Volume III
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CONTENTS
SlOkam 64 3
SlOkam 65 16
SlOkam 66 29
SlOkam 67 40
SlOkam 68 51
SlOkam 69 63
SlOkam 70 76
SlOkam 71 91 sadagopan.org sadagopan.org sadagopan.org SlOkam 72 105
SlOkam 73 123
SlOkam 74 143
SlOkam 75 163
SlOkam 76 179
SlOkam 77 197
SlOkam 78 212
SlOkam 79 244
SlOkam 80 264
SlOkam 81 282
SlOkam 82 298
sadagopan.org sadagopan.org sadagopan.org
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. ïImte ramanujay nm>.
. ïImte ingmaNt mhadeizkay nm>.
ïImte ïI r¼ramanuj mhadeizkay nm>
SrI vishNu sahasra nAmam
(Volume III) sadagopan.org sadagopan.org sadagopan.org
Birth of SrI vishNu sahasranAma (Arttwork Courtesy: Sow. R. Chitralekha)
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Slokam 64 AinvtIR inv&ÄaTma s<]eÝa ]emk«iCDv>,
ïIvTsv]a> ïIvas> ïIpit> ïImta< vr>. 64.
anivartI nivruttAtmA samksheptA kshemakrucchivah || srIvatsavakshAh srIvAsah srIpatih srImatAm varah ||
[ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] nAma 603. AinvtIR a-nivartI a) He who does not turn away those who are inclined to comeback to this world. b) He Who does not turn away from His battles with the asura-s. sadagopan.org sadagopan.org c) He Who does not turn away from dharma under any circumstance. sadagopan.org d) He whose creations never turn back in their shape, form etc. till pralaya. a-nivartine namah.
The term nivartana means causing to return, returning, turning back etc. a) SrI BhaTTar: na nivartayati iti a-nivRtI. For those who are attached to the
pravRtti dharma, bhagavAn does not let them turn away from samsAra - (pravRtti dharma nishTargaLai samsArattai viTTu nivarttikkacceiyyAdavar - SrI P. B. aNNa'ngarAcArya svAmi) b) and c): SrI Samkara gives two alternate interpretations.
1. devAsura samgrAmAt na nivartata iti a-nivartI - He who never turns away in His battles with the asura-s; and
2. VRsha priyAt dharmAt na nivartata iti a-nivartI - He who, being devoted to dharma, never turns away from it. d) SrI satyadevo vAsishTha gives the interpretation - na nivartitum SIlam asyaiti a-nivartI - He who does not have the characteristic of coming back. He elaborates by pointing out that bhagavAn's creations are such that they do not lose their attributes until the end of creation, until pralaya.
In summary, two main interpretations are given:
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a) SrI BhaTTar - (samsArAt) na nivartayati iti a-nivarti - One who does not let those who observe pravRtti dharma turn back from samsAra, and
b) SrI Samkara - na nivartata itia-nivartI - One who does not turn away Himself from certain things.
nAma 604. inv&ÄaTma nivRttAtmA
a) He whose Nature is superior to other things.
b) He who is the AtmA of those who practice the nivRtti dharma.
c) He whose nature is that He is free from the bonds of samsAra.
d) He whose mind is turned away from worldly attachments.
e) He whose mind turns away from any feeling of self-glory over His kIrti or
fame.
f) He who naturally turns away from the objects of senses.
g) He who does not turn away from anywhere because of He is Omnipresent. nivRttAtmane namah.
This nAma is one of the two nAma-s that occur 4 times in SrI BhaTTar's sadagopan.org sadagopan.org sadagopan.org interpretation (231 - Slokam 25, 453 - Slokam 48, 604 - Slokam 64, and 780 - Slokam 83). (The other nAma which occurs 4 times in SrI BhaTTar'sinterpretation is prANa-dah). Please see the write-ups under Sloka- s 25and 48. The write-up below supplements the previous write-ups.
nivRtti refers to detachment. SrI BhaTTar uses the word in this sense, as also with the meaning "superior" - nivRttam - udgatam - superior. His interpretation of the nAma in Slokam 25 uses the meaning "superior", indicating that bhagavAn's Nature rises above all other things. The interpretations of the other three instances of the nAma are based on the meaning "detachment", and correspond to d) for nAma 453,b) for nAma 604, and e) for nAma 780.
