarAtmAofallother punarvasave namah. One wholivesagainandasth nAma 152.

punvRsu> punvRsu> punvRsu> - - -

punarvasuh punarvasuh punarvasuh over againaftereachpralaya- e antarAtmAofallHiscreations.

154 because Herecreatestheworldwith self aswellthosewho arecalledthe self gods whomHecreates fordifferent

sadagopan.org

A ]

AAM N

I rAdhAkRshNa Sastri gives EACH

e of Lord KRshNa subduing indra's r brother of indra to help him. of indra to help brother r n of aditi, and restoring the position Arya's advice. Indra's mother aditiArya's advice. Indra's mother BEFORE kulam when indra tried to flood and

rutAtmA niyamO yamah || rutAtmA niyamO . So bhagavAn appeared as the younger on through penance etc., there was no on through penance PrahlAda's grandson Bali defeated Indra 155 AVAM land from Bali in his yAga Sala. N

SlOkam 17 SlOkam

SlOkam 17 SlOkam

SlOkam 17 SlOkam RA P ADD

One who is superior to indra. upa also means above or ¢hSsgaeR x&taTma inymae ym>. 17. inymae ¢hSsgaeR x&taTma ¢hSsgaeR x&taTma inymae ym>. 17. inymae ¢hSsgaeR x&taTma ¢hSsgaeR x&taTma inymae ym>. 17. inymae ¢hSsgaeR x&taTma - '! '! '! LEASE upEndrah upEndrah upEndrah One who assisted indra. Sr One who

P - - - [ - %peNÔae vamn> àa, vamn> àa, %peNÔae %peNÔae vamn> àa, vamn> àa, %peNÔae %peNÔae vamn> àa, vamn> àa, %peNÔae AtINÔSs AtINÔSs AtINÔSs upEndrO vAmanah prAmshuh amoghassucirUrjitahupEndrO vAmanah | %peNÔ> %peNÔ> %peNÔ> %peNÔ> %peNÔ> %peNÔ> atIndrassangrahas sargo dh upagatah indram upagatah indram indrasya upari indrah

nAma 153.

the following instance in this context. context. the following instance in this position back. prayed to God to get Indra's Indra's positi had attained Since Bali back the position easily way of getting upendrAya namah. a) a) One who appeared as the younge a) One who appeared as according to SukrAc by doing penances as the so brother of indra by being born of indra by asking for three feet of b) One who is superior to indra. b) One who b) superior. Sri rAdhAkRshNa Sastri gives the exampl self-assumed superiority complex in go destroy the place for not offering prayers to him. nAma 153. nAma 153. sadagopan.org nAma 154. nAma 154. of Balitoaskforthe three feetof short formofagurukula student,which also beinterpreted as vAmanah asya astiiti vomit outhispride.LingAyatas out,andvAmco literally meanstovomit balim madam tyAjayati vAmayati vAmanAya namah. One withthe Dwarfform. nAma 154.

vamn> vamn> vamn> - - -

vAmanah vAmanah vAmanah - Onewhohasaverycharmingshortform. Oritcanbe vAmo vatutvamasya asti itivAmanah

urin givestheinterpretation

- Onewho expelled theprideoutofBali. Vam vAmanah vAmanah 156 earth from him. The rupa soundaryam earthfromhim.The rupasoundaryam is howmahAvishNu appeared infront uld meanonewhoma

- vAmo valgutvam vAmo valgutvam de Baliliterally One who has a One whohas sadagopan.org One who who One - , the Sun and Moon , the Sun esha u eva vAmanIh esha the sun and the moon His His the moon the sun and under His two feet. As soon as Bali d the seat to him with a completelyd the seat to is beautifully described in Srimad in Srimad described is beautifully asured the earth, they were at the asured the earth, they were reference, from HarivamSa, to the reference, rm, in relation to fixed objects, the of three feet of land into the dwarf space, the Sun was at the level of His space, f. The Lord manifested His universal the tall form where the Sun and the and where the Sun the tall form saw the beautiful appearance of the the appearance of saw the beautiful very quickly grew from His dwarf form His dwarf form very quickly grew from 157 measure the Heaven

(chAndogyopanishad 4.25).

Andogyopanishad we have "

sarvANi vAmAni nayati iti vAmanah sarvANi vAmAni et, the sky His head, and the devotees, or He produces joy in those who see joy in those who the devotees, or He produces prAmsuh prAmsuh prAmsuh

- - - àa àa àa àa àa àa

nAma 155.

into a form which covered the three worlds prASnute prakarsheNa Urdhvam iti prAmSuh - bhagavAn In the vAmana incarnation, poured the water to accompany his gift hands, the dwarf was no longer a dwar form; the earth was His fe eyes. The vyAkhyAna kartA-s give the beauty of His growth from the dwarf fo Sun and the Moon. First, He assumed were just below His knees. The Tall. prAmSave namah. Moon were His two eyes. Then as He me the measured He As bosom. His of level bhAgavatam - e.g., bhAgavatam yajamAnah pramudito darSanIyam manoramam| tasmA AsanamrUpAnurUpAvayavam Aharat|| of the yAgaSala, Bali, the yajamAna the dwarf form and offere brahmachAri in (BhAgavatam 8-18-26). captivated heart - Another interpretation esha hi sarvANi vAmAni nayati His feet to navel, and as He lifted (valgutvam) of the vAmana incarnation of the (valgutvam) bestows all the desires of In ch Him, by His effulgence. nAma 155. nAma 155. sadagopan.org nAma 157. nAma 156. nAma 157. nAma 156. Suddham apApaviddham purer thanthepurest. Theseveralreferenc several-fold more than indra did in the process. Heis pavitrANAm pavitram, or not so,sinceHemadeHimselfthedoor-k helped indrabysubduingBali,one coul anything otherthandharma,andsoHi withHimmakesonepure.What association Sucih because Onewho contemplates the ParamAtmAwhoisuncontaminated by Sucyata itiSucih Sucaye namah. Pure. His hasapurpose. intheofferingsma all thegodspartaking ledtoBaligettingthestat subduing Bali of earth, itfeet ofearth frombali, ithelped indra; helped subdue sahamoghah na moghamceshTitamyasya Bali andamoghAya namah. make him a greatOne whoseactsareneverpurposeless. devotee on the spot; nAbhideSevyavasthithau|| nabhah prakramANasya | stanAntare bhUmimcandrAdityau tasya vikramato (HarivamSa 31.89) nAma 157. nAma 156.

zuic> Amae"> zuic> Amae"> zuic> Amae">

- Onewho purifies isSucih. Bh - - -

sucih sucih sucih - - -

amOghah amOghah amOghah - (ISAvasya - 8); - 8); - (ISAvasya

158 d say He was biased towards thedeva-s; d sayHewasbiasedtowards whenBalicouldnot us equaltoindrain s purityneverdiminishes.When He onHimbecomespure,andthus de inthesacrifice.Thuseveryactof eeper ofBali andthusBalibenefited asparSaSca mahAnSucih . ever Hedoesisuncontaminated by es from sruti attest to His purity - toHispurity- attest es fromsruti actionsandtheir When bhagavAnaskedforthree agavAn is PurebecauseHeis give thethirdfoot a trice,andledto effects. Heis etc.

sadagopan.org

(Rg. 8.36.3) 8.36.3) (Rg. (yajur 4.15) (yajur 19.9) (Rg 3.3.7) (Rg 3.3.7) (atharva 18.4.53) constantly remind constantly remind the waters of the the waters of is asking for balam from is asking e of the shadguNa-s of bhagavAn sishTha points out that He is Urjita is sishTha points out that He terpretation one step further by further by one step terpretation , but also because whatever strength strength , but also because whatever does is resplendent with the beauty with the beauty resplendent does is splaying His innate quality of purity splaying His innate of bhagavAn should owers, the leaves, owers, actions, words, and deedsmeans to as a cause He is the source. He gives the He gives source. the cause He is displayed whenever He has had to take 159 lam or strength in all His creations. somamadAya kam Satakrato somamadAya kam Satakrato

of mantra-s, the devotee Urjitah Urjitah Urjitah

- - - ^ijRt> ^ijRt> ^ijRt>

means balam or strength. This is on means balam or strength. This

nAma 158. rivers, etc. So He is all around us di us around all is He So etc. rivers, points out that thus guNa constantly. He their in pure always be to devotees His attain Him.

balamasi balam mayi dehi is (~jnAna, bala, etc.). This strength demons. SrI satyadevo vA care of the evil strength not only because of His immense has, is be each being in His creation this interpretation - quotes to substantiate following vedic dehi pibA UrjA detAm avasyojasA tvAm mayi UrjA pinvasva samishodidehi na balam UrgasyAngirasyUrNamradA Urjam mayi dehi balamasi Urjo balam sa ojo ma Agan Ojo'si saho'si balamasi bhrAjo'si As is evident, through many UrjA that speaks the to realize this is to look at purity. All one has to do of His creations such as the fl beauty of His endowed with immense strength. One who is UrjitAya namah. pointing out that everything bhagavAn bhagavAn out that everything pointing ba bhagavAn i.e, He is the source of SrI satyadevo vAsishThatakes this in nAma 158. nAma 158. sadagopan.org nAma 160. nAma 159. nAma 160. nAma 159. in oneform,viz.bybein looksatthenAmaassama+ vAsishTha because heholdstheentireworld of c) SrIchinmayAnandagivestheinterpre samgrahah b) SrISankara givestheinterpretation" than puredevotion). iti samgrahah a) SrIBhattargives together", "drawingetc. The meaninggiveninthedictionary samgrahAya namah. b) Hewhohaseveryone a) Hewhoiseasilyreached. mind. the paramAtmAorPureSelfissupe chinmayAnanda pointsoutthatinvedAnt king ofgods,andbhagavAnexceeds byHislo We sawhowHesurpassesindra atIndrAya namah. One whois superiortoindra. nAma 160. nAma 159.

" -OnewhowithdrawseverythingintoHim duringpralaya. s' AtINÔ> s' AtINÔ> s' AtINÔ> " -OnewhoisreachedbyHis devo ! ¢h> ! ¢h> ! ¢h>

the interpretation" sangrahah sangrahah sangrahah - - -

underHiscontrol. atIndrah atIndrah g theAtmaineverything. atIndrah

160 beings andthingstogether.SrIsatya graha, orholdingeverythingtogether him in wisdom, greatness, etc.SrI him inwisdom,greatness, a indra stands formind-intellect,and a indrastands rdship and glorious acts. Indra is the rdship andgloriousacts.Indraisthe atha bhaktaih ayatnena samgRhayata samgRhayata atha bhaktaihayatnena sarveshAm samhRtau pratisamhArAt pratisamhArAt sarveshAm samhRtau rior to mind sinceittranscendsthe rior tomind by SirWilliam-Monieris"holding tation thatbhagavAnissamgraha tees withoutanyeffort(other sadagopan.org - to check,

yam uparame the different functions to rga is derived from the root rga is derived uenced by any change (birth, death, uenced by any change (birth, the laws of their conduct, the ways their functions. The Sun, Moon, Air, The Sun, Moon, their functions. gs. It is He who orders all the mighty created the whole world out of Himself.created the whole 161

- One who supports all the jIvAtmA-s,- One who supports all the or

inted and controlled by the Lord.

surround. One who is the Creator of all beings is also also is beings all of Creator the is who One surround. One who assigns and directs - dhrutAtmA dhrutAtmA dhrutAtmA niyamah niyamah niyamah

- to

------sargah sargah sargah

- - - - One who creates. The word sa creates. - One who inym> inym> inym> sgR> sgR> sgR> x&taTma x&taTma x&taTma x&taTma x&taTma x&taTma yam pariveshaNe

nAma 163. nAma 162. nAma 161. 161. nAma the different beings. The root yam has two meanings: The root yam has two meanings: beings. the different and naturally the Controller of all those bein

forces of nature and prescribes for each of their behavior and the methods of niyamAya namah. niyamayati iti niyamah One who supports (conducts) uninfl Himself likes, dislikes, etc.). The Controller. Waters, Death, etc., are all appo dhRtah AtmA yena sah dhRtAtmA dhRtah AtmA yena sah dhRtAtmA The supporter of all the jivAtmA-s. The supporter dhRtAtmane namah. The creator of Himself. of Himself. The creator sargAya namah. sRjati iti sargah sRj - to create. He is sarga since He to pralaya orto primary creation as opposed Sarga refers dissolution, and sthiti or maintenance. nAma 163. nAma 162. nAma 161. 161. nAma nAma 163. nAma 162. nAma 161. 161. nAma sadagopan.org nAma 164. nAma 164. from within",etc. BRhadAraNya 3.7.3, s are" yah sarvANibhUtAniantaroyamayati sphere of the Sun. We have the passagefrombRhadAraNyaupanishad- selves fromwithin.Healsorulesallth yacchati itiyamahoryamayati yamAya namah. The Ruler. nAma 164.

yah pRthivIm antaro yamayati pRthivImantaroyamayati yah ym> ym> ym>

- - - yamah yamah yamah yah AtmAnamantaroyamayati

162 - He whorulestheearthfromwithin"- - He (3.7.15). Otherpassagesfromthesruti- (3.7.15). e beingsoftheearthfromwithin - Onewhorules.Herulesallour - Hewhorulestheself sadagopan.org h should be known

A ]

vedaiSca sarvairahameva AAM N

EACH

to mean "That whic BEFORE

which, everything else becomes known". known". else becomes everything which, 163 AVAM - kaivalya 22. N SlOkam 18 SlOkam SlOkam 18 SlOkam SlOkam 18 SlOkam RA P

ADD

LEASE , or P [ vaidyah vEdyah vaidyah vEdyah vaidyah vEdyah

ve*ae vE*SsdayaegI maxvae mxu>, vIrha ve*ae vE*SsdayaegI maxvae mxu>, vIrha ve*ae vE*SsdayaegI maxvae mxu>, vIrha ------AtIiNÔyae mhamayae mhaeTsahae mhabl>. 18. mhaeTsahae mhabl>. AtIiNÔyae mhamayae AtIiNÔyae mhamayae mhaeTsahae mhabl>. 18. mhaeTsahae mhabl>. AtIiNÔyae mhamayae AtIiNÔyae mhamayae mhaeTsahae mhabl>. 18. mhaeTsahae mhabl>. AtIiNÔyae mhamayae atIndriyO mahAmAyO mahAbalah || mahOtsAhO vEdyO vaidyas sadAyogI vIrahA mAdhavO madhuh | vE*> ve*> vE*> ve*> vE*> ve*> - I am the One who is to be known through all the veda-s" - gItA 15.15,- I am the One who is to be known through all the veda-s" vedair_anekair-ahmeva vedyah

nAma 166. nAma 165. vaidyAya namah. The knower of vidyA or knowledge. This is supported by the following from the gItA - " - gItA the from following the - as the Ultimate Truth; having known by supported is This vedyah and vedyAya namah. veditum Sakyah vedyah, vedanArhatvAt vedyah a) He who can be realized. realized. or b) That which should be known veditum yogya iti vedyah. interprets word the SrI chinmayAnanda nAma 166. nAma 165. nAma 166. nAma 165. sadagopan.org nAma 167. nAma 167. c) Onewhoalwaysfollows thedhArmicway. b) Onewhounitesthis Un a) Onewhoisalwaysawakewi ordoctor". when treatedbyagoodvaidya one worshipskeSava,thesinsdisappear thesi One mighthaveaccumulatedsins du AsAdya keSavam vaidyam pApasya karmaNah| "meru mandaramAtro'pi reference- a supporting from egoand ego-centricmisconceptions He since points outthatHeisvaidya (vishNuIn thetraditional meaningofvaidyare from thecycleofrebirth, andsoHeisvaidya. SrI BhattarpointsoutthatHeknows lead ustotheconstantawarenessthatit a constantreminderofthevaidyaorA wesee di knowledgethat The 10.21. vaidya vidyA-maya is supportedby" knower of creatingall thewondrousand that Universe isvaidya.Itnotonly beginning oftheworld knewall thevidyA- dharmam relatedtothe The word vaidyais 69.110) nAma 167.

sdayaegI sdayaegI sdayaegI viSvAni devavayunAnividvAn . Also note"

- - -

sadAyOgI sadAyOgI sadAyOgI sadAyOgI sadAyOgI sadAyOgI iverse asthesarva-vyApi rvyAdhiriva naSyati|| th respecttoHisdevotees. splayed evenintheinsects,birds,etc.,shouldbe Isvarah sarva-vidyAnAm Isvarah

alone candoctortotheworld'ssuffering 164 He istheknower,butnooneelse word vidyA.Onewho rightfrom the ferring toadoctor,SrIchinmayAnanda ll-knower thatisbhagavAn,andshould . In SrI Bhattar's vyAkhyAna wefind. InSrIBhattar'svyAkhyAna isHisfeetthatweshouldworship. ze ofthemerumountain;howeverif manifold objectsinHis creation. This the vidyAofreleasing Hisdevotees just as the worst diseases disappear disappear just astheworstdiseases s thatwentintothecreationofthis " -yajur7.43.Heisthe " - taittirIya AraNyaka - taittirIyaAraNyaka sarva- sadagopan.org means also a Ayuj

. He is and , - to concentrate the mind; SadA yogah asya asti iti tam yogah asya asti iti SadA means equally

) is the one that leads to peace of author is not identified) points out author is not identified) points Satas of mind is naturally attained by one , His pervasion into everything that , His pervasion into everything erent interpretations for this nAma - erent interpretations nAma to mean that He is awake at all nAma to mean He is always awake as the antaryAmiHe is always awake agavAn is always attainable,agavAn is always and so He . yogic meditation, which is His nature.yogic meditation, which is His bhAva, i.e., treats everyone equally. equally. i.e., treats everyone bhAva, so a sadA-yogI this because He unites ich from the nAma can be derived are be derived ich from the nAma can by diverting his senses away from sense- 165 yuj samAdhau

; - to join; - to join; rship of the Lord, the sadA-yogi.

e ways of life - a rogi, a bhogi, or a yogi. Of these, e ways - to give up reted as samatva-bhAva. reted as vIrahA vIrahA vIrahA yuj samyamane vIrha vIrha vIrha yugi varjane - to unite; sadaiva yojayati samyamayati visvAn lokAn sa sadA-yogI

nAma 168. The slayer of strong men of wicked nature. men of wicked of strong The slayer sadA-yogine namah. sadA-yogine for this nAma is that bh One explanation to His devotees, and times with respect in all of us. SrI satyadevo vAsishTha gives three diff satah AyogI, sadA yogI, and sadA AyogI good the except everything up given always has He because sadA-yogi a is He He is al and the just, the dharmic way. His sarva-vyApti world into one through in sada-yogI because He is constantly Yoga here can be interp d) One who is in constant yogic meditationwho is in constant d) One samatva- displays the who always e) One is sada-yogI. SrI Bhattar interprets the exists - to unite or to join. The roots from wh to unite or to join. The roots also many - yuj yoge sadA-yoginam, sadA yoga Silam svabhAva-dharmANam vA. The vyAkhyAna in dharma cakram (whose that people live one of thre life his spends (who yogi a of life the and towards the parama-purusha enjoyment mind and bodily health. The yogic state to the wo who devotes one's mind nAma 168. nAma 168. sadagopan.org nAma 169. nAma 169. The propounder ofthe knowledge oftheSupremeBeing. notexist,orclaimingthattheyaretheGod,etc. claiming thatGoddoes description ofthe kindsofbehaviorsth 16-8andending starting fromsloka onHim.Herefe meditating orthosewhoputupfa "kutarka-Sura-s" SrI BhattarinterpretsthevIra-she rAkshasa-s. of being a vIra is used to commit adharma, bhagavAn destroysthe protectionofgoodanddest those vIra-s or We mayrecollect" vIraghne namah. nAma 169.

mAdhavan - SrI Malayappa swAmy swAmy Malayappa SrI - mAdhavan maxv> maxv> maxv> - - - paritrRNAya sAdhUnAm vinASAya cadushkRtAm vinASAya sAdhUnAm paritrRNAya

mAdhvah mAdhvah mAdhvah rs ustothesloka-sinbh

166 at these kutarka-vAdi-s demonstrate- at thesekutarka-vAdi-s in 16-19, where bhagavAn gives a in16-19,wherebhagavAngives lse argumentstopreventpeople from re as referring to people who are re asreferringtopeoplewhoare ruction ofthewicked'. Ifthequality with nAchchiyArs - Thirupathi Thirupathi - nAchchiyArs with agavad gItA inChapter16 agavad gItA "

-'For

sadagopan.org

- 2.5.14. We also have digested into the system - He is inside everything, and- He is inside everything, riyAzhvAr in his PoocchUttal. PoocchUttal. riyAzhvAr in his out that madhu or honey is unique out that madhu or honey is will lead to harmful effects. In our e Bliss in the hearts of His devotees. e Bliss in the hearts of His We have the yajurvedic mantra - We have the yajurvedic madhu also means knowledge (derived madhu also means knowledge t that madhu is unique in that there is is that madhu is unique in that there t bala, aiSvarya, vIrya, Sakti, and tejas. ma have been given earlier under nAma under nAma been given earlier ma have nsumption, unlike some of the other nsumption, unlike some of the other honey. We have from bRhadAraNya honey. We have from bRhadAraNya . madhu because He knows everything by by everything madhu because He knows 167

~jnAna dharmeNa vyApnuvan sarvam viSvam ~jnAna en consumed, all of it is

e next several nAmas as descriptive of the six

as He is referenced by Pe

" madhuh madhuh madhuh

- - - ayamAtmA sarveshAm madhu bhUtAnAm mxu> mxu> mxu>

thEnil iniya pirAne thEnil iniya

nAma 170. His pervading everything - everything His pervading manyate jAnAti, tasmAt sa madhuh

from man- ~jnAne to know), and He is from man- ~jnAne to know), tadantarsya sarvasya tadu sarvasyAsya bAhyatah SrI Bhattar interprets th celestial qualities of bhagavAn - ~jnAna, " SrI satyadevo vAsishTha indicates that or mayam ~jnAna is He this, of virtue by and everything, of outside also is He Knower of everything. cakram pointsThe commentator in dharma that wh among all the edibles products. He also points ou with no waste no ill-effect that results from its co upanishad - can good only which from madhu, is that knowledge the is consumption an excessive edibles where bhagavAn context, result. One who is like honey to His devotees. to His devotees. honey like One who is madhave namah. Nectarin He creates He is madhu because 73. Please refer to that description. to that 73. Please refer He causes great satisfaction, like mAdhavAya namah. namah. mAdhavAya for interpretations The detailed nA this nAma 170. nAma 170. sadagopan.org nAma 172. nAma 171. nAma 172. nAma 171. One whoispossessed ofwonder senses cannotreac the where the senses can sense Him,He isalsonotseenby theindriya-s be but is inside each of us in the cavityitself, butonlyitsrefl of our hearts sense-organs, andnottheobjectof cannot senseanythingwithoutHispower. sense-organs, butthatthesense-orga SrI chinmayAnanda pointsoutthatitis eternal, smell-less.) (He issoundless,untouched,formless, | yat nityam-agandhavacca aSabdam-asparSam-arUpam-avyayamtathArasam indriyebhyah parAhyarthA...avyaktAtpurushahparah| In kaThopanisahdwehave- remind usofthisqualitybhagavAn insimplewords. mantra-s ofISAvAsyaupanishad(aneja (kaThoonly wayto realizeHimistoexperien organs, andcannotberealizedthrough be recognizable bythe indriya-sorse Only thoseobjectsthathaveafixedshap atIndriyAya namah. He whoisbeyondthera 1.3.10 etc.) nAma 172. nAma 171.

AtIiNÔy> AtIiNÔy> AtIiNÔy> mhamay> mhamay> mhamay> ection in a mirror!). ection inamirror!). - - -

nge ofthesenseorgans. - - - mahAmAyah mahAmAyah mahAmAyah

atIndriyah atIndriyah atIndriyah

h, thesizeofathumb- ful powerofenchantment. 168

cause Heisnot anywhereoutsidewhere

ce Himthroughpuredevotion.Thetwo the sense-organs (the eye cannot see the sense-organs(theeyecannot see

nse organs.Heisbeyond thesesense- these orthroughsheerreasoning.The not just He is beyo ns don't exist without Him, andso ns don'texistwithout immutable, and so without taste, andsowithouttaste, immutable, e, color, or other characteristics will will e, color,orothercharacteristics So He is the very subject of the dekam.., and tadejati tannaijati..) dekam.., andtadejatitannaijati..) angusTha mAtrena nd thereachof .

sadagopan.org

, (Sarabha 24), antment. This is antment. This ans as we saw in ans as we saw janakasya kule jAtA janakasya kule

ghty Power. Just as the here is that bhagavAn that here is ntam uccaistamam sAhah interpretation to this nAma. He that bhagavAn has as an aiSvarya, nanda points out that this world will h His power of ench h His power of epless agitator", so also bhagavAn is Nu is enthusiastic in performing acts Nu is enthusiastic in performing particularly indicates that unlike the unlike particularly indicates that gnifies that He conceals Himself from Himself from He conceals that gnifies

ach of the senses-org thdrawing His creations, and managing

the varieties of His creation, their the varieties of His creation,

ssessed of knowledge but is a non-doerssessed of knowledge but is

ati-mohakarI mAyA mama untruth, but as something wonderful and something wonderful and untruth, but as 169 those who do not seek Him. those who do not seek Him. (SvetASvatAra 4.10). ess enthusiasm of His Mi mahOtsAhah mahOtsAhah mahOtsAhah

mahAn + ut+ sAhah - mahA - - - ). The mAyA referred to referred to ). The mAyA mhaeTsah> mhaeTsah> mhaeTsah>

nAma 173.

Isvara system who is po of the sAnkhya with no dependence on anything else for support. Because of this, He is is He this, of Because support. for this nAma SrI Bhattar points out that else vish mahA Sri indifferent, is anything and acts on of such as which signify His lordship, dependence sustenance etc. The mahotsAha is a guNa no with unceasingly creating, maintaining and wi chinmayA SrI of the Universe. the affairs not exist without the endl ocean, with its endless waves is the "sle Accomplisher. the Enthusiastic SrI satyadevo vAsishTha gives a different He of great enthusiasm. He of great mahotsAhAya namah. looks at this word as unusual. (sItA devi is referred to as devamAyA - - devamAyA as to be to not is here not devoted to Him throug those who are mAyA referred 7.14). is gItA - who is not within the re natural for one overcome to devi Lord KRshNa says inthe previous nAma. - mama mAyA duratyayA the gItA - difficult very is mAyA (sItA My or as magic or illusion interpreted to unusual. devamAyeva nirmitA conceals Himself from wonderfully to the sruti-s are - Other references mahA-mAyAya namah. namah. mahA-mAyAya si that this nAma points out SrI Bhattar vidyAt mAyinam tu maheSvaram nAma 173. nAma 173. sadagopan.org nAma 174. nAma 174. appeared onthescene, andkickedrAva Lord nRsimha.RAvaNa's handsgotca as ithasfallen from hiraNyakaSipu'sea tried tomovethekundalamofhiraNyak Himself asthegatekeeper of bali temporarily madeHimselfinvisible. RAvaNa towin tothepAtAlaloka RAvaNa went SrI rAdhAkRshNaSAStrigivesseveral ex mahAbalah". mahAbalah" "balinAmapi balavatvAt SrI Sankara'svyAkhyAnais mahAbalAya namah. st One withimmeasurable ourselves. a sAtviclife Satva, andonewayofofferingworshipto His subjects.actions bythesearetheonesthatcontinuesuccessfully, withfullbenefitsto It is good to remindmankind arethosethatdonebyth ourselves withen bhAva-s, actionsthataredone in this contextcakram pointsoutthatofthethreequ that HeThe wordutsAhahtraditionallymeansen is pure through theyajurvedicmantra"saho' thatismanifestedinHisact. mahotsAha and He is alsosupport thisinterpretation.He the selfreference totheRg vedicmantranAks in every beingendure. Here sAhahhasthesamemeaningassahah-sahati.Hegives that has vAsamahotsAhah sahati sahate, sAhayati, been created, and it is His nAma 174.

mhabl> mhabl> mhabl> - - -

mahAbalah mahAbalah mahAbalah rength -TheOmnipotent.

- Beingstrongerthanthestrongest,Heis

si sahomayidehi(yajur19/9)". 170 over bali. BhagavAn wo had established hadestablished bali.BhagavAn wo over thusiasm andthatbenefittherestof Na withouteffortand rAvaNafellfar hastapyate bhUribhArah -1.164.13 to s theSun, Moon,etc.,tirelessly, aSipu which was lying at the doorstep aSipu whichwaslyingatthedoorstep ught underthekundalam. BhagavAn thusiasm. The commentator in dharma thusiasm. Thecommentatorindharma His guNa of endurance is also noted ose with the satva disposition. The ose withthesatvadisposition. rs atthetimeofhis beingslainby alities, the rajas, tamas, and satva and satva alities, therajas,tamas, Himistofollowthismodelandlead amples of this guNa of bhagavAn. amples ofthisguNabhagavAn. - One whohasimmenseabilityto sadagopan.org e root bal - prANane to live or to to live or to bal - prANane e root o is the bestower of all the balams o is the bestower world. He points out that there are world. He points at bhagavAn is mahAbalah because He balam, senA balam, dhana balam, anna balam, senA balam, 171

balam, etc., and bhagavAn is thebalam, etc., and One wh breathe, and gives the interpretation th breathe, and gives live or supports the makes the world of balam, e.g., vidyA different kinds and so He is mahA-balah. devotees, to the different (means of support) far away. far away. SrI satyadevo vAsishTha from th starts sadagopan.org nAma 175. nAma 175. during thewinter monthsandthe regeneration duringthesummermonthsetc., behavior ofmanyobjects suchaseven and soHeisthemahA-buddhi.SrIsa isthebuddhibehind understand. BhagavAn The dhAtuwordfromwhichthenameis and ofHisownaccordallthingssimultaneously (nyAyatatva). yagapat sarvampratyaksheNasadAsvatah 13.13). WealsohavethevenerableAcArya nAthamuni'swords- sarvato'kshi Siromukham-Hehasever akarNah upanishad1.12); nArAyaNa sides (taittirIya viSvatomukhah viSvataScakshuruta the organs.Thisissupportedbyse senses allatthesametime not dependonHissenseorgansorany SrI BhattarpointsoutthatHeisma mahA-buddhaye namah. He ofinfiniteknowledge. nAma 175.

