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Volume I Our Sincere thanks to the following for their invaluable contributions to this ebook : For hosting Sri VishNu Sahasra Naamam ebooks Oppiliappan KOil Sri VaradAchAri SaThakOpan Chief Editor, Sundarasimham & AhObilavalli eBooks Series Providing the source for compiling the document: Mandayam Sri K. Krishnaswamy (http://kirtimukha.com/chinnamma/sahasra/) Providing the Sanskrit texts: Mannargudi Sri.Srinivasan Narayanan Providing the images sadagopan.org sadagopan.org sadagopan.org Sri. MuraLi Bhattar (www.srirangapankajam,com) Sri. B. Senthil (www.thiruvaikuntavinnagaram.blogspot.com) rAmAnuja dAsargaL (www.pbase.com/svami) 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 . ïI>. ïImte ramanujay nm>. ïImte ingmaNtmhadeizkay nm>. ïImte ïI r¼ramanuj mhadeizkay nm> . ïIiv:[ushönamStaeÇm!. SrI vishNu sahasra nAmam (Vol. 1) sadagopan.org sadagopan.org sadagopan.org vaikuNThanaathan -ThiruvaikuNTha ViNNagaram (Courtesy B.Senthil (http://thiruvaikuntavinnagaram.blogspot.com) sadagopan.org sadagopan.org sadagopan.org dasAvatAram (Artwork Courtesy : Sow. R. Chitralekha) . ïI>. ïImte ramanujay nm>. ïImte ingmaNtmhadeizkay nm>. ïImte ïI r¼ramanuj mhadeizkay nm> . ïIiv:[ushönamStaeÇm!. 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 some important aspects pertaining to the composition of the stotram: vishnor nama sahasrasya vedavyaso mahamunih | chandonustup tatha devo bhagavan devaki sutah || Sri Vedavyasa is the rishi of Sri Vishnu's one thousand names, i.e., the sage who strung together the thousand names as they were revealed by Bhishma to Yudhishthira. Anushtup (eight syllables per quarter) is its meter. Lord Krishna, the son of Devaki, is the Lord being worshiped. There are over forty commentaries on Sri Vishnu Sahasranama Stotram. Sri Adi Sankara's commentary is the earliest of them. Sri Parasara Bhatta, a disciple of a disciple of Sri Ramanuja, has written a detailed commentary. Sri Satyasandha Yatiswara from the Dvaita school is another prominent commentator. Sri Vishnu Sahasranama Stotram, along with the Bhagavad Gita, is an integral part of the epic Mahabharata composed by Sage Vedavyasa (Vyasa is also the one who organized the vedas into the classifications as we know them today). sadagopan.org sadagopan.org sadagopan.org Of all the commentaries written by Sri Sankara for our religious scriptures (the Bhagavad Gita, the Brahma Sutras, etc.), that on Sri Vishnu Sahasranama Stotram was the very first one. Sri Sankara emphasizes the importance of reciting the Vishnu Sahasranama Stotram in his Bhaja Govindam (geyam gita nama sahasram...). Six reasons are generally identified for the greatness of the Stotram. These are: 1. 1. It is the essence of the Mahabharata. 2. 2. Sages such as Narada, the Alwars, and composers including Saint Tyagaraja have made repeated references to the "Thousand Names of Vishnu" in their devotional works. 3. 3. The person who strung together the thousand names as part of the Mahabharata and preserved it for the world was none other than Sage Vedavyasa, the foremost knower of the vedas, and considered an 2 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. 3 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, 4 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.
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    TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way.
  • In Conservation Work of Angkor Complex

    In Conservation Work of Angkor Complex

    Community Empowerment in Conservation Work of Angkor Complex Keiko Miura, who is engaged in fieldwork in Cambodia, has been working or involved in Siem Reap for more than six years. She contributed this article on the efforts of the local and foreign community in the area of conservation Thibaud Lepage National and international framework of conservation of Angkor Following the two decades of war and instability, and prior to the UN-sponsored national elections in Cambodia of May, 1993, Angkor was inscribed on the World Heritage List in December, 1992, when it was also declared a World Heritage Site in Danger for the proba- tionary period of three years. This was the culmination of years of preparatory efforts made by the Cambodian authorities and the United Nations Educational, Scientific, and Cultural Organisation (UNESCO). Then, the World Heritage Committee (WHC) made an exceptional decision to temporarily lift normally required inscription conditions pertaining to national mechanisms for site protection.1 Further development concerning the conservation of Angkor heritage site was made through the Tokyo Declaration of October 1993, which led to the establishment of the International Co-ordinating Committee for the Safeguarding and Development of the Historic Site of Angkor or ICC. Japan and France co-chair ICC, with UNESCO in charge of its secretariat. Ever since, the international conservation work in Angkor has been co-ordinated, and a framework to examine on-going projects and new ones has been established.2 Meanwhile, the legal framework for the conservation of the Angkor heritage site has been established by the Government of Cambodia, in co-operation with UNESCO and other international organisations.