SrI v. v. rAmAnujan elaborates on how bhagavAn is the AtmA of those who practice the nivRtti dharma (interpretation b). These are the jIva-s who do
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not have any interest in pravRtti dharma, and live their lives with the sole objective of doing kaimkaryam to Him. They are not interested in any fruit out of their action except the bhAgyam of doing kaimkaryam to Him. BhagavAn gives them exactly that, namely He gives them His lokam from where there is no return to samsAra - viNNulagam taruvAnAi variaginrAn (tivuvAimozhi 10. 6. 3). In fact, even though bhagavAn is AtmA of these nivRtti dharma practitioners just as He is the AtmA of all other creations, yet He considers that these nivRtti dharma followers are His soul, that is, He cannot live without them.
SrI rAmAnujan also gives his anubhavam of bhagavAn's detachment from any feeling of self-glory over His greatness (interpretation e). Here He is, creating this great wonder with all its innumerable creatures and all the planets and the sadagopan.org sadagopan.org different worlds. He is the svAmi of all these worlds - vIRRirunduEzhulagum sadagopan.org tanik kOl Sella; varambilAda mAyai mAya!. varambilAda kIrtiyAi! (tiruccandaviruttam 96). With all this greatness, one would expect that He should have some attachment of ownership to His wonderful creation, and pride of this great creation of His. Yet, He does not have any of this sense ofpride, and is only interested in our welfare instead, in whatever He does.
Such is His greatness.
In the four instances where SrI BhaTTar uses the nAma nivRttAtmA as referred to above,
SrI Samkara uses the nAma nivRttAtmA in Sloka-s 25 and 64, the nAma vimuktAtmA in Slokam 48, and gives interpretations using the pATha as a- nivRttAtmA or alternatively as nivRttAtmA in Slokam 83.
His interpretations are:
Slokam 25: "He whose nature is that He is free from the bonds ofsamsAra - samsAra bandhanAt nivRtta AtmA svarUpam asya iti nivRttAtmA".
Slokam 64: "He who naturally turns away from material pleasures - svabhAvatah vishayebhyo nivRtta AtmA manah asya iti nivRttAtmA".
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Slokam 48, where Samkara pATham is vimuktAtmA: "He who is the free Self - svabhAvena vimukta AtmA yasya iti vimuktAtmA". Note that He is unbound by the effects of karma, and so by nature He is vimukta AtmA - the unbound Self.
Slokam 83: a-nivRttAtmA: "He who never turns away from anywhere because He is omnipresent - sarvatra vartamAnatvAt a-nivRttah kuto'pi iti a- nivRttAtmA. If the nAma is taken as nivRttAtmA, SrI Samkara's interpretation is: "By nature He turns away from the objects of the senses - nivRtta AtmA mano vishayebhyo asya iti vA nivRttAtmA".
SrI cinmayAnanda observes that the significance of the nAma lies in indicating to us that we have to detach our mind from sense indulgences in order to realize Him.
SrI rAdhAkRshNa SAstri notes that bhagavAn is the only one who can retrieve those who are attached to all kinds of material and sense objects, beause He is the only one who is not attached to anything. Only the one who is not stuck in the mud can retrieve one who is stuck in it.
Summarizing the four instances of this nAma, bhagavAn is called nivRttAtmA sadagopan.org sadagopan.org sadagopan.org because His Nature is superior to all other things, He showed how to practice the nivRtti dharma in His incarnation as nara-nArAyaNa, He is the soul of those who practice the nivRtti dharma, His nature is that He turns away from material pleasures, sense objects, etc., and He turns away from any self-glory about His immeasurable greatness and instead does everything only for the pleasure of His devotees.
nAma 605. s<]eÝa samksheptA
a) He who constrains or limits (the field of light ofknowledge of those who practice the pravRtti dharma).
b) He who, at the time of cosmic dissolution, contracts the expansive Universeinto a subtle state.
c) He who minimizes the misfortunes of His devotees.
6 samksheptre namah.