- Heseeswithouteyesandhear mahAbuddhir mahAvIryOmahAshaktirmahAdyutih| mhabuiÏ> mhabuiÏ> anirdEsyavapuh srImAn amEyAtmA mahAdridhrut || || mahAdridhrut srImAnamEyAtmA anirdEsyavapuh mhabuiÏ> AindeRZyvpu> ïIman!AmeyaTmamhaiÔx&t!.19. AindeRZyvpu> ïIman!AmeyaTmamhaiÔx&t!.19. AindeRZyvpu> ïIman!AmeyaTmamhaiÔx&t!.19. mhabuiÏmRhavIyaeR mhaziKtmRha*uit>, mhabuiÏmRhavIyaeR mhaziKtmRha*uit>, mhabuiÏmRhavIyaeR mhaziKtmRha*uit>, [ P LEASE - - - mahAa mahAa mahAa

withanyofHisorgansor ADD P RA SlOkam 19 SlOkam 19 SlOkam 19 - - - buddih buddih buddih N - Hehaseyeson all AVAM 172 hA-buddhi becauseHisknowledge does the sheddingofleaves bythetrees tyadevo vAsishTha pointsoutthatthe tyadevo vAsishTha ywhere eyes, heads,andmouths(gItA

external help.Heseesandhears BEFORE veral passages from the sruti-s - passagesfromthesruti-s- veral

derived isbudh~jnAnetoknow,

thefunctioningofallHiscreations,

- Whoseesdirectlybyperception s withoutears(SvetASva3.19);

EACH paSyat_yacakshuh saSRNoti N AAM

withnoneedforany of A ] sides andfacesonall

yo vetti yo sadagopan.org ter to the plant, ter to the plant, the buddhi always the knowledge that h survives and grows only h survives and er and executes the action. If the er and executes the action. tween the options provided by the tween the options provided an illustration of a crow is chased by a small child, ita crow is chased by a small ve positions and orbits is a totally and orbits ve positions buddhi is the most important of the -buddhi of the Lord. The magic of -buddhi of the i, which in addition gets transmitted mes alpa-buddhi; if curd). It is of this but a tiny fraction e of anyone else but Him. The author e of anyone else the ~jnAna that is the mahA-buddhi. the ~jnAna that of previous experiences provided by provided by of previous experiences and their being held together as a and their being ffort to run. If a person with a gun

n the additional example of a crow's crow's a n the additional example of

if a man pours the wa if a man pours

invested in them. The establishment of of establishment in them. The invested 173 be seen. Who but the mahA-buddhi could but the mahA-buddhi seen. Who be vIryah vIryah vIryah - - - it is the mahA-buddhi. as a "lajjAvanti" plant whic as a "lajjAvanti" mahA mahA mahA

- - - mhavIyR> mhavIyR> mhavIyR>

nAma 176. just displays minimal effort to get away. If a grown-up person chases it with a a with it chases person When He has invested in His creations. grown-up a If away. get to effort minimal displays just stick, it takes just a little bit more e of buddh have given the crow this level He is mahA-vIrya because He remains unchanged unlike everything else which which else everything unlike unchanged remains He because mahA-vIrya is He changes with time (e.g., milk changing to appears, the crow will be nowhere to nowhere be appears, the crow will an unending chain? from parent to offspring in out that SrI rAdhAkRshNa Sastri points He of great virility. mahA-vIryAya namah. which are all examples of the wonders of which are all examples published by SrI rAmakRshNa titled dharma cakram In a publication has give tapovanam in India, a writer an enemy as by behavior when threatened chooses be four antah:karaNa-s. buddhi manas, taking pictures into account the takes ov the cittam, before the ahamkAram buddhi makes a poor choice, then it beco choices, then chooses noble the stars and planets in their respecti and planets the stars of the same mahA different dimension of beings multitude creation of the is beyond the knowledg functional entity cases such also points out dies and plant, the if a woman waters is indicative of knowledge that He has that He of knowledge is indicative nAma 176. nAma 176. sadagopan.org nAma 177. nAma 177. point made hereaboutthepasupataschool point made this SaktiofbhagavAn. UnfortunatelyI curd,etc.,everymoment, is matter, milk, He pointsoutthattheconstantchange that holdsIsvaraisonlythesent SrI Bhattarindicatesthatthisisunlike immense powercausedthephysical creati i.e., Heisnotonlythebrainbehindth the sentientcauseofthisworld,butis SrI BhattarpointsoutthatthisnAma mahA-Saktaye namah. Of immense power. point, theLordisonlyone in order for this creative energyor creative energy should also beone to be beneficial to every one dharma cakramit In thevyAkhyAnain else. From this His vIrya. creation ofthisUniverse fromtheprakRt objective nomatterhowdifficult itis SrI rAdhAkRshNaSastriexplainsthatvI whom aloneallthedynamism creative urges,SrI chinmayAnandapointsoutthatvIry and He is mahA-vIryaacts withnoefforton Hispart,andthisisanindication ofHisvIrya. their surroundingswithnoefforton giveouttheirfragrancetoall Justasflowers mind anddonotgetdistracted. quality ofHisthatisreflectedinthefa nAma 177.

mhaziKt> mhaziKt> mhaziKt> - - - mahA mahA mahA for creationcanmanifest.for who canbecalledthemahA-vIrya. - - - saktih saktih saktih who hascomplete control ofthe indriya-s 174 e creation,butHeisalsotheonewhose . bhagavAn'sfirstaccomplishment,the their part,bhagavAnperformsallHis ient causeand notthematerialcause. because Heisthedrivingforcefrom is pointed out that one with thevIrya is pointedoutthatone emphasizes that bhagavAn is not just emphasizes thatbhagavAnisnotjust the view heldbythepasupataschool also the material cause of this world; also thematerialcauseofthisworld; ct that that the Yogins are of steady ct thattheYoginsareofsteady

am unfamiliarwiththe detailsofthe on ofthisworldfromtheprakRti.

going on in pradhAna or primordial goingoninpradhAnaorprimordial a istheessenceof ryam is thequalityofachievingone's ryam is but the result of a small fraction of but theresultofasmall fractionof i or primordial matter, isaresultof i orprimordialmatter, ofthought,andwould liketoinvite alldynamismor sadagopan.org dyotate - One who makes makes - One who use He is the cause use He is the s, and the great splendor am or skill, and Sri chinamayAnanda am or skill, and shines in this world is because of His shines in this , He uses the mighty power for the the mighty , He uses and the ~jnAna Sakti or the power- and the ~jnAna dyotayitA vA dyutih sishTha gives the following yajurvedic the readers. The word can be derived derived can be word The the readers.

this Might should remind us of Him. this

is mahA-Sakti beca

dicates that bhagavAn neither depends the kriyA Sakti or the power-of-action, the kriyA Sakti adevo vAsishTha interprets the meaning adevo vAsishTha 175 the dhAtu dyuta dIptau to shine. the dhAtu dyuta dIptau to dyutih dyutih dyutih - - - the cause of this Universe. the cause of this si mahimA sambabhUva | help for any of His action ataye devebhyah svAhA || taye devebhyah svAhA || mahA mahA mahA

- - - mha*uit> mha*uit> mha*uit> - One who is shining is dyutih, - One who is shining is dyutih,

nAma 178.

of the interplay of the three Sakti-s, of the interplay He of great splendor. mahA-dyutaye namah. nAma is from The derivation of this the kAma-Sakti or the power-of-desire, the kAma-Sakti which in turn is of-knowledge, from Sak - marshane to endure, to be able, or Sak Saktau to be able, to to able, be to Saktau Sak or able, be to endure, to marshane - Sak from Thus SrI saty powerful. endure, to be be mahA-bala, mahotsAhahto be similar to etc. Sakti as sAmarthy SrI Sankara interprets and indicates that He follows up on this nAma As pointed out under the previous instance of good of the world, and every additionalcomments/elaborations from iti dyutih things shine is dyutih. SrI satyadevo vA satyadevo things shine is dyutih. SrI mantras to that all that support the point effulgence - effulgence yaste divi sUrye mahimA sambabhUva| tasmai te mahimne prajAp yaste nakshatreshu candrama (yajur 23-2, 23-4) 23-4) 23-2, (yajur tasmai te mahimne prjApa SrI Bhattar explains that this nAma in on nor needs any external nAma 178. nAma 178. sadagopan.org bhagavacchabda-vAcyAni vinAheyaihguNadibhih|| bhagavacchabda-vAcyAni ~jnAna Sakti balaaiSvarya examples. superior knowledge,might,an He hasvarietiesofSakti-sinparex SaktihvividhaivaSrUyate parA asya dyutih) -mahA-Saktih-mahA- mahA-balah- mahA-buddhih176-mahA-vIryah177 nAma-s 173-178arealsoreferencedin The sixgreatqualitiesofbhagavAnthat ortheOnewhoperforms mahA-mAya effulgence. Thecombination ofthesesi bhagavAn's qualitiesofoverlordship,st mahA.Of thatstartwith sahasranAmam SrI rAdhAkRshNaSastripointsoutthatthereare43nAmasin index ofthe mind- automatically blessedbythe The dharmacakramwriterpointsout jyotishAm jyotih means toilluminate jyotih svayam thisare: The srutireferencesthatsupport emphasized thesamepointab may recallthedescriptionofnAma the Lordis sopleasingtoHis devotees the precious jewelsarebutatinypart the outerandinnerdarknessinus.Th (tejas) inHisappearancerevealsthis.Th

- He is pureEffulgence Himself withouttheneed forexternal - The Light among lights (muNdakopanishad 2.2.9), etc. - TheLightamonglights(muNdakopanishad2.2.9), agattin azhagu mugattilteriyum agattin azhagu vIrya tejAmsi aSeshatah | tejAmsi vIrya Him (bRhadAraNya upanishad 4.3.9), out the nRsimha avatAram). out thenRsimhaavatAram). Lord with a part of this dyuti (The face is the svabhAvikI ~jnAnabalakriyAca 176 d Hispower ofcreation etc.,are some , andsofrightening toHisenemies(we of thetejasof oftheLord.Thistejas that thosewhoworshiptheLordare rength, knowledge, virility,power,and cellence aspartofHisNature. x guNasiswhatmakesbhagavAnthe have beenreferred to many sruti-s: (173 - mahotsAhah- -mahotsAhah- (173 manysruti-s: these, theabovesixnAmasreferto e tejas of the Sun and the shining of e tejasoftheSunandshining is tejas is capable of removing both is tejascapableof removingboth wonderful actswhichareHissport. nArasimha-vapuearlier,wherewe is the (vishNupurANam 6-5-79) ( SvetAsvatara U.6-8) Tamil saying). saying). Tamil inthe previous sadagopan.org rUpa varNAdi ich is formed from n be pointed to as this vi~jnApanam, ~jnApyasya

o is the sower of the seed for this this o is the sower of the seed for p, bApu etc., - father in Hindi is is p, bApu etc., - father in Hindi nnot be visualized by the meager nnot be visualized by the meager BhagavAn's body is different - it is BhagavAn's body is different anything else, virility, power, and power, else, virility, anything re effulgence, pure knowledge, pure pure re effulgence, e six superior qualities of knowledge, of knowledge, qualities e six superior also can be derived from the dhAtu also can be derived from such as tejas, balam, aiSvaryam, great such as tejas, vapuh vapuh vapuh it have the body wh body the have it - - - d gives a meaning for anirdeSyavapu as 0). SrI rAdhAkRshNa Sastri remarks in er with any negative connotations. er with any negative 177 to sow, etc. SrI satyadevo to scatter, suvIrya SaktyAdi guNaika rASih| suvIrya SaktyAdi - c. In vishNu purANa, we have " bed as this or that, or ca - Regarding His form, color, etc., there is nothing

anirdEsya anirdEsya anirdEsya

AnirdeSa is something that cannot be described as cannot AnirdeSa is something that - - - . idam tat ityAdi rUpeNa indescribable body. AindeRZyvpu> AindeRZyvpu> AindeRZyvpu> bIjasantAne chedane ca bIjasantAne chedane ca

nAma 179. his commentary that the mahA-guNas ca that can be compared to them" - (1.2.1 formed from the six maha-guNa-s that we just learned about. He becomes becomes He about. learned just we that maha-guNa-s six the the panca-bhuta-s, mahat and ahamkAram. from formed pu is whatever He wants to become. He power, pure lordship incarnate, et nirdeSa viSeshaNa vivarjitah

or that, is nirdeSa - prakASanam vA nirdeSah above. vapu means SarIra or body. vapu vap - an vAsishTha uses this latter approach be easily described and wh cannot One who theUniverse. He indicates that word bA derived from a colloquial derivative of vapu. who have a body as we know All beings Something that can be descri He who possesses an anirdeSya-vapushe namah. (vishNu purANam 6-5-85) 6-5-85) purANam (vishNu mahA avabodha tejo bala aiSvarya abode for good qualities The Lord is the vIrya, Sakti etc. knowledge, abudant The word bhagaVan is associated bhagaVan is The word th with strength, lordship or non-dependence on non-dependence lordship or strength, whatev with no association effulgence, nAma 179. nAma 179. sadagopan.org nAma 180. nAma 180. and was interpreted inthatcontext (v and wasinterpreted NAma 22occurredsucceeding thenAmanA This nAmaoccurred earlier asnAma22, SrImate namah. Possessed ofbeauty. can seeothers, buttheeyecann describe everythingelse,butHehimsel SrI chinmayAnanda pointsoutthatHe be realized. knowledge that we possess, and it is only by the inner experience that He can nAma 180.

ïIman! ïIman! ïIman! SrImAn - ThiruveLLarai PerumAl with nAchchiyArs nAchchiyArs with PerumAl ThiruveLLarai - SrImAn (Courtesy : www.srirangapankajam.com) www.srirangapankajam.com) : (Courtesy - - - srImAn srImAn srImAn

ot beusedtoseeitself).

178 f cannotbedescribed.(Justastheeye is theknowledgethroughwhichwecan and will re-occur as nAma 222 later. andwillre-occuras nAma222 iz., thenRsimhaincarnation wasof rasimha-vapuh, which wasnAma21,

sadagopan.org of the matsyaof the - at the prakRti and "Sri -sevAyAm" - One who is fit to is "Sri -sevAyAm" - One who differently each time depending on differently each time depending nAma to mean th here it refers to the enormously ining in everything. SrI also means means SrI also ining in everything. ttar in the context ttar in rdeSya vapu), they interpret this in they interpret this rdeSya vapu), since this immediately succeeds the since this immediately succeeds etc., should remind us constantly of etc., should remind us constantly the diverse qualities which are in body of bhagavAn (SrI Bhattar), or body of bhagavAn the six great qualities the six great (SrI Sankara). the Lord are inseparable, and are part the Lord are inseparable, and SrImAn, occurs times, both SrI three cause He has SrI in his vaksha-sthala. transient, and can disappear any time. 222 as referring to the beauty of the of the to the beauty 222 as referring the trees, the birds, the rivers, the the trees, the birds, the

mmediately precedingnAma 222 are

179

bhA or beauty or "kAnti". He points out thatbhA or beauty or "kAnti". He the amEyAtmA amEyAtmA amEyAtmA

in the previous nAma-s, He is ameyAtmA. - - - AmeyaTma AmeyaTma AmeyaTma

nAma 181. 181. nAma abundance as described SrI Bhattar explains that based on He of an incomprehensible nature. ameyAtmane namah. interpreted by SrI Sankara and SrI Bha and SrI by SrI Sankara interpreted exceptional beauty). The nAmas i The nAmas beauty). exceptional they refer to the beauty associatedthey refer to with SrImAn also refers to Sriyah pati, or the Lord of Sri or mahA-lakshmi. so they interpret nAma avatAra, and mahA-lakshmi. matsya-avatAra. For the current nAma, or Sri description of the Lord (ani of the body of Lord that and givethis context, the meaning the or that decorate the beautiful ornaments pati, Sriyah though the same nAma, Note that even to Sankara and SrI Bhattar interpret them refers the context. also SrImAn toBhagavAn's beauty is natural Him be interprets this The dharma-cakram author bhagavAn, the SrImAn whose SrI is sh bhagavAn, the SrImAn whose purusha are just as SrI and inseparable, of the same para-brahmam. the root as SrI satyadevo vAsishTha gives be served. SrI also means So us in beauty that is seen all around the stars, flowers, the Sun, the Moon, wealth. The wealth that humans have is BhagavAn is SrImaAn whose wealth is nitya or permanent. nAma 181. 181. nAma nAma 181. 181. nAma sadagopan.org nAma 182. nAma 182. mountain ( mountain ( the twoasfollows: mahAdri-dhRt. SrirAdhAkRshNa Sastri insteadof mahAdridhRk as havethisnAmam Some versionsofsahasranAmam immortality. amRtam of hear pure ownmilk-like his (reflection), of thesAdhakawhileheischurning thatbhag SrI chinamayAnandapointsout protectthecows. gokulam to other isthe instancewhenLord KRsh bear thechurningstick (whichwasth Milk Ocean,whenbhagavAnappearedin instance ofbearingthema aretwoinstances There mahAdri-dhRte namah. The bearerofthegreat mountain. ocean. as anoceancannotbepreciselydefine inner soulof ameya mAtum arhah is derived-mAmAnetomeasure,comparewith. fromthe starts vAsishTha SrI satyadevo measure. becauseHehasre and HeisameyAtmA SrI Sankarainterpretsthemeaning of enough to explainthis distinction cl nAma 182.

mahAdrim dharati mahAdrim mahAdraye didhRshNoti mahAdraye everything,itisnotpossibletodescribeHimfrom just outside, mhaiÔx&t mhaiÔx&t mhaiÔx&t h. Here AtmA refers to the svarUpam. Since He in the mahAdri-dhRk mahAdri-dhRk ! ! ! – – – mahAdri mahAdri mahAdri of bhagavAnbearingth ndara mountainduringthe timeofchurning ofthe ). Myknowledge - - - ); dhrut dhrut dhrut - Onewhois capableof bearingahuge

180 mahAdri-dhRt mahAdri-dhRt early. I would request anyone who can early. Iwouldrequest anyonewhocan , through SravaNa (study) andmanana , throughSravaNa(study) e mandaramountain)onHisback.The Na borethegovardhanamountainin d whenyou areinthemiddleof markable intelligencewhichisbeyond AtmA here as buddhi or intelligence, theform oftheGreat Tortoiseto pointsoutthedifferencebetween avAn also supports avAn also t ofdevotioninordertogainthe root or dhAtufromwhichthisroot or nAma

of samskRt grammar is not good good isnot of samskRtgrammar e mountain.Onewasthe - Onewho bears MAtum arhahmeyah; na the mind-intellect a huge a huge sadagopan.org o versionson etymological based 181 ifying this difference in meaning. in meaning. difference ifying this

considerations to contribute to clar to contribute considerations explain the difference between the tw the between the difference explain sadagopan.org nAma 183. nAma 183. insecurity andmoreevils. warina shorttimenowada in timesof provides alotoffacilitieslikebeingab pointsou The dharmacakramauthor maheshvAsa -mahAnishvAsah which throws ordischargesthearrows), pointsoutth SrI satyadevovAsishTha ten-headed RAvaNa. establish abridgeacrossthesethurive SrI Bhattargivestheexamples ofLo Asah ishUNAm mahAn namah. maheshvAsAya bow wielderofthemighty b) The a) Thedischargerof greatarrows their objectivewithout fail( nAma 183.

- discharger. discharger. - manohArI -enchanting; - arrows; mhe:vas> mhe:vas> mhe:vas> mahEshvAsO mahIbhartA srInivAsas satAmgatih | satAmgatih mahIbhartAsrInivAsas mahEshvAsO aniruddhah surAnandOgOvindOgOvidAmpatih|| AinéÏSsuranNdae gaeivNda AinéÏSsuranNdae gaeivNda AinéÏSsuranNdae gaeivNda mhe:vasae mhIÉtaRïIinvasSsta, mhe:vasae mhIÉtaRïIinvasSsta, mhe:vasae mhIÉtaRïIinvasSsta, [ P LEASE - - -

mahEshvAsah mahEshvAsah mahEshvAsah Not sowiththeLord's a

ADD rAma bANam vIN pogAdu vIN pogAdu rAma bANam asya astiitimaheshvAsah. P RA SlOkam 20 SlOkam 20 SlOkam 20 N AVAM 182 e gaeivda.20. e gaeivda.20. e gaeivda.20. le tobuildbridgescrossgreatrivers t that even thoughmodernscience t thateven

BEFORE andonewhohasthegreatdhanusis ys, the result is more warandmore theresultis more ys, rd Rama discharging thearrowsto rd Ramadischarging at ishvAsa can mean the bow (that at ishvAsacanmeanthebow(that

r and at the time of destroying the r andatthetimeof destroying

EACH rrows, whichalwaysachieve N AAM

A ] is asayinginTamil -

sadagopan.org

the place on His the place y bosom, and even great h keeps everything in this universe in in h keeps everything in this universe rth. The author in dharma cakram cakram dharma in author The rth. and to perform creative acts of s and offered Her ctars as it was churned. All the deva- following mantra in the nitya Ahnika following mantra in the nitya e place or abode. Sri mahA-lakshmi rter. mahI means earth. mahI-bhartA rter. mahI means earth. mahI-bhartA We have the description of how the We have the description of e chose the Lord as She emerged. Lord as She emerged. chose the e SrI connotes "all Glory and power, fted the earth from the "waters of fted ferring to bhagavAn bearing the earth ferring to bhagavAn

183 e Sakti or power of this mahI-bhartA. InivAsa rAghavAchAryAr has pointed out has pointed out InivAsa rAghavAchAryAr e), and bring good to mankind. bring good to e), and resides permanently in an srInivAsah srInivAsah srInivAsah

mahIbhartA

- mahIbhartA - mahIbhartA -

– – – akhila jagadAdhArAya kUrma-rUpiNe nArAyaNAya namah ïIinvas> mhIÉtaR ïIinvas> mhIÉtaR ïIinvas> mhIÉtaR reference to this act of Sriman nArAyaNa. reference to this act of Sriman

nAma 185. nAma 184.

BhagavAn greeted Her with sweet word with sweet BhagavAn greeted Her SrInivAsAya namah. SrI refers to Lakshmi. NivAsam is th In whom Lakshmi resides. the ocean as one of the ne emerged from s were watching and waiting, and Sh SrI Bhattar interprets this nAma as re SrI Bhattar interprets The bearer of the earth. the earth. The bearer of namah. mahI-bhartre the Adi kUrma. SrI Sr constantly as that the in his nRsimha priyA articles karma - (PraNavam) - is a or suppo BhartA literally means husband Earth. means the Husband of Mother Lord, as the Great Boar (varAha) upli Deluge", and is still supporting the ea surmises that the gravitational force whic its place is just a demonstration of th vaksha-sthalam. This is one of His leela-s. SrI chinmayAnanda points out that faculties and strength, to be good righteousness". She never Rama's arrows never go to wast arrows never Rama's nAma 185. nAma 184. nAma 185. nAma 184. sadagopan.org Lord. significance of thestatement thatSrIis the Thisisaveryelegant wayofinterpretingandunderstanding nArAyaNa. the serene essence, istheseatofEt recorded history.Theonly place wher knowntohaveco sagesare saints and

SrInivAsan - MalayappaswA - SrInivAsan with nAchchiyArs in Thirumala-Thirupathi Thirumala-Thirupathi in nAchchiyArs with 184 ernal Perfection, which is the bosom of ernal Perfection,whichisthebosomof e imperfectionsneve

mpromised theperfec alwaysinthevaksha-sthalamof my in Muthangi SEva SEva Muthangi in my r entertomolest tions inthem

sadagopan.org it are not two separate it are not two

implies that He is not only the final the final implies that He is not only ahitA to support the interpretation n, the absorption of sun's energy by ructed in all of His incarnations. SrI ructed in all of His incarnations. SrI SrI also means beauty (SobhA), fame (SobhA), fame means beauty SrI also d all those who are virtuous. SrI nAma, "Time and tide wait for none". nAma, "Time and tide wait for none". because they do not want anything want anything not do because they ss, the wealth, the beauty, associated the wealth, the ss,

rection, path, and progress as well. rection, path, and progress

kshmi and nArAyaNa should be viewed kshmi and nArAyaNa seen all around us all the time. Nothing

e residence of all these is SrI-nivAsa. is SrI-nivAsa. of all these e residence

185

satAm gatih satAm gatih satAm gatih

and the heat associated with associated and the heat

aniruddhah aniruddhah aniruddhah - - -

- - -

AinéÏ> sta< git> AinéÏ> sta< git> AinéÏ> sta< git> refers to all spiritual seekers an refers

nAma 187. nAma 186. BhagavAn has been victorious and unobst maula sm Bhattar gives the reference to

the different things, etc. The laws of Nature are irresistible. In SrI of Nature are irresistible. etc. The laws things, the different chinmayAnanda's words relating to this One who cannot be obstructed or resisted by anyone. aniruddhAya namah. Examples of this guNa of bhagavAn are chinmayAnanda points out that this name chinmayAnanda points out that thegoal for these, but also very di the devotees BhagavAn is the goal for His devotees. except Him once they become can stop the rising and setting of the su sat with nArAyaNa. seekers. The Ultimate Goal for all spiritual satAm-gataye namah. things. SrI is the brightness, the succe things. SrI SrI satyadevo vAsishThaSrI satyadevo points out that (vibhUti), wealth (dhana). One who is th One who wealth (dhana). (vibhUti), The statement that SrI resides alwaysThe statement with mahA-vishNu in his vaksha- that la the concept sthalam emphasizes as the fire as One, just nAma 187. nAma 186. nAma 187. nAma 186. sadagopan.org nAma 188. nAma 188. prayed toLordnArAyaNa, Heappeared in conflicting and contradictorybeliefs, "When alltheseven worlds aru-maRai payandavanEenakkuaruLpurinIyE... mun iv-EzhuulaguuNarvinRiiruLmiga following arereferencesindivyaprabandham: to whole chapterdedicated covered inseveralplacesthedivya incarnation whichis extensivelyreferred Theinstance thesura-s. that amRtam to instance of thislines. Hegivesdelighttothegodsby (periya is when the Hehasassigned to theworld(sura-s). Milk-Ocean wasrA - to give. So bhagavAn churned is One who and the Lord gave the tirumozhi 5.3.8) surAn Anandayati iti surAnandah surAn Anandayatiiti surAnandAya namah. One whogivesdelighttothegods. for thisnAma - helping His devotees,butitalsosays He hadplanned. This nAmanot onlysa worked, andthechild kRshNabecameth of thechild longbeforethechild was KRshNa rightfromthetimeofHisbirth, nature ofbhagavAn'swishes.Kamsatr ave The writerindharmacakramgives exploits ofbhagavAnaniruddha". nAma 188.

suranNd> suranNd> suranNd> aparimita cheshTobhagavAnaniruddhah - - -

surAnandah surAnandah surAnandah were immersedindarkness because ofallkinds of thisincarnationin . The word suraiscompos thatnoonecansaveHisenemies. 186 brings happinesstothosewhobringgood

umbargaL tozhudEtta annamAgi anRu umbargaL tozhudEttaannamAgianRu

brahma and sanaka-sanandanAdi deva-s brahma andsanaka-sanandanAdi ry obvious example oftheunobstructedry obviousexample prabandham, andinaddition thereisa helping them intime them thedifferentfunctionsonthese ys thatnoonecanobstructbhagavAn ys to be born. We all know that nothing e boy kRshNa and got rid of kamsa as e boykRshNaandgotridofkamsaas andinfactHehadplannedtogetrid ies manythingsto SriBhattar alludestoisthehamsa theformofahamsa (swan)andgave to in the divya prabandham. Thisis to inthedivyaprabandham. SrImad-bhAgavatam. The ed ofsu-good,and - Unlimitedarethe s ofdistress.One getridofchild

sadagopan.org

from sanaka-sanandanA-s onfrom sanaka-sanandanA-s the -s, etc., and how He appeared in the is capable of separating the milk from milk the separating of is capable the 11th skandam is devoted to hamsa the 11th skandam is devoted how brahma meditated upon Him for manniya nAnmaRai muRRum maRaindiDa manniya nAnmaRai muRRum the good from the bad for the benefit for the benefit the bad good from the keDa orunAL annamAi arumaRai a~ngu m vAnamum tAnavar-ulagum tunnu mA- madAnE! AccOvaccO arumaRai tandAnE!madAnE! AccOvaccO arumaRai 187 of the path of righteousness." of the

om the depths of the Ocean. om the depths of the Ocean. uLicceyda amalanidam.... " uLicceyda amalanidam.... gOvindah gOvindah gOvindah

- - - gaeivNd> gaeivNd> gaeivNd>

nAma 189. c) The protector of cows.

avatAram. bhagavAn describes There the question guidance in answering relationship between buddhi, AtmA, guNa a) One who is praised by the gods (for His help). b) One who dug out the Earth fr (periyAzhvAr tirumozhi 1.9.10) tirumozhi (periyAzhvAr anRu anna pin ivvulagil pEriruL nI~nga AccOvaccO!" In SrImad-bhAgavatam, 13 of chapter form of a swan incarnation and gave the upadeSa to them. "tunniya pEriruL Suzhndu ulagai mUDa "tunniya pEriruL Suzhndu ulagai mannu mA-nilamum malaigalum kadalu (periya tirumozhi 5.7.3) tirumozhi also, bhagavAn identified the water; so (periya iruLAi tulangoLi Surungi tollai-nAnmaRaigaLum maRaiya pinnum vAnavarkkum niRam munivarkkum nalgi piRangiruL payndAn aranga-mA-nagar amrndAnE. them the benefit of the knowledge the knowledge benefit of them the it here is that of hamsa The significance (periya tirumozhi 5.1.9) tirumozhi (periya of the sura-s. viNNAdum"tunni maNNum tOnRAdu mUdiya iruLAi nAL maraigaL ar annamAgi aru nAma 189. nAma 189. sadagopan.org Ocean (byanasura); hence Iampraised "I firstrescuedthe earth whichwascarri (Santi govinda ititenAhamdevair-vAgbir-abhishTutah|| - purvam dharaNIm nashTAm vai 330.5) the depths oftheOcean. Thefollowing is b) outlined in theprevious nAma. because He istherecipientofpraiseby a) find, tofeelistherootfromwhichvindaderived. derivega dharA, dhenurvA.Fromthiswe go govindAya namah. d) Onewho conferstheveda-s

insamskRtmeans"Earth","cows", Another interpretation is gAm avindat Another interpretationisgAm gavAm vindahgovindah gOvindan - MannArgudi rAjAgOpAlan rAjAgOpAlan MannArgudi - gOvindan - gavAm - praise, vindah -recipient.Heisgovinda vindah - gavAmpraise,

avindamvaiguhAgatAm| 188 by theappellationGovinda bygodsand thegodsforhelpHerenders as fromSantiparvaminmahAbhAratam vAm, gAm, etc. vid - lAbhe to get, to vAm, gAm,etc.vid-lAbhetoget, "speech", or"veda-s" -gaur-vANI, - OnewhoretrievedtheEarthfrom ed awayandhidden in depths ofthe

sadagopan.org

go + ving them power. Sages, therefore, ving them power. Sages, therefore, the leadership of cows also suggests the leadership of cows also by vedic chanting, or One who is the is or One who by vedic chanting, . In harivamSa we have the following - following we have the . In harivamSa te, yatra vA avatisThante sa govindo te, yatra vA avatisThante rship, yaj~na etc., and how these also yaj~na rship, attained the leadership of the cows. So attained the leadership of the s 10 meanings for the combination s 10 meanings by the dharma cakram writer. BhagavAn writer. cakram dharma by the 189 the world and all its subjects. the world and the part of gopAla in gokulam. the part of gopAla in gokulam. again supported - from harivamSa anti bhuvi SASvatam || known by the veda-s. known by kRshNa Sastri, who has translated SrI Sankara's You always addressing you as govinda". He is the You always addressing you bhih kathyate bhavAn! || bhih kathyate urishment of the world. 1. go-svargam - He transcends Heaven. 2. all the weapons. arrows - He knows 3. is the leader of cows. cattle - He 4. Speech - He is to be : means words. "You pervade all words gi means words. "You pervade

play a key role in the no An author by name ananta vishNu sahasranAma vyAkhyAnam, give (harivamSa 2.19.45) call you govinda." - of the cows d) The protector (harivamSa aham kilendro devAnAm gavAm tvam indratAm gatah | govinda iti lokAstvAm stoshy men praise world in this and played protector of the cows the importance of milk, ghee, etc., in wo "I am indra, leader of deva-s. You have gau out that SrI satyadevo vAsishTha points gaureshA tu yato vANI tAm ca vindayate bhavAn | vANI tAm ca vindayate gaureshA tu yato govindastu tato deva! muni (harivamSa 3.88.50) truly understands is the One who c) gAvo vedavANyo yam vindanti labhan - One who is reached bhagavAn vishNuh (harivamSa vid scriptures". scriptures". out is pointed of this The significance abode of the veda-s, is govinda or vishNu abode of the veda-s, sadagopan.org nAma 190. nAma 190. references. I amindebtedtoSriM.Srinivasan principle (tatvam) ofthisUniverse,etc. of allothercreationssuchasbirds, interpretations forthecurrent nAma.Bhag meanings, includingspeech, earth,cows,et Recall fromknowledge, anditisbyHisgracethatknowledge isattained. theThe previous significanceHere gomeansveda-s.vidisonewhoknow nAmagovidAm-pataye namah. that toThe protectorofthosewhoknowtheveda-s. be recognized here is that He is the source of all nAma 190.

10. Waters -Hisseatisinthewaters. Earth-Herecovered th 9. TheSun-Heisinthe orb ofthe sun. 8. Eyes-Heis theseerineveryperson. 7. Heisknowninallquarters. Quarters- 6. Thunderbolt-Hehasthe 5. gaeivda< pit> gaeivda< pit> gaeivda< pit> - - -

gOvidAm patih gOvidAm gOvidAm patih gOvidAm gOvidAm patih e EarthfromtheOcean. vajra marksonHisfeet. 190 etc., theleader ofthose who know the for helpingmewithidentifyingthese for the wordgoinsamskRthasseveral c. Thisopensupthebeautyofother avAn isalsothemaster ofspeech s. patiistheleaderorprotector.

sadagopan.org

(gIta 2.25)

A ] (atharva 5.24.13), etc.

AAM N EACH

that this guNa of bhagavAn should of light that will help us meditate on of light that nce it is one of bhagavAn's functions of bhagavAn's nce it is one . Then by control of the mind, this control of the mind, . Then by SrI Bhattar interprets this name as SrI Bhattar interprets this BEFORE f to His devotees through the eye of f to His devotees

lling our indirya-s, which then converts lling our indirya-s, which then He is marIci. To support this, he gives gives the clarity of mind that can help t see Him through their natural eye. t see Him through their natural SrI satyadevo vAsishTha for this nAma. 191 AVAM N SlOkam 21 SlOkam SlOkam 21 SlOkam SlOkam 21 SlOkam RA

P ADD

LEASE marIcih marIcih marIcih

P - - - mrIicdRmnae h sup[aeR ÉujgaeÄm>, ÉujgaeÄm>, h sup[aeR mrIicdRmnae mrIicdRmnae h sup[aeR ÉujgaeÄm>, ÉujgaeÄm>, h sup[aeR mrIicdRmnae mrIicdRmnae h sup[aeR ÉujgaeÄm>, ÉujgaeÄm>, h sup[aeR mrIicdRmnae [ ihr{ynaÉSsutpa> pÒnaÉ> àjapit>. 21. pÒnaÉ> àjapit>. ihr{ynaÉSsutpa> ihr{ynaÉSsutpa> pÒnaÉ> àjapit>. 21. pÒnaÉ> àjapit>. ihr{ynaÉSsutpa> ihr{ynaÉSsutpa> pÒnaÉ> àjapit>. 21. pÒnaÉ> àjapit>. ihr{ynaÉSsutpa> marIcirdamanO hamsah suparNO bhujagOttamah | hamsah suparNO bhujagOttamah marIcirdamanO hiraNyanAbhassutapAh padmanAbhah prajApatih || padmanAbhah prajApatih hiraNyanAbhassutapAh mrIic> mrIic> mrIic>

nAma 191. 191. nAma

The word marIci is derived from mR prANatyAge to die, to perish. He He perish. to Himsel indicating that bhagavAn reveals die, they can' their devotion even though to indicates The author in dharma cakram for the ray remind us that we should aim prANatyAge mR contro first Him. This we can achieve by from into mental energy energies the body's energy is converted into the light that derived is us meditate Him. on marIci A different interpretation is given by word The destroys. Si interprets marIci as one who to destroy the beings that He creates, the examples from bhagavad-gItA - jAtasya hi dhruvo mRtyur-dhruvam janma mRtasya ca mRtyuh prajAnAm adhipatih The word marIci means a ray of light. Ray of light. marIcaye namah. nAma 191. 191. nAma nAma 191. 191. nAma sadagopan.org nAma 192. nAma 192. His guidingLight– devotees overcomethesufferings of radiance), SriBhattarinterp a) Continuinghisinterpretationof damanah The wordisderivedfromthedh damanAya namah c) HeWho controlseverythi prescribed path. b) Subduer-One who controls andpunishes thosewho swerve from their a) Dispeller(ofthesamsAra bhAram) form ofHistenincarnations. everyone's heart.sorrow anddeath, it isHewhocontro He also has controrAkshasic impulseswithinevery oneof us that thedamanaaspectofbhagavAn their mortalbodies,asyamaafterthey yasya sadamanah punishes those that swervefrom theirassignedduties( b) SrISankarainterpretsthenAmaas sorrow inthemindsofHisdevoteesthroughwhentheymeditateonHim. iti damanah kAnti kiraNaihupAsInAnAmmanas-tApam kRshNa dattabhAradvAjgi dispels thesufferingsofthosewhomedi vicheda tApamsva-dhyAtRRNAm interpretations. SrIbaladevavidy kRshNa dattabhAradvAjandSrIbala nAma 192.

- Onewhodispels. dmn> dmn> dmn> ). This could be in the form of - - - kAnti mandAkinIbhih bhava-tApam daayati itidamanah daayati kAnti mandAkinIbhihbhava-tApam

damanah damanah damanah ng bypervadingeverything. rets this nAma as indicating thatHeguidesHis rets thisnAmaasindicating ves theinterpretation:

Atu -damupaSame=totame. A bhUshaNexplainsthenAmaas“ kAnti kantalIbhihitidamanah 192 lled the vicious against the goodin lled theviciousagainst samsAra orthematerialworldthrough the previous nAma(One with great “The Subduer” -One Who controls and is responsible for controlling the isresponsibleforcontrollingthe die,etc.SrIcinmayAnandaexplains tate onHimthroughHiskAnti.SrI . Intheformofpainandagitation, deva vidyA bhUshaN deva vidyA givesimilar ls allthenegative tendencies in akingwhilethepeoplearein

– HeWhoremovesthe dAmyati upaSamayati dAmyati upaSamayati damayitum Seelam Seelam damayitum ” damayati iti iti damayati – HeWho damayati SrI sadagopan.org dama- damayati – ). – He Who has the d realize the right right realize the d bhagavAn to discipline

da-manah – He Who destroyed the asura by – He Who destroyed

“One Who controls everything in this everything controls “One Who t that when one does not lead a life a life lead t that when one does not erything that is good and nothing that noted for its beauty, especially for its uding the food habits, etc., one gets uding the food habits, etc., l of the mind and the indriya-s ( l of the mind and the indriya-s 864 (Slokam 92) - damayitA, which is 864 (Slokam 92) - damayitA, the person learn an 193 tAn nayati iti dama-nahWho is the – He – the likes taming or subduing He Who , veral interpretations for the nAma: veral interpretations

controlling, punishing, guiding, etc. controlling, punishing, guiding,

. ins. These are all acts of

hamsah hamsah hamsah

- - - h h h h h h dam abhIshTa dAtR mano yasyaiti vA da-manah sa damanAsura samhAratvAt damanah damana priyatvAt da-manah damo yeshAm asti iti damAh

).

nAma 193.

diseases and other mental pa like the swan. One who is and milk the only drinking and hamsAya namah. water from milk separating of capable is Hamsa leaving the water behind. Hamsa is also The author in dharma cakram points ou The author in dharma cakram incl based on strict sAttvic principles, of helping the person with the intent or path. This is His act of damana, nAma to The reader is also referred walk. BhagavAn is hamsa in that He is ev dervied from the root as the current nAma, damanah. world by pervading everything and keeping things in order” – in order” keeping things everything and pervading world by damanayathA sthAnam prApayati, upaSamayati dharmeNa viSvam sa- iti damanah carAcaram vyApnoti, i) name damana. ii) desired on His devotees ( mind to bestow whatever is c) SrI vAsishTha interprets the nAma as the nAma vAsishTha interprets c) SrI d) SrI satya gives sandha tIrtha se wicked. iii) Supreme among those who have contro those who Supreme among nah iv) nAma 193. nAma 193. sadagopan.org nAma 194. nAma 194. with auspiciousand beautiful wings. b) referring toHisbeingtheBest of birds, IamGaruDa,thesonofVinatA pakshiNAM vainateyaSca (11.16.15). InBhagavad-gItA, wehave patatriNAm wehave- a) InSrImad-bhAgavatam suparNAya namah. b) Onewhocanleadmentotheothe a) (literally)Onepossessed of charmingfeathers –seebelow. He movesin allbeings andbodiessoHeiscalled hamsa. Yet anotherinterpretationis word togetthefourth. here, addingdAtothefirstone,sa so'ham,anddAsa so'ham, dAso'ham,sadA teacher,whotaug and avisishTAdvaita involvingadiscip the followingupa-katha philosophy.Insomeofhisup advaita I amHe.This(IHe)istraditiona bhagavAn kills(han)thefearofsamsAr Another interpretation,givenbySrISank viewed asareference toth explanation forthe nAmasurAnanda. We hadmadeextensivereferencetothe is notgood.Healso hamsaforHisbeauty inthought, word,anddeed. nAma 194.

parNa meanswings.

- Among thesiddha-s,IamKapi - Among sup[R> sup[R> sup[R> - - -

suparNah suparNah suparNah Sobhana parNatvAt suparNah suparNah Sobhana parNatvAt

- Amongbeasts,Iamtheli e hamsa avatAra ofbhagavAn. e hamsaavatAra hanti gacchatisarvaSarIreshuitivAhamsah

thebestinallthatexist. r shore across the ocean of samsAra. r shoreacrosstheoceanofsamsAra. 194 He issuparNabecause Hecarries His lly quoted in discussions supporting the supporting quotedindiscussions lly anyAsa-s, SrIkRshNa anyAsa-s, (10.29). Thus,suparNaisinterpreted as siddheSvarANAm kapilah suparNo'ham suparNo'ham kapilah siddheSvarANAm the nextone,anddAagaintothird a in those who realize that aham sah - a inthosewhorealizethatahamsah- Thus thecurrentnAmacanalsobe ht himalternatelytheirphilosophy - le who went alternately to an advaita whowentalternatelytoanadvaita le hamsa incarnationofbhagavAninthe dAso'ham. Notice theplayofwords dAso'ham. Notice ara, is that hamsah indicates that hamsahindicatesthat ara, isthat la, andamong birds Iam GaruDa mRgANAm camRgendro'ham on, theirking,andamong - suparNa suparNa Premidescribes means One means - sadagopan.org . anantaScAsmi uch. Or the name could could name the Or uch. gs. Here bhujaga refers to using their shoulders or arms - using their shoulders

above'. Here it refers to bhagavAn above'. Here it this all-experiencing Principle of Principle of this all-experiencing the ParamAtmA dwelling in the same the ParamAtmA as the great enjoyer (pErinbam), and as the great enjoyer (pErinbam), friendly to each other sit on one and friendly to each other sit on actions, and the other (ParamAtMA) actions, and . He is the SeshI or the Lord of the e to two beautiful birds sitting beautiful birds e to two on the tations of SrI satyadevo vAsishTha to 195 - One who is the best among the serpents among the - One who is the best the other eats not and gazes on". the other eats not and gazes

see bhagavad-gItA 10-29 - - anaSnan anyo abhicAkaSIti anaSnan anyo of the ocean of samsAra.of the bhujagOttamah bhujagOttamah bhujagOttamah

ananta the Serpent as the co - - - rather than through their le , bhujagAnAm uttamah ÉujgaeÄm> ÉujgaeÄm> ÉujgaeÄm>

. refers to the species which navigate

.e., it can refer to ananta refer to .e., it can

nAma 195.

bhujaga The Master of the Serpent AdiSesha. AdiSesha. The Master of the Serpent bhujagottamAya namah. bhujena gacchanti AdiSesha. uttama can refer to 'one who is who is reclining on top of the AdiSesha on Sesha. He is reclining also refer to nAgAnAm Even though I am finding the interpre (mundakopanishad - 3.1) 3.1) - referenc have we upanishad-s, the In c) hamsa The – nAma Consciousness. "dvA suparNA sayujA sakhAyA samAnam vRksham parishvajAte previous svAdvanti, tayoranyah pippalam the to back birds extremely A pair of white-winged relate fruits, the same tree; one eats the also to one SrI rAdhAkRshNa Sastri refers can (pEraRivu).the other as the Great Knower nAma The d) wings. incarnation with beautiful (mundakopanishad i devotees to the other shore to the other devotees same tree - signifying the jIvAtmA and eats the fruits of body. One (jIvAtmA) on (sAkshI).just gazes VishNu is nAma 195. nAma 195. sadagopan.org nAma 197. nAma 196. nAma 197. nAma 196. above. SrI Bhattarinterprets tapa namah. sutapAse b) Onewithconsistentcreativethinking. a) Onewho ispossessedofsupremeknowledge. analogy here,toquotethedharmacakramwriter. a nationthatcreatesgreatpeoplebeco thenavelthatbore thus thegreatnessof their greatness. This greatbrahmA was because hecreatesallthebeings thus well-versedinthe brahmA whoisalso Here itreferstothenavelthatis Literally thewordmeans"Onewhohas hiraNya-nAbhAya namah. One whosupports inHisnavelthe creator, hiraNyagarbha. the ability forthosethatflyetc. are planets fasterthanHim,sinceHeisth machinesthatfl Even theman-made reach, nomatterhowfasttheyflyor move. Thisout thatbhagavAnisbhujagottamabecaus includesetc. Herehestartswith air, birds, quotesfromsruti-s his interpretationswithextensivesupportfromgrammar, etc. Whereverbe onthesideofbeingunconventional, anything of this category can nAma 197. nAma 196.

ihr{ynaÉ> sutpa> ihr{ynaÉ> sutpa> ihr{ynaÉ> sutpa> - - -

sutapAh sutapAh sutapAh - - - the dhAtu bhujkautilyeto bend,to curve.Hepoints

hiraNyanAbhah hiraNyanAbhah hiraNyanAbhah s as knowledge, and gives s asknowledge,and gives

great byhaving createdthecatur-mukha- given onlybytheGraceofLord. 196 catur-veda-s. brahmA gets hisgreatness catur-veda-s. brahmAgets y cannotgoanywhereincluding other move, bhagavAnistherebeforethem. mes knownasagreatnation,soisthe I amincludingthem sincehesupports ere beforethem.Notonlythat,even giving themtheopportunity torevealgiving borne outofthenavelvishNu,and a beautifulnavelwithgoldenhue". thegreatbrahmAisevident.Justas e He is the best of all that bend and

the firstinterpretation sadagopan.org sa tapah the likes of Sun the likes of Sun retation was that derived from tapasderived from rld, without burning mansaScendriyANAm ca mansaScendriyANAm ght He created all this). ght He created mean the ability to bear (kleS kA mean the ability to bear (kleS His devotees in the path of tapas. tapas. His devotees in the path of current nAma is that bhagavAn is in bearing the strain of an unborn child strain of bearing the t the child to this world is but a t the child to this world attained brahma-j~nAna, and it attained brahma-j~nAna, and was e immortal position. Lord vishNu is nst vasishTha's It tapo-Sakti. was is nAma in various other ways. When

lam or heart (nAbhI means also the

48. There the interp

e beings of this wo s bearing the tejas of t that the strength t that the strength rength, and gives the example of how the example of how rength, and gives 197 ng support from the upanishad - from the upanishad ng support - The concentration of mind and senses is called and senses is of mind - The concentration

attracts the bees and other insects towards it; so bhagavAn is the mahA-tapasvI. bhagavAn is the mahA-tapasvI. padmanAbhah padmanAbhah padmanAbhah (He thought, and through thou (He thought, and

- - - pÒnaÉ> pÒnaÉ> pÒnaÉ>

nAma 198.

padma nAbhAya namah. as nAma earlier This nAma had occurred reflection of bhagavAn's su-tapa or Hi reflection of bhagavAn's su-tapa them with its heat etc. So brahma) from his navel (carrying a) One who has the lotus emanating heart of everyone's b) One who resides in the center emanates from His navel. Another of the Universe) the lotus (the cause explanation given by SrI Sankara for the kama hRdaya the centre of everyone's lotus (padmam) blossoms, it viSvAmitra's was powerless agai army ultimately through tapas that viSvAmitra attained th through tapas that dhruva can bring ou for 9 months just so she and padmam in this context is heart). central part, The author in dharma cakram enjoys th hyaikAgRyam paramamhyaikAgRyam tapah - (MB 12.242.4). supreme tapas the followi gives SrI chinmayAnanda taptvA idametadasRjat is more powerful any other st than and thus guides tapas-Incarnate (sutapAh), SrI satyadevo vAsishTha interprets tap to a mother of The example sahnA in Hindi). good for th so that it can bring out the SrI Sankara uses theSrI Sankara from mahAbhAratafollowing - The author in dharma cakram points ou cakram dharma The author in nAma 198. nAma 198. sadagopan.org explanation). equiva term j~nAna-bandhanahasthe who controlsandrulesoverKnowledge padmam j~nAnam another perspective.Padmam gives additional vAsishTha Sri satyadevo - embodiment ofbeauty.LordrAmA'sbeau most beautifulandfragrantofflower attracts also, bhagavAn(padma-nAbhI) level. to alowerlevel,thebeautyofpadma-nA

tAL kandArtALE . One whoistheCenterorreservoirofKnowledge, orOne padmanAbhAn - Thiruananthapuram Thiruananthapuram - padmanAbhAn (Courtesy: www.stephen-knapp.com) www.stephen-knapp.com) (Courtesy: . Unlike thebodily beauty alsomeansknowledge- 198 bha canonly elevatepeopletoahigher lent basedonthis ofpadma-nAbha is padmanAbha (theauthoruses the is padmanAbha s; so also ourpadma-nAbhaisthe s; soalso all thejeevanstoHim.Lotusis ty has been described by Sri Kamban ty hasbeendescribedbySriKamban insight intothis nAmafrom yet which brings downpeople padyate j~nAyateanena padyate

sadagopan.org The Lord of all beings allThe Lord of beings - prajApati. He is the Leader who prajApati. He is the Leader . Pati also means father, and since all father, and since all . Pati also means 199

prajApatih prajApatih prajApatih

- - - àjapit> àjapit> àjapit> àjapit> àjapit> àjapit>

nAma 199. nAma

including brahma born of that lotus. This pertains to the creation and and creation the to pertains This lotus. that of born The Lord of beings. namah. prajApataye brahma tat padmodbhava-prabhRtInAm prajAnAm patih including destructionplace periodically that take He is from Him, creatures have emerged dharma. to establish needed appears whenever nAma 199. nAma nAma 199. nAma sadagopan.org nAma 201. nAma 200. nAma 201. nAma 200. to HimastheRuler ofallandreward witness ofall,andsees thosewhoare He istheSeerandKnower of everything sarva-dRSe namah. All-seeing. body. the need to mediateonHimwithoutasso the indestructibilityordeathlessnessof The author in dharma or othermodifications. cakram points outthat is that born is this bound to nAma die.the fivemodifications throughwhichever Since should He is not remind born, He itiamRtyuh mRtyuh yasyanaasti is us beyond of decay, death, amRtyave namah. One whois beyonddeathordecay. nAma 201. nAma 200.

amrutyussarvadruk simhahsand svR†k! svR†k! svR†k! Am&Tyu> Am&Tyu> Am&Tyu> ajO durmarshaNas sAstA visrutAtmA suraarihA || suraarihA ajO durmarshaNassAstAvisrutAtmA Am&TyuSsvR†k! issNxa Am&TyuSsvR†k! issNxa Am&TyuSsvR†k! issNxa Ajae ÊmR;R[ZzaStaiv Ajae ÊmR;R[ZzaStaiv Ajae ÊmR;R[ZzaStaiv [ P - - - sarvadruk sarvadruk sarvadruk - - -

LEASE

amrutyuh amrutyuh amrutyuh

ADD P RA . Birth, growth, decay, disease, and death, are anddeath, . Birth,growth,decay,disease, SlOkam 22 SlOkam 22 SlOkam 22

ïutaTma surairha. 22. surairha. ïutaTma

ïutaTma surairha. 22. surairha. ïutaTma

ïutaTma surairha. 22. surairha. ïutaTma

N

AVAM 200 ta siNxman!iSwr>, ta siNxman!iSwr>, ta siNxman!iSwr>, s themaccordingto theirdeeds.The well-disposed or hostile orindifferentwell-disposed orhostile

BEFORE the jivAtmA, and should remindusof the jivAtmA,andshould ciating ourselves with y finite object must pass. Everything y finiteobjectmustpass.Everything atalltimesinbeings. Heisthe hAtA sandhiAnsthirah|

EACH N AAM A ]

thisperishable sadagopan.org hinasti e body of man and r thoughts, words, n being being aware n being being iti simhah" - these in all beings at allthese in all beings

as stated in the tamizh - Among the animals, I am

(PANini 6.3.109). " According to this interpretation, According to this interpretation, . meditating on this nAma with its taking the literal meaning "Lion" for taking the literal meaning sposition of letters according to the stroy the evil in ou the concept that is simple but worth but that is simple the concept whose name all the animal passions flee e who has assumed th rivation "hinasti 201 path without any huma path without any

e He is ever watchful of watchful e He is ever

e that He is the All-seeing. He is the e that "mRgANAm ca mRgendro'ham simhah simhah simhah

nallavanAgavum vallavanAgavum - - - pRshodarAdIni yatopadishTam is is is

nAma 202. and deeds. It is only a strong personality which can help us overcome the the overcome us help can which personality strong a good be only to is necessary It is It Him. realize us deeds. ( help and us and around forces strong negative be to and language). the king of animals - The Lion" - gItA 10.30. In dharma cakram, the writer says that meaning should give us the vIrya to de to vIrya the us give should meaning SrI chinmayAnanda points out that even SrI chinmayAnanda of mention the at Lion the is He simha, mind. from the jungle of the In the gItA we have

lion. SrI Sankara gives the that He is the Destroyer (Lion) meaning of sins. He etymological de gives the following pApAnsmaraNa mAtreNa samasta iti simhah simha by tran the word himsa changes to grammatical rule " simhAya namah. as on nAma SrI Bhattar interprets the a) The Lion b) Destroyer repeating - that this nAma should remind us that it is important to be pure in in pure be to important is it that us remind should nAma this that - repeating andthought, word, deed, sinc to swerve from His times. It is easy be awar of it, but we should author in dharma cakram points out points in dharma cakram author nAma 202. nAma 202. sadagopan.org nAma 205. nAma 204. nAma 203. nAma 205. nAma 204. nAma 203. in thesensethatHe isConstant, bein sandhAne sthiraucyate to Hisdevoteesinspiteofanywrongs bythem- SrI Bhattar'sinterpretationisthatHe sthirAya namah. One whois firminHis relationtoHisdevotees. who the nirukti, He is always united with His devotees,sandhi and so He is sandhimAn. Again,sandhimate namah. quoting One whois alwaysunitedwithHis devotees. of prahlAdajoinHim. sah prahlAdAdyaih sandhAtAsamSlesha-karaNAcca second meaningisgivenby SrI Sankara.Thenirukti givesthedescription- The firstmeaningisgivenbySriBhatta sandhatta itisandhAtA namah. sandhAtre b) Onewhounitesthebeings wi a) Onewho unitesHis devoteeswithHim nAma 205. nAma 204. nAma 203.

isinpermanentunionwi is union.SrIBhattargivestheexplan prahlAdAdyaih nityasandhih yasya syAt sandhimAnsmRtah prahlAdAdyaih nityasandhihyasyasyAt iSwr> siNxman sNxata iSwr> siNxman sNxata iSwr> siNxman sNxata - - -

sthirah sthirah sthirah - - - ! ! ! sandhAtA sandhAtA sandhAtA . - - - - Onewho unites. sandhimAn sandhimAn sandhimAn SrI Sankaragivesthe interpretationthatHeis sthira th thelikesofprahlAda.

th thefruitsoftheiractions

202

r, giving the example of prahlAda. The r, givingtheexampleofprahlAda.The g always thesame,freefrombirth, is sthirahsinceHe isfirmlyattached ation thatthisnameindicates

- Onewho makesthelikes apacAre'pi acAlyatvAt apacAre'pi acAlyatvAt - One - One sadagopan.org mean that bhagavAn is mean that bhagavAn is Thus, His is the final One who cannot be overcome One who cannot be overcome may deny ourselves the peace -

rlier. It will recur also as nAma 524. rlier. It will recur also as nAma tely have no choice except to follow tely have no choice except to follow d is mRsh - sahane to bear. Literally in the end we will be seeking the feet seeking the feet be in the end we will

th, and satisfy our sensory urges, but ves a very interesting perspective for ves a very interesting perspective

. 203 om the hearts of His devotees om the hearts and interprets the nAma to and

ness and true achievement. durmarshaNah durmarshaNah durmarshaNah

r levels of evolution, we of evolution, r levels - - - ajah ajah ajah - - - ÊmR;R[> ÊmR;R[> Aj> ÊmR;R[> ÊmR;R[> Aj> ÊmR;R[> ÊmR;R[> Aj> sadaika rUpatvAt sthirah

nAma 207. nAma 206.

durmarshaNAya namah. durmarshaNAya namah. iti durmarshaNah dushkaram marshaNam asya gi chinmayAnanda by His enemies. SrI this nAma. We may swerve from His pa born over and over, we ultima after being His path. In the lesse and joy of living the spiritual values, but of vishNu for real happi victory. The root from which this nAma is derive enemies). SrI satyadevo (for His this means One who is difficult to bear vAsishTha this, starts with The Unassailable. ajAya namah. as nAma 96 ea We encountered this nAma a) Unborn obstacles b) Remover of in the hearts of the devotees c) One who moves the ignorance fr removes d) One who of all sound (akshara "a") who is the root e) One under nAma 96. Please see the explanations decay, etc. - decay, nAma 207. nAma 206. nAma 207. nAma 206. sadagopan.org nAma 208. nAma 208. watching us constantlybybeing theobse He isconstantlyteaching us through same root). (ThewordsSast isSAstA. and governs to advise. The word is derived from SAsu namah. sAstre - anuSishTau to teach, to govern,The Teacher. to correct, everything inthisworld-themoonca Sun. Healsopointsoutthatthisprin becauseHistejascannotbe durmarshaNa of Him. ledhim meditated onrAmanAma,andthis that willleadtorealizationofHim. evil thoughtsfromthedevotee'smind, Meditating onthisnAmawithitsmeanin isbasedonbase assume thisderivation beca meaning thatHeisdurmarshaNah the The otherinterpretationisby durmarshaNah marshitum =~jNAtum-duhkhenaSakyah one whocannotbeeasilyunderstood, vAsishTha. Hegivestheal the dictionaryetc.areincludedaswe Two otherexplanationsforwhichIcouldnotcorroboratethemeanings from agni. of agni is subdued by that by brightness ofthestarsisdiminished of water, nAma 208.

SAsti viSvamitiSAstA zaSta zaSta zaSta - - - sAstA sAstA sAstA ternate interpretationthat

- Onewhoteachesthe VAlmIki whowasignora 204 and waterdisappearsinthepresence of dharma cakramwriterwhogivesthe ciple isdemonstratedbybhagavAnin ll. Oneoftheseisby SrIsatyadevo d mR to kill), and protects the deva-s. d mRtokill),andprotectsthedeva-s. and helptodevelopthe goodthoughts nnot stand the teja nnot standthe our elders,through sruti-s,smRti-s, thepresence ofthemoon,power ra, SikshAetc.arederivedfromthe use Hedestroystheevilasura-s(I g inmindwillhelpdriving awaythe based on the alte rver in us,etc.SrIBhattar givesthe confronted inHisformssuchasthe in courseoftime durmarshNa also means also durmarshNa veda-s totheworld nt inthebeginning, rnate meaningfor s ofthesun, to therealization .

sadagopan.org (yajur 32-1) different ways in

se in wonder is by all, at all times, times, all at all, by is wonder in se rpreted the "vi" in viSrutAtmA. SrI rpreted the "vi" in viSrutAtmA. result based on the is known through different forms like forms is known through different the jIvAtmA, One who is sarva~jna, the jIvAtmA, One who is sarva~jna, and specially glorified in Sruti-s. SrI and specially glorified in Sruti-s.

eNa Srutah (~jnAtah) AtmA yenaeNa sa out that He is characterized through out that He is characterized

through various means such as gAnam,

ayena - with wonder, SrI Sankara has Sankara ayena - with wonder, SrI (teaches a lesson to?) those who are those who a lesson to?) (teaches , and SrI satyadevo vAsishTha has given 205 s (such as Truth, Knowledge, etc). s (such as Truth, ah sa prajApatih || owing corraboration from Sruti - owing corraboration from Sruti visrutAtmA visrutAtmA visrutAtmA

- - - to hear is the second part, and AtmA is the third part in the is the third part in the part, and AtmA is the second to hear ivïutaTma ivïutaTma ivïutaTma

nAma 209.

special terms like truth, etc., wisdom, satyadevo vAsishTha points out that He the foll etc. He gives Sun, Moon, tadevAgnis-tadAdityas-tadvAyus-tadu candramAh | tadeva Sukram tA Ap tad brahma He is also viSrutAtmA since he is sung and at all places. SrI Sankara points and at all places. SrI Sankara arcanam, etc., and through sAma veda, yajurveda, etc. Interpretation (d) is based on viSesh sarvaSakta, sarva-niyantA. above nAma. SrI Bhattar adds that this prai above nAma. SrI Bhattar adds hindrance to His devotees, and so He is SAstA. and so He to His devotees, hindrance praised with wonder. exploits are a) One whose called by special name b) One who is praise is sung in various forms.c) One whose AtmA is of a special Nature. d) One whose the last one The interpretations except have inte which the vyAkhyAna kartA-s vism Bhattar gives the interpretation interpreted it as viSesheNa - specially many forms. the meaning vividhaih - through Sru SravaNe viSrutAtmA - to be different from known is One who meaning that He righteously punishes that He righteously meaning nAma 209. nAma 209. sadagopan.org nAma 210. nAma 210. nAma 210. nAma 210. relating tothedescriptionofguNa-s All thenAma-sinthisSlokam have correct pronunciation etc.If anyoneha evil-doers. Ihavenotincludedthefull personal experiencethatch with " hasincludedth vAsishTha SrI satyadevo negative tendenciesissurAruihA. devils ofdesiresandpassi sensuous claimsoftheflesh, themild the enemies ofour mind'saspiration points outthatmeditatingonthisnAma ofhiraNyakaSip bhagavAn's destruction isthe enemy,andhA the ariis gods, The nAmaconsistsofthethree wordssu surArighne namah. The slayer oftheenemies ofthe gods. form, unimpactedbythe His AtmAispureshAdguNya paripUrNa nAma 210. nAma 210.

pAhi noagnerakshasah surairha surairha surairha - - -

surArihA surArihA surArihA effects ofkarma,etc. ons". Onewhodrivesawayalltheaboveinimical anting thismantra helpsinwardingoffallevilsor " in his vyAkhyAna, and says that itishisown inhisvyAkhyAna,andsaysthat

206 mantra because I am not sureaboutthe mantra becauseIamnot s the original mantra, please shareit. s theoriginalmantra,please destroyer. SrIBhattarremindsusof been interpretedby assertionsoftheego, thenocturnal 's meaning leads to the destruction of 's meaningleadstothedestructionof to evolve, the enemiesbeing"the toevolve,the associatedwiththenRsimhaavatAra. u inthiscontext. SrI chinmayAnanda ra, ari,andhA,wheresurarefersto form, unassociatedwithanexternal e Rgvedicmantra1.36.15starting

SrIBhattaras sadagopan.org

yo yo - The - 8.15). " - He who - He ArAyaNam All that is needed

A ]

AAM N

EACH

guru who is the best of all guru-

ttar interprets the following phrase rted the veda to him (SvetASvatara he is the one who gave the veda-s tohe is the one who gave the BEFORE feel the need for it. feel the need

tamah tamah at He is guru-tama because you don't tamah e veda-s to the rest of the world. to the rest of the world. e veda-s pervades everything and is everywhere, everything and is everywhere, pervades - - - 207 AVAM N We all know that SrIman nArayANa is the the is nArayANa SrIman that know all We guru guru guru SlOkam 23 SlOkam SlOkam 23 SlOkam SlOkam 23 SlOkam RA . - - - tripAdvibhUti mahAnArAyaNopanishat P ADD

gurur gurur gurur

- - - nimishas sragvI vAcaspatirudAradhIh || guruh ka iti | guruh sAkshAd-AdinArAyaNah LEASE = P guéguRétmae xam sTySsTypra³m>, xam sTySsTypra³m>, guéguRétmae guéguRétmae xam sTySsTypra³m>, xam sTySsTypra³m>, guéguRétmae guéguRétmae xam sTySsTypra³m>, xam sTySsTypra³m>, guéguRétmae [ inim;ae=inim;SöGvI vacSpitédarxI>. 23. vacSpitédarxI>. inim;ae=inim;SöGvI inim;ae=inim;SöGvI vacSpitédarxI>. 23. vacSpitédarxI>. inim;ae=inim;SöGvI inim;ae=inim;SöGvI vacSpitédarxI>. 23. vacSpitédarxI>. inim;ae=inim;SöGvI nimishO gururgurutamO satyaparAkramah dhAma satyas | as an adjective for guru, i.e., the as an adjective for guru, i.e.,

guéguRétm> guéguRétm> guéguRétm> guéguRétm> guéguRétm> guéguRétm> means 'spiritual SrI Bha preceptor'.

nAma 211.

Ultimate guru is AdinArAyaNa ( guru The foremost among the preceptors. The foremost among the preceptors. gurutamAya gurave namah. 'guru-tamah' " have brahmANam vidadhAtivedAnSca prahiNoti tasmai pUrvam yo vai also We brought brahma into existence and impa 6.18). pramparA, the guru In SrI SankarAcArya - first guru is nArAyaNa padmabhuvam vasisTham ca tatputra parASaram ca vyAsam Saktim Sukam ...... SrI SankarAcAryam guru paramparA.first and foremost in the SrIvaishNava He Him. for In dharam cakram, the writer says th look and go even to have and all we need to get His teaching is to s. SrI Sankara views this as twos. SrI Sankara views guru and guru-tama. nama-s, since He is the foremost of preceptors of th brahma, who then is the source nAma 211. nAma 211. sadagopan.org nAma 212. nAma 212. nAma 212. nAma 212. RAmAnuja inhisgItAbhAshyaforslokam 10.12( SrI SankarainterpretsthenAmaas and non-movingobjectsatthetimeofpralaya. helmsman whosteerstheboatcarryingth the current one, he points out thatunderstand theconnectionwithmatsya bhagavAn is dhAma because He isto thematsya incarnation.Because like the SrI BhattarinterpretsthenAma-s starti dhAma (nAma62).Someofthesameth We encounteredtheworddhAmawhen dhAmne namah. c) TheAbode ofalldesiredthings. b) TheSupreme Light. a) ThePlaceofResidence. knowledge insteadoflivingth is thethirstforHismercyinorder SrI chinmayAnanda, in additiontothe "He istheAbodeof alldesires","He Other interpretations giveninclude"He reach Himthatcanseethis li which canrevealwhat nootherlightcan. the Inner Light. Thiseye canseetheUltimate. Forthatyoun is what mahA vi The eyesees withthe lightfrom theSu The writerindharmacakramelaborates dhAma Sabdojyotirvacanah-paramjyotih chooses themeaning"SupremeLight" nAma 212. nAma 212.

xam xam xam - - - dhAma dhAma dhAma

e lifeofastone ortree. 208 inthatcontextfortheword shNu is,viz.dhAmatheSupremeLight, of mya~jnAnam,Iwasnotableto being theSupremeLeadingLight.SrI being furtherontheterm"SupremeLight". eed thelightcalledbhagavAn's Grace, avatAra for the previous nAma. For For forthepreviousnAma. avatAra interpretation "Supreme Light",gives n. But neither the Sun's light nor the n. Butneither theSun'slightnor is theAbodeofalldesired objects", for ustoprogressingettingtrue is the Abode for all karma-s", etc. etc. is theAbodeforall karma-s", ng withthepreviousoneasreferring oughts presented ght, andnoother eyecan. . Itistheeyeofintense desire to e seedsofallthetransitory moving we lookedatthenAmatri-kakud-

param brahmadhAma

there applyhere. dhAma - dhAma ), sadagopan.org

am adding some extracts from this a, SrI Bhattar points out that He is a, SrI Bhattar points out that a-s such as Manu who sought His help a-s such as Manu who sought nAma 107, and will re-occur as nAma nAma 107, and ion given was - satya is One who is who is ion given was - satya is One nce, goodness, good acts, firmness in nce, dhAma because He is the Ultimatebecause He is dhAma Goal sUtra 4.4.98. SrI satyadevo vAsishTha sUtra 4.4.98. SrI satyadevo any acts for such purposes. One who is any acts for such purposes. 209

the explanation for nAma 107, I did not have SrI 107, I did not have SrI nAma the explanation for bhagavad gItA (17.26 and 17.27) for a definition of bhagavad gItA (17.26 and 17.27) sadityevAbhidIyate || satyah satyah satyah

- - -

sTy> sTy> sTy>

nAma 213. sacrifice, austerities, and gifts, and do supports) those who to (i.e., is excellent or One who in all these, excellent is satya. acts along these lines,

The word 'sat' thus refers to existe The word ya~jne tapasi dAne ca sthitih saditi cocyate | karma caiva tadarthIyam (gItA 17.26 and 27) and 17.26 (gItA 873. Please refer to the explanation for nAma 107. 873. Please refer to the explanation avatAr In the current context of matsya to sat-purushsatya because He was good satyAya namah. satyAya namah. previously as occurred This naAma has (dhAma = peak). (dhAma The Good. at that time. At the time I submitted satyadevovAsishTha's Now I vyAkhyAna. onesource. Under nAma 107, explanat on the pANini 'excellent' in sat, based in to the Slokam refers us 'sat' in Lord KRshNa's words. prayujyatesad bhAve sAdhu bhAve ca sadityetat | praSaste karmaNi tathA || sac-chabdah pArtha ucyate the alternate interpretation that He is that He interpretation the alternate nAma 213. nAma 213. sadagopan.org nAma 215. nAma 215. nAma 214. nAma 215. nAma 215. nAma 214.

na Ikshateitinimishah nimishAya namah. One whoseeyesareclosed (toward mahA vishNugivesustheabilityto powerandforhurtingothe demonstrating of thepeople,suchasth points outthattherecanbetwokindsof the courageousactstowardsManuand theexampl terms ofmaysaavatAra,gives SrI Bhattar,continuingonhisinterpre satyaparAkramAya namah. One ofunfailingvalor. worldly thoughts!). that state(normally,whetheroureyes and overaperiodoftime,willbeable contemplate ontheyoga-nidrAofvish watching allthathappenseverywhere is seeingallbecauseHeeverywhere, ears to hear etc. The dharma cakram writer pointsHe isnimisha (withclosed eyes)because out that He of closed eyes are closedwhile He is inyoga-nidrA. meaningthatHiseyes HimorHisdevotees.SrISankaragivesthe opposed to nAma 215. nAma 215. nAma 214.

inim;> sTypra³m> inim;> sTypra³m> inim;> sTypra³m>

- - -

nimishah nimishah nimishah . His GracefulSightdoesno - - - at ofSrIRama,andthe

satay satay satay

- - - s theenemiesofHisdevotees). parAkramah parAkramah parAkramah develop thevalorofformerkind. SrI RAdhAkRshNaSastripointsoutthat 210 Nu canclosetheireyesandmeditate, to divert their minds towards Him in to diverttheirmindstowardsHimin in everyoneofus,allthetime,andis evenwithouteyes.Thosewhocan tation ofthissequencenAma-sin others. Thewriterindharmacakram He doesnot needHis eyestosee,His valor,onewhichisused forthe good are openorclosed,theywanderin e ofbhagavAnperformingtruthfully rs, such as RAvaNa's. Meditating on rs, suchasRAvaNa's.

t fallonthosewhoare other that is used for

sadagopan.org en e garland always - this nAma as indicating this A. srinivAsa rAghavan the rudiments of the five the rudiments of the five the temple, the statement . While the AzhvAr sang this " s of the matsya incarnation.s of the matsya In His 's ashTAdhyAyI 5.2.121 - as mAyA ions won't enter his mind. One is mind. One is ions won't enter his I Sankara refers to the vaijayanti as ed of the five precious gems - pearl, pearl, - gems precious five the of ed ever awake because of His wisdom, or of His wisdom, ever awake because ll, and sensation) of the pa~nca bhuta- associated with th so never close their eyes). SrI Sankara their eyes). so never close es His eyes and is ever-watchful of His His of ever-watchful and is es His eyes 211

coming after sraj indicates 'association with'.

vin gives the significance of garland of vishNu. Prof. de of the tanmAtrA-s or e beauty of the Lord in animishah animishah animishah