The term samkshepa means shortened, abridged, contracted, etc. (e.g., samkshepa rAmAyaNam). Different vyAkhyAna kartA-s have different anubhava-s of this guNa of bhagavAn. a) SrI BhaTTar continues to interpret this nAma in relation to his vyAkhyAna of the previous nAma-s, in terms of pravRtti and nivRtti dharma-s. Thus, his interpretation in the current instance is that bhagavAn constrains the knowledge field of those who observe the pravRtti dharma such that they don't see the light completely, and are born again in samsAra instead of attaining Him. Associated with birth in this world, there is a diminution of the natural knowledge consistent with the pUrva karma-s. sadagopan.org sadagopan.org b) SrI Samkara interpets His constraining act in terms of the contraction of sadagopan.org the whole Universe in His body in a subtle form - vistRtam jagat samhAra samayesUkshma rUpeNa samkshipan - samksheptA. c) SrI kRshNa datta bhAradvAj gives the interpretation that He is samksheptA because He reduces or minimizes the misfortunes of His devotees - samkshipatinyUnayati bhaktAnAm vipattIh iti samksheptA.
d) SrI satyadevo vAsishTha's anubhavam of this nAma is that bhagavAn contracts a huge tree in the form of a small seed, and the same dharma applies to all of His creations in the whole huge Universe. e) SrI cinmayAnanada and SrI anatakRshNa SAstri point to an alternate pATham, with the nAma being given as a-samksheptA, meaning He who never abandons His devotees.
The dharma cakram writer remarks that the deeper we get involved in this worldly life, the more we are contracting or constraining our knowledge of Him. The purpose of life properly lived is to expand the knowledge of Him. Those who live a life of involvement in the material and sensual aspects of life, are living and yet not living (that is, they have not achieved the purposeof this precious life).
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The idea to take from the different interpretations is that bhagavAn incorporates different constraints on His creatures as part of the administration of dharma and as part of the administration of His function of the cycle of creation. This is seen in different forms: in the form of limiting the knowledge of the followers of the pravRtti dharma, the form in which the huge tree is contained in a small seed, the way in which He assimilates all the innumerable jIva-s into Himself at the time of pralaya, the way in which He minimizes the suffering of His devotees, etc.
nAma 606. ]emk«t! kshema-kRt -
a) He who does what is good for His devotees. b) He who protects what has been acquired by His devotees.
kshema-kRte namah.
SrI BhaTTar: BhagavAn does what is good for the practitioners of nivRttidharma by removing the obstructions to their knowledge.
SrI Samkara: upAttasya kshemam - parirakshaNam karoti iti kshema-kRt. This has been translated differently by two different translators. SrI T. S.
sadagopan.org kRshNamUrti gives the translation - He who gives kshema or protection to sadagopan.org sadagopan.org those who go to Him. SrI R. anantakRshNa SAstri gives the meaning - He who protects what has been acquired by His devotees.
SrI cinmayAnanda notes that bhagavAn not only preserves that which has been attained by His devotees, He also helps them attain what has not been attained so far - ananyAS cintayanto mAm. . . . yoga kshemam vahAmyaham - gItA 9. 22. Here yoga refers to what has not been attained yet, and kshema refers to what has been already acquired. tirukkaLLam
SrI nRsimha rAghavAcArya svAmi explains yoga and kshema as follows: a- labdhasyalAbho yogah, labdha rakshaNam kshemah - attaining something that we don't have is yoga, and preserving what we have is kshema.
SrI kRshNa datta bhAradvAj gives a similar explanation - aprAptasya prApaNam yogah, yogasya rakshaNamkshemah. BhagavAn gives yogam in the
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form of moksham to the devotee who longs for it, and then gives kshemam by making sure he does not lose it (kshemam).
SrI v. v. rAmAnujan gives reference to nammAzhvAr - perum tunbam vEraRa nIkki tantALin kIzh SErttu avan Seyyum SEmattai eNNit teLivuRRE? - tiruvAimozhi 7. 5. 10. Note that the kshemam referred to here is moksham.
SrI satyadevo vAsishTha gives the meanings: dwelling or residing - nivAsa, going or in movement - gati, to diminish or extinguish - kshaya, to hurt or cause pain- himsA, etc. to the word kshema, starting from the roots kshi kshaye, kshinivAsa gatayoh, and kshi himsAyAm, in addition to the traditional meaning, to bestow welfare. He thus gives the interpretation to the nAma as indicating that bhagavAn resides in everyone and everything (nivAsa), He gives it movement (gati), and in the end He takes away the soul from the body sadagopan.org sadagopan.org sadagopan.org (kshaya). He knows the beginning, the end, and the in-between of all the jIva-s. Hence He is kshema-kRt in all thesenses.
The dharma cakram writer gives the analogy of a mother who protects the child when the child is in her womb, and then for as long as the child seeks the mother's support, she provides this support by loving the child even more than
her own self. That is the way bhagavAn looks after His devotees (bhagavAnbhaktan mIdu pittuk koNDuLLAr).
This nAma should remind us that it is He protects us, and does whatever is good for us no matter what He does. nAma 607. izv> Sivah a) He who gives auspicious things to His devotees. b) He who purifies those who meditate on Him. c) He in whom the whole Universe rests at the time of pralaya. d) He who resides in everything and everywhere. SivAya namah. a) SrI BhaTTar: Sivam karatvAt Sivah - He does what is auspicious for all
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whether they desire the enjoyment of worldly pleasures or whether they seek moksha - whether the aspirant is a bubhukshu or a mumukshu. SrI BhaTTar refers us to - SrI mahAbhArata - Sivo SivAnAm a-Sivo a-SivAnAm- He does good for the good, and bad for the bad. - SrI vishNu purANam (6. 7. 62)- samsAra moksha sthiti bandha hetuh - He is the cause of the bondage of worldly existence, also for the release from it.
SrI v. v. rAmAnujan gives reference to tirumozhi 1. 1. 9 - aruLoDu peru nilamaLikkum nAraNan, and to tiruvAimozhi 1. 5. 7 - SeDiyAr Akkai aDiyAraic cErdaltIrkkum tirumAl.
The idea emphasized here is that a) whatever He does is for our good, and b) He does whatever we deserve to get based on our karma.
b) SrI Samkara: He is Sivah because He purifies everyone by the mere remembrance of His name.
c) Both SrI kRshNa datta bhAradvAj and SrI satyadevo vAsishTha give the alternate interpretation based on the root SI'ng - svapne to sleep. Sete sarvam jagat pralaya velAyAm yasmin iti Sivah - He in whom the whole Universe rests at the time of pralaya is Sivah (SrI kRshNa datta bhAradvAj). sadagopan.org sadagopan.org sadagopan.org d) SrI satyadevo vAsishTha also gives the alternate interpretation based on the root Syai - to go, the meaning given being that He is present everywhere, He is in everything - SyAyate sarvam iti prApnoti iti arthah.
Thus, the nAma Sivah indicates that whatever bhagavAn gives us is what is good for us, and is meant for our purification and for our reaching Him. The punishment He gave to the demons such as rAvaNa, kamsa, etc. were all for their ultimate good. It should be realized that when we encounter some sufferings in life that are obviously given to us by bhagavAn, we should accept these as willingly as when He gives us things that make us happy, because whatever He does is for our good.
nAma 608. ïIvTsv]a> SrIvatsa-vakshAh
He who has the SrIvatsa mole on His chest.
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SrIvatsa vakshase namah.
SrI BhaTTar interprets the nAma-s starting from the current one and up to nAma 619 as praising His sambandham with pirATTi. The nirukti description for the current nAma is: lakshmI-vallabhya saubhAgya cihnam SrIvatsa nAmakam | SrIvatsa vakshA asya asti vakshasi iti sa tu smRtah ||
The SrIvatsa mark is the unique sign of He who is the lakshmI vallabhan.
SrI rAdhAkRshNa SAstri refers us to SrI vishNu purANam where parASara narrates to maitreyi what has been communicated to him by vyAsa, on how vishNu bears the whole world, abiding in His nature, characterized by ornaments and weapons. In this description, the SrIvatsa mark is described as sadagopan.org sadagopan.org the pradhAna seated in the Eternal: sadagopan.org
SrIvatsa samsthAna dharam anante ca samASritam (1. 22. 67)
The glorious Hari wears the pure soul of the world, undefiled, and void of qualities, as the kaustubha gem. The chief principle of things, (pradhAna) is seated on the Eternal, as the SrI vatsa mark. Intellect abides in mAdhava, in the form of His mace. . .