- - - sragvI sragvI sragvI - - - SöGvI Ainim;> SöGvI Ainim;> SöGvI Ainim;> means garland. According to PANinI

nAma 217. nAma 216.nAma when he was witnessing th as well. aptly applies to the inner eyes

medhA srajo vinih - the affix sragviNe namah. srag amudinaik maRRonRinaik kANAvE kanDa kaNgaL Adorned with the garland (vaijayantI). referring to the vaijayantI points out that the vaijayanti is compos ruby, emerald, sapphire, and diamond. Sr referring to the garland ma (taste,sound, sme sight, basic elements So here the meaning is 'One who is meaning is So here the One with eyes closed. One with eyes namah. animishAya the nAma in term SrI Bhattar interprets clos He never incarnation, celestial Fish and and do not have eyelids, devotees (Fish awake, gives two additional explanations - He is spiritually always be will He is Atma svarUpa, and AtmA never sleeps. nAma this on The dharma cakram author contemplates who one that bad thoughts and the worldly distract " in amalanAdipirAn pASuram concluding reminded of tiruppANAzhvAr's nAma 217. nAma 216.nAma nAma 217. nAma 216.nAma sadagopan.org nAma 218. nAma 218. nAma 218. nAma 218. combining isdoneonly tomakesureth liststhenA these asseparatenAma-s, but vAsishTha,followthissame satyadevo intellect. Alltheotherinterpretation "The meaning nAma, vAcaspatirudAradIh, SrI Sankara interprets thisnAma an vAcaspati inHim. the power ofexpression inthematsya propounded theknowledgeof veda-s SrI Bhattar'sinterpretationisthatHe vAcaspataye namah. The LordofSpeech. indicate HisLordshipandsuperiority. theneck,bh garland around is commonpracticeto identifyanimport different creationsaretogetherthesragvI astheyarepa their identityassoon is sragvI.Inagarland,theremaybedifferent kinds offlowers,buttheylose set forth.Sinceallcreationssuchasth vAsishThaderivesthemeanSrI satyadevo RanganAtha). herself withtheflower garlandjustto s totheservice ofvishNu(hegive th The writerindharmacakramsuggests sA bhUtahetusangAtAmAlAcavaidvijah|| gadAbhRtah| pa~nca svarUpAyAmAlAvaijayantI s. SrIrAdhAkRshNaSastrigivesthereference tovishNupurANa- nAma 218. nAma 218.

vacSpit> vacSpit> vacSpit> - - -

vAcaspatih vAcaspatih vAcaspatih agavAn isdistinguishedby s theexampleofANdALwhodecorated

212

line. Thelattergives thevyAkhyAnafor

d thenextone-ud e count of the nAma-s is exactly1000. e countofthenAma-s is e stars,Sun,etc.,areHiscreations,He make sureitwasgoodenoughforLord rt ofthegarland.Soalso,allthese s I am using, except that of SrI ant personinoursocietybyputting a at we should divert all our tan-mAtra- through SrImad matsya purANa. It is through SrImadmatsyapurANa.Itis is vAcaspati becauseitwasHewho isvAcaspati purANathatrevealstheguNaof Lord ofvidyA,beingmagnificent ma as one, and points out that this ma asone,andpoints outthat ing startingfromsRjtocreateor or bhagavAn vishNu. Or,justasit orbhagavAnvishNu. this uniquegarland to rAradhIh, as one asone rAradhIh, (1.2.72)

sadagopan.org

means generous, noble, illustrious, interpretation that bhagavAn has a interpretation that bhagavAn eas he combines them into one (e.g., into one (e.g., combines them eas he vAcaspatithat bhagavAn signifies that SrI satyadevo vAsishTha has our trespasses, unlike of the laws ss towards sinners in general. He has can capture all things at all times, is can capture all things at all the weakness of His devotees' heart, heart, the weakness of His devotees' since there are other places where the places where are other since there 213 UdAra

ma in the current posting). ma in the current blind and uncompromising. udAradhIh udAradhIh udAradhIh

- - - %darxI> %darxI> %darxI> %darxI> %darxI> %darxI> here means buddhi or intellect. here means buddhi or intellect.

nAma 219.

and a great sympathy and infinite kindne physical nature which are etc. One who has a generous towards His disposition one who has devotees, or that an illustrious or special intellect gives the udAradhIh. SrI chinmayAnanda appreciate large-hearted tolerance to kindness to overlook enough paternal udAra-dhiye namah. dhI One with vast knowledge. One with vast others consider two separate names wher separate names consider two others SrI Bhattar does not have the problem have the problem does not SrI Bhattar gurur-guru-tama, the first nA satya bhAshyam (the name According to given to his vyAkhyAnam), the term given to his the Master of, vidyA or veda. protects, or is nAma 219. nAma 219. sadagopan.org nAma 220. nAma 220. desperately interested ingettingabreathof or likethemanwho hasbeenthrown been takenoutofwaterandthatisdesp devoting themselves totheworshipof who constantly wanttogetoutofthisoceansamsAraby mumukshu-s, whoarethe appliestothose fisherman. SrIvishNu'sguNaofagraNI has provided,andremainhappilyin escaping. Thebaddhajiva-sarelikethe out, the fishwhichkeeptryingtoget but withtheirbesteffort,succeedin outside.Themuktajiva-s remain safely fish whichdonotgetcaughtinthenet- fish inariverwhich whom Hewillleadtomoksha.Theexampl The writerindharmacakramgivesanel of leadingHisdevoteestomoksha. SrI Bhattarinterpretthe'leading forwar agre nayatiitiagraNIh agraNye namah. One wholeads forward. nAma 220.

agraNeer grAmaNeeh srIimAn nyAyO nEtA samIraNah | agraNeer grAmaNeehsrIimAnnyAyOnEtAsamIraNah sahasramUrdhA visvAtmA sahasrAkshassahasrapAt|| visvAtmA sahasramUrdhA A¢[I> A¢[I> A¢[I> shömUxaR ivñaTmashöa]Sshöpat!.24. shömUxaR ivñaTmashöa]Sshöpat!.24. shömUxaR ivñaTmashöa]Sshöpat!.24. A¢[I¢aRm[I> ïIman! Nyayaeneta smIr[>, A¢[I¢aRm[I> ïIman! Nyayaeneta smIr[>, A¢[I¢aRm[I> ïIman! Nyayaeneta smIr[>, - - -

agraNeeh agraNeeh agraNeeh - fisherman castshisnet.The One wholeadsforwardis SlOkam 24 SlOkam 24 SlOkam 24

214 the netand becomethefoodfor even thoughthey havenot succeededin arethosewhogetcaughtinthenet, getting out. The mumukshu-s are like getting out.Themumukshu-sare aborate accountofthekindpeople fish who enjoythebaitfisherman Him. They are like the fish that has into water and drowning andwhois into wateranddrowning i.e., theydonotfallforthebait, and erately tryingtogetintothewater, e comparespeopletofourstagesof d' asreferringtobhagavAn'sguNa air.Itisthiskindof intensityin

agraNIh. SrISankaraand nitya sUri-s arelikethe

sadagopan.org

out of this forest. It is nAradIya SikshA), or the nAradIya SikshA), or the - in this attribute of SrI vishNu in vishNu in of SrI this attribute grAma refers to any collection, e.g., grAma refers to any collection, er in dharma cakram interprets this er in dharma cakram interprets ly demonstrated in everyone's life - ly demonstrated uch as his relatives, his friends, etc.), relatives, his friends, uch as his who have unconditionally entrusted entrusted who have unconditionally If this person goes and seeks help for for help seeks and goes person this If quest for help is going to be futile. But quest for help is going to be futile. But Him to moksha. of He gives the example alone can lead us from the bondage of - One who leads the group (of devotees). - One who leads can never go backwards in time, and timecan never go backwards 215

is true of the Sun, the moon, etc. is true of the

person for the agraNI's dayA. for the agraNI's person will they be able to get ), of several indirya-s (the body), of several musical of several musical ), of several indirya-s (the body), grAmaNeeh grAmaNeeh grAmaNeeh srImAn srImAn srImAn

------! ! ! sapta svarAs-trayo grAmA ïIman ïIman ïIman ¢am[I> ¢am[I> ¢am[I>

nAma 222. nAma 221.

a) One who is endowed with wealth. b) One who is full of all glories. lost is lost forever. Not only we are moving forward, but we are moving moving are we but forward, moving are we only Not forever. lost is lost to His will. This forward according grAmaNye namah. grAmam samAjam nayati iti grAmanIh Leader of the hosts of angels. Leader of the hosts of angels. SrI satyadevo vAsishTha that points out moving forward, and keep i.e., we only SrI satyadevovAsishTha points out that of several houses ( a village instruments ( The writ collection of all created beings. of the devotees nAma in the context by led are that care His in themselves samsAra).one who is lost in a forest (of others (s getting out of this forest from seeking Him that will qualify a that will qualify Him seeking 'moving everything forward' is constant 'moving everything who are also lost in this forest, this re if they seek the help of vishNu who if they seek the help samsAra, then and only then this category of people who are led by this guNa of bhagavAn denoted by the the by denoted bhagavAn of guNa this by led are who people of category this nAma grAmaNI. nAma 222. nAma 221. nAma 222. nAma 221. sadagopan.org resplendent thananything else that ex interpretation thathere SrImAnrefers interprets SrIas kAnti orradiance mUrti formisnoneotherthan SrImAn mUrti - endowed withSrIorweal Bhattar's For thecurrentnAma(222),SrI paripUrNatva). adds thatthisreferstothesi SrImAn asreferringtotheLord'sprospe the Lorddecoratedwithcelestialor For nAma180,SrIBhattarinterpretsSr attributed thetranslator'snotetoSrISankara. this notewasaddedbasedonSrIBh inHisbeautyeventhough diminution SAstri, hasaddedhisownnotethatvi of vaksha-sthalam'. Atranslator incarnation. SrISankarainterpretsnA SrI BhattardoesinterpretnAma22as Bhattar interpretthenAmaasreferring Ihadincorrectlyindi Under nAma22, up forSrImAn tocorrectthiserrorasbelow. which Ihad toSr incorrectlyattributed translator ofSrISankara'sbhAshyam This nAma occurred previously as nAma-s 22 and 180. UnderSrImate namah. these names, the f) Onewhoisendowedwithallthepowers. e) One whohasMahAlakshmi inhisvaksha-sthala. d) TheLordofMahAlakshmi c) Onewhoisradiant.

matsyah kamalalocanah th. Hemakesreferenceto " , andindicatesthatbase Sankara bhAshyam, SrI ananta-kRshNa ananta-kRshNa Sankara bhAshyam,SrI 216 He hastheformofaman-lion.Probably naments, andSrISankarainterprets x kindsofprosperity(shADgunya ma 22 as 'One who has lakshmi onHis ma 22as'Onewhohaslakshmi cated thatbothSrISankaraand had added his own personal comments, addedhisownpersonalcomments, had attar's vyAkhyAna. Ihadincorrectly attar's vyAkhyAna. whoistheparamAtmA.SrISankara I Sankara.Soamrevisingthewrite- shNu isSrImAn because there isno ists. Hereagain,the translatorhas totheLord or whoismoreradiant inthis instance, andgivesthe to the beauty of nRsimha avatAra. tothebeautyofnRsimhaavatAra. referring tothebeautyofnRsimha ImAn asreferringtothebeauty of rity (SrI), and the translator's note rity (SrI),andthetranslator's interpretation isthatbhagavAn the"Lotus-eyedmatsya d on this, the matsya this,the matsya d on sadagopan.org ories. VishNu is ories. VishNu at the prakRti and

all powers or all gl all powers nAma to mean th ining in everything. SrI also means means SrI also ining in everything. contemplation (yukti) that help us in rring to the Lord's guNa of ensuring Mother lakshmi, who is the total Mother lakshmi, etc., should remind us constantly of etc., should remind us constantly use He is both the tarka (logical in Him or is courted by all glories. courted by all glories. in Him or is as "Sri-sevAyAm" - One who is fit toas "Sri-sevAyAm" - One who contemplation) running through all all running through contemplation) as in was supreme a fish, His splendor the Lord are inseparable, and are part the Lord are inseparable, and to them. SrI Sankara gives the cause He has SrI in his vaksha-sthala.cause He has transient, and can disappear any time. transient, and can disappear note is probably based on Sri Bhattar's based on Sri probably note is e for His devotees, and ensures that the trees, the birds, the rivers, the the trees, the birds, the 217

bhA or beauty or "kAnti". He points out thatbhA or beauty or "kAnti". He the nyAyah nyAyah nyAyah

- - - Nyay> Nyay> Nyay>

nAma 223. contemplation) and yukti (the lines of interpretation that He is nyAya beca

nyAyAya namah SrI Bhattar interprets this nAma as refe nothing faulty or unwelcome happens a) The Just. a) The Just. b) Logical arguments (tarka) and lines of arriving at experience. the absolute that He does whatever is appropriat that form. Here again, the translator's the translator's Here again, that form. vyAkhyAna. interprets SrI as SrI cinmayAnanda and stands for potential manifested power added a noteadded a He incarnated that though SrImAn also refers to Sriyah pati, or the Lord of Sri or mahA-lakshmi. mahA-lakshmi. or Sri of Lord the or pati, Sriyah to refers He has all these powers SrImAn because also SrImAn is natural toBhagavAn's beauty be Him interprets this The dharma-cakram author bhagavAn, the SrImAn whose SrI is sh bhagavAn, the SrImAn whose purusha are just as SrI and inseparable, of the same para-brahmam. SrI satyadevo vAsishTha gives the root be served. SrI also means So us in beauty that is seen all around the stars, flowers, the Sun, the Moon, have is wealth. The wealth that humans wealth is nitya or permanent. BhagavAn is SrImAn whose nAma 223. nAma 223. sadagopan.org nAma 224. nAma 224. b) Onewhomanages or regulatestheaffairsofcosmos. a) Onewho fulfillsthe requests ofHisdevotees. means, andtheyaresavedfromdestruct Him withtheabilitytoanalyzeandun enhancing understanding.Devoteeswh wayofargument,andwillleadto these, vAdaisthemostappropriate or position is used andwithahankAra.Jalpais disposition to subdue, frighten,which ismeant tojustconfusetheoppo insulttruth, andisundertakenwithhumility and threaten theOf these,vAdaisdonewith thepurpos opponent. Of there arethreetypesoftarka(lines The writerindharmacakramelaborates cannot berefutedthroughcounter-argu can give what is good for SAstriisthatHe SrI rAdhAkRshNa His devotees in a rationalsources ofknowledge(pramANAnugrAhakah and consistent form that word 'niyati',whichmeans'rule',is isvishNu.The ourbodiesaredirected bytheSarIra-nyAyathat indriya-s in functioning undertheguidanceof nyAyah. TheyantrathatisthisUniverse everything inthis worldisonitsri interpretation basedonnIyateprApya inaddition vAsishTha, SrI satyadevo attachments areremoved,andheactson process involvingnyAyayukti,whereby illustrate theinstancethatbhagavAn realization. Theexample ofLord KRshNa's nAma 224.

neta neta neta - - - nEta nEta nEta

related tothewordnyAya(nIyate). ght trackandreaches 218 o worshipmahA-vishNuareblessed by and sincerity.VitanDAistheargument te itinyAyah-Onewhoensuresthat to theabove explanation, deriveshis ments (probablythroughtheveda-s?). nent, andisundertakenwithahaughty leadsHisdevoteestothethought e ofunderstandingandarrivingatthe the lineofargumentwhere power argument) - vAda, vitanDA, andjalpa. vitanDA, argument)-vAda, nyAya becauseHeis theonlyonewho derstand thetruththroughjust ive thoughtsandar therightand justcourseofaction. arjuna's thoughts become clear, his arjuna's thoughtsbecomeclear,his nyAya that is vishNu. Soalsothe nyAya thatisvishNu. on thisfurther,an , with its Sun, moon, stars, etc., is , withitsSun,moon,stars,etc., instructionstoarjunaisgiven ). The sense here as expressed by ). Thesensehereasexpressedby e led towards self- e ledtowards d pointsoutthat its destinationis

sadagopan.org ing the boat with

y, in our case bhagavAn is in each y, in our case bhagavAn is in

is analogous wheel. to the rotating t of bhagavAn lead or the chariot and arjuna. The chariot the chariot and arjuna. The aya in His matsya incarnation. The e movement of the wheel. We are all the wheel. We e movement of ogy of objects attachedogy of objects to a rotating s. indicates that He is the This nAma retrieve the veda-s from the nether- , Ir- to move (IraNa). SrI Bhattar tmA was sitting in the chariot or the part of the matsya incarnation where we who are responsible for our motion, for our motion, we who are responsible

219

(SrI Sankara). (SrI Sankara).

responsibility for its motion, but arjuna believed for its motion, responsibility (SrI Bhattar)

e belief that we are the ones who are achieving achieving who are that we are the ones e belief samIraNah samIraNah samIraNah

- - - smIr[> smIr[> smIr[> jagad-yantra nirvAhakah netA jagad-yantra nirvAhakah niyuktam karoti iti netA niyuktam

nAma 225. body, and Lord kRshNa was drivingbody, and Lord kRshNa was both did not have any feeling of that his actions were caused by his will. The Lord did not take but up weapons, Similarl was witness to what was happening. our action of us watching and witnessing Universe. behind everything in this Force Controlling the seeds of creation during the pral following is from SrImad bhAgavatam 8, chapter 24, Slokam 33 - skandam

and forget that it is He who is moving us as He wishes. Those who understand understand who Those wishes. He as us is it believing that However, we keep moving is who He is it that forget and this get out of the fals us. arjuna the jivA around everything samIraNaya namah. the root is derived from This nAma The dharma cakram writer givesThe dharma cakram anal the rotate because of th wheel. The objects of His Will which because moving around are delectable. a) One who performs acts which that with b) One who controls all movements (e.g., breath) in beings. movement this associates bhagavAn dove deep into the Ocean to world from the asura named hayagrIva. SrI rAdhAkRshNa SAstri associates the motion implied by IraNa with the ac b) netre namah. netre namah. a) nAma 225. nAma 225. sadagopan.org nAma 229. nAma 228. nAma 226. nAma 229. nAma 228. nAma 226. SrI Bhattarinterprets th sahasra-pade namah The thousand-footed. namah sahasrAkshAya The thousand-eyed sahasra-mUrdhne namah The thousand-headed "When allthethreeworlds IritA|| apsthAsyati nauhkAcitviSAlAtvAmmayA tadA| vai samvartAmbasi trilokyAm lIyamAnAyAm planets etc. the rising andsettingoftheSunan has beensince creation, andwillcontinue till theend ofthekalpa, mangetstheteet that manhashad32teethever sincecrea further, and pointsoutthatthiscontrol through thebreath.SrIsatyadevovAsi beings. HeissamIraNabecauseco SrI Sankaraassociatesthemotionormovementwithbreathinliving steered by Metowards you"-note nAma 229. nAma 228. nAma 226.

shöpat shöa]> shömUxaR shöpat shöa]> shömUxaR shöpat shöa]> shömUxaR ! ! ! ------

sahasrAkshah sahasrapAt sahasrAkshah sahasrapAt

sahasrAkshah sahasrapAt

sahasramUrdha sahasramUrdha sahasramUrdha ese threenamestogether, disappearundertheOcea theuse oftheword IritAhere.

220 d themoonand

shTha takesthisconceptofcontrol

by bhagavAnisseen even in thefact

ntrols the functioning of the body ntrols thefunctioningofbody till theendofkalpa,etc.,andsowill

tion, andwillcontinuetohavethis h twiceinhislife,andthisisasit

and pointsoutthat the n, alargeboatwillbe movement of the the of movement sadagopan.org

(gItA 13.13) (gItA 11-10) (gItA 11-23) (purusha sUktam) (purusha t one that forms c. Many heads can Many heads c. (taittirIya AraNyaka 10.1) reference is made head first to the who is of many legs" also suggests e head is the firs are His heads, and so also He is are His heads, and so also He is no-legged serpents, as birds getting nd signifies 'innumerable'. What is What 'innumerable'. nd signifies He is everywhere, in everything, all- He is everywhere, in everything, includes all organs of knowledge and knowledge all organs of includes ce in exercising the j~nAna and kriyA the j~nAna and kriyA ce in exercising rn. Also, reference is made to head, rn. Also, reference is made every one of us, et of Infinite Intellect, in having created of Infinite Intellect, in having created satyadevo vAsishTha). We are all part egged animals, as the hundred-legged 221 hi Siro-mukham hi Siro-mukham am...... bahu-bAhUru pAdam am...... bahu-bAhUru pAdam tions of these organs. Reference is made to the is organs. Reference of these tions

SrI rAdhAkRshNa SAstri points out that SrI rAdhAkRshNa SAstri points as multi-legged millipedes, as centipedes, referred to here is that bhagavAn is endowed with infinite capacity to know know to capacity infinite with endowed is bhagavAn that is thousa to a and the reference action, here to referred are the func and act, which following sruti-s: sahasra SIrshA sahasra-pAt- purushah sahasrAkshah pAdam tat sarvato'ks sarvatah pANi viSvataScakshuruta viSvatomukhoviSvatspAt viSvato bAhuruta aneka vaktra darSanam nayanam anekAdbhuta nAma-s becaus of sequence in the above child the of part the is head and womb, mother's the in formed is child a when child is bo that appears first when the importan of their eyes, and feet because Sakti-s. that nAma-s also remind us These three everything in powerful, always observing also refer to His unlimited intellect (SrI of His body, and thus all our heads always is and us, of really all in antaryAmi the is He sahasrAkshah. that is fact the He By us, of sahasramurdhA. each within from think means and do we sahasrapAt many that by all observing around get can sense, they that this such In SrI satyadevo vAsishTha adds that "One creations his etc. made has He that swimming, by humans, as four-l e.g., as two legged fish as flying, by around reveals that He is ananta j~nAnavAn, or reference to head, eyes, and feet really and feet to head, eyes, reference rupam mahat-te bahu-vaktra-netr sadagopan.org nAma 227. nAma 227. Atmanastu kAmAya jAyA priyA bhavati priyA kAmAyajAyA Atmanastu that shouldone's wife,itisnother shapethatshould be loved, taught This iswhatsageyAg~nyavalkya etc. ( receive HisdayA. when welearntosee theunitybehind andmA lobha,moha,matha, kAma, krodha, seeing thedifference in ourexternal difference inourouterappearanceorth lies inourrealizingtheunityamongallth The writer indharmacakrampointsoutth in "Arjuna! IamtheAtmAthatresides " In gItA,LordKRshNasays: and strength. He is viSvAtmA becauseviSvasya AtmAviSvAtmA. He pervadesviSvAtmane namah. The verysoul oftheUniver thinking (head),perception everywhere inallformsandatti indicatethattheOn legs" together Sri cinmayAnandapointsoutthatthe the sequence which isthesameas vedic chanting"sahasraSIrshApurushah and supportedthiskindofimmeasurable nAma 227.

ahamAtmA gudAkeSa! Sarvabhuta...." ahamAtmA gudAkeSa! ivñaTma ivñaTma ivñaTma

- - -

visvAtmA visvAtmA visvAtmA (eyes), and action (legs). (eyes), andaction se; theveryinnerEssencein na vAarejAyAyaikAmAyajAyApriyA bhavati, in SrI vishNu sahasra nAma. nAma. inSrIvishNusahasra

222 the heart of all beings" (gItA 10.20). theheartofallbeings"(gItA10.20).

mes throughallthese equipmentsof "many heads",eyes",and etc.). Thatisthetr the entireUniversebyHisknowledge the e InfiniteConsciousnessexpresses e livingbeings, ratherthanseeingthe appearance orinourthoughts, only sahasrAkshah sahasrapAt", including including sahasrAkshahsahasrapAt", e differenceinourthoughtsetc.By to maitreyi viz. that when one loves diversity. Note the similarity in the the diversity. Notethesimilarityin our inner selves, we will qualify to willqualify we selves, our inner at thetruesignificanceinthis nAma beloved,butitisthe AtmAinher tsarya grow anddevelopinus.Only grow tsarya

alllivingcreatures. ue meaningoflove.

sadagopan.org

means (gItA 7.14) h, joy and sorrow,

. Avartanam A ]

AAM N EACH

BEFORE day, life and deat

ssociated endless cycle of birth and ssociated endless cycle of

me this mAyA to those who surrender me this mAyA to those who He is the Unseen Dynamism behind the He is the Unseen Dynamism His play - His mAyA. In gItA, bhagavAnHis play - His mAyA. In gItA, 223

AVAM N SlOkam 25 SlOkam SlOkam 25 SlOkam SlOkam 25 SlOkam RA P e who practice nivRtti dharma. ADD

worldly life or samsAra. nivrutAttmA nivrutAttmA nivrutAttmA

Avartanah Avartanah Avartanah - - -

- - - LEASE P AavtRnae inv&ÄaTma s, AavtRnae inv&ÄaTma s, [ AavtRnae inv&ÄaTma s, AhSs. 25. viûrinlae xr[Ixr>. 25. AhSs. 25. viûrinlae xr[Ixr>. 25. AhSs. 25. viûrinlae xr[Ixr>. 25. AhSs AavtRn> AavtRn> inv&ÄaTma inv&ÄaTma inv&ÄaTma AvartanO nivruttAtmA samvrutas sampramardanah |

nAma 231. nAma 230.

says that He reveals the way to overco the way to says that He reveals things. nature rises above other a) He whose mind is turned away from worldly desires. b) He whose c) He who is the AtmA of thos daivI hyeshA guNa-mayI mama mAyA duratyayA | mAmeva ye prapadyante mAyAm etAm taranti te || repetition. BhagavAn is Avartana since night and death. This is the cycle of are all creation and destruction, which to Him - samsAra-cakram AvartayitumAvartanah Silam asya iti He who turns the wheel of of the wheel turns He who AvartanAya namah. of time and the a wheel ever-whirling nAma 231. nAma 230. nAma 231. nAma 230. sadagopan.org referred to earlierin our write-up,the the sametreethat is referredtoin inth outthat SrI cinmayAnandapoints b) a) Forthefirstinterpretation,SrIBh composition ofquality thatthereisno different interpretationsforeachoccu where whenthesamenAmaoccursmore This nAmaoccurslater asnAma-s454, nivRttAtmane namah. d) Hewhoisbeyond means thatwhichhas retreatedtotally, d) niv*ttidharma isthatwhichleads onetomoksha). karma, andcomebacktothisworldwith dharma takesustotheworldofpi two kindsofdharma-thepravRtti dh c) OnewhoistheAtmA ofthosewhopr lotus-heart", etc. within Himself";" Also, antarnivishTa bhAvamca itissaid - has Hismindwithdrawnfromthem.Aboutmeditation nivRttAtmA

samsAra bandhAnnivRttaAtmAsvarUpam asyaitinivRttAtmA 2. 1. parama vairAgyakhyApanaAyavi Atma-dhyAna parAyaNAya more exaltedthanthemostexal parAt-param yan-mahatomahAntam sUkta 4. parama-padawhich hasthricetheglo tripAdUrdhva udait-purushah - To indicate Hisprofound non-attach hRd -admArpitamAnasam the bonds of samsAra. the bondsofsamsAra. - He who has His thoughts Histhoughts has who - He - To Him who has His thoughts concentrated whohasHisthoughts To Him 224 attar givesthefollowingreferences: - redundancy inexpressionofthoughts. themunDakopanishad whichhasbeen ted. -taitti.nArAyanIya1.5. nivRttAtmA theonewhoislookingon is tR-s whereweenjoythefruitsofour abstaining fromworldlyacts,etc.09 arma and the nivRtti dharma. pravRti arma andthenivRttidharma.pravRti e exampleofthetwo birdssittingon the balanceofkarma-stoourcredit; than once,theinterpretershavegiven The Purushastandseminentinthe actice thenivRttidharma.(Thereare 604,and780.Thisisanothercase rrence. It isacharacteristic ofa " -"Him withHis mindfixedonthe ry of thematerialworld"-purusha - shayebhyah pratyAhRta-manAh He isgreaterthanthegreatest, ment tomaterialobjects,He concentrated onHimself. . nivRtta

sadagopan.org

ich keeps the sun in material objects in in material objects e to cover. He remains mayarvaRa madi-nilam aruLinan can bless us with the j~nAna and us with the j~nAna can bless

on this nAma of mahA vishNu will on this nAma it is devotion to Him alone that can ring us. Just as the sun's lustre is that the significance of this nAma is of this nAma significance that the the tamo-guNa dominates - tamsah touched by our a~jnAna. It is his dayA dayA It is his a~jnAna. by our touched creates the cloud wh the nAma itself as vimuktAtmAthe nAma itself or ment. He gives the life of Lord Rama as ment. He gives that can reveal Him to us. The dharma that can reveal Him to us. doubts, and viparIta j~nAnam - counter-

225 ting on the Lord who has no attachments who has no attachments ting on the Lord

these under the later occurrences. the later these under of the occurrences of this nAma later. We will will We later. nAma this of occurrences the of live a life with detachment live a life with The root is vRn~j AvaraN sampramadarnah sampramadarnah sampramadarnah

. - - - samvrutah samvrutah samvrutah

- - - s<àmdRn> s s<àmdRn> s s<àmdRn> s

- (We should worship the One) who - (We should worship the One) "

nAma 233. nAma 232. The dispeller (of the darkness). hidden from the unenlightened in whom hidden from the unenlightened parastAt. It is devotion to Him alone pASuramcakram writer quotes nammAzhvAr's " evan avan bhakti that can remove the ignorance, productive intellect?. Just as the sun covered from us, the a~jnAnam is cove His lustre is un the cloud, by untouched this a~jnAna, and alone which can remove help in this. samvRtAya namah. samvRtatvAt samvRtah He who remains hidden. He who Some interpreters have identified Some interpreters to realize that we should to realize that anivRttAtmA in one or more of look at the interpretations without eating the fruits of the tree. of the tree. eating the fruits without out cakram points in dharma The writer help us live that kind of life. Medita life. of the Truth, and meditatingorder to realize kind that live us help attach without live a life will lead us to the life of nivRttAtmA. an example of nAma 233. nAma 232. nAma 233. nAma 232. sadagopan.org nAma 234. nAma 234. meditate on theguNameditate on ofbhagavAnexpressed bythisnAma. that willhelpusinrealizingHim,whic the valueofdestroyingevil qualities the greatsagevAlmIki.Th rAma wassufficient toturnvAlmIkifrom preserve the Rshi-sandtohelp destro that Lordpreserve those values,anddestroythoseth rAma hadthings. His A good kodanDam lifewith Him.Lifeconsistsofdestroying is that where when we the bhagavAn inhelpingustodestroy understand He went what The dharmacakramauthorinterprets is to be to preserved the forest and rAkshasa-s. - to oftheevil to theactofdestruction help of thedarknessormAyA.SrIcinmayAnan Recall thatSrIBhattar'sinterpretationis vibhUtibhih itisampramardanah rudra,yama,etc.- forms of meaning thatHeissampra SrI SankarainterpretsthenAma basedon in Hisdevotees. givesth knowledge. SrIaNNangarAcArya becauseHedispelsth sampramardana The regulatorofthe words- The niruktiauthorsummarizesSrIBh sampra-mardanAya namah. nAma 234.

tamaso vidyayA samyak mardanAt sampramardanah vidyayAsamyakmardanAtsampramardanah tamaso AhSs AhSs AhSs day (time); The Sun. day (time); - - - mardana because ofHismardana actofdestructioninthe e nAma sampramardana shouldleadtounderstand e nAmasampramardana

ahas ahas ahas (see the similarity to pradardanah earlier). (see thesimilaritytopradardanahearlier). - - - samvarthakah samvarthakah samvarthakah samyak pramardayati rudra-kAlAdyAbhih rudra-kAlAdyAbhih samyak pramardayati 226 e enveloping darkness by thelighte envelopingdarknessby y the rAkshasa-s. Chanting the name of y therAkshasa-s.Chanting thenameof certain things and preserving certain certainthingsandpreserving -minded and sensuous and extrovert - andextrovert -minded andsensuous pride and aham-kAra in usandtounite in pride andaham-kAra mardana in thecontextofact mardana in h isnaturallyaccomplishedwhenwe in usandtodevelopthegoodqualities attar's vyAkhyAna bythefollowing attar's vyAkhyAna e meaning that He dispels themAyA e meaningthatHedispels that mardana refers to destruction referstodestruction thatmardana theignorant personthathewas to mardana - to destroy, and gives the -todestroy,andgives mardana da interpretsmardanaasreferring at need to be destroyed. It is thus

- Heis of His sadagopan.org

esent, and future esent, and future bhagavAn kills the o dynamises theo dynamises day

amvartakah (the generator - He who regulates well the well regulates - He who at just as we can see an object close at just as we can see an object em to act, etc. is vishNu in the form form the in vishNu is etc. act, to em old or young. It brings about the It brings about the old or young. Sun that illumines all earth; and the Sun that illumines all earth; of prakRti (viz. birth, growth, change,of prakRti (viz. c., the thought of time into past, pr time into past, sha (Matter and Soul). It is also the Soul). It is also sha (Matter and gh we can't locate it in the absence of of absence the in it locate can't we gh only". The one wh Sun causes the life forms to become causes the life Sun t that helps us realize the knowledge of of knowledge realize the t that helps us juvenates the jIvAtmA in us and makes thoughts. So vishNu is the Sun for our 227 the following Sloka from gItA - the following Sloka from gItA He is the cause for the revolution of the day and the day for the revolution of He is the cause e also bhagavAn is ahah-s e also e Sun for the external world. for the external e Sun

and gives life to all and lends energy to th lends energy and gives life to all and mahA- of the Sun. rises, it when up cakram points out th in dharma The writer wake to beings even thou to us easily once there is light all causes light, bhagavAn is the generator of ligh Sun the as the Self, and in this sens Just day). us. by in up of wake to Self them the of knowledge this attain to desire purifies our causes vishNu objects on Sun the of Just as the fall of the rays of the rays the of fall rejuvenated, the thought of vishNu re the as Just shine. it germs et destroying the disease-causing evil thoughts in us and purifies our inner self just as He is th

"Understand that I am the Light of the "Understand that I am the are all mine tejas in the moon and fire (gItA 15.12) (gItA yadAditya gatam tejo jagad bhAsayate'khilam | yac-candramasi yaccAgnau || tat-tejo viddhi mAmakam succession of day and night. succession of other divisions of time. of The division knowledge of objects as provides the separation puru or union of prakRti and kinds of transmutations cause of the six ahah-samvartakAya namah. ahah-samvartakAya samyak ahah-samvartakah ahnAm pravartanAt existence, decay, and final death). existence, decay, to SrI cinmayAnanda gives reference sadagopan.org nAma 236. nAma 235. nAma 236. nAma 235. carries theoblationstogods,or nAma inthiscontext- This nAmaoccursagain asnAma818. anilAya namah. k) Onewhoisalwaysawake. j) Onewho doesnothideanywherei.e., whoispresent everywhere i) Onewho isnot supported(byEarthetc). h) One whohasnofixed residence. to Hisdevotees. g) Easilyaccessible f) Onewhoisomniscient-All-Knowing. e) One whoisbeyond dissolution. d) Onewho hasnobinding, un c) TheBeginningless. b) Onewhoneedsno goadingtoHelp Hisdevotees. a) TheGiver oflife-breath; The Air. is thecarrierofoblati He isthebearer(supporter)ofeveryone Universe intheformofspace.SrI interprets thenAmaasreferringto The rootfromwhichthisnAma isde vahnaye namah. The Bearer orTheCarrier;Fire. nAma 236. nAma 235.

Ainl> viû> Ainl> viû> Ainl> viû> - - -

vahnih vahnih vahnih - - -

devebhyo havyamvahanahprajAnan anilah anilah anilah ons offeredinhomaetc.

affected byvirtueandvice.

havir-vahanAt vahnih havir-vahanAt aNNangarAcArya givesthemeaningthat aNNangarAcArya 228 the actofbhagavAn rived isvah-tocarry.SrIBhattar rived . Vahnialsoreferstofire,sincefire SrI Sankarainterpretsthe .