SrI rAdhAkRshNa SAstri refers to another passage in SrImad bhAgavatam (12. 11. 10) where the SrIvatsa mark is described as the reflection of the kaustubha gem that bhagavAn wears, representing His Atma-jyoti (translated as Suddha jIva caitanyaby a translator): kaustubha vyapadeSena svAtma jyotih bibharti ajah | tat-prabhA vyApinI sAkshAt SrIvatsam urasA prabhuh ||
Similar to the description in vishNu purANam, this section of SrImad bhAgavatam gives details of how bhagavAn bears on Him everything that constitutes everything that exists.
SrI cinmayAnanda refers to the story of bhRgu maharshi's testing who among the trinity was the superior one, and kicking Lord vishNu on His chest. He indicates that the mark of bhRgu's foot is the SrIvatsa mark on the
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Lord'schest, since the Lord offered to bear the mark of bhRgu's foot as an indication of how He values the touch of the feet of His devotee. He gives the reference to the story of bhRgu maharshi in SrImad bhAgavatam (10-89), wherein bhagavAn says that mahAlakshmi will henceforth reside in His vaksha sthalam because it has now been purified by the touch ofthe sage's foot - adyAham bhagavan lakshmyA Asam ekAnta bhAjanam | vatsyati urasi me bhUtih bhavat pAda hatAmhasah || (10. 89. 12)
SrI cinmayAnanda interprets this to mean that the SrIvatsa mark itself is the mark of SrI on His chest ("bhagavAn says - He will ever bear the mark of the sage's foot as SrI on His chest". ).
The SrIvatsam mark on bhagavAn's chest is thus the representation of pradhAna as being supported by Him, as the unique of Him who is the SrI
vallabhan, as the reflection of the kaustubha gem that bhagavAn wears, and as the symbol of how He values His devotee as reflected by the incident involving bhRgu maharshi.
nAma 609. ïIvas> SrI-vAsah
The Abode of lakshmi. sadagopan.org sadagopan.org sadagopan.org SrI-vAsAya namah.
SrI BhaTTar gives reference to SrImad rAmAyaNam - yuddha kANDam 114. 15 - referring to Lord as nitya SrIh. He is like the garden consisting of kalpaka trees, and She is kalpaka valli, who freely roams around as She pleases in the kalpaka tree garden.
SrI v. v. rAmAnujan quotes "agalagillEniRaiyum enRu alarmEl ma'ngai uRai mARban" - tiruvAimozhi 6. 10. 10.
SrI Samkara's vyAkhyAnam is "asya vakshasi SrIh anapAyinI vasati iti SrI- vAsah" - One on whose chest SrIdevi dwells uninterruptedly.
SrI kRshNa datta bhAradvAj adds - "SobhA soundarya sampannah" as his explanation for the nAma - He who is always full of eternal luster and beauty. SrI cinmAyananda gives a similar interpretation - SrI vasati asminiti SrI-
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vasah - SrI - all glory and riches, ever dwell in His bosom of love and beauty.
The dharma cakram writer refers to different kinds of wealth, which all can be grouped under the six categories - SrI, kIrti, aiSvarya, j~nAna, vIrya, and vairAgya. The term "bhagavAn" refers to One who has all these six kinds of wealth. In the case of others, if theys how the slightest sign of having any one of these in some measure, we talk of his having been blessed with "lakshmI kaTAksham". The more one devotes one's life in the thought and service of bhagavAn, the more these qualities start demonstrating themselves in the individual. This should be the purpose of life correctly lived - Meditation on Him and association with Him will lead to our acquiring these traits, just as: "poovODu Sernda nArum maNam peRum".
SrI vAsah thus refers to Him who has SrI in the form of lakshmi with Him sadagopan.org sadagopan.org sadagopan.org always on His vaksha sthalam, as well as One who has all the SrI's (kIrti-s) in full measure with Him always, undiminished, undiluted, and uninterrupted. nAma 610. ïIpit> SrI-patih a) The Consort of lakshmi.
b) The Master of the Supreme Cosmic Power. SrI-pataye namah.
BhagavAn is the Eternal and suitable Consort of lakshmi in all the incarnations, and She accompanies Him whatever form He takes in His incarnation. SrI BhaTTar gives reference to SrI sUktam - asyeSAnA jagato vishNupatnI - She is the Ruler ofthis Universe and the Consort of vishNu, and to sundara kANDam 16. 5 - RAghavo'rhati vaidehIm tam ceyam asitekshaNA - Only Lord rAma is fit for sItA, and only sItA is fit for rAghava.
SrI v. v. rAmAnujan gives references to divya prabandham - tiruvin maNALan (tivuvAimozhi1. 9. 1); tiruvukkum tiruvAgiya SelvanE! (peria tirumozhi 7. 7. 1) - He who isthe Wealth (Consort) of One who bestows wealth on all; kOla malarp pAvaikuanbAgiya en anbEyO! - You who are LOVE personified to mahAlakshmi, and who is LOVE itself for me (tiruvAimozhi 10. 10. 7).
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SrI Samkara refers to the incident of the churning of the Milky Ocean, wherein mahAlakshmi appears from the Ocean, and chooses mahAvishNu as Her consort, from among all the deva-s who are present - amRta mathane sarvAn surAn asurAdInvihAya SrIh enam patitvena varayAmAsa iti SrI-patih. SrI Samkara gives an alternate interpretation as well: SrI means Supreme Cosmic Power, and bhgavAn is the Master of this Power, and so He is SrI- patih.
Thus, SrI patih refers to Him who is the Consort of mahA lakshmi, the Master of the Supreme Cosmic Power, and the Master and Bestower of all that is auspicious.
nAma 611. ïImta< vr> SrImatAm-varah
a) The Best Among those who possess affluence.
b) The Best among those who possess knowledge of the veda-s. srImatAm-varAya namah.
a) SrI BhaTTar refers to the incident of the churning of the Milky Ocean for the interpretation of this nAma. Goddess lakshmi chose by Him among all sadagopan.org sadagopan.org sadagopan.org thedeva-s that were assembled, and He is the Object of her full and loving glances always; after being seated in His vaksha-sthalam (chest), she blesses the deva-s such as brahma by her casual glances or blessings occasionally. Thus, He is the best among those who receive lakshmi's kaTAksham. SrI BhaTTar gives reference to SrI vishNu purANam (1. 9. 106-107), describing the above.
SrI v. v. rAmAnujan elaborates further by pointing that bhagavAn is the Only One who is SrImAn of Possessor of all wealths; the others can be qualified as SrImAn because they may possess some wealth in some specific area for some breif period of time. He gives references to nacciyAr tirumozhi 10. 10 - nAgaNaimiSai nam parar Selvar periyar; nammAzhvAr's tiruvASiriyam 1 - Sivan ayanindiran ivar maudal anaittOr deivak kuZhA'ngaL kai tozhak kiDanda tAami undittanip peru nAyakan.
14 sadagopan.org whose wealth is nce to the veda-s, nce to st among thosest among who an that He is the Blessing that is an that He is the Blessing avAn is the wealthiest of all those unlike all the others able SrI or welath of the wise. SrI SrI of the wise. able SrI or welath " here as a refere " here possesses all the wealth all the time, possesses all the wealth all nAm varah pradhAna bhUtah bhUtah nAm varah pradhAna an that He is worshipped as the Chief an that He is worshipped as f Diety that is praised by the veda-s, f Diety that is praised by the the One sought by those who are bhagavAn is the Be and gives another interpretation: varahand gives another interpretation: 15 He gives reference to the Sruti - reference He gives Rg yajus sAma lakshaNARg yajus sAma teshAm SrIh; yeshAm e veda-s as their wealth. e veda-s as their wealth.
||
.