- Onewho, insupportingthe asfire, sadagopan.org na vidyate without the need without the need meditated upon, - One who is not derives the meaning whoever can live if the whoever can live - He is Omnipresent,

anilah

-

Ilati preraNam karoti iti ilah, Ilati preraNam karoti iti ilah, the Earth etc., and so He is anila (i). ngs on His devotee Earth, and since He existed before Earth, and since He existed before (j). several alternate interpretations in several alternate interpretations this and the previous nAma-s as agni nAma-s as agni the previous this and One who is ever awakened (f) One who is g given is - One who does not need to does g given is - One who 818, SrI Bhattar - dhusUdanah - When Bestows the on all. life-breath 229 e of this word in amarakoSa is - na nilIyate iti anilah na nilIyate anila - vAyu (c above) - Beginningless, - Whoever can breathe and - Whoever can The wind was born out of His breath (purusha sUktam born out of His breath (purusha The wind was - He is agni Himself and He is vAyu - (taittirIya - (taittirIya vAyu and He is agni Himself - He is - - One who does not need a proposer or inducer. or inducer. does not need a proposer - One who

- One who has no binding, - One (h) - One who has no fixed abode. (h) - One who has no fixed abode. ujjIvanAt anilah ujjIvanAt anilah -

tadapyaprArthitam dhyAto dadAti ma tadrahitatvAt anilah bhagavAn madhusudana bestows His blessi vishNu dharma 74.42. for anyone else urging Him -

be goaded by any one to serve His devotees. be goaded by any one to serve based on ila - to urge, and so the meanin addition to two- above anAditvAt aniti yo'asu anilah anAdAnAt anilah SrI Sankara and other interpreters give SrI Sankara and other interpreters anilah ilati svapiti iti ilah, tad-viparItah An alternate interpretation is AraN.10), supports the interpretation of interpretation supports the AraN.10), andvAyu respectively. ananAt kah prANyAt Ko hyevAnyAt AkASa (i.e., (taittirIya nArAyaNa 7); there? - paramAtmA) were not prAnAt vAyur_ajAyata 14). In the occurrence of the nAma as nAma nilater-gahanArthAt ka-pratyayAntAt agahanah difficult to access for His devotees (g) anilayah anilah An interpretation for the occurrenc sthAnam yasya. nilah nilayam SrI rAdhAkRshNa SAstri adds that ila is the Earth existed, He is not supported by form of indestructible, in the tadevAgnihtad-vAyuh sadagopan.org nAma 237. nAma 237. that Hebearsthose who bearothers,e. takes thissimpleinterpretation onele dhattaitidharaNI-dharah dharaNIm dharaNI-dharAya namah. The beareroftheEarth. many interpretations. I wasamazedtofindthatthisseemingl also givestheinterp of theplanets, theoceans,wind,etc. jAgRvim vibhum Thus onemeaninggivenis vAsishThagive SrI satyadevo onvishNu. can betrainedtobecalmbymeditation onvishNu.Theun by constantmeditation as manhaslearnedtocontrolandcontain control orkeepthe air staticinonepl can'tgetthemindunder and itisdifficulttogetagraspofHimjustaswe and hecan'tgetitunder presented relatestoarjuna'swordsLo Anotherview times!), buthecannotlivewithoutprayerforevenaday. he cansurvivewithoutfoodforseveralda life.Hequotes vishNu forourspiritual minutes. Thatishowimportantairforourliving;sothemeditationon days; withoutwaterwecansurvivefor this guNaofbhagavAnisforourlife The dharmacakramwritergivesusavi Yet anotherinterpretation isan nAma 237.

xr[Ixr> xr[Ixr> xr[Ixr> - Rgveda.Thisisreflectedin retations a)andh).

- - -

dharaNeedharah dharaNeedharah dharaNeedharah One whonever sleeps,orOnewho is alwaysawake- control. BhagavAn, like vAyu, is spread everywhere, control. BhagavAn,likevAyu,isspread s theinterpretationstarti AdAnAt anilah AdAnAt anilah 230 - One who bears the bearsthe - Onewho ace withoutasealedcontainer.Butjust . Without food we can go on for many . Withoutfoodwecangoonformany mahAtmA gAndhi inthiscontext-that mahAtmA gAndhi vel further, andgive ew of how important the meditation on ofhowimportantthe meditationon ew y simple nAma of two syllables has this y simplenAmaoftwosyllableshasthis g., HebearsAdiSesha, bhUmi,etc.SrI a fewdays;butwithoutair,a controlled mindislikeastorm,andit rd kRshNathatmindwaverslikewind In additiontothisinterpretationhe air, hecanlearntocontrolhismind ys (and hasn't he proved it several

- His forms as the Sun,therest His formsasthe One whohasno binding(d).

ng from ila - to sleep. Earth. SrI Bhattar Earth. SrIBhattar s thesignificance

sadagopan.org dharaNi- nAma to a level of and Heaven; being and Heaven; being

He bore the Earth and all the and all Earth the He bore -

es to several other nAma-s which es to several food and shelter to all, irrespective food and shelter to all, irrespective all the good and the bad. Either we all the good and the bad. Either gnificance of this of the earth, and also sustains us all other food that we directly get from other food that we directly h, the Interspace h, the Interspace ther bears and protects the children, r next week) as viSva-dhRk - One who - One who r next week) as viSva-dhRk (184), mahI-dharah (319, 371), triloka- eying on other life forms which in turn rehend. When we say bhagavAn is therehend. When we say bhagavAn 231 He protects everyone, and so the He protects purport to the current nAma. - Thou (O Mother Earth) hast been lifted up by by up lifted been hast Earth) Mother (O Thou - them all under His control.' them yati AtmavaSam vaSI || of bhagavAn is all around us. Heaven -yajur 13.4 Heaven -yajur uddhRtA'si varAheNa AraN. 10.8 varAha -taitt. sa dAdhAra pRthivIm dyAm utemAm utemAm dyAm pRthivIm dAdhAra sa 2. 1.

of whether we are devoted to Him or not, of whether we are devoted bearer of the Earth, what we mean is that directly or indirectly He is | ca dyAm caiva purushottamah "pRthivIm ca antariksham is He manasiava visRshTAtmA na indirectly or Ruler, He keeps the Supreme directly that is dhRt (757),dharA-dharah (762). In addition, some vyAkhyAna-kartA-s have mean we interpreted nAma240 will cove (which we what in rules over the worlds, similar Earth, in dharma cakram brings the si The writer the of to comp understanding that is easier bearer by providing supporting all the life forms and survive by drawing on the vegetables or some beings survive by pr the earth, through the food from the earth. SrI satyadevo vAsishTha adds that a mo and the husband protects the wife, dharatva guNa SrI rAdhAkRshNa SAstri gives referenc SrI rAdhAkRshNa SAstri express the above idea - mahI-bhartA signifies nAma this So earth. the from produce direct the on drawing by live that He supports us physically in the form 'Purushottama, by His'Purushottama, created Eart will, Bhattar givesBhattar quotes supporting the following sadagopan.org nAma 238. nAma 238. irrespective ofhowthey aretowardsHim. to them.SrImahA-vishNu isonewhodoes for aneye,andworse still,thereare to thosewhoarebadus,inaddition pointsoutthattherearethosewriter indharmacakram ofuswhowilldo good theirjIva-scanflourishagainth where is only to wash them of their sins and re-establish adharma-oriented kRta yuga when He will destroythoseattheendof really gotridoftheirsins,andsentth paraSu-rAma incarnation,whenHedest the dayAaspectsofdifferent inca repeatedly pointedbysvAmideSikanin whatever bhagavAnconfers,itisforthe etc.,byconferringmoksha duryodhana, those whoareHisenemiesaswell, He confers allthatis good suprasAdah dAtRtvAt Sobhanah prasAdha suprasAdAya namah. The Giverofgoodfavors. nAma 238.

suprasAdah prasannAtmA vishvasrug visvabhugvibhuh | visvabhugvibhuh prasannAtmAvishvasrug suprasAdah satkartA satkrutas sAdhu:jahnurnArAyaNOnarah|| satkartA suàsad> suàsad> suàsad> sTktaR sTk«tSsaxujRûunaRray[aenr>.26. sTktaR sTk«tSsaxujRûunaRray[aenr>.26. sTktaR sTk«tSsaxujRûunaRray[aenr>.26. suàsad> àsÚaTmaivñs&iGvñÉuiGvÉu>, suàsad> àsÚaTmaivñs&iGvñÉuiGvÉu>, suàsad> àsÚaTmaivñs&iGvñÉuiGvÉu>, [ P - - - LEASE

suprasAdah suprasAdah suprasAdah . InfactHegoes furtherandconfersthegood to

ADD P RA SlOkam 26 SlOkam 26 SlOkam 26 N AVAM

232

those whodobadto those whoaregood em tomoksha.Inthekalkiincarnation, the dayA-Satakam when hedescribes when thedayA-Satakam to thosewhofollowtheruleofaneye

at thisactofHis BEFORE in the cases of rAvaNa, SiSupAla, inthecasesofrAvaNa, good oftherecipient.Thisconceptis the kali-yuga who are soaked in sin, it the kali-yugawhoaresoakedinsin,it on themultimately.Inotherwords, royed theevilkshatriyakings,He rnations. Thusforinstance,rnations. inthe Meditation onLordvishNu withthis Meditation - alwayswhatisgood foreveryone For thosewhosurrender to Him

EACH N AAM

A ]

is undertaken. The sadagopan.org ). SrI P.B. because He is because He is tamas wants since He has wants since He Or because He is extremely Or because He is extremely ) and inertia ( . Or He is prasannAtmA because Or He is prasannAtmA because .

ly dominated by rajasic, tAmasic, that He is All-Blissful because He He because All-Blissful is He that rajas ll lead to the clarity of mind that duryodhana prior to the start of the He has a clear mind war fought on immoral and unethical s. VibhIshaNa on the other hand had guNa. He could save SrIlankA from guNa. He could save SrIlankA from

ing in non-righteous acts under the ing in non-righteous acts

be on the side of dharma. prasannatA prasannatA dharma. of side the on be

e of the Lord because of his clear ample of the three brothers, rAvaNa, ample

from association with matter and itsfrom association with matter r mind, without by the being affected has no desires and no has no desires 233 ought self-destruction as a result. Kumbha-karNa ought self-destruction as a result. Kumbha-karNa prasannAtmA prasannAtmA prasannAtmA

avApta-sarva-kamatvAt - - - karuNArdra-svabhAvAt àsÚaTma àsÚaTma

àsÚaTma

nAma 239.

imperfections (guNa-s). He is of a clea imperfections (guNa-s). He destruction and could attain the grac thinking. Meditating on the nAma prasannAtmA wi bhIshma could command, when he advised results out of the dominance of sattva guNa. His mind is not contaminated by passion ( His mind is not contaminated by likes and dislikes. unaffected SrI cinmayAnanda gives interpretation the resulting is not affected by sorrows tamasic and rajasic guNa-s. cakram writer gives the ex The dharma kumbhakarNa, and vibhIshaNa, respective and sattvic guNa-s. rAvaNa was indulg influence of kAma, and br tama of influence was inactive under the by his sattvic the clarity of mind aided mahAbhArata war that they won't win a grounds, and the support of the Lord will prasannAtmane namah. prasannAtmane He because nature delightful of is He He with a clear mind; Of delightful nature. mind; Of delightful nature. He with a clear realized all desires - merciful by nature - aNNangarAcArya out that svAmi points guNa implied by this nAma will give us the right frame of mind to follow the the follow to mind of frame right the us give will nAma this by implied guNa path. sAttvic nAma 239. nAma 239. sadagopan.org nAma 241. nAma 240. nAma 241. nAma 240. viSvam bhu~nkte-The Enjoyer ofth nAma-s, viSva-bhukand vibhuh.Theinterp phrase asonenAma,whereasSrISankara viSvabhug-vibhuh vyApya bhunakti-pAlayatiiti viSvabhug-vibhave namah. He whopervadesallthin Inthecont and viSva-sRg. points inhiswritingsSrInRsimha given asviSva-dhRg-TheOverseerofthecosmos.Prof.SrInivAsarAghavan unmindful ofitsmeritsanddeficienci viSvam sRjatiyosaviSva-sRt viSva-sRje namah. The CreatoroftheUniverse. reproduce themselves,thedifferent life, etc.,areconstantlydisplayingHis created, includingthedifferent seasons, has createdthisworldwithskill(cAturya prAgalbhye tobebold, confident,proud, givesthe vAsisshTha SrI satyadevo ontheLordwhoisviSva-dhRg. meditation know theRulerofeverything to ruleoverourmind,thenwecan asks the question - Do we rule our mind,overseer or rulerof thecosmos,dh or does our mind rule us? If we learn nAma 241. nAma 240.

ivñÉuiGvÉu> ivñÉuiGvÉu> ivñÉuiGvÉu> ivñs&k! ivñs&k! ivñs&k! - - -

visvasrug visvasrug visvasrug gs andprotectsthem. - - - visvabhugvibhuh visvabhugvibhuh visvabhugvibhuh ext oftheinterpretation . Andwegetthisconditio . He created thisUniver

priyA thatotherpATha-sareviSva-sRshT forms inwhichthey appear,etc. 234 e Cosmos, or ViSvambhunakti -The e Cosmos,or arma cakram commentatorrhetorically arma cakram es. InSankarapATham, thisnAmais our family, our nation, etc., and also etc.,andalso ournation, ourfamily, orbrave.HeisviSva-dRkbecause brilliance inthedifferentwaysthey theflowers, thedifferentforms of meaning basedon ), prouldy,boldly. retation forviSva-bhuk isgivenas interprets it as consisting of two of interprets itasconsisting

. SrIBhattarinterpretsthis based onviSva-dhRg-the ning ofourmindthrough se outofkindness Everything He has therootdhRsh

sadagopan.org

- He who many from . He became sajjanaprati pUjakah cakram writer elaborates on the the on elaborates writer cakram ts out that He is the Protector for Protector for that He is the ts out s an alternate interpretation based s an alternate interpretation ayati isagain another interpretation, nding it in all eight directions. Since nding it in all eight directions. th all its created beings or in its in its or its created beings th all time of pralaya". SrI rAdhAkRshNa time of pralaya". then says in Slokam 40 that there is there is then says in Slokam 40 that This compares with the situation of This compares rate name, he gives the meaning - One - One rate name, he gives the meaning e term can mean "One who absorbs alle term can mean to Him. SrI radAdhAkRshNa SAstri hing everywhere - mahAntam vibhumhing everywhere - mahAntam kRshNa's words the gItA in Chapter in AkRshNa SAstri gives the meaning that all experiences (viSva). The Supreme The Supreme (viSva). all experiences I cinmayAnanda gives the interpretationI cinmayAnanda d by the mind and intellect, is the d by the mind 235

- One who adores those who are good and wise.

satkartA satkartA satkartA - - - vividham bhavati iti vibhuh sTktaR sTktaR sTktaR

nAma 242. SatkAram is worship. SrI rAma was known as worships those in return who are good

He who honors the good. satkartre namah. satkaroti pUjayati iti satkartA the Universe in its expressed form wi expressed form in its the Universe Protector. The dharma cakram writer poin cakram writer The dharma Protector. unexpressed or pralaya form as well. unexpressed or mortals like us who cannot do any good in protecting this world either in our our in either world this (bhuk) protecting in good any do cannot swallows who us or like mortals enjoys Sr sleep state. or in our wakeful state He that apparently conditione Consciousness, joys and sorrows.experiencer of Or, th He unto Himself at the names and forms that mean can nAma the to tiattirIyaSAstri gives the reference AraNyaka 10.91 - prabhuh prINAti that says and curve, to give viSva-bhuk. SrI satyadevovAsishTha bend, to kautilye bhuj on or exte bending by established the world as a sepa SrI Sankara interprets vibhuh VividhamHiraNyagarbha downwards. bhAv SrI rAdh referring to the multi-forms. everyt fills He is vibhu because He with multi-form - AtmAnam - kaThopanishad 2.22. The dharma really no limit to His vibhUti-s. multi-form by giving reference to Lord multi-form by giving reference and going up to Slokam 38, where bhagavAn gives 10 starting with Slokam 21 and several examples of His vibhUti-s, nAma 242. nAma 242. sadagopan.org nAma 243. nAma 243. our mother,father, ourteacher- that as a means of developing this devotion to Him, our vedas ask us to worship but notbycominginpersonrightaway). being indebtedtodraupatiforeverwhen does toHisdevoteesisinadequatein intermediary gods.Asifthisisnoten offered at Hisfeet,andreceivesit as worthyofHisSupremeStatus,and Him, nomatterhowsmalltheofferingis, that when theekAntins whoworship only svAmiinhisco SrInivAsa rAghavAcArya sajjanaih this nAmaasarcAdibhih worship foreveryone. Theniruktisu The wordsatkRtameanspUjita-Onewh namah. satkRtAya worshipped). He whois worshippedbythesAdhus gives thereferenc AcArya devo bhava AcArya devo service, andnotforthesatisfactionofhumanego. self-centered accomplishment,pride,etc. to the doer. By corollary, we should desist from acts which lead to a feeling arethosethat that fallinthiscategory of isthat weshoulddoactsth Thele thosewho areinthiscategory. Lord rAma praising hanumAn as soonage, andbrAhmaNas.Thewriterindhar as He saw him. The Lord rejoicesbrAhmaNAnAm upAsitA to find nAma 243.

sTk«t> sTk«t> sTk«t> .

- - - e torAmAyaNa-

satkrutah satkrutah satkrutah (2-2-33) -Heworshipsthos at willmakeusfitforthiskindofrecognition.Acts

236 mmarizes SrIBhattar's vyAkhyAna for vyAkhyAnafor mmarizes SrIBhattar's yahpUjitahsatkRtahsmRtah.Prof. return (recallLordkRshNa'sfeelingof ough, Hethenfeelsthatwhatever sson we should take from this nAma sson weshouldtakefromthisnAma The dharma cakram writer points out Thedharmacakramwriterpointsout give peaceofmindandinnerhappiness mahA vishNu make their offerings to mahAvishNumaketheirofferingsto mmentary innRsimhapriyApointsout personallyandnotthroughother ma cakrampointsouttheexample of shecriedoutforhe (even bythose who deservetobe o isworshipped.HetheObjectof Our acts should be directed to His He considersitbigbyconsidering receives throughHisheadwhatis mAtR devo bhava, mAtR devo bahu-SrutAnAm vRddhAnAm bahu-SrutAnAm vRddhAnAm e whoarelearned,oldin

lp and He helped helped He lp and pitRdevo bhava, sadagopan.org - - One who

another derivationanother abhakteshu Atma devotees. He takes devotees. as a messenger, acting as as a messenger, sAdhnoti itisAdhuh sAdhnoti itisAdhuh nd doing the work of a charioteer of a charioteer nd doing the work do, and this will not only endear us appears as a fish, a boar, etc., and appears as a fish, a boar, e case of the rAma incarnation, all e case of interpreted as One who is righteous, interpreted as One who is righteous, de laid in the Vedas. And because He rious means for that He has provided s and gets insulted by the likes of take care of His like duryodhana, He did not mind doinglike duryodhana, He did not s carrying out His undertaking. Even s carrying out His undertaking. accomplishes whatever He undertakes accomplishes whatever He harma cakram) that we should always harma cakram) that we should 237 jahAti avidushah jahnuhis jahAti

.

ss from the non-devotees).

to success in our just endeavors.

at He has created. Going at He has created.

rvant to arjuna. Thus, sAdhu here refers to His act of here refers to His act arjuna. Thus, sAdhu rvant to - One who carries out, or - One who carries sAdhuh sAdhuh sAdhuh

jahnuh

jahnuh

jahnuh

------jûu> saxu> jûu> saxu> jûu> saxu>

nAma 245. nAma 244. nAma a charioteer, etc. are examples of Hi a charioteer, etc. are examples mAhAtmyam apahnute iti jahnuh This nAma is derived from the root hA-tyAge to forsake. forsake. to hA-tyAge root the from derived is nAma This the benefit of the beings th the benefit of king a though Lord kRshNa was Himself greatne (of His The Concealer jahnave namah. makes it possibleva to carry out, through and did not mi the work of a messenger, se of a which is like that to do to carrying out whatever He has One who carries out (whatever His devotees say). out (whatever His devotees One who carries sAdhave namah. sAdhuh sAdhayati iti His help to order in to He suffer several incarnations in which has He what out duryodhana, rAvaNa SiSupAla, etc., and carries who and misery as in th undergoes suffering sAdhu, a is He because has also been devotees. The nAma sAdhu to the co i.e., conducts Himself according always, He follows the righteous path (d take here is always. The lesson to path in everything we righteous follow the to Lord vishNu, but also lead nAma 245. nAma 244. nAma nAma 245. nAma 244. nAma sadagopan.org the futureincidencesinourlifeaheadof we forgetsomeofourbadexperiences day-to-day lifeuntil wecanreally realiz how Hisact ofhidingsomethings fromus into Himself, and(jAhanavI) totheEarth. so He is jahnu. Inincidence ofSageJahnu dharma cakram, we jahnuh samaye apahnuteapanayatiiti find a descriptionthe disintegratorofUniver of interpreta additional SrI Sankaragivesan the pANdavasbeinginvisible(to "That discusoftheOmni-presentvAsude sApahnuvam pANdaveshucesh "cakram tad-vAsudevasyamAyayAvartatevibhoh| Supreme. SrIBhattargivesthefollo (udyogaparva for thesamemeaning-Heleadsthose 6.7.2) Suddha svarUpa. Ganges isjAhnavIbe Ganges Suddha svarUpa. defects suchaskAma, krodha,lobha, and interpretsthenAmato withtheroothAtyAgetogiveup, alsostarts us. SrIsatyadevovAsisshTha the process, andthenHedoesnothave remember onlythegoodthingsinlife.Th pralaya.same way,thejiva-sbeing hiddenin Hi This nAmacompeting teamsbeinghiddenfromthem shouldfrom ustilltheincidenthappens,th helpunderground beforeitsprouts,theti us forgethidden inthemother'swombbefore the wrong-doingsbeing hiddenintermittently isthelawof of others, and

who hidtheGangeswhenbhagIratabrought Similarly bhagavAnhidesth mean that He is jahnu because He is devoid of the Tate rAhasattamah||' se at the time of pralaya - se atthetimeofpralaya- eyes ofothers),OGreatKing!". wing quotefrom udyogaparva: 238 cause Gangeswashes awaythesins. me ofourbody's m beforetheworldis . e outcomeofacontestbetweentwo being born, theseedbeing hidden to useHisactofhidinganythingfrom e Him.Thusitisforourbenefit that moha, mada, and mAtsarya, and is and is andmAtsarya, moha,mada, of thepast,anddonotknowsome SrI rAdhAkRshNaSAstrigivesthe life,asforinstan va actsbyHiswillforthebenefitof time.Infact,this isreally devotedtohelping usinour is trainingwillhelpusrealizeHimin tion thatHeisja devoid of devotion away from the awayfromthe devoid ofdevotion till theincidentconcludes,and e Universeduringpralaya demise being hidden demise beinghidden ce thechildbeing hnu becauseHeis processofthings re-createdafter janAn samhAra-

sadagopan.org only refers to only refers to at this nAma is spoken of in every every in of spoken is nAma this at a gives the name that se that is seen or heard, nArAyaNa nArAyaNa heard, or seen is that se terpretation: nara refers to Atman; refer to any other gods (such as the refer to any na ISAnah na Apah naagnishomi yau na rAyaNa through His other incarnationsrAyaNa through ffects produced from it; He, as their and outside". SrI Bhattar gives severaland outside". SrI Bhattar gives

239 ccur in the Vishnu sshasranAma to refer ccur in the Vishnu sshasranAma self gives the derivation of the name nArAyaNaself gives the derivation of dRsyate SrUyatepi vA | nArAyaNah nArAyaNah nArAyaNah tmA nArAyaNah parah ||"

- - - naray[> naray[> naray[> naray[> naray[> naray[>

nAma 246. nAma

(taitt. NArAya. 6.11) 6.11) of the hosts of souls. The Supporter nArAyaNAya namah. to used not nAma-s referred to nA All the previous is that and mahA-vishNu, o also nAma-s rudra, Siva etc., which to mahAvishNu). SrI Bhattar points out th NArAya. upanishad, and the veda it thus- yacca ki~ncit jagat sarvam (mahopanishad) antar-bahiSca tat-sarvam vyApyanArAyaNah sthitah || the Univer object there is in "Whatever inside remains pervading all that, both greatness of this nAma. references to bring out the dhImahi | "nArAyaNAya vidmahe vAsudevAya tanno vishNuh pracodayAt ||" "nArAyaNa param brhma tattvam nArAyaNah parah | (taitt. nArAyaNa paro jyotir-A "eko ha vai nArAyaNa AsIt| na brhamA eme dyAvA pRthvI na nakshatrANina sUryah na candramAh|" etc. SrI Sankara gives the following in nAra refers to ether and the other e (taitti. nArAya. 6.1.28) or through His many guNa-s.or through His SrI vyAs Now nAma 246. nAma nAma 246. nAma sadagopan.org samsAra ghora visha samharaNAya mantrah | vishasamharaNAya mantrah samsAra ghora satyah "nArAyaNAya namaityayameva havethefollowing- purANa, we after beingsupportedbythewaters and nArAyaNa isfloating, draws theparallelbetweenworldbein Heisca abode (i.e.,duringpralaya), became visible through formsetc.)which "nAra referstowaters(thepanca-bh ||" smRtah tasmAn-nArAyaNah pUrvam tA yadasyAyanam "Apo nArAhitiproktAhApovainarasUnavah| smRti givesthefollowing definition - their seat,whereasthefirstinterpretati (Notethatthis purANa. brahmavaivarta yasm -nArANAmayanam tattva-s upanishad 3.1. Or' He is nArAyaNa(manu-smRtienter (Heistheabodeofbeingsdu since He is the seat" of the nAra-scalled nArAyaNaastheyareHisabode" or the "The tattva-sarecallednArasincethey tAnyeva cAyanamtasyatenanArAyaNahsmRtah||" | "narAjjAtAni tattvAninArANItitatovidhuh interpretation: HegivesnArAyaNa. thefollowingquote cause, pervadesthemandtheyarethus (anu.Parva. 1.10) 13.1.2)

yatpryantyabhisamviSanti narANAm jIvAnAm ayanatvAt pralayaitivA narANAm jIvAnAmayanatvAt ' -WhomtheyapproachandentertaittirIya the childthatisbornou lled nArAyaNa".SrIsatyadevovAsishTha 240 Hisabode(ayana).HenceHeis named in themother'sbody.Innarasimha AttasmAn -nArAyaNah smRtah- AttasmAn Uta-s beforetheyinter-mixedand on wasthattheyareHisseat).Manu- frommahAbhAratasupportingthis are sprungfromnara(Atman);Heis . Anotherinterpretation hegives is He created.AstheyareHisoriginal ring pralaya).Thisissupportedby third interpretationisthatHe g bornoutofthewatersinwhich -Whom thejIva-sapproachand t ofthemother'swomb sadagopan.org

udly with uplifted hands; let the udly with uplifted 241 tellects clear, listen to me". tellects clear, SrIman nArAyaNan - melkote (Courtesy:www.pbase.com/svami)

ascetics, with passions curbed and in ascetics, with (narasimha purANa 18.31) 18.31) purANa - samsAra of poison deadly the (narasimha destroys that yatayo'starAgA bhavyamatayo SRNvantu mantra || Urdhva-bAhuh uccaistarAmupadiSAmyaham real the is "This namah. This I proclaim lo nArAyaNAya sadagopan.org nAma 247. nAma 247. bring outthegreatnessofthisnAma. want toaddhistwoeyes further. Sonoamountofexplanation onpaper can disciple and thetwoeyesof theAcArya) thatshouldbes and isthusamatter takes things from one place to anotheras takes thingsfromone naraalso to kalpathroughmany kalpa-s. One whotakesthingsaway.Heisnarasi meaningas givesthe as nRnayetolead,and paramAtman iscallednara.SrIsatyadevo paramAtmA sanAtanah-BecauseHe isnotidentified from vyAsa(thesource nature). SrISankaragivesthemeaning bothsentientandpossessions, non-sent SrI Bhattargivesthemeaningthatnara narAya namah. b) TheLeader. a) Hewhoisimperishable. more onthis nAmabecauseits greatne like theone presented. Hiswordsareth properly learnedbyapproachinganAcAr this nAma.Hepointsoutthatthesecret important tonoteSrIBhattar'sconclu nAmam prabandham -" Thedharmaca nArAyaNah. madhyavartI through thegAyatrimantraisSrIman SrI rAdhAkRshNaSAstriremindsusthat nAma 247.

" to remind us of the greatness of this nAma japam. It is very nr> nr> nr> nalam tarumSollainAnkaNd - - - narah narah narah

242 nArAyaNa - dhyeyah sadAsavitRmandala nArAyaNa -dhyeyahsadAsavitRmandala een byfoureyes(thetwoofthe ss canonlybelearne ding statementofhisvyAkhyAnamon nce He takes this Universe fromkalpa Hetakesthis Universe nce ya,and not byreadingtheexplanations not ya,and "Leader" tonara,andgivesthequote referstowateror fluid, sincethis ient (bothofwhichareeternal by in my book) - nayati itinarah proktah proktah -nayatiitinarah in mybook) at hedoesnotwanttosayanything of thissacredmantrashouldonlybe it flows. That there was only water themantra-devatA thatweworship and notby sixeyesviz.hedoes not vAsishTha also starts with the root vAsishTha alsostartswiththeroot nayati - One who leads, or nRNati - nayati-Onewholeads,ornRNati refers to one with imperishable refers toonewithimperishable kram writer refers us to divya- directs everything,theeternal u koNdEnnArAyaNAennum d fromanAcArya, sadagopan.org (Rg 10.129.3).

from the so also nara, viz. teacher, just as a mother leads a child with just as a mother , or the teacher tries to discipline a tries , or the teacher supported by the following vedic quote vedic quote by the following supported 243 rakRtam salilam sarvamA idam salilam sarvamA rakRtam and does not mind disciplining the child for its own for disciplining the child and does not mind tama AsIt tamasAgUDhamagre'p

- writer points out thatThe dharma cakram in mind, welfare the child's goes and eats dirt child good when the not learning the knowledge student who is mahAvishNu, leads us all for our goodmete out some even if He has to out. to get our ways straightened punishment occasionally everywhere before sRshTi took place is took place before sRshTi everywhere sadagopan.org nAma 249. nAma 248. nAma 249. nAma 248. aprameyAyanamah. One whocannot beknown through kn strength,etc. immeasurable manifestations, middle orthebeginning".Heis ofinfini and eyes,ofboundlessformsonevery "O LordoftheUniverse!Iseeyouwi nAntam namadhyampunas-tavAdim netrampa vaktra aneka-bAhUdara arjuna describesLordkRshNaassuch- sankhyA asankhyeyAyanamah. (gItAOne whoseattributes,names,fo 11.16) nAma 249. nAma 248.

is number. siddhArthas siddhasankalpah siddhidas siddhisAdhanah || siddhisAdhanah siddhidas siddhasankalpah siddhArthas asankhyEyO AàmeyaTma As AàmeyaTma As AàmeyaTma As isÏawRiSsÏs»Lp> isiÏdiSsiÏsaxn>.27. isÏawRiSsÏs»Lp> isiÏdiSsiÏsaxn>.27. isÏawRiSsÏs»Lp> isiÏdiSsiÏsaxn>.27. As As As [ Œ Œ Œ P asankhyeya (eyae=àmeyaTma ivizòiZzòk«CDuic>, (eyae=àmeyaTma ivizòiZzòk«CDuic>, (eyae=àmeyaTma ivizòiZzòk«CDuic>, LEASE = - - - pramEyAtmA visishTas sishTakrucchucih visishTas pramEyAtmA asankhyEyah asankhyEyah asankhyEyah - - - apramEyAtmA apramEyAtmA apramEyAtmA

ADD P rms, etc.areInnumerable. RA SlOkam 27 SlOkam 27 SlOkam 27 is Onewhocannotbequantified.IngItA, SyAmi tvAmsarvato'nantarUpam| N paSyAmi viSveSvaraviSvarUpa || paSyAmi AVAM owledge, directorindirect. 244 th numberless arms, stomachs, mouths, stomachs, th numberlessarms, side, andIdonotseetheendor

BEFORE

te knowledge, infinitebliss, infinite

EACH N AAM

A ]

|

sadagopan.org the existing means the na tasya pratimA astina tasya pratimA pramANaih pramAtumpramANaih n be known through intellect. through intellect. n be known when we develop bhakti to the Lord. when we develop bhakti to the grasped by any of grasped by any ifying that He is Superior because He He because Superior is He that ifying that SishTa means discipline, good d the nAma-s aprameyah (46) and aprameyahd the nAma-s (46) and is not achieved by just wealth, power is not achieved by just nAma would mean that He isviSishTa scends everything. The dharma cakram scends else and He excels in everything. SrI SrI everything. in excels else and He d the current nAma would mean that He e, or other attributes, or the smell etc., or the smell e, or other attributes, 245

makes His devotees also superior.

give us the purity of mind. - yajur. 31.3. SrI rAdhAkRshNa SAstri points SrI rAdhAkRshNa SAstri - yajur. 31.3. out

sishTakrut sishTakrut visishTah sishTakrut visishTah visishTah ------

. prameya is anything that ca is anything . prameya " ivizò> ivizò> ivizò> izòk«t! izòk«t! izòk«t!

nAma 251. nAma 250. The other superiorities do not The other superiorities do not

and fame, but true superiority results only and fame, but true superiority SishTa-kRte namah. Because of association with Him, He He who makes His devotees eminent. He who does not have to depend on anything does not have to depend on Sankara gives that He tran the meaning in life writer points out that superiority An alternate interpretation given is manners. In this sense, the previous discipline, an is of Supreme because He viSishTAyanamah. nAma as sign SrI Bhattar interprets this that gives us a feel for an object. BhagavAn is a feel for an object. BhagavAn that gives us SrI beyond our senses. satyadevo vAsishTha quote from yajurveda gives the - between this nAma an the similarity ameyAtmA (103,181). He who is Superior. of knowledge. We get an impression of an object by seeing it with our eyes, eyes, our with it seeing by object aprameyah aSakyah an of impression an nature cannot be whose aprameya is one get We knowledge. of vision of the color, shap and it is this yasyanAma mahad-yaSah SrI satyadevo vAsishThaSrI satyadevo " interpretation gives the nAma 251. nAma 250. nAma 251. nAma 250. sadagopan.org nAma 252. nAma 252. we shouldtakefrom this nAma. constant trainingofourbody,mind,wo The ourmind. ontheLord is onewaytotrain Deepmeditation nArAyaNa. the mindfromthoughtsthatarenot these indriya-s. Simultaneously,weshould five indriya-sareexposedtoopportun fragrance ofHispresencein the temple Lord, observingthebeautyofHisde nAmasankIrtana, listeningtothebhajan the bellduring theworship,observing external world.WorshippingtheLordin weget meansbywhich arethe which improve thecleanlinessofourthoughts in ourwordsthroughthechantingof as weclean ourbodytoavoid diseasesofthebody,wecandevelop cleanliness consistentwi that Hemakesusshine out Onecommentatorpoints viSishTaandSishTa-kRt. this iswhatmakesHim makes thesedevoteespurealso.Heispu This nAmaoccurredearlier(157).Hispuri Sucaye namah. Pure. us all,andthisisthelessontobe significant ofthesecommandsisLove, commands, orOnewhoprotects(though interpretation thenbecomesHeis needed for this.SishTaalsomean helps Hisdevoteesacquirethisdiscipli nAma 252.

zuic> zuic> zuic> - - - sucih sucih sucih

derived fromthisnAma(dharmacakram). 246 th our devotion. (dharma cakram) -Just th ourdevotion. Onewho makesth bhagavan-nAma, and we candevelopand andwe bhagavan-nAma, rd, anddeedtowardsHimisthelesson through which mahA-vishNurulesover through thecontrolof s Law, rules, or commands. The s Law,rules,orcommands. etc., throughthementalstrength, ne , etc.,arethedifferentwaysthat thetemple,listeningtosound of ities for cleansing ourselves through ities forcleansingourselvesthrough conducive to the service of SrIman conducive totheserviceofSrIman our inputtothoughtsfromthe the karpUra Arati, listening tothe the karpUraArati,listening corated mUrti, smelling thedivine corated mUrti,smelling re by body, mind, action, andall, re bybody,mind,action, s, offering fragrantflowers tothe ty is such that association withHim ty issuchthatassociation doeverything toconstantlydivert the laws).Thegreatestandmost e Law,Onewho thefive senses,

sadagopan.org

in chAdogya in chAdogya "

(thereby Lord kRshNa proved that their respective kingdoms, the are the object of attainment for are the object of attainment lfill daSaratha's promise to kaikeyi, gains all that He wishes for, or One One or for, wishes He that all gains and He takes care of the rest for us, ma) conveys the same idea. Examples ma) conveys the same idea. ble in Him naturally and effortlessly. ble in Him naturally a sankalpah are the decision to make kes the devotees equally capable of ry instance He wishes. Sankalpa means ry instance He wishes. Sankalpa calledsiddha-sankalpah. The reference

avAn has already the four purushArtha-s avAn has already the next nAma. SrI cinmayAnanda points the next nAma. 247 help. Thus, bhIshma made Lord kRshNa satyakAmahsatya-sankalpah ll that is to be attained (artha). siddhasankalpah siddhasankalpah siddhasankalpah - - - of all desirable things. things. of all desirable siddhArthah siddhArthah siddhArthah - - - isÏs»Lp> isÏawR> isÏs»Lp> isÏawR> isÏs»Lp> isÏawR>

nAma 254. nAma 253. nAma

He is the servant of His devotee, and will fulfill whatever they wish, even if it it if even wish, they whatever carry arms in the battle of mahA-bhArata fulfill will and devotee, His of servant the is He involved His breaking His vow not to carry arms), and hanumAn fulfilled his sankalpa to sItA pirAtti. find The way we become siddha sankalpa-sis to entrust ourselves completely in His care, upanishad (8.1) in supportupanishad (8.1) this of and bhag that out that this name signifies (dharma, artha, kAma, and moksha) that mortals. Hehas attained (siddha) a One who intellectual willing and wishing. He wills is who immediately gains what upanishad (see previous nA in chAndogya in dharma cakram for His being asiddh sugrIva and vibhIshaNa the kings of destruction of vAli, the sankalpam to fu etc. The devotion to mahA-vishNu ma their sankalpa-s with His fulfilling One whose wishes are always fulfilled. fulfilled. One whose wishes are always siddha-sankalpAya namah. at the ve are fulfilled wishes One whose SrI Sankara gives the passage " SrI Sankara One who is in possession One who is in possession siddhArthAya namah. He already possesses is desira all that nAma 254. nAma 253. nAma nAma 254. nAma 253. nAma sadagopan.org nAma 256. nAma 255. nAma 256. nAma 255. desired goal. The dharma cakram writer Thedharmacakram desired goal. interruption whenwe undertakeagood chanting it willbeverybeneficialfo siddhi-sAdhanah sankalpah siddhi-dah thesequence" outthat SAstripoints SrI rAdhAkRshNa SrIman nArAyaNa. in particularthemokshasiddhi,which efforts ofhisseeking.HeisthesAdhana He istheverysecretforcewhichenables siddheh sAdhakatvAt siddhi-sAdhanah siddheh sAdhakatvAt siddhi-sAdhanAya namah. One whomakes themeans forsiddhias according toouraction. thatHe interprets thenAma tomean anyone), andvaSitvam(togetanyoneto beable bhoga), ISitvam(to mass), prApti(toobtainanythingdesi weightless likeacottonball),garimA(t avery abilitytoassume mahimA (the (the abil Him.TheseareaNimA meditate on There areeightsiddhi-sorpowers siddhi-dAya namah. powers. The bestowerofsiddhi-sorsuper-human since whatever wewish will then nAma 256. nAma 255.

isiÏsaxn> isiÏd> isiÏsaxn> isiÏd> isiÏsaxn> isiÏd> - - - siddhidah siddhidah siddhidah

- - - siddhisAdhanah siddhisAdhanah siddhisAdhanah to assumerulershiporLordshipoveranything beforthe causeof dharma.