only transient and temporary,is He He is the Chie proficient in the veda-s, etc. (taitt. BrAhmaNam 1. 2. 1) 1) 2. 1. BrAhmaNam anubhavam ofand his is that this nAma the veda-s. of have the knowledge | Rcah sAmAni yajUgmshi satAmsA hi SrIamRtA (taitt. and sAman are the imperish The Rg, yajus, is: Samkara's interpretation sarveshAm SrImatAm virincyAdI SrImatAmvarah the above, SrI cinmayAnanda builds on can also me means blessing; so the nAma of the veda-s. students sought by those who are the to me The nAma can also be interpreted Deity by those who have th To summarize, the nAma means that bhag One who who possess wealth, He is the ever-existent His wealth is permanent and b) SrI Samkara interprets the term "SrI the interprets Samkara b) SrI
Slokam 65 ïId> ïIz> ïIinvas> ïIinix> ïIivÉavn>,
ïIxr> ïIkr> ïey> ïIman! laekÇyaïy>. 65.
srIdah srIsah srInivAsah srInidhih srIvibhAvanah | srIdharah srIkarah sreyah srImAn lOkatrayAsrayah ||
[ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ]
nAma 612. ïId> SrI dah
The Giver of Glories. SrI-dAya namh.
As mentioned in the beginning of the explanation for nAma 608,
SrI BhaTTar continues to interpret the nAma-s up to 619 in terms of bhagavAn's inseparable association with pirATTi. For the current nAma, his explanation is that bhagavAn is the Giver of glory to lakshmi in the form of supreme love which is eternal, fresh, and spontaneous. The SrI that He gives lakshmi is makes her declare "agalagillEn iRaiyum" (SrI v. v. rAmAnujan). sadagopan.org sadagopan.org sadagopan.org SrI bhaTTar's vyAkhyAnam is: nitya nUtana, nir-vyAja praNaya rasa Sriyam tasyai dadAti iti SrI-dah. That is to say, He is Her life itself. He gives references to:
1. SrI vishNu purANam 1. 9. 144 vishNoreshA anapAyinI - She is ever inseparable from vishNu;
2. yuddha kANDam 121. 19 - ananyA hi mayA sItA bhAskareNa prabhA yathA - (rAma's words) - SitA cannot be without Me even as the Sun and its luster cannot be separated from each other;
3. sundara KANDam 21. 15 - (SitA's words) - ananyA rAghaveNAham bhAskareNa prabhA yathA - Just as radiance cannot be separated from the Sun, I cannot be separated from rAma.
If SrI is taken to mean wealth, then the interpretation is that He is the Giver of wealth to His devotees. This is SrI Samkara's vyAkhyAnam - Sriyam dadAti
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bhaktAnAm iti SrI-dah. SrI BhaTTar's vyAkhyAnam centralizes this to the case of SrI Herself - He is the One who gives Her the quality of SrI, just as She is the One who gives Him the pUrNatvam. The idea is that the two are One inseparable tattvam.
Since bhagavAn is the Giver of wealth, the question arises: What kind of wealth should we seek? The dharma cakram writer clarifies this. There are two kinds of wealth. One is called preyas and the other is called Sreyas (this has been explained in a previous write-up as well). Preyas is the search for material wealth, and Sreyas is the search for spiritual wealth. This is dealt with in detail in kaThopanishad. We should learn to worship vishNu with the interest in seeking Sreyas, and not preyas, even though bhagavAn will bestow whatever the seeker seeks. The lesson to take from this nAma is that we sadagopan.org sadagopan.org should seek Sreyas in this life by worshipping vishNu, as the means for sadagopan.org attaining mukti.
In summary, the nAma illustrates that He is the Giver of wealth to His devotees, and He is the Giver of the attribute of SrI to lakshmi, just as She is the Giver of pUrNatvam to Him, and thus the two are one inseparable tattvam.