248 red), prAkAmyam (to attain any desired red), prAkAmyam(toattainanydesired r fulfillmentofou pleasantasthefruititself. . huge size),laghimA " that can be acquired by yogi-s who that canbeacquiredbyyogi-s beunderone's control). SrISankara is a great mantra by itself, and He is the promoter ofachievements.He isthepromoter no oneelsecan help achieve except deed and work towards attaining the deed andworktowards attaining or meansforallsiddhifulfillment, o assumeheavyweightlikeaniron pointsoutthat providesbenefits orfulfillment the seekertodiligentlycontinue all ity toassumethesizeofanatom),

r endeavors without r endeavors (to makethebody siddhArtahsiddha-

the goalthatis sadagopan.org

the mind towards thoughtsthe mind about Him. 249 the cleansing of our minds from worldly of our the cleansing

By chanting this mantra, He ensures that we attain our goal. mantra, He ensures that By chanting this attained by chanting this mantra is this mantra by chanting attained thoughts, lust, etc., and concentrating and concentrating lust, etc., thoughts, sadagopan.org nAma 257. nAma 257. the daywhichismade auspicious devotee approaches the Lord,isadayof SrI Bhattar'sinterpretationisthatHe SrI rAdhAkRshNaSAstri. He makesthosewhoadhere One interpretationisthatHeshinesbr nAma is composed of twowords,vRsh nAma iscomposedof This nAmaisinterpreteddifferently namah. vRshAhiNe all objects f) Onewho causeofthebrightness of hasthebrightnessofagnietc.,oris e) One whoisthedevatAforvRshAha sacrifice. d) Onewhorevealsdharma. c) Onewhomakesthedayauspiciouswhen thedevoteeapproaches Him. b) OnewhomakesHisdevoteesshine a) Onewho shinesin theformofdharma. nAma 257.

vrushAhI vrushabhO vishNuhvrushaparvAvrushOdarah| v&;ahI v&;ahI v&;ahI vardhanO vardhamAnasca viviktas srutisAgarah || srutisAgarah vardhanO vardhamAnascaviviktas vxRnae vxRmaníiviv´Zïuitsagr>.28. vxRnae vxRmaníiviv´Zïuitsagr>.28. vxRnae vxRmaníiviv´Zïuitsagr>.28. [ - - - v&;ahI v&;Éaeiv:[uvR&;pvaRv&;aedr>, v&;ahI v&;ahI v&;Éaeiv:[uvR&;pvaRv&;aedr>, v&;ahI P v&;ahI v&;Éaeiv:[uvR&;pvaRv&;aedr>, v&;ahI

vrushAhI vrushAhI vrushAhI LEASE

ADD to dharma shine likeday. Boththesearegivenby to dharmashine P becauseofapproaching Him.

RA

SlOkam 28 SlOkam 28 SlOkam 28

N AVAM 250 like daybecauseoftheirdharma. a meaningdharma,an by different vyAkhyAna-kartAs. The bydifferentvyAkhyAna-kartAs. ight likedaybecauseof Hisdharma.Or isvRshAhIbecause

BEFORE auspiciousness -dharma, i.e.,Hehas auspiciousness-dharma,

EACH N

AAM

A ]

d ahameaningday. the dayonwhicha sadagopan.org - One - One gni" to the term vRsha gni" to the term gives is that vRshAhagives is He gives blessing to His ize Him. All other wishes, . I. He then generalizes this and saysI. He then generalizes

i - One who shines in the form of vRshah dharmah tadeva Ahah tadeva dharmah vRshah easure is over. The desire should be . dE! ennum iccuvai tavira yAn pOy by His devotees, e.g., glowing health, by His devotees, e.g., glowing health, " ightness from Him. He is the only one ightness from Him. He is the knowledge, brightness of life because knowledge, brightness of life the that bhagavAn has the meaning has the brightness of anything that is of anything has the brightness pired by the beings, according to their SrI rAdhAkRshNa SAstri. (dharma r words, their brightness is because of r words, their brightness is for those wish these lesser desires, will 251

(Rg veda 3.27.14), to and uses ahah mean rnate interpretation he rnate interpretation s the meaning "fire" or "a or "fire" the meaning s devatA for the sacrifice. devatA for the wish should be to real

vrushabhah vrushabhah vrushabhah - - - cause of dharma. His v&;É> v&;É> v&;É> vRsho agnih samidhyate reveals dharma. reveals An alte acyutA!amarar ERE! Ayar tam kozhun

nAma 258. who has svayam-prakASa. bright, such as the Sun etc., or in othe bright, such as the Sun etc., resulting from is the brightness Him. So etc., which get their br of the jIvAtmA, that vRshAhI really refers to One who that vRshAhI based on prakASa,brightness or and so gives agni and so isbrightness of called vRshAh

refers to a ten or twelve-day sacrifice, and He is vRshAhI because He is the the is He because vRshAhI is He and sacrifice, twelve-day or ten a to refers enjoyer as the performer or SrI satyadevo give vAsishTha vRshbha also is He samsAra. of fire the from vRshabhAya namah. them protects iti vRshabhah kAmAn varshati esha bhaktebhyah and devotees desired all that is showers because He burning devotion, etc. vRshAtmanA bhAt a) He who showers (His grace). a) He who showers (His grace). b) He who shines be dharma, is the explanation given by who cakram): BhagavAn gives is as whatever will also be fulfilled by Him while they only result in sorrow after the interim pl " SrI Sankara's interpretation for this is for interpretation SrI Sankara's efforts. Of these, the real these, the efforts. Of indiralOkam ALum acuvai perinum vEndEn nAma 258. nAma 258. sadagopan.org nAma 260. nAma 259. nAma 260. nAma 259. reach Him. etc.Thes SraddhA, kIrtanam, sat-sangham, the steps thatHe hasestablished. included variousstepssuchasj~nAna,bhakti,etc. vyAkhyAna kartA-shave the steps ofvarNASramadharmaas BhaTTar's interpretation isthatHe vRsha vRsha-parvaNe namah. He who has providedthestepsofdharmatoreachHim. is given. helping His devoteesinfulfilling their dealing withthesequenceofnAma-s interpretations tothesamenAmadepend article tothisseriesthatthevyAkhyAnakartA-sgivedifferent kinds ofhelptoHisdevoteesasneed with bhagavAn isthereinassociation not necessarilypresent(e.g.,inthecase smoke. Whereverthereissmoke is that thispervasionisinthesenseof which thisnAmaisderived This nAmaoccurredas2,andwi vishNave namah. One whopervades everything. nAma 260. nAma 259.

isdharmaashas

v&;pvaR iv:[> v&;pvaR iv:[> v&;pvaR iv:[> ------

vishNuh vishNuh

vishNuh

vrushaparvA vrushaparvA vrushaparvA been notedbefore. is vish - to pervade. SrI BhaTTar gives the meaning

252

ed. Itwasmentionedintheintroductory ll re-occur asnAma663.Theroot from desired wishes, this new interpretation desired wishes,thisnewinterpretation These include SravaNam,mananam, association such as between fire and suchasbetweenfireand association Hisbhakta-salways,andrendersall vRsha-parvAbecaus which describe theLord'sguNaof themeanstoattainHim.Other ofared-hotpiece iron).So also, ing onthecontext.Sinceweare now fire, butwhen there isfire,smoke e arelikethesteps ofaladderto ParvA refers tosteps. SrI e He has revealed revealed e Hehas sadagopan.org came richer than ent one using the or nourishes. Following the "agni" (the acid) that this nAma. One is that He is the this nAma. One gs at the time of pralaya, and this is gs at the time of pralaya, and of re-creation. In this context, the of re-creation. re of the earth, in the centre of the re of the earth, in the centre na etc., and so He is the one with the He is the one with na etc., and so ons of the principle of bhagavAn as ons of the rd vRsha. SrI satyadevo vAsishTha arma. The other is that creations of arma. The other return that kucela be AkRshNa SAstri gives the example of us nAma, SrI Bhattar interprets this form of compacted rice, by His friend nAma-s and the curr His womb like a mother and nourishes

253

ch as Brahma originate from His belly. The third The third His belly. ch as Brahma originate from ' those who have resorted to Him more and' those who more for humans that we have One who augments, increases, . vrushOdarah vrushOdarah vrushOdarah

vardhanah vardhanah vardhanah - - -

- - - vxRn> vxRn> vxRn> v&;aedr> v&;aedr> v&;aedr> v&;aedr> v&;aedr> v&;aedr>

nAma 262. nAma 261. nAma

vardhanAya namah. vardhayati iti vardhanah meaning "agni" for the word "vRsha". Thus, He is the One who has agni in His His in agni has who One the is for the wo meaning "shower" is used He Thus, "vRsha". word previous continues to interpret all the the for "agni" meaning stomach. This is known even digests our food, there is agni in the cent are reflecti sun, the Oceans, etc. These vRshodara. He who nourishes. up on the interpretation of the previo beings in keep the nAma as One who AcArya svAmi gives P. B. aNNa~ngar them. SrI he is the meaning that vardhana because he 'grows (towards the spiritual path?). SrI rAdh - a the offer of one handful of 'aval' was augmented so much in kucela, which is that this is where He keeps all the bein is that this is where He keeps at the time where everything originates One who has dharma as His mid-region or belly. as His mid-region or One who has dharma namah. vRshodharAya given for interpretations are Different through yag~ all the offerings receiver of all offerings of dh udara that receives su those who observe dharma nAma 262. nAma 261. nAma nAma 262. nAma 261. nAma sadagopan.org nAma 264. nAma 263. nAma 264. nAma 263. of amachinistwhomakes machinesbut is astheetymological basisfo distinguish SrI satyadevovAsishThagives the root viviktAya namah. He whoisunique. Sankara's interpretationis" incarnation inwhichHecontinuedto outthatthis SrI cinmayAnandapoints grow. OrHekeepsgrowinginspiteofHi interprets vardhamAnahasonewhogr indicated thatHeHimselfgrowsasa In the previous nAma wevardhamAnAya namah. saw that He makes thingsHe whogrows. grow. In this nAma, it is area, andsoHeisvardhana. the j~nAnaandbhakti,Hehelpsth efforts togrowhisbodyandwealth, mother. Thedharmacakramwriterpoints with devotionresultsinamountainof to Him. Thus He is vardhanakubera. Soistheofferofpatram,phal because an offer of the size of an atom to Him because Hegrowsatthesamefastra rAdhAkRshNa SAstriindicatesthatthe who nAma 264. nAma 263.

growsormultipliesHimselfin theform oftheUniverse".SrI iviv´> vxRman iviv´> vxRman iviv´> vxRman ------varadhamAnah varadhamAnah

varadhamAnah

viviktah viviktah viviktah

prapa~ncarUpeNa vadhate iti vardhamAnah itivardhamAnah prapa~ncarUpeNa vadhate

254 te atwhichtheUniverseisgrowing. return andprotectsHisdevoteeslikea r this nAma. Hegivesasimpleexample r this am, pushpam,toyam,et result orsimultaneously. SrIBhaTTar result grow tocover thethree worlds.SrI

ows happyasHeseesHisdevotees

name is indicative of the vAmana out that while everyone takes all the outthatwhileeveryone takesallthe s bestowingallthatanyoneasksfor. ose whoare devotedtoHiminthis vij the realeffortshouldbeingrowing separatefromit.So alsobhagavAn 'ca' attheendofvardhamAnahis -

pRthakbhAve to separate or to to separateor c. thatwemake - One

sadagopan.org have referred to to have referred Just as the ocean is the as the ocean Just .

mission in life viz. realizing the the realizing viz. life in mission

inct even though He pervades the inct even though He

all the veda-s lead us to Him, and He all the veda-s e of two birds in a tree, one enjoying one enjoying birds in a tree, e of two

the pa~nca indriya-s, then in spite of spite the pa~nca indriya-s, then in shape and in action, but is unique and is unique and in action, but shape and Agarah). SrI BhaTTar refers us to in the world (SrI BhaTTar). Or it may in the world (SrI BhaTTar). am of his own as the explanation for am of his own observing, which we observing, ri; also recall the ISAvAsyaupanishad the ISAvAsyaupanishad ri; also recall recognized by our intellect and logical intellect by our recognized etc. - Rg veda 1.164.20). This author etc. - Rg veda pleasures around us, we will be able to to the service of mahA vishNu. This is to the service of mahA vishNu. sarva-bandhuh sa pRthak ca dRSyAt|| ca sa pRthak sarva-bandhuh is untouched by the effects of action is untouched ....).The dharam cakram writer points out ....).The dharam cakram writer unique because His activities are extra- His activities because unique 255 am just sharing one example here: am just sharing srutisAkarah srutisAkarah srutisAkarah

- - - g outside of, and unaffected by, our surroundings, is of, and unaffected g outside ïuitsagr> ïuitsagr> ïuitsagr> anejadekam manaso javIyo dvA suparNAsayujAdvA sakhAyA

nAma 265.

He who is the sea where all veda-s take us. all veda-s is the sea where He who Sruti-sAgarAya namah. Srutayah sAgara iva atra nidhIyante iti SrutisAgarah is thus Ocean for the Sruti-s (Sruti-s final destination for all the rivers, so also separate from them. He gives the exampl He gives the from them. separate before ( creates all the beings and keeps them in and keeps them all the beings creates the fruits and the other watching and the fruits and has composed one Slok (SrI vAsishTha) each Slokam of sahasranAma, and I each Slokam of He ways. sarva-vidham"sRTvA jagat vidhAtA svayamvivikto sah| hyajaro'marah many in sahasra-SIrshA sahasra-dRshTih sa sa unique is BhagavAn He is unlike His creations (nirlipta). of others ordinary and superior to those and dist mean that He remains unique Universe as described in previous nAma-s (SrI Sankara). He is also unique unique also is He Sankara). (SrI nAma-s previous in described as Universe to be because He is beyond our ability analysis alone SAst (SrI rAdhAkRshNa Slokam 4 - that this quality of bein our the true basis of accomplishing not get swayed by paramAtmA. If we do noise and living in the midst of all the divert it have control of our mind and the significance and lesson to take from this nAma. nAma 265. nAma 265. sadagopan.org the onlyonethatistoberealizedthroughallveda-s". thegItA15.15- of nArAyaNa,andto SrImad bhAgavatam(2.5.15)-nArAyaNa

256 vedaiSca sarvaih ahamevavedyah vedaiSca sarvaih parA vedAh-Theveda-sonlyspeak

- "Iam sadagopan.org need arises to use use to arises need

A ]

AAM e padma shows His sweet N EACH

~nkha, cakra, gadA and padma. The auty of the arms that always protectauty of the arms that always . The cakra both protects those that nniva, sadA pa~ncAyudhIm bibhrat sa BEFORE rAdhAkRshNa SAstri describes the rAdhAkRshNa SAstri describes ready with the Ayudha-s for the ready with the Ayudha-s those who follow the path of adharma. the burden of those that seek refuge seek refuge the burden of those that any delay when the

refer to the protection of the whole refer to the protection of t that the term subhuja refers to the t that the term subhuja refers 257 SrI BhaTTar interprets the majesty and SrI AVAM . N pivò> àkazn>. 29. pivò> àkazn>. pivò> àkazn>. 29. pivò> àkazn>. pivò> àkazn>. 29. pivò> àkazn>.

SlOkam 29 SlOkam SlOkam 29 SlOkam SlOkam 29 SlOkam RA P ADD

scipline the evil, and th evil, scipline the LEASE subhujah subhujah subhujah - - - P [ suÉujae ÊxRrae vaGmI mheNÔae vsudae vsu>, vsudae ÊxRrae vaGmI mheNÔae suÉujae suÉujae ÊxRrae vaGmI mheNÔae vsudae vsu>, vsudae ÊxRrae vaGmI mheNÔae suÉujae suÉujae ÊxRrae vaGmI mheNÔae vsudae vsu>, vsudae ÊxRrae vaGmI mheNÔae suÉujae nEkêpae b&hÔUpiZzi nEkêpae b&hÔUpiZzi nEkêpae b&hÔUpiZzi naikarUpO bruhadrUpas sipivishTah prakAsanah || sipivishTah prakAsanah naikarUpO bruhadrUpas suÉuj> suÉuj> suÉuj> subhujO durdharO vAgmI mahEndrO vasudO vasuh | vAgmI mahEndrO subhujO durdharO

nAma 266.

SobhanA bhujAh asya iti subhujah iti SobhanA bhujAh asya One with majestic arms. su-bhujAya namah strength of His arms to always shoulder strength of His arms to always them. pAtu praNata rakshAyAm vilambam asaha nah SrIra~nga nAyakah. The writer in dharma cakram points ou hands of mahAvishNu that carry the Sa Sankha reminds us of the praNava mantra follow the path of dharma and destroys The gadA functions to di disposition Him. towards those who seek in Him. SrI Sankara extends this to Sankara extends this in Him. SrI to the be world. SrI cinmayAnanda refers there is protection of the devotees lest and bless (abhaya and vara-da). SrI arebeauty of the arms that always nAma 266. nAma 266. sadagopan.org nAma 268. nAma 267. nAma 268. nAma 267. veda-s arebutthe words ofbhagavAn. vAgmine namah. c) Hefromwhomtheveda-soriginated. b) Hewhohaspowerfulwords. a) Hewhohaswordswhic vishNu occupyourmind,andbadthoughtsdonotmind. pArAyaNam areofhelp.On to beableretainHimin dharma cakram writer points outnAma that we should as develop one a cleansupport Himwhosupportedeverythingel mind who in order is difficult Analternateinterpretation meditation. tothe yogi-sfinditdifficulttohold comp sand. SrISankaragivestheinterpretation the forceofgushing watersofa gr current nAma as indicating that the strengthstrength ofHisarms.Hecontinueswi is such that it is irresistible like Recall that SrIBhaTTar hasinterpreted durdharAua namah. d) Onewho cannotbesupported byanyoneoranything else c) Onewhoisdifficulttoholdinconcentration b) Onewhoisdifficulttocomprehend a) Theirresistible. nAma 268. nAma 267.

ÊxRr> ÊxRr> ÊxRr> vaGmI vaGmI vaGmI - - -

durdharah durdharah durdharah - - - vAgmI vAgmI vAgmI h are praise-worthy. h arepraise-worthy. ourmind.Forthis,recoursetosuchthingsasnAma

ce the mind becomes clean, thoughts of mahA ce themindbecomesclean,thoughtsofmahA

258 him in their thoughts during their himintheirthoughtsduring rehend even byth eat oceanagainstadammadeofplay th thatthought,andinterpretsthe given byhimisthat se. SrIcinmayAnandainterpretsthe He also was powerful in persuading He alsowaspowerful inpersuading the previous nAmaintermsofthe that Heisdifficulttobeheld, e.g., e great yogi-s. The nothingelsecan

sadagopan.org

(18-73) buddhimAn buddhimAn

rAma is wise and speaks sweet - of His words is quotedof His words in dharma a second interpretation based indhI 's state of mind after listening to after listening of mind state 's is one of the six qualities of SrIman ng in many different ways, He is the ng in many different battlefield when arjuna had laid down had laid when arjuna battlefield dy and free from doubt and am readydy and free from doubt and d is idi - paramaiSvarye - to own great own great d is idi - paramaiSvarye - to ) my ignorance has now gone; I have ) my ignorance has now gone; so speaks kind words - ayodhyA kANdam so speaks kind 259

e His words are sweet and kind - are sweet e His words ye vacanam tava ||

aaaat-prsAdAn mayAaaaat-prsAdAn | acyuta

or is the light in all beings. mahEndrah mahEndrah mahEndrah vasudah - vasudah - vasudah - - - - vsud> vsud> mheNÔ> vsud> vsud> mheNÔ> vsud> vsud> mheNÔ>

nAma 270. nAma 269. to act according to Your instructions" "acyuta! By your Grace (gItopadeSam regained my memory, now I am stea and The Giver of wealth. The Giver sthito'smi gata-sandehah karish words; He is the first to speak and al first words; He is the summary of the power 1.13. A very good cakram from arjuna the gItA, reflecting Lord kr*shNa's - words smr*tir-labdhA t nashTo mohah who mahendrAya namah. one the is He is derive The root from which this nAma who since Indra, of Lord the is He because thus pervades everythi He wealth. Since mahendra mahendra also is is He He everything. of Lord Thus kindle. is the representation of strength, which to shine, nArAyaNa. SrI satyadevo vAsishTha gives to dIptau - kindles the light in every being a) He of great wealth. b) The God of Indra and other gods. his arms. He is vAgmIhis arms. also becaus madhurAbhAshI pUrvabhAshIpryam vadah arjuna through His words (gItA) in the (gItA) in through His words arjuna nAma 270. nAma 269. nAma 270. nAma 269. sadagopan.org nAma 272. nAma 271. nAma 272. nAma 271. nAma-s as illustrations ofthecosmic illustrations nAma-s as also vAsudeva(gItA7.19).Fromthe sthAvaram ja~ngamam vishNuh sarvam vishNu-mayam jagat ||" jagat ||" vishNu-mayam ja~ngamamvishNuhsarvam sthAvaram ucyate | "jalam vishNuhsthalam vishNuhvishNur_AkASam SrIcinm with Yourendlessforms-11.16. In gItA we have paSyAmi tvAm sarvatah naikarUpAya namah. He ofInfiniteforms(asseeninviSvarUpa). object tobeattainedis sudurlabhah refer totheprevious write-upaswell. This nAmaoccurredearlieras105, vasave namah. He who isHimselfthewealthsought by vishNu. or anyotheractofgiving,itisademo when one doesvastra-dAna everyone is behindthe actofanyonegi pointsoutthatth SrI satyadevovAsishTha worlds to a devotee, or He can also give the lesser riches to those who want it. devotees withouttheiraskingforit.Hecangivethelordshipofthree vasu - vasudAya namah. nAma 272. nAma 271.

dhanam dadAtiitivasu-dah - Rareindeed isthegreatsoulwh vsu> vsu> vsu> nEkêp> nEkêp> nEkêp> - - - vasuh vasuh vasuh - - - naikarUpah naikarUpah naikarUpah vAsudeva, and the meansfor andthe vAsudeva,

m, or anna-dAnam, or imparts knowledge toanother, m, oranna-dAnam,impartsknowledge

.

form or the viSva-rUpa oftheLord. form ortheviSva-rUpa 260

next nAma, SrIBhaTTarinterpretsthe

nstration oftheguNa ofGiver ofmahA One whobestowsHi thosewhohaverealizedtheTruth. ving anythingtoanyone.Forinstance, ananta rUpam -IseeYoueverywhere anantarUpam ayAnanda givesthefollowingquote- andwillre-occurasnAma701.Please vAsudevah sarvam iti sa mahAtmA sarvamitisamahAtmA vAsudevah is actofbhagavAngivingwealthto o hasrealizedthattheultimate attaining thiswealthis attaining s wealth to the s wealthtothe

sadagopan.org For giving wealth For giving wealth - He is not only of the not only of the - He is ged Earth with a form t of this "small" world or our bodies anubhavam of this nAma by pointing by pointing of this nAma anubhavam skies. SrI cinmayAnanda gives the wealth to everyone. wealth to everyone. le forms isle forms consistentwith (almost Kr*shNamUrti has translated thisKr*shNamUrti has translated as ys and animals. Thus there are two e this immensity of His Nature and His e this immensity of His that to "see" this br*had-rUpam, the n is another example where His form n is another example where . SrI Sankara has given the example of . SrI Sankara has given example of the

261 that He is Sipi-vishTa because He is in the forms forms the in is He because Sipi-vishTa is He that sure that the Earth did not submerge again as it submerge sure that the Earth did not atyatishThat daSA~ngulam ere He carried the submer He carried ere the Universe but He stands beyond it by ten digits. the Universe but He stands sipivishTah sipivishTah sipivishTah - - -

bruhadrUpah bruhadrUpah bruhadrUpah - - - izipivò> b&hÔUp> izipivò> b&hÔUp> izipivò> b&hÔUp>

nAma 274. nAma 273. interpretations. The first is The word Sipi has two meanings - ra two meanings has The word Sipi He who pervades the rays. Sipi-vishTAya namah. to everyone, He needed to be in multiple forms and at multiple places at the the at places multiple at and forms multiple in be to needed He everyone, to same time. the varAha incarnation wh en to enough big which was incarnatio was carried. The trivikrama br*hat means mahatS. or big. SrI T. 'mysterious'. an immense form He is of worlds and the covered all the three purusha sUktam passage - He of an immense form. form. He of an immense br*had-rUpAya namah. out that this guNa of assuming this guNa out that multip the Giver of role is His necessitated by) total size and dimension of pointsThe dharma cakram author out sarva vyApatitvam, the we will get ou more and our small pleasures. SrI rAdhAkr*shNa SAstri expresses his expresses SAstri SrI rAdhAkr*shNa mortal eyes are not sufficient, and it is thus that we do not just see Him but but Him see just not do we that thus is it and sufficient, not are eyes mortal se The more we Him. have to experience nAma 274. nAma 273. nAma 274. nAma 273. sadagopan.org nAma 275. nAma 275. One who provides isthepaththat leadstoHisrealization. prakASanah that HeisprakASanabecauseillumines everything- form to arjuna and othersSrI BhaTTarinterpretsthenAmatome who long to prakASanAya namah. b) Onewhoillumineseverything. a) Onewho showsHimselftoHis devotees. given thefollowing- like therays ofthesun.lingAyatasUr ca tathAsUryasyevamarIcayah-Hewho things. So He is known as Sipi-vishTa.""He hastawnyhairsonHisbody;with In udyoga parva we have roma kupeshu (Santi || tenApi vishTamyatki~ncitSipi-vishTamhitat-smr*tam parva | cayad-bhavet Sipi-vhshTeti yaccAsyapItamromam 343-41) In mahAbhAratawehave || rUpavat SipivishTah samAkhyAtahsUryendy-agnAdi Sipayo raSmayahproktAhvyApyateshvapivartanAt| SrI BhaTTar'sinterpretationsby Sipayo raSmayahucyante,taihAvishTah vyAptavAn itiSipivishTah BhaTTar's vyAkhyAnamisSipayah- of raysforexampletheSu nAma 275.

has pervaded allanimalsandhumansisSipivishTah. haspervaded . The àkazn> àkazn> àkazn> dharam cakram writer points out thattheilluminationHe pointsout writer dharamcakram Sipishu paSushu janeshu vishTo vyApta itiSipivishTah Sipishu paSushujaneshuvishTovyApta - - - prakAsanah prakAsanah prakAsanah . n's rays,theraysemanatin He quotesYaskafromnirukatatosupportthis- an unknownauthor,wehave 262

in in his vyAkhyAna for amarakoSa has in his vyAkhyAnaforamarakoSa

see it.SrISankara'sinterpretationis . that body He has pervaded all other that bodyHehaspervadedall an that BhagavAn shows Hiscelestial an thatBhagavAnshows In thenirukti whichisasummaryof raSmayah, tAnsampravishTah enters intotheporesofbody

g fromthefire, etc.SrI

prakASayati iti prakASayati iti - -

sadagopan.org

. Since bhagavAn . Since balam balavatAam

A ] dharah dharah dharah

- - - AAM N dyuti dyuti dyuti (7-10), and EACH

- - -

but also in his mind. Even to him, him, to Even mind. his in also but

lgence or radiance lgence or

, tejas means reputation or power to , tejas means reputation or BEFORE tEjO tEjO tEjO bhArata -udyoga parva, dhRtarAshtra

the viSva-rupa. SrI Sankara gives the the viSva-rupa. - - - o-dyuti-dharah. Recall that we are now o-dyuti-dharah. Recall that 263 AVAM N Ojas Ojas Ojas

SlOkam 30 SlOkam SlOkam 30 SlOkam SlOkam 30 SlOkam - - RA - P ngth, vigor and brilliance. ADD

prakAsAtmA prakAsAtmA prakAsAtmA - - - tejas-tejasvinAmaham LEASE P [ AaejStejae*uitxr> àkazaTma àtapn>, àtapn>, àkazaTma AaejStejae*uitxr> AaejStejae*uitxr> àkazaTma àtapn>, àtapn>, àkazaTma AaejStejae*uitxr> AaejStejae*uitxr> àkazaTma àtapn>, àtapn>, àkazaTma AaejStejae*uitxr> \ÏSSpòa]rae mÙíNÔa. 30. mÙíNÔa. \ÏSSpòa]rae \ÏSSpòa]rae mÙíNÔa. 30. mÙíNÔa. \ÏSSpòa]rae \ÏSSpòa]rae mÙíNÔa. 30. mÙíNÔa. \ÏSSpòa]rae OjastEjO dyutidharah prakAsAtmA pratApanah | àkazaTma AaejStejae*uitxr> àkazaTma AaejStejae*uitxr> àkazaTma AaejStejae*uitxr> (7-11).

riddhas spashTaaksharO mantras candrAamsur bhAaskaradyutih || means strength or inherent vitality means strength or inherent

nAma 277. nAma 276.

prakASAtmane namah. dhRtarAshtra was blind not only externally bhagavAn made Himself known. In mahA He of a nature that is well-known to all. says - "tvameva puNdarIkAksha! jagatah Sarvasya prabhuh | Ojas One who is endowed with stre endowed One who is namah. ojas-tejo-dyuti-dharAya overcome enemies, and dyuti means effu overcome enemies, and alone has all of these, He is ojas-tej alone has all of these, describe going through the nAma-s that reference to gItA - cAham nAma 277. nAma 276. nAma 277. nAma 276. sadagopan.org nAma 279. nAma 278. nAma 279. nAma 278. increase. Heisfull of guNa-s like The rootfromwhich thiswordisderi RddhAya namah. He who isfull inallrespects. tejobhirApUrya jagatsamastambhAs falling into thefiery mouthoftheLo darSanam whenLordKRshNa says thatSrI BhaTTarinterpretsthisnAmain he is unablepratApanAya namah. toHe who scorches (His enemies). stand th external lighttothesunand This can becan reveal externalobjects,butnoneof revealed thepr outthat dharma cakrampoints only byinterpretation isthat Hehas a formwhos mahAvishNu amongtheyAdavas!Yoush foremost the prakASAtmA,"Oh Lotus-eyedOne!YouaretheProtect tasmAt teyAdava-SreshTha! who gives the world throughpowermanifestationsliketheSun. Sankara givestheexplanationthatHe time ofpralayawhentheLordscorch 11.30). SrIrAdhAkRshNaSAstripointsou nAma 279. nAma 278.

\Ï> àtapn> \Ï> àtapn> \Ï> àtapn> - - - riddhah riddhah riddhah - - - pratApanah pratApanah pratApanah stars in the first instance. inthefirstinstance. stars revealsthattheenemies PrasAdam kartumarhasi || PrasAdam kartumarhasi

dharma, knowledge, dispassion, etc. knowledge,dispassion, dharma,

264 e sightofthe magnificent viSva-rUpa

akASa or light from the sun and stars akASa orlightfromthesunandstars the contextofgItAwherearjuna astavogrAh pratapanti vishNo vishNo pratapanti astavogrAh es theEarthwithprlayAgni.SrI rd andbeingscorchedtotheir end- ispratApanabecause He heatsthe ved isRdhvRddhau - toprosper, thesecanrevealth e natureisofradiance.Thewriterin or ofalltheworlds.Therefore, the ould takepityonme."Another t thatthiscanalsorefertothe

in the kaurava side are in thekauravasideare e AbsoluteTruth.

(gItA sadagopan.org -mantra -mantra terpretation is that He terpretation is dy at the time of death

retation. He uses the root spaS retation. He uses in support of this interpretation - in support of this interpretation retation is that He has this nAma retation is that to mean things that don't disappear ndi), viz. the nakshatra manDala etc. ndi), viz. the nakshatra manDala even after?) pralaya - he uses the uses even after?) pralaya - he s on it. In BrahmA purANa, BhagavAn mananAt trAyate iti mantrah er this Universe with its constellation er this Universe with its constellation

the Supreme state". SrI satyadevo the Supreme Himself through the letters of the the letters of the Himself through g as referring to mahA vishNu who has the supreme sound of PraNavam. SrI the supreme sound of PraNavam. 265 , or aksharah aksharah aksharah those who meditate on His name). - - -

PraNavam) and leaves his bo the veda-s. SrI BhaTTar's in the veda-s. SrI spashTa spashTa spashTa - - -

hrough the veda-s). hrough the veda-s). mantrah mantrah mantrah - - - Spòa]r> Spòa]r> Spòa]r> Spòa]r> Spòa]r> Spòa]r> mÙ> mÙ> mÙ>

nAma 281. nAma 280. nAma

The mystic word (He who protects mantrAya namah. tan-mantAram trAyate iti mantArah thus tied together and is holding togeth thus tied together and is holding bodies. of the heavenly is that which protects him who meditate says - words Apralaya sthAyI nakshatrAdi in Hi words Apralaya sthAyI nakshatrAdi meanin Thus he interprets this nAma's He of clear words (t He of clear namah. spashTAksharAya The here is to reference is spaTAksharah revealed because He SrI Sankara's interp veda-s very clearly. gItA to cinmayAnanda gives the reference mAm anusmaran |mityekAksharam brahma vyAharan yAti paramAm gatim||Yah prayAti tyajan deham sa chants my name ( "One who shall go to thus remembering Me, he interp vAsishTha gives a very different and akshara bandhane - to tie together, until (and but reappear again and again because He is clearly indicated by because He is clearly indicated nAma 281. nAma 280. nAma nAma 281. nAma 280. nAma sadagopan.org

PoundarIkapuram SrImad Anda SrImad PoundarIkapuram SrI Lakshmi HayagrIvan HayagrIvan Lakshmi SrI mantrAya namah namah mantrAya 266 van Ashramam - SrI Rangam Rangam SrI - Ashramam van

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of the mantra-s of the we take external nalamtarum Sollai nAn n, when the body is not not is body the when n, s from varAha purANa - s from varAha peria tirumozhi1-1-9). that man lies like a log of wood or a that man lies like a log of wood

ink of this devotee of Mine and lead ink of this devotee of Mine at He is the Sacred formula in the the in formula Sacred the is He at - y cross this vast and frightful sea of y cross this vast contemplation (meditation), through has the world as My body and who amhas the world as My body and

ra-s are the means to keep our minds ra-s are the means to keep dharma cakram gives the perspective dharma cakram gives the perspective heme of life. Just as

h constant repetition rs of greed and avarice".rs of greed and SrI BhaTTar 267 shTha pAshANa sannibham | nd is in normal conditio nd is in normal ementary constituents of his body (dhAtu-s) are in ementary constituents of his the varAha carama Sloka- the varAha carama candrAamsuh candrAamsuh candrAamsuh the effulgent rays like those of the moon. rays like those of the moon. the effulgent - - - cNÔa cNÔa cNÔa

nAma 282. canDrAmSave namah. He who is possessed of to attain the Supreme Abode". to attain the Supreme the interpretation th gives SrI Sankara The writer in veda-s. form of the three in our sc on the importance of mantra-s bodies clean, mant bath for keeping our can be done either throug This clean. (japam), through deep and constant - musical singing (bhajans) etc. Recall tirumangai AzhvAr kaNDu koNDEn nArAyaNA ennum nAmam piece of stone in his dying moments, I th piece of stone samsAra which wate is filled with the reference to also gives the susvsthesthithe manasi SarIre sati yo narah | dhAtu-sAmye sthithe smartA viSva-rUpamca mAma ajam || tatastam mriyamANam tu kA aham smarAmi mad-bhaktam nayAmi paramAm gatim || "The man who, when his mi shattered, and when the el on Me who meditates perfect equipoise, births due to karmA - when o not subject thRshNA toya samAkIrNAtthRshNA ghorAtsamsAra sAgarAt | pAramApnotiapArAt smarati nityaSah yo mAm || always, will certainl of me "He who thinks nAma 282. nAma 282. sadagopan.org nAma 283. nAma 283. cause forthedyutior brightness ofbhAs divinely pleasingnRsimha incarnation, whereHisformte to prahlAda.simultaneous existence of thesoothing Hetejas oftheviSva-rUpamisscorching is bhAskara-dyutihthe viSva-rUpamcontinues,andweknow also- HeissoothingtoHisde because He is the the comfortingcoolnessof dyutih points outthesignifican in this ( reference toSrIAndAl'stiruppAvai context.ray-like arrows,willcertainlydryupthe Dr. V."O Monkey(HanumAn)!Thesun-likerAma V. rAmAnuja || nayishyati Satru-rakshomayam toyamuapSosham Sara jAlAmSumAnSUrahkape!RAma-divAkarah| directions. Recall thereference toLordrAmaasrAma-divAkara- This effulgenceissuchthatitsh bhAskara-dyutaye namah. (sundaraHe who has theeffulgence ofthe sun. is liketheraysofmoonforHisdevotees. known inexperiencealsothatthecool paushNAmi caushadIhsarvA of samsAra.to shine.Hebringsdelightthemind The wordcanDraisderivedfromtheroot He also nurtureskANdam the 37-18) nAma 283.

occurring side by side. It is unique that BhagavAn has at the same time ÉaSkr*uit> ÉaSkr*uit> ÉaSkr*uit> ce ofthetwonAma-s- votees andburning toHis enemies.The description of - - - bhAaskaradyutih bhAaskaradyutih bhAaskaradyutih the moonandscorching somo bhUtvA rasAtmakah somo bhUtvArasAtmakah 268 n in his vishNu shasranAma bhAshyam bhAshyam n inhisvishNushasranAma atters and throws Hisenemiesinall andthrows atters kadir madiyam pOlmugattAn madiyam kadir s ofthosewhoarescorchedbytheheat rays ofthemoonaresoothing.BhavAn and burning guNa-sofHistejasisthe vegetable kingdomwithnutrition- water oftheinimicalrAkshasa-s. "The rrorized hiraNyakaSipu, and but was andbut hiraNyakaSipu, rrorized fromarjuna'sdescriptionthatthe , whoisvaliantandhasheapsof and frightful.Aninstanceofthis kara orthesun,for thatmatter, cadiAhlAdedIptauca-todelight,

candrAmSuh candrAmSuh heat of the sun in Him - gItA15-13. It is and ) is bhAskara- relevant sadagopan.org Nu. His effulgence is explained by is explained effulgence Nu. His compared to of a fraction of the tejas appear in the sky shining bright, the appear in the 269

the brightness in every one of us. We can see the brightness of the sun but we of the brightness can see the one of us. We in every the brightness vish of mahA seethe brightness cannot (gItA 11-12) 11-12) (gItA gItA - sanjaya in the divi sUrya sahasrasya yugapadutthitA bhaved | sAyadi bhAh sadRSI syAd-bhAsas-tasya mahAtmanah || "If simultaneously thousands of suns that is seen can be tejas or effulgence paramAtmA". sadagopan.org nAma 284. nAma 284. created inthemother's wombfloating thewatersoramRta.Hegi distributing interpretation that the namemeans the meaning"distribute"from amSu - interpretation. Heusesthemeaningliqu grow andflourish.SrIsatyadevovA rasAtmakah plants- are life-givingtothe cinmayAnanda givesreferencetothegI is generallytheinterpretationthat creation ofthemoonbyLordduring Both SrIBhaTTarandSankara have This nAmaconsistsofthreewords - amRtAmSUdbhavAya namah. The sourceofnectar-rayed moon. nAma 284.

3. 2. 1. udbhavah amSu amRta - Ibecomethelife-giving refers torays,and aushadham jagatassEtus satyadharma parAkramah || || parAkramah aushadham jagatassEtussatyadharma means immortal orlife-giving, immortal means amrutAmsUdbhavO bhAnussa Am&ta Am&ta Am&ta is onewhocreated. AaE;x< jgtSsetu> sTyxmRpra³m>.31. AaE;x< jgtSsetu> AaE;x< jgtSsetu> sTyxmRpra³m>.31. AaE;x< jgtSsetu> AaE;x< jgtSsetu> sTyxmRpra³m>.31. AaE;x< jgtSsetu> Am&ta, Am&ta, Am&ta, Am&ta, Am&ta, Am&ta, [ P LEASE - - -

ADD amrutAmsUdbhavah amrutAmsUdbhavah amrutAmsUdbhavah P RA pushNAmi caushadhIh sarvAh somo bhUtvA somobhUtvA pushNAmi caushadhIhsarvAh SlOkam 31 SlOkam 31 SlOkam 31 N AVAM amRta 270 most other authors have accepted. SrI most otherauthorshaveaccepted.SrI rays ofthemoonandmake ves theexampleof howthe life-form is vibhAjane todistri thechurning oftheMilkyOcean. This

that He created the life-forms by that Hecreatedthe life-formsby inthewaters, and howthephysical id or "jalam" for the word amRta, and id or"jalam"forthewordamRta, BEFORE SishTha hasgivenanindependent tA topointouthowthemoon'srays interpreted thisas ,

sabindus surEsvarah| amSu

EACH , and N

AAM

udbhavah

A ]

bute, andgivesthe bute, referring tothe . alltheplants sadagopan.org

is the -(muNda - the paramAtmA or e who shines. BhagavAn shines. e who al (death of the body occurs). So He al (death of the body om SaSa - pluta gatau - to swerve or om SaSa - pluta gatau - to swerve n be done only by t, but cannot help in revealing the t, but cannot help in revealing the moon. The interpretation given is by drinking the water and eating the and eating the the water by drinking s everything else in this world as well, s everything else in this world kram author the light reminds us that ved from bidi - to disown.SrI Sankara

thousandth of His lustre. SrI satyadevothousandth of His lustre. SrI

. The passage from muNDakopanishad - 271 tasya bhAsA sarvamidam vibhAti the planets and the stars. the planets

sasabinduh sasabinduh sasabinduh - - - bhAnu bhAnu bhAnu That which shines or On That which shines - - - - zzibNÊ> Éanu> Éanu> zzibNÊ> Éanu> Éanu> zzibNÊ> Éanu> Éanu>

nAma 286. nAma 285. bhAnu.

paramAtmA or the Supreme Soul. This ca Soul. paramAtmA or the Supreme SaSabindave namah. fr SrI BhaTTar derives the interpretation a) He who disowns the evil-minded. b) The Moon c) One who controls the paths of of the Sun can only give external ligh give external can only of the Sun jump from the right path, and bindu deri has interpreted the nAma as referring to is the bhAnu in all of us. The dharma ca The dharma us. in all of is the bhAnu bhAnave namah. bhAnave namah. BhAtiiti bhAnuh The lustrous Sun or One who is Radiant. who is Sun or One The lustrous Sun itself source of radiance to the tameva bhAntamanubhAti sarvam, when healthy; are we and illumine 2.2.10). He illumines Himself, body, our in lit or agni is the is one- Sun, whose lustre including the being by us of agni all in lustre the this is He that as out points also long As vAsishTha bodies. all in fire non-function the body is the fire subsides, body is keptbody is and well-nourished healthy food. nAma 286. nAma 285. nAma 286. nAma 285. sadagopan.org nAma 288. nAma 287. nAma 288. nAma 287. duhkha bheshajam medicine forthis.In He istheUltimateMedicineforpois aushadhAya namah. The Medicine. vishNu whoisthesureSvara,wewill reminds usauspiciousness ordogoodinplentyis that the significanceauspicious orgoodthings.Onewho is composedof of this nAmathat heistheLeaderofthosewhotrea is thatHe disownsthosewhogointhe wrongpa by worshipping SurANAm IsvarahsureSvarah mahA sureSvarAya namah. The Lordofthegods. (controls) thepathsofa intelligent. ThusforthenA -3.2.167) ( basedonthepANinisUtravinduricchuh gatau. Forvinduhederivesthemeaning for SaSaasthatwhichleaps ormove insteadof used thenAmaasSaSa-vinduh looks likeahare,thisinterpretation SaSa meaninghare,andbindua markofahare-viz. the has - Onewho nAma 288. nAma 287.

AaE;xm! sureñr> AaE;xm! sureñr> AaE;xm! sureñr> su -Sobhana,andrAdAnah " -The godsandthe celestial mahAbhArata wehave " ------surEsvarah surEsvarah surEsvarah aushadham aushadham aushadham ll the planets and stars (th ll theplanetsandstars ma SaSavinduh,themeanin - Onewho is theLeader of allthe gods.Just as

move towardsthepathofsura-s.

272 sureSvara.Thedharmacakramwriter is given. SrI satyadevo vAsishTha has vAsishTha is given.SrIsatyadevo s around,fromtherootSaS- pluta- the moon.Thisisbased onthewords d thegoodpath.The is theLordofthosewhobestow dot. Sincethe moonhasamarkwhich from the root vid -j~nAnetoknow from therootvid on of samsAra, and thereisnoother on ofsamsAra,and SaSa-binduh. Heusesthemeaning th (previousnAma),thisnamesays devA devarshayaScaiva yam viduh devA devarshayaScaiva i.e., one sages knowHimto be the e Sun,themoon,etc.). g givenisOnewhoknows that brings or bestows vinduh =vedanaSilAh word suraitself

-

sadagopan.org

a balena labhyam labhyam a balena s been undertaken. - 3rd tiruvandAdi - - 3rd tiruvandAdi " eshahsetuh vidharaNa eshahsetuh on that BhagavAn ties obtained by the high price of the the high price of obtained by e is order in the different things in things the different in e is order

Oh BhagavAn! Thou alone art verily Oh BhagavAn!

eir good and those who indulge in bad pport of the interpretation of this pport of the

d muscles in the body, as well as the d muscles in the body,

no effect for the karma that is not the karma effect for no as well since inhaling the fresh air of the fresh inhaling as well since is "ekAgratA mUly is "ekAgratA s, etc. The passage from bRhadAraNya out that BhagavAnNature who is to confusion). SrI Sankara gives an to This includes the function of holding holding This includes the function of .V.V. rAmAnujan has given the following has given the following rAmAnujan .V.V. is the bridge for crossing the ocean of r the karma that ha karma r the tic, etc., lead to a healthier life. tic, etc., lead good and bad do not mix together in a good and bad do not mix together 273 - 6.4.22 (He is the bridge that supports all the is the - 6.4.22 (He Tha gives the interpretati jagatassEtu jagatassEtu jagatassEtu - - - jgtSsetu> jgtSsetu> jgtSsetu> tE~ngOda vaNNan varu naragamtIrkkum marundu tE~ngOda vaNNan

nAma 289.

nature, eating food which is not synthe not nature, eating food which is the that sure making by the barrier that ensures that ther He is world, this there is chaotic way. He ensures that fo always effect undertaken, there is Those who do good get the benefit for th additional interpretation, viz. that He samsAra. SrI satdevo vAsish jagatah-setave namah. Incarnate is aushdham in day-to-dayIncarnate is aushdham life a) The barrier for the world. the ocean of samsAra. for crossing b) The bridge in-tact all that moves inc) One who binds and keeps this world. of their bad deed deeds get the benefit - upanishad is given in support of this interpretation worlds so that they may not get in bhavaushadham tvam bhagavan! kilaikah"- bhavaushadham can be and the samSAra, the recipe for Dr of the mind on Thee". concentration cakram writer3. The dharma points eshAm lokAnAm asambhedAya together all that exists in this world. together the different bones, nerves, an remedy for distress - Santi parvA 79-22. - Santi parvA for distress remedy BhaTTar's quote in SrI Another given) is not (the source vyAkhyAnam reference from divyareference from in su prabandham nAma - " nAma 289. nAma 289. sadagopan.org nAma 290. nAma 290. BhIshma, etc. bound to succeedresulting fromthiskindoflife.Thos inus theimportance oflivingalife what theygood oftheworld.The writerin dharma do, asparAkramah -OnewhoseparAkramaisneve evidencedparAkrama (heroism).InvAlmIkirAmAya by the isonewhoembodiessaty BhagavAn lives of SrIcinmayAnanda dharma-parAkramah. HanumAn,refers toHisvalor.Oneinwhomth Here dharmarefers totheauspicious satya-dharma-parAkramAya namah. One whosequalitiesandvalorarealwaystrue. all thesebodiesandotherthings thate and setu-thatwhichbinds.Heisthese andplanets.Jagatis stars system of liberated and cross the oceanofsamsAra. liberated andcrossthe these bounds,anditisbymeditati ocean ofsamsAra. ItisonlymahA vi controlbylimiti kept thejIvAtmAunder bound bythelandsurroundingitandkept river whichisboundby itsbanks andke and thusHeishagatah-setu.Thedharma nAma 290.

sTyxmRpra³m> sTyxmRpra³m> sTyxmRpra³m>

- - - satyadharmaparAkramah satyadharmaparAkramah satyadharmaparAkramah 274 shNu whocanhelpthisjIvAtmAoutof ng onHimthatthejIvAtmAcanget e wholivealifealong theselinesare qualitiesofBhagavAn,andparAkrama ey arenever failing(satya)issatya- derived from gati - that whichmoves, derived fromgati-that truth,righteousness, andthe valor cakram points outthatthenAma tells cakrampoints a (truth),dharma(righteous),and cakram writer givestheexampleofa cakramwriter xist inthisworldto under control. So also, BhagavAn has undercontrol.Soalso,BhagavAn Na SrIrAmaisreferredtoassatya- tu in all bodies, and in additionholds tu inallbodies,and

pt incontrol,ortheoceanwhichis ng ittotheindriyasukhamand interprets the nAmato mean that mean interprets thenAmato r invain, andisalwaysusedforthe

gether inorder, sadagopan.org

| nalah

= A ]

AAM tation based on the root tation based on the root N bhavannAthah bhavannAthah bhavannAthah EACH - - -

in all places at al times with no in all places at al times 1) - Among those that move about, I 1) - Among those that is but a fraction of His ability in this is but a fraction of His ability in this , and Future", or that He is beyond beyond is He that or Future", and , the two nAma-s by interpreting the the two nAma-s BEFORE retation refers to His being Timeless, retation refers to His being of all beings in the Past, Present,of all beings in the Past, and

275 e Lord of all beings in all time. in all time. of all beings e Lord AVAM N SlOkam 32 SlOkam SlOkam 32 SlOkam SlOkam 32 SlOkam RA

bhUtabhavya P bhUtabhavya bhUtabhavya - - - ADD

LEASE pavanah pavanah pavanah P ÉUtÉVyÉvÚaw> pvn> pavnae=nl>, pavnae=nl>, pvn> ÉUtÉVyÉvÚaw> ÉUtÉVyÉvÚaw> pvn> pavnae=nl>, pavnae=nl>, pvn> ÉUtÉVyÉvÚaw> ÉUtÉVyÉvÚaw> pvn> pavnae=nl>, pavnae=nl>, pvn> ÉUtÉVyÉvÚaw> [ - SrI BhaTTar gives the interpre - - . kamha kamk«TkaNt> kam> kamàd> àÉu>. 32. kamha kamk«TkaNt> kam> kamàd> àÉu>. 32. kamha kamk«TkaNt> kam> kamàd> àÉu>. 32. pvn> pvn> pvn> bhUtabhavya bhavannAthah pavanah pAvanO bhUtabhavya bhavannAthah ÉUtÉVyÉvÚaw> ÉUtÉVyÉvÚaw> ÉUtÉVyÉvÚaw> kAmahA kAmakruthkAntah || kAmah kAmapradah prabhuh

nAma 292. nAma 291. am the wind. pavi - to move about. He moves about constraints. The wind's ability to do this regard. pavatAm pavanah asmi (gItA 10-3

time, and the current one as "The Lord time, and the current one as Pavata iti pavanah He who moves about (Wind). pavanAya namah. first one as "The Lord of Past, Present first one as "The Lord first interp Future". In other words, the being th and the second refers to His Sankara distinguishes the meanings of Sankara distinguishes the The Lord of all in the past, present and future. and future. past, present The Lord of all in the namah.bhUta-bhavya-bhavan-nAthAya nAma 292. nAma 291. nAma 292. nAma 291. sadagopan.org nAma 294. nAma 293. nAma 294. nAma 293. SrI v.v.rAmAnujangives referencetoperiyatiruvandAdi- person. Hegivesseveralotherexamplesas well. the bodyofaperson by droppingtheju that isatplaywhentheeffectof Sakti mahA-vishNu'spAvana itis pointsoutthat vAsishTha SrI satyadevo Four Hands. tiruvandAdi -14)Letusbecomepure has given is- deva perumAnentIrthanE SrI v.v.rAmAnujangivesthereference fromtiruvAi-mozhi(2-8-5)- Purest ofthepure,andMostAuspic alam analAya namah. One whoisneversatisfied " sahasranAmam because of itscontact withHisSacred Feet. Wehave inSrI vishNu uttara kANDam - 32.9. TheScion ofraghu race!Youalonearethepu power of Ganges to purifypAvayati itipAvanah anyone from all sins ispAvanAya namah. He who purifies everything. givesthemeanin vAsishTha SrI satyadevo Pure (pavanah),Healsopurifieseverythingelse-pAvanah). and forthenextnAma hegivestheinterp nAma 294. nAma 293.

means "tobesatisfied". means Anl> pavn> Anl> pavn> Anl> pavn> pavitrANAm pavitram yo mangalAnAm camangalam camangalam mangalAnAm yo pavitram pavitrANAm karam nAngudaiyAnpErOditIrthakararAmin

------pAvanah pAvanah pAvanah . analah analah analah pAvanah sarva-lokAnAm tvameva raghu-nandana -Oh -Oh raghu-nandana tvameva pAvanah sarva-lokAnAm (in HisMercyor dayA).

- tIrthanheremeansPure

analam

276 is theconditionofnever beingsatisfied. poison ofacrabbiteisremovedfrom by chantingthenameofOnewith ious among those that are auspicious". thosethatareauspicious". ious among rifier ofalltheworlds -rAmAyaNam- ice ofredchilein retation thatinadditiontoHisbeing g forthisnAmaas . Anotherreferencehe Onewho isPure, the earsofthat unaDiyArkku en - He isthe - He (iraNDAm devAdi-

sadagopan.org re for more - greed. e which can cause this to r her because He did not r her because

very high hill will not desire to very high hill will not desire the fire that will burn all our sins that will burn all our the fire continue alive. Since He is the fire Since He is the fire continue alive. votion and sincerity. The hunger of votion and sincerity. The hunger two possibilities -either the desire is draupadi of distress her time during d, His dayA will consume (forgive) all m, still felt that He was indebted - - He was indebted m, still felt that fire is never satisfied,fire is never and will keep lled anala. The insatiable nature of His lled anala. The insatiable nature dayASatakam, where we find that no no that dayASatakam, where we find en she called for Him, and when He when He and for Him, called she en 277 anger and frustration. So for inner calm, the result is the desi

is of why it is necessary that desire should be is necessary is of why it gs if left uncontrolled). A certain amount of heat A certain amount gs if left uncontrolled). d, and it is only His Grac worldly matters in the minds of His devotees. SrI devotees. SrI worldly matters of His in the minds He did not do fo enough (53) - "Always thinking do next for what You can about kAmaha kAmaha kAmaha

- - - kamha kamha kamha

nAma 295.

cinmayAnanda gives an analys He removes the desires in The Destroyer of desires. kAma-ghne namah. destroyed. When desire arises, there are fulfilled, or it is not. If it is fulfilled, If it is not fulfilled, the outcome is If it is not fulfilled, desire needs to be destroye Seyvan enRE irutti nI Seyvan Your devotees". He is the One who helped who One is the He Your devotees". felt that and then forever personally appear in the palace wh personally appear for SrI vaikunTha ultimately departed idam me hRdayAtnApasarpati. RNam pravRttam refers to fire (since analam literally and more thin consuming more the body for the body to is necessary in happen. a Someone who has successfully climbed that supports life in the body, He is ca that supports life in the body, His dayA will not be easily quenched even by the enormous sins committed by in SrI deSika by dayA has been sung by committed sins committe matter what great sins we have enormous the by even quenched Him with de those when we surrender to easily be not will dayA His adopt the simple step of SaraNAgati to all these if we us, and He will forgive Him (Slokam 29 of dayASatakam). He is like as well. in this sense without limit. So He is analah nAma 295. nAma 295. sadagopan.org nAma 297. nAma 296. nAma 297. nAma 296. moksham also. moksham also. objects tothosewhodesire tarumSollai nAnkaNDukonDEnnArAyaNAennum nAmam taramSeyyum nILviSumbumaruLumaruLODuperunilamaLikkum,nalam aDiyArpadDumtuyarAyinaellAm SelvamtandiDum, nilam kulamtarum undanviruppanRE vENDa muzhudumtaruvOynI,vENDum The dharma cakramwriterfrom mANikkavAcakar" hA creates thegooddesires,justasHe kRt fulfill thedesiresofanyoneisth This nAmawillre-occur asnAma660late kAntAya namah. He who ischarming. person with morewealthforfulfilling who givestheexplanation- vAsishTha He fulfils whateveris desired,beit kAma-kRte namah. One whocreates desirablethings, paramAtmA willnotdesire conquer a smallerhill.Soalso,one sense thatdesireinHimwillautomaticall nAma 297. nAma 296.

). . fulfilsthedesires.Itisnaturalthat

kAma-kRt canalsomeanOnewho crea kaNt> kamk«t! kaNt> kamk«t! kaNt> kamk«t! " . He also quotes tirumangai AzhvAr in this context - - - -

kAntah kAntah kAntah - - - kAmakruth kAmakruth kAmakruth anything lessor this,andtheveryutteranc

e One who haseverything,vishNuthe and alsofulfilsthedesires. kAmAn karoti pUrayati itikAma-kRt kAmAn karotipUrayatiitikAma-kRt towards bhoga or moksha. SrIsatyadevo towardsbhogaormoksha. destroys theundesirabledesires( 278 his need.Theonlyon

who hasdevelopedadesireforthe

y destroythedesireinlesserobjects. apersonwithlesswealthgoesto r. kAnta also means attraction. In attraction. r. kAntaalsomeans pariSu onRuuNDueniladuvum tes desires;inthissense,He vENDattakkadu aRivOy nI, aRivOy vENDattakkadu else. HeiskAma-hAinthe e of His nAmacangive . Hegives e who can ultimately e whocanultimately thelesser kAma kAma- - One - sadagopan.org (2.5)" - bhagavAn elevate fulfils their desire by also attractive in everyalso attractive on know that the most or moksha. For all these 's ability to be desirable is but a 's ability to be desirable on, involving the five senses, as well the five on, involving Himself available in any form that is also refers to manmatha, who is also refers to manmatha, those who desire He is the One responsible for all the responsible He is the One ical objects and are after sensuous ical objects and are after The dharma cakram writer points out The dharma cakram writer re Him as well as those who are after d the one involving good behavior or d the one involving to magnet. The dharma cakram writer cakram writer The dharma to magnet.

279

ekobahUnAm yo vidadhAti kAmAn

s, He is and in addition re the ultimate liberati nothing other than Him, He after dharma, artha, kAma after dharma, artha, kAma desires of the many. kAmapradah kAmapradah kAmapradah - - - kAmah kAmah kAmah - - - anishad we have " kam> kam> kam> kamàd> kamàd> kamàd>

nAma 299. nAma 298. four, He is the one who is sought after. four, He is the one who is sought or phys that those who desire wealth whereas themselves, attraction lower themselves. Those who desi vishNu. kAma desirable is bhagavAn manmathaconsidered the god of desire. fraction of bhagavAn's.

The Grantor of wishes. The Grantor kAma-pradAya namah. of those who desi He grants the wishes one of these. trifles. For those who desire kAmAya namah. are world People in this The Lovable (or manmatha). The Lovable describes the different kinds of attracti the different describes being in their mind constantly. He makes desired. In kaThop the fulfils The One who tamizh, this word is used to refer used to refer this word is tamizh, as the attraction involvingas the attraction an thought of attraction different types character. BhagavAn kAntah is because nAma 299. nAma 298. nAma 299. nAma 298. sadagopan.org nAma 300. nAma 300. Power toattract everyone'smindtowa prabhave namah. cANUra mardana being thedestroyerof evil asura-s( adharma( dharma over by alwayshavingtheindriya-sundercontrol( bhagavAn surpassesallinbeing:by who SrI SankarabhAshyamforthisnAmais nAma 300.

surpassesallinbeing.Thedharma 2. One who surpasses all inbeing. Onewhosurpassesall 2. Onewho hasthesupremepowerto 1. Himself; àÉu> àÉu> àÉu> , etc.)... - - - prabhuh prabhuh prabhuh paritrANAyasAdhUnAm vinASAya cadushkRtAm vinASAya paritrANAyasAdhUnAm

not slippingfromtherightpath( 280 rds Himthrough His cakram writergivesexamplesofhow prakarsheNa bhavanAtprabhuh madhu-sUdana attractthemindsofalltowards hRshI-keSah ,

keSi-sUdana extreme loveliness. ), byestablishing acyuta ,

kamsa - One ), by ), sadagopan.org - Even at "

A ] periods of time such as periods of time such AAM

N EACH

refers to other divisions of time or the incarnation as a Child on the on the as a Child or the incarnation of another. Even at the dissolution of another. Even at the dissolution

BEFORE

yugasya ante'pi Adim karoti are interpreted by SrI BhaTTar as SrI BhaTTar by are interpreted e Universe through pralaya, He begins e Universe through pralaya, e distress of beginning the Deluge by

281 AVAM N SlOkam 33 SlOkam SlOkam 33 SlOkam SlOkam 33 SlOkam RA P ADD cause He is the cause of cause He is the

yugAdikrut yugAdikrut yugAdikrut - - - ! ! LEASE ! P yugaidk«*ugavtaeR nEkmayaeyugaidk«*ugavtaeR mhazn>, yugaidk«*ugavtaeR nEkmayaeyugaidk«*ugavtaeR mhazn>, yugaidk«*ugavtaeR nEkmayaeyugaidk«*ugavtaeR mhazn>, [ adrusyO vyaktarUpasca sahasrajidanantajit || yugAdikrut ugAvartO naikamAyO mahAsanah | A†Zyae Vy´têpí shöijdnNtijt!. 33. shöijdnNtijt!. Vy´têpí A†Zyae A†Zyae Vy´têpí shöijdnNtijt!. 33. shöijdnNtijt!. Vy´têpí A†Zyae A†Zyae Vy´têpí shöijdnNtijt!. 33. shöijdnNtijt!. Vy´têpí A†Zyae yugaidkt yugaidkt yugaidkt

nAma 301. SrI rAdhAkRshNa SAstri suggests that through these divisions of time, like SrI BhaTTar gives the interpretation " SrI BhaTTar gives the interpretation a yuga, He makes the beginning the end of it from th of the Universe, He saves of th at the end Universe again; even Creation again. SrI Sankara gives the derivation: yugAdeh kAla-bhedasya kartRtvAtyugAdi-kRt He is called yugAdi-kRt be yuga. Adi here According to SrI cinmayAnanda, such as centuries, years, months, days, etc. The Creator at the beginning of a yuga. of The Creator at the beginning yugAdi-kRte namah. banyan leaf. banyan leaf. referring to the vata-patra-SAyIreferring to the avatAra Starting from this, up to nAma 313, up to nAma from this, Starting nAma 301. nAma 301. sadagopan.org nAma 302. nAma 302. seasons withtheirconstant attributes(r it easily in the form of day and night, yuga basedonthis).Thisrotationisse kaliyugais25%. kRtayugaisalsocalledsatya andthatin is50%, yuga dvApara thesocietyinkRta yuga is dharma in and againwiththeirrespec He isyugAvartabecausemakesthe Avarta referstorevolutionorrotation yugAvartAya namah. He whorevolvestheyuga-soraeons. meditate onHiminthe present, which is gone oror time.Insteadofwastingitonpe the future on th of context the in world this in life which we haveThe dharmacakramwriterpointsouts no control, we should created theSunorOnewhokAla-cakra. learn to time asdayandnightetc.Hethen the termyugAdiasreferring interpretsyuga SrI satyadevovAsishTha be recalledthattherearefour yuga AdimArambham karotiitiyugAdi-kRt-Th A relatedalternateinterpretation life-forms arere-createdaccordingtotheirkarma-s. continuity orconnectivity betweenoneyu The wordyugaisderivedfromtheroot time whichisotherwiseanever-ending cakr nightfollowingeachother, the dayand nAma 302.

%gavtR> %gavtR> %gavtR> - - - ugAvartah ugAvartah ugAvartah tive dharma-s. (It is said that if theextentof tive dharma-s.(Itissaidthatif totheSun,whoiscauseofdivision overwhichwehavecontrol. -s, kRta, tretA, dvApara, andkali. dvApara, tretA, -s, kRta,

is huge, immeasurable, andunending,kAla is huge,immeasurable, 282 morning, afternoon, andevening,thefour tty goals,andworryingaboutthepast interprets yugAdi-kRtastheOnewho en inadimensionwherewecanrelateto the limited nature of our body and our limitednatureofourbodyand the given by SrISankaraisyugAnAm . SrIBhaTTar'sinterpretationisthat 100%,thatintretA yugais75%,in kRta and other yuga-s go round again kRta andotheryuga-sgoround yuj - yoge - to unite. He creates the yuj -yogetounite.Hecreates the ain, snow, heat, etc.,) repeating again ain, snow,heat,etc.,) repeatingagain as kAla-cakra, Adi asbeginning,and Adi askAla-cakra, He gives a meaning of continuity to He givesameaningofcontinuityto ga and another by ensuring that the byensuringthatthe ga andanother e Institutor of the yuga etc. It may e Institutoroftheyugaetc.Itmay a orcirclewithnobeginning orend. sadagopan.org nAma means that He has e respective philosophies (viz., e respective philosophies ing from the root mA - mAne - to to - mAne - mA root the from ing this nAma refers to His assuming assuming His to refers nAma this gives several examples to point out gives several examples to point but as truth, knowledge, etc. truth, knowledge, but as refers to knowledge or wonderful knowledge refers to us. If mAyA here refers to illusion, us. If mAyA here refers to illusion. He is naika-mAya because of illusion. He is naika-mAya because it; so obviously here mAyA refers to Lord vishNu destroying the thousands Lord vishNu destroying the thousands

the interpretation of SrI BhaTTar and the interpretation

283 vely) to which they subscribed. vely) to which they subscribed. Time as we see in this nAma. this nAma. we see in Time as - Know that mAyA is prakRti or Primordial - Know that " terpretation that this - all signify knowledge, according to niruktam. - all signify knowledge, " naikamAyah naikamAyah naikamAyah - - - nEkmay> nEkmay> nEkmay> mAyA vayunam j~nAnam mAyAm tu prakRtim vidyAt

nAma 303. measure, and gives the in dimensions to Him. innumerable

Matter. " In vishNu purANa, there is mention of many forms of illusion. SrI satyadevo vAsishTha derives the mean the use of the word not as illusion the use of the word not " with His disc of mAya-s of SambarAsura to destroy then a discus was not needed real objects. gives the interpretation that SrI Sankara His innumerable and wonderful exploits. He His innumerable and wonderful naika-mAyAya namah. naika-mAyAya the nAma-s for which This is one of He of multifarious wonders. He of multifarious based on th SrI Sankara are purely viSishTAdvaita and advaita respecti mAyA here SrI BhaTTar points out that truths, and should not be interpreted as and again. He is not only the Creator of Time as we saw in the previous nAma, nAma, previous the in saw we as Time of Creator the only not is He again. and Administrator the of is also but He

nAma 303.

nAma 303. sadagopan.org nAma 305. nAma 304. nAma 305. nAma 304. child". power ofmyausterities, Iamunableto and lyingdown(onaleaf)? "When theentireworldhasmetwithdest tapasA cintayanScApitamSiSumnopalakshaye || (vanakatham nuayamSiSuhSete loke nASamupAgate | BhagavAn's actsareinscrutable. namah. adRSyAya He Who cannot beseen. parvabased onaS- givesanothera vAsishTha SrI satyadevo pralaya. SrI Sankara refers toHisact ofconsuming everything duringthetime of " reference hereisto Hisswallowing mahat aSanamyasyasahmahASanah -191-94) mahASanAya namah. eater. He whoisavoracious that HispervasionorvyAptiislargeextensive. to themeaningthatHisfoodishuge,he malai EzhulaguuNDumArAvayiRRAnaiaDa~ngappiDittEnE nAma 305. nAma 304.

ulagam uNDa peruvAyA ulagam uNDa

A†Zy> mhazn> A†Zy> mhazn> A†Zy> mhazn> vyAptau sa~nghAteca - - - - - adrusyah - adrusyah adrusyah mahAsanah mahAsanah mahAsanah " . AlsowehavefromtiruvAimozhi-" Even though Itrytoun InmahAbhAratam,wehave

- to pervade, to accumulate. So in addition - topervade,accumulate.Soinaddition . 284

the sevenworlds.RecallpASuram The rootisaS -bhojane toeat.The alsogivesthealternate interpretation understand the truenatureofthis understand ruction, howcomethis child is alive dditional derivation forthisnAma derivation dditional

derstand thisthroughthe " -10-8-2. kArEzh kaDalEzh

sadagopan.org

..." because He cannot tiruvAi mozhi 7.2.3. tiruvAi (mAnDUkya 1.7) (mAnDUkya the lovely soft and red (muNdakopanishad 1.1.6) (muNdakopanishad

r by logical analysis. For that matter, r by logical analysis. For that that He is adRSyah in color, and who is adorned by the seen through our normal vision. seen through 285 rUpah rUpah rUpah lakshaNam...SAntam Sivam advaitam lakshaNam...SAntam - - -

red surface adorned by ngulIbhih alamkRtau || vyakta vyakta vyakta raNau supratishThitau |

- - - Vy´têp> Vy´têp> Vy´têp>

nAma 306. "O Dear! His two feet with "He, who is like the blue lily flower "He, who is like the blue lily (bhArata - vana 188.96) vana - senses, no be recognized through the five make Him be realized. it is only His Grace that can (bhArata atasI-pushpa samkASah SrI-vatsa kRta lakshNah | sAkshAt lakshmyA iva AvAsah sadA pratibhAti me || 188.13) SrIvatsa mole, appears to me always as the abode of Lakshmi". tasya tAmra-talau tAta! ca sujAta-mRdu-raktAbhih a~ vana praNatena mayA mUrdhnA gRhItvA hyabhivanditau || - (bhArata He of a manifest form. form. He of a manifest vyakta-rUpAya namah. His celestial form is easily visualized by the sages such as mArkaNDeya. katkilI here means One who cannot be katkilI here means we have In the upanishad-s "adreSyam agrAhyamagotram...." points out The dharma cakram writer SrI v.v.rAmAnujan refers us to nammAzhvAr us to refers SrI v.v.rAmAnujan - aruLAi unnaik kANumARu "katkilI "adRSyam avyavahAryam agrAhyma"adRSyam avyavahAryam nAma 306. nAma 306. sadagopan.org nAma 308. nAma 307. nAma 308. nAma 307. reveals His attribute ofbeing pres reveals Hisattribute vishNu's attributewhichisbeyond The dharma cakramwriterpointsoutthattheprevious nAmarevealed manifest formtoHisdevotees,th interpretation thatHis mahimAorgr every incarnationHe alonewinsin He is ananta-jit because He has everythingananta-jite namah. that exists underOne whosevictoryisendle His control. In inbattle. or asura-s SrI Sankarainterpretsitasreferring is dissolvedinpralaya. aeons or Time which He conquers SrI BhaTTarinterpretsthe'thousands' by bein sahasra-jite namah. The Conquerorofthousands. rUpaSca SAstripointsoutthatthe SrI rAdhAkRshNa devotees whohavetranscendedth perception.the previousnAma wesawth In the currentadRSya, andnowweencounterHimasvyka nAma we see thatworshipped Him".Noticethatjustinthe He is easilytoes, perceived were by His firmly placed on my head when I bowed with bent head and nAma 308. nAma 307.

-indicatesthatevenwhilebeing AnNtijt shöijt AnNtijt shöijt AnNtijt shöijt ! ! ! - - - ! ! ! - sahasrajit - sahasrajit - sahasrajit anantajit anantajit anantajit ss, limitless, countless. ss, limitless,countless. at Hecannotbeseenthro rough somanyincarnationsetc. e influence ofthefivesenses. ent ineverything asantaryAmi. eatness isbeyond comprehension.

286

our perception,andthecurrentnAma to Hisconqueringthousandsofenemies the end. SrI BhaTTar gives the the end. SrIBhaTTargives the previous nAma we ha g in yoga-nidrA whileeverythingelse g inyoga-nidrA here asreferringtothousandsof ta-rUpa. The difference is that in Thedifferenceisthatin ta-rUpa. adRSya, He is of vykata-rUpa or or adRSya, Heisofvykata-rUpa ca in the Slokam - ugh thenormalmeansof d seenHimtobe vyakta sadagopan.org |

vrushah

A ]

tory, and is related to

AAM N nahushO

EACH

er emphasizes that there is nothing er emphasizes that there is , and ultimately to the desire for , and ultimately to the desire BEFORE sire that we have for material objects objects sire that we have for material

eryone and this is because He is the eryone and this is because sikhaNDee

ter, because nothing else is Permanent Permanent ter, because nothing else is

287

AVAM N SlOkam 34 SlOkam SlOkam 34 SlOkam SlOkam 34 SlOkam RA P rpretation is self-explana ADD

sishTEshTas

avisishTah avisishTah avisishTah - - - LEASE > > > P [ ishTah ishTah ishTah - - - #òae=ivizòiZzòeò iZzo{fI nhu;ae v&;>, nhu;ae iZzo{fI #òae=ivizòiZzòeò #òae=ivizòiZzòeò iZzo{fI nhu;ae v&;>, nhu;ae iZzo{fI #òae=ivizòiZzòeò #òae=ivizòiZzòeò iZzo{fI nhu;ae v&;>, nhu;ae iZzo{fI #òae=ivizòiZzòeò visishTas ³aexha ³aexk«TktaR ivñbahumRhIxr>. 34. ivñbahumRhIxr>. 34. ³aexha ³aexk«TktaR ³aexha ³aexk«TktaR ivñbahumRhIxr>. 34. ivñbahumRhIxr>. 34. ³aexha ³aexk«TktaR ³aexha ³aexk«TktaR ivñbahumRhIxr>. 34. ivñbahumRhIxr>. 34. ³aexha ³aexk«TktaR = #ò> #ò> #ò> Aivizò Aivizò Aivizò . . . krOdhahA krOdhakruthkartA visvabAhur mahIdharah || visvabAhur krOdhahA krOdhakruthkartA ishTO

nAma 310. nAma 309 the termishTi which means sacrifice. aviSishTAya namah. paramAtmA. The second inte a) He who is impartial to everyone. b) He who cannot be distinguished. c) He who has no equal. Supreme Bliss. The dharma cakram writ Supreme Bliss. The dharma goingelse that is worth liking and af the de Bliss. We should learn to convert AtmA to the desire for understanding ishTAya namah. liked by ev He is ishTa because He is a) One who is liked by everyone. is liked by a) One who ishTi or sacrifice. b) One who is worshipped in nAma 310. nAma 309 nAma 310. nAma 309 sadagopan.org nAma 312. nAma 312. nAma 311. nAma 312. nAma 312. nAma 311. a) Hewhohastheplume (oreffulgence) ofLordship vittinai uLLattukkoNDumunivargaLumyOgigaLum givesreferencetotiruppAvai - " v.v.rAmAnujan else; thus, by hisverynature,theonly has realizedthattheonegoalis description; and he is also sacamamapriyah atyarthamaham very dear to Me. A j~nAni hereSrI Sankara givesreference tobhagavad-gItA -" refers to one who b) a) SishTeshTAya namah. b) Hewhodearlylove a) Hewhoisdeareven noblest and mostsacred.Thisvers viSishTa insteadofaviSishTa-Onewho fornAma310- which treattheseastwonAma-s,thereisafurthervariation BhaTTar's vyAkhyAnatreatthetwotoge like a mother herHe isonewhodoesnotdistinguishbetw children. Twointerpreted309 and310to of the four sourcesIt isunclearfromthesources Ihaveonwhether SrI BhaTTarhad I have thatbe distinguishedbyvirtueofthe fact follow SrI partiality. Anotherinterpretationisth He protects everyonejustasamother nAma 312. nAma 312. nAma 311.

SishTAnAm ishTahSishTeshTah SishTA ishTAasyaitiSishTeshTah izòeò> izòeò> izòeò> izo{fI izo{fI izo{fI - - - sishTEshTa sishTEshTa sishTEshTa s theeminent persons toeminentpersons. - - - sikhaNDee sikhaNDee sikhaNDee gether asonenAma- ion is used by SrI cinmayAnanDa. ion isusedbySrIcinmayAnanDa.

or

(7.17)" -Iam deartoaj~nAni beyond

288 .

that Heisthe antaryAmi ineverything. worthstrivingforis He,andnothing at HeisaviSishTabecausecannot protects all of her children without protectsallofherchildrenwithout is SpecialandUnique thing dear to him is BhagavAn. SrI thingdeartohimisBhagavAn.SrI een beingsandtreatsthemallalike ther asone nAma.Intheversions " aviSishTah ishTah .

veLLattaravil tuyilamarnda veLLattaravil

priyo hij~nAnino -Onewhoisthe - meaning

sadagopan.org ther so that there is trols) all beings and so ume of a peacock. SrI ume of a peacock. - SrI Sankara. He also gives the that He is at the crest or peak of of peak or crest the at is He that tion that this nAma refers to Lordtion that this - to drench or to shower. He also also He shower. to or drench to - votees, and so He is vRshah in that ppropriately so that they function as ppropriately so that they function ty and soulabhyam. SrI satyadevoty and soulabhyam. SrI in the world we observe even to the we observe world in the 289 scorched by the heat of samsAra).

with all that is asked for the peacock feather in His head. the peacock feather tuft of hair or the pl tuft of hair or

mean that He binds (con

rent planets are bound toge bound planets are rent SrI rAdhAkRshNa SAstri gives the interpretation that SrI rAdhAkRshNa SAstri nahushah nahushah nahushah . - - - vrushah vrushah vrushah

- - - a peacock feather a peacock kAmAnAm varshaNAt vRshah v&;> nhu;> v&;> nhu;> v&;> nhu;>

nAma 314. nAma 313.

Lordship. SrI Sankara gives theLordship. SrI interpreta boy, with KRshNa as a cowherd vRshAya namah. The word is derived from the root vRsh showers whatever is asked for on His de a) He who drenches (those who are a) He who drenches (those BhaTTar uses the meaning 'crest' to meanBhaTTar uses nahushah. This binding extends He is a being bound different parts of the body a unit. So also the diffe order. b) He who showers His devotees sense as well - - from mahAbhArata following verse nahushAya namah. nahyati iti nahushah through His beau He binds all beings vAsishTha interprets this to of dharma. c) He who is the embodiment One who binds (the jiva-s by His mAyA). One who binds (the jiva-s by The word SikhanDa means a The word SikhanDa b) He who wears b) He who SikhanDine namah. nAma 314. nAma 313. nAma 314. nAma 313. sadagopan.org nAma 315. nAma 315. nAma 315. nAma 315. He is krodha-hA since Hehelps thesA He iskrodha-hAsince get toapointwhere youcauseharmto be angry- "Hissbutdon'tbite". In quotes SrIparamahamsaonhowtohandle applicable inthiscontexttoreallife but onlyHecanalsogetridofthis ( incarnation asLordrAma,wefindthat can controlHisangerjustatthemerethoughtofcontrollingit.In 6.SrI rAdhAkRshNaSAstripointsoutthat udirakkuzhuvAr punalilkuLi " in suppo gives referencetodivyaprabandham resulted in the destructionrequest ofKASyapamahArshi,Hegave of 21lineageskrodham hantiitikrodha of kshatriya-s.krodha-ghne namah. SrI v.v. rAmAnujanb) Hewhodestroysth a) HewhogaveupHis anger. paraSurAma orbhArgavarAmaincarnation. are synonyms.SrIBhaTTarinterprets dharma.HenceknowMe world assacred "O arjuna!vRshaisexplaine (SAntiparva viddhimAmvRshaityuta|| naighanTuka padAkhyAnaih 330.23) vRsho hibhagavAndharmahsmRto nAma 315. nAma 315.

rosham AhArayat tIvram tIvram rosham AhArayat mazhuvinAl avani araSai mUvezhu-kAl maNi-muDi poDi paDuttu poDi maNi-muDi mUvezhu-kAl araSai avani mazhuvinAl ³aexha ³aexha ³aexha - - - krOdhahA krOdhahA krOdhahA e anger in sAdhu-s. e angerinsAdhu-s. -hA. ttu ven-kopamtavirndavan - 3-30-19),( d bythelexicographersan SrIBhaTTar'sinterpretation:Atthemere

lokeshu bhArata|

is given by the dharma cakram writer who 290 other words, do not ever let your anger other words,donoteverletyouranger anger atwillinaninstant.Alesson Hebecameintenselyangryattimes others. SrI Sankara'sinterpretation: dhu-sto overcomeanger. Angerisa krodhasya vaSameyivAn krodhasya vaSameyivAn asvRsha".Thus the next8nAma-s upHisangerwhich hadpreviously situationswhichmayrequireoneto this nAma indicates that BhagavAn thatBhagavAn thisnAmaindicates t f hs interpretation: this of rt " -periyatirumozhi8-1- d likewiseknowninthis , vRshaanddharma as referring to as referringto - 6-59-136), 6-59-136), sadagopan.org ityAdInAm kartA the asura-s. For the overcome, anger is also anger is overcome, gives the interpretation - asAdhushu krodham karoti ction because of this anger. ction because of this anger. ts this nAma as referring to the the to referring as nAma this ts tions of them, before giving up His tions of them, before giving 317 as individual nAma-s, and also krodha-kRtAm da ence of nAma-s as describing paraSu- ence of nAma-s as describing ves the meaning that He is kartA or ves the meaning that He is , 316 and 317 as treated as one nAma one nAma together -krodha-kRt-kartA ma. SrI Sankara gives themeaning that

291

two in SrI BhaTTar's vyAkhyAnam. who demonstrate anger viz.

who are wicked or bad - who res, is when desire and krOdhakrut krOdhakrut krOdhakrut SrI satyadevo vAsishTha

. - - - kartA kartA kartA - - -

and they cause their own destru , ktaR ³aexk«t! ktaR ³aexk«t! ktaR ³aexk«t!

nAma 317. nAma 316. chedakaiti ekam nAma The interpretation in this case is krodha-kRt-kartre namah. overcome. overcome. of the sequ Continuing his interpretation destroys those - One who purposes of accounting for 1000 nAma-s in SrI Sankara bhAshyam, and as He who slays. kartre namah. rAma incarnation, SrI BhaTTar interpre rAma incarnation, SrI BhaTTar slaying of kArta-vIrya. SrI Sankara gi Creator of the Universe - kriyata iti karma jagat tasya kartA. SrI Sankara gives the interpretation for 316 and suggests that the can be considered as krodha-kRte namah.krodha-kRte as paraSurAma,In His incarnation at kArta-vIrya and his He got angry 21 genera kshatriya race and destroyed He who developed anger. He who developed nA anger as mentioned in the previous people He creates anger in iti krodha-kRt result of unfulfilled desi of unfulfilled result nAma 317. nAma 316. nAma 317. nAma 316. sadagopan.org nAma 319. nAma 319. nAma 318. nAma 319. nAma 319. nAma 318. means both pUjA (mahatva) and earth. means bothpUjA(mahatva) and doers or wicked people in the world. SrI Sankara bhAshyam is that mahI mahIm dhatteitimahI-dharah mahI-dharAya namah. The Supporter oftheworld. of oursarefordoinggoodtoothers. this sense He is viSva-bAhu. The nAma should also remind us that these hands BhagavAn performstheacts cakram writer points out that arealwaysfo both cases,Hisactions as we use our hands in performingthe evil-doers(SrIBhaTTar),andforhe our karma-s, sense alsoHeisviSva-bAhuh.Thus, reference toviSvato-bAhuh( 3.3).Eve everywhere forthesamecause.In He hasarmsthatareendless innumb meaninginamorege SrI Sankaragivesthe thus thereferencehereistodestru BhaTTar interpretsthenAma the world. Hence He is called forthegoodof Bhagavan usesHisarmsforremovingthethorns(evil-doers) viSva-bA viSva-bAhave namah. He whohas thegoodofworld. armsfor sakrodha-kRt-kartA krodha krodhamkaroti itikrodha-kRt nAma 319. nAma 319. nAma 318.

ivñbahu> mhIxr> ivñbahu> mhIxr> ivñbahu> mhIxr> .

- - -

- - - mahIdharah mahIdharah mahIdharah visvabahuh visvabahuh visvabahuh of creation,protection,et iswithrespect toparaSurAma incarnation,and . Hesupportstheworld

292

r thegoodofworld.Thedharma hasinfinitearmsforbothdestroying He is mahI-dhara because Heaccepts He ismahI-dharabecause huh. Againthecontext inwhichSrI er tosupporttheworld,andextend ction of21generationsrAkshasa-s. -kRtam kRntatichinattihantivA rything dependsonHim,andinthis lping Hisdevotees(SrISankara).In SvetASvatara upanishad,wehave neral sense.HeisviSva-bAhusince c. oftheworld,andin by removing theevil- sadagopan.org

d the world is one d the world is n the meaning of 'support'. This is This of 'support'. n the meaning e gold supporting the ornament, or the e gold supporting cause He supports theHe supports cause SrI world. separable and same, an separable and 293 nse, His supporting the world is thense, His supporting same mahIdharah

cinmayAnanda gives an example to explai an example to gives cinmayAnanda supportinglike the cotton the cloth, th a clay pot. In this se clay supporting as saying that the world and He are in of His manifestations. the offerings from devotees or be devotees or from the offerings sadagopan.org nAma 320. nAma 320. just watchingthebird thatistasting sitting indifferentbranches of thetr points tothepassageinmuNDakopan not slipfromHisposition- Anot devotee willneverperish"-gItA. bhagavAn - them forprotection.Notsowith bANAsura whowasabandonedbytheot mudugiTTu mODiyumveppum prabandham -" him underanycircumstance".SrIrAmAnu he hascome toMeseekingMyfriendship, thereisnowaythatIwillabandon kathancana doshoyadyapitasyasyAt reference fromrAmAyaNa-" material belowwasnotcoveredearlier. The differentinterpretationshaveb This nAmaoccurredpreviously(nAma101). acutAya namah. He who doesnotfallfromHisstatus. nAma 320.

apAnnidhi radhishThAnama ACyut> ACyut> ACyut> acyutah prathitah prANah prANadO vAsavAnujah | vAsavAnujah acyutah prathitahprANahprANadO kArtigaiyAnum kari-mugattAnumkanalum mukkaN-mUrtiyum ApaiÚix rixóanmàmÄ> àitiót>.35. rixóanmàmÄ> ApaiÚix ApaiÚix rixóanmàmÄ> àitiót>.35. rixóanmàmÄ> ApaiÚix ApaiÚix rixóanmàmÄ> àitiót>.35. rixóanmàmÄ> ApaiÚix ACyut> àiwt> àa[> àa[dae vasvanuj>, vasvanuj>, àa[dae ACyut> àiwt>àa[> ACyut> àiwt> àa[> àa[dae vasvanuj>, vasvanuj>, àa[dae ACyut> àiwt>àa[> ACyut> àiwt> àa[> àa[dae vasvanuj>, vasvanuj>, àa[dae ACyut> àiwt>àa[> [ P - - - LEASE acyutah acyutah acyutah

ADD " nacyuta itiacyutah -thereferencehere P RA SlOkam 35

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N mitra-bhAvena samprAptam natyajeyam mitra-bhAvena samprAptam AVAM

" - "No matter whatflawsapersonhas,if " -"Nomatter 294 ee, one tasting the ee, onetastingthe pramattah pratishThitah|| her meaning for acyta is Onewhoher meaningforacytais does SrIv.v.rAmAnujanaddsthefollowing ishad whichdescribes thetwobirds ishad the fruit(of karma).This has been

BEFORE een covered there. Theadditional jan alsogivesthereferencetodivya her devatA-swhenheapproached

na me bhaktah praNaSyati na mebhaktahpraNaSyati

EACH . The dharma cakram writer The dharmacakramwriter N AAM

A ] is to the story of thestory is to

fruit andtheother - "My sadagopan.org

. and in this case tiruvAi mozhi - 1-6-9 taittirIya nArAya.1.9 tiruvAi mozhi - 6-10-10 permanent and disappear as rAmAyaNa - kishkindA 15.19 rAmAyaNa - kishkindA 15.19 tasting the fruits of karma in this karma in this the fruits of tasting herence to dharma, to dharma, herence associated with the previous nAma - previous associated with the that the fame that is derived from that the fame that BhagavAn is prathitah for the same t of His creation, sustenance, etc. of t of His creation, sustenance, avAn is the acyuta, fromavAn is superior His 295 idenced by the cases of hariS-canDra, the satya, satya-kAma, satya-samkalpa, satya-

e interpretation are:

tion in life, etc. are im tion in life, etc.

" prathitah prathitah prathitah prANah prANah prANah ------

bhAjanam" àa[> àa[> àa[> àiwt> àiwt> àiwt>

nAma 322. nAma 321. vrata, etc., and so He is prathitah. reason i.e., He is satya-parAkrama, soon as the underlying cause that resulted in this fame disappears. This is not writer points out cakram The dharma not is This disappears. fame this in things such as wealth, posi resulted that cause underlying the as soon from ad the case when the fame results ev as is This permanent. is fame the pANDava-s, prahlAda, hanumAn, etc. prANAya namah. The Life-Breath. The nAma is derived from the root prath - to become famous (prath - - (prath famous become to - prath root the from derived is prathitAya namah. nAma The fame can be prakhyAn - prasiddhi). This position, watching the jIvAtmA which is is jIvAtmA which watching the position, case. who is of great reputation. famous, One One who is or on accoun His guNa of being acyuta, th the Universe. Supports for "tasya nAma mahad-yaSah "yaSasaSca eka perumai uDiaya pirAnAr nagar-il- pugazhAi described in a previous write-up. Bhag write-up. in a previous described nAma 322. nAma 321. nAma 322. nAma 321. sadagopan.org nAma 324. nAma 323. nAma 324. nAma 323. BhaTTar as describing the kUrma (Tortoise) incarnation. BhaTTar asdescribingthekUrma(Tortoise) uyirumAnAi 2.2.3). SrIv.v.rAmAnujangive vAsavAnujAya namah. The youngerbrother ofvAsavaorindra. Since Hegavethestreng prANadAya namah. The Life-Giver. energy forallbeings(SrISankara)- He isprANaforthosewhoresorttoHim should beusedforgoodpurpose. shouldteachusthatthepr mahAvishNu achieved byhavingcontroloverou can controlourbodyandallitsactions. exist, andourbodywillceasetofunction different reflectionsoftheprANa inus. aspects ofourlifeand body-suchas in bothsenses. The dharmacakram takes away the life of all beings when the time comes, and dyati khaNDayativasaprANa-dah so He is prANa-dah gi s. SrIsatyadevovAsishTha interpretation usingthemeaningdyati- the Life-giver to everyone (deva-s and isprANa-dah (SrIBhaTTar). SrISankara nAma 324. nAma 323.

- tiruvAimozhi6-9-7.Thenext vasvanuj> àa[d> vasvanuj> àa[d> vasvanuj> àa[d> - - - prANadah prANadah prANadah

- - - vAsavAnujah vAsavAnujah vAsavAnujah vAsavAnujah vAsavAnujah vAsavAnujah th tothedeva-sch ves thefollowingexplanation- s referencetoprabandham-

- BhagavAnbothgivesli 296 prANo vAahamasmi prANo r prANa or breath. This nAma of r prANaorbreath.ThisnAmaof our thoughts, our words, etc., are all ourthoughts,words,etc.,are writer pointsoutthatthedifferent ANa thathasbeengiventousbyHim cuts -Hethestrengthofasura- asura-s), and also gives an additional andalsogivesanadditional asura-s), Without prANa, our life will cease to lifewillceaseto WithoutprANa,our . But by controlling this prANa, we

There is no limit to what can be (SrI BhaTTar). He is also the life- gives theinterpretationthatHeis 11 nAma-s areinterpretedbySrI urn the MilkyOcean,He fe to allbeings, and - aitareyaAraNyaka - aitareyaAraNyaka prANan dadAti prANan dadAti ulagukkEOr sadagopan.org Apo yatranidhIyante (4.7.5). SrI Sankara ! mean One who has entered mean One who

collected in abundance". He . SrI v.v.rAmAnujan refers us to SrI v.v.rAmAnujan refers of this nAma based on the kUrma of this nAma based on the m of this nAma a step further and this nAma refers to BhagavAn being being BhagavAn to refers nAma this reference in this nAma is NOT to this nAma is NOT to reference in able to explain what this incarnation able to explain rpretation which does not involve a does not involve rpretation which

orderwhich the nectar to help him get Ananda points out that the glory and name indicates that He sustained the name indicates that He sustained ll the rivers and canals ultimately reach ll the rivers and so those who worship BhagavAn become worship BhagavAn so those who rasAm asmi sAgarah -Among lakes I am 297 nidhi nidhi nidhi - - - to this nAma based on " on based nAma this to a tiny reflection of bhagavAn's glory divine. SrI apAm apAm apAm - - - interprets vAsavAnujah to interprets vAsavAnujah - The place where the waters get the where - The place appanE! Azh-kaDalaik kaDaindatuppanE

Apa< inix> Apa< inix> Apa< inix>

nAma 325.

great Ocean when it was being churned. apAm-nidhaye namah. interpretation SrI BhaTTar continues his that this incarnation, and points out tiruvAi mozhi - The Sustainer of the waters of the ocean. waters of the ocean. The Sustainer of the reference to indra. He reference to indra. born as the younger brother of indra in of indra the younger brother born as he wishes to have. points out that the SrI v.v.rAmAnujan (nAmaupendra or vAmana 153). I am un is. SrI satyadevo vAsishTha gives an inte world - in this into everything vasati sarvatra vaste sarvam iti vA vAsuh ISvarah; jagat;vAsohidam vAsavam sarvam vAsavam jagat anujAto = anupravishTovAsavAnujah gives the meaning "The Ocean" SrI BhaTTar saysSrI BhaTTar in his vyAkhyAna that sah apAm-nidhih also gives reference to the gItA - sa cinmay - gItA 10.24. SrI the Ocean are but might of the oceans rAdhAkRshNa SAstri takes the anubhava points out that just as the waters of a so al and lose their identity, the ocean nAma 325. nAma 325. sadagopan.org nAma 326. nAma 326. Universe -adhithishThantibhUtAni. adhishThAnam because Heisthebasis the timeofchurning)". SrISankara give mountain inthemiddleofMilkOcea BhagavAn nArAyaNaHimself,inthefo adhishThAnambhra mandarAdreh svay bhagavAnkUrma-rUpI "kshIroda-madhye support - mountain inHiskUrma incarnation.He SrI BhaTTarinterpretsthisasrefe adhishThAnAya namah. The Support. nidhih. waves, itsdeepinside ispeaceincarnat orOcean.Thoughtheex asapAm-nidhih no boundthathecan placefortheoc Unlike theboundswhichmancanplacefo also thejIvAtmA-sattainequalitywith into theoceanbutthenlosetheir identi merge backintoHim.Justasthegoodwaterwelldirtygets alsothebeingsofthiswo ocean), so which thenformsthe rivuletsandrivers of theocean,vaporrises,condense ocean isthebeginning andtheendforth merges in theend. Thedharma cakram one with Him. In this sense He is apAm-nidhih, or the Ocean where everybody nAma 326.

Aixóanm! Aixóanm! Aixóanm! - - - adhishThAnam adhishThAnam adhishThAnam mato'bhUt mahA-mune|| 298 rld originate from Him, and ultimately rld originatefromHim,andultimately rring to His supporting themandara rring toHissupporting s andcomesbackintheformsofrain, ean - another reflection of BhagavAn ean -another reflectionofBhagavAn rm of kUrma, supported themandara supported rm ofkUrma, e, and in this sense also He is apAm- givesreferencetovishNupurANain n whenthemountainwasrevolving(at out distinctionwhenthey reach Him. s themoregeneralmeaning thatHeis e water(byevaporat ty and get merged into the ocean, so ty andgetmergedintotheocean,so ternal surfaceoftheoceanisfull r thelesserbodiesofwater,thereis writerpointsoutthatjustasthe , andtheseinturngobacktothe or supportforeverything inthis

am harih| ion ofthewaters (1.9.88) sadagopan.org

apramatta in distress (SrI ead. This is the refers to one who makes refers to

pramada on Him constantly. Just as a thief on Him constantly. Just as ts out that vigilance the here could ful and vigilant in distributing the ful and vigilant in distributing in His own greatness, without any vigilant in the thought of bhagavAn. vigilant in the thought of bhagavAn. on of those who are on of those SrI Sankara's interpretation is that SrI Sankara's interpretation are awake, negative thoughts won'tare awake, negative thoughts

e's mind, one should divert those

ts out that the lesson we should take ts out that the lesson we should thoughts do not stray towards the

bhagavAn's nAma inst llowing upanishadic quote echoes this echoes quote upanishadic llowing lance in protecting those who have those who lance in protecting of the Milk Ocean to the appropriate ys that be vigilant about the thoughts of karma to those who are entitled to of karma to those who are is One who does not make errors in in does not make errors is One who

299

apramatta pratishThitah pratishThitah pratishThitah apramattah apramattah apramattah ------refers to one who is careless or inattentive. is careless or inattentive. who one refers to

àitiót> AàmÄ> AàmÄ> àitiót> AàmÄ> AàmÄ> àitiót> AàmÄ> AàmÄ> pramatta

nAma 328. nAma 327. nAma support from external sources. The fo One who is supported and established is supported and established One who He who is self-dependent. is self-dependent. He who pratishThitAya namah. them. SrI cinmayAnanda points out that them. SrI cinmayAnanda errors in judgment, and judgment. SrI rAdhAkRshNa SAstri poin very care also refer to bhagavAn being churning nectar that came out of the alwa should we that writer poin persons. The dharma cakram is nAma this from that our enter our mind, and ensure pleasures of indriya-sinstead meditate but people would not enter a house where and is awake mind when one enter one's on thoughts enter negative Whenever thoughts to positive energy by chanting lesson one should take from this nAma. He is vigilant in awarding the effects effects the awarding in vigilant is He The Vigilant. The Vigilant. namah. apramattAya the protecti attentive in He is extremely BhaTTar). guNa of extreme vigi refers to His surrendered to Him - ASrita-rakshakan. nAma 328. nAma 327. nAma nAma 328. nAma 327. nAma sadagopan.org ontheOnewhoisPermanent,viz.bhagavAn. meditating enemy, etc., andalltheseshould teachus things in life by the occurrence of aging, Weareco andkaurava-s. of pANdava-s death, loss of fame, friend becomingthings suchaswealth,fame Permanent inthis Universe,andnot this guNa of bhagavAnUnlike this, bhagavAnisthe UltimateCa is thatelse inthisUniversehasitscause,an we should learncinmayAnanda explainsthisnAma inte to depend on thewith bhagavAn-Hisgreatnessisnot One who is greatness fromourwealth,fame,et willde external, sincethenHissupport restoftheUniverseobvi supports the mahimni sthitamdevam own greatness".InvishNudharma(72. To thequestion"WhereisbhagavAn firm kRshNamAcAryan -dAsan "sa bhagavah - explanation almostverbatim

kva pratishThitaiti|svemahimni (To beContinuedinVolumeII) " - "The Lord who rests on -"TheLordwhorests , etc.Thedharmacakram 300 dependent onimpermanentthings.SrI dependent be dependent onal be dependent 2), we have a similar statement-" 2), wehaveasimilar rms ofcauseandeffect.Everything nstantly remindedoftheimpermanent d thus everything else is an effect. pend onsomethingelse.Wegetour use. The lesson we should take from use. Thelessonweshouldtakefrom ously is not supported by something ously isnotsupported c., whichare allimpermanent;notso ly established?",thereplyis"InHis that the life that is to be led is by that thelifeistobeledby " (chAndogya 7.24.1) His owngreatness".Onewho writergivestheexample l theimpermanent sve