PerumAL and pirATTi are like the Sun and its prabhA or luster. nAma 613. ïIz> SrI-Sah a) He Who is the ISa or Lord of SrI. b) He Who has SrI as His Ruler. SrISAya namah
SrI + ISah = SrI-Sah. Here again the inseparable Oneness of the tattvam of bhagavAn and pirATTi is reflected. SrI BhaTTar gives reference to the description of lakshmi as: "AdAvAtma guNatvena bhogya rUpeNa vigrahe | AdhAraka svarUpeNa dAsI bhAvena vA sadA || "
"lakshmi is ever with bhagavAn either as His innate qualities in His Transcendental Form, or in a delightful form in His body, or as His support by
17 sadagopan.org nAma 614. nAma 614. SrI v.rAmAnujangives severalreferences: mozhi 6.10. 10)". nammAzhvAr: " takes HerplaceonHisvaksha-sthalam, bhagavAn churningthe Milky Ocean. a) InSlokam20,SrIBhaTTarinterprets vyAkhyAnam forthenAmainSlokam20is includedhere. This nAmaoccurredearlieras SrI-nivAsAya namah. d) Hewhoresideswherelakshmi resides. c) Hewhodwellsinpurified hearts. b) TheSupportoflakshmi. a) TheAbode oflakshmi lakshmi astheRule SrI BhaTTaralsorefersusto rAmAnujan pointstothenAmaSrI-pa without consentandapprovalfromHer- the SrI pA'ncarAtra samhitA.ma'ngala vigrahaform,andasHisSupport She is also His Rulerqualities inHisTranscendentalForm,as in that He does not act SrI v.rAmAnujanexplainsthisas:"pir servant". Her essentialnatureasadevout all wealth,andHeisalsotheLordofla The nAma can thus be understood as illustrating thatSriya ISahSrISah bhagavAn is the Lord of SrI SamkarainterpretsthenAmaasmean or the Rulerofindividualsouls, nAma 614.
ïIinvas> ïIinvas> ïIinvas> agagillEn iRaiyumenRu alarmElma'ngaiuRaimArban . r ofbhagavAn:-"
SrI SrI SrI - - - nivAsah nivAsah nivAsah prakRti, and of the RulerHimself. andofthe prakRti,
pum pradhAnaIsvaraIsvarI tih (nAma 610) inthiscontext. tih (nAma610) 18 kshmi, whointurnisHisRuleraswell. sanatkumAra samhitA 113, describing samhitA113,describing sanatkumAra lakshmi emergesfromtheOcean and 185(Slokam20).Thegistofthe His beauty (saundaryam) in His divya inHisdivya Hisbeauty(saundaryam) SrI ISAhasyasaSrI-Sah ATTi isintheformofHisauspicious with the declaration ascapturedby with thedeclaration thenAmabasedonincident of as well as servant", asdescribedin aswellservant", ing thatHeistheLordofwealth- " -lakshmiis . SrIv. (tiruvAi
1. paSyatAm deva devAnAm yayau vaksha sthalam hareh (SrI vishNu purANam);
2. en tiru vAzh mArvar (tiruvAimozhi 8. 3. 7);
3. malindu tiru irunda mArvan (mUnRAm tiruvantAdi 57);
4. tiru ma'ngai ta'ngiya Sir mArban (nAcciyAr tirumozhi 8. 4).
SrI rAdhAkRshNa SAstri describes the inseparable oneness of bhagavan and pirATTi in terms of pirATTi being the amRta creeper that surrounds bhagavAn who is like the kalpa vRksham - yato lakshmIs-tato harih.
SrI Samkara bhAshyam for the occurrence of this nAma in Slokam 20 is: yasya vkashasi anapAyinI SrIh vasati sah SrI-nivAsah - He in whose vaksha- sthalam SrI always resides is SrI-nivAsah. sadagopan.org sadagopan.org sadagopan.org SrI cinmayAnanda describes SrI as connoting "all Glory and power, faculties and strength, to be good and to perform creative acts of righteousness". She is found to never reside permanently in any bosom, except that of Lord vishNu. Even great sages and saints in recorded history have come to compromise the perfection in them. The only place where imperfections never enter to molest the serene essence is the seat of Eternal Perfection, which is
the bosom of nArAyaNa. Hence mahA vishNu is indicated as SrI-nivAsa - The Permanent Abode of lakshmi. b) In the current Slokam, SrI BhaTTar interprets the nAma in terms of the Oneness of bhagavAn and pirATTi - He is the contiguous support of lakshmi - note the word nitya in the vyAkhyAnam - divya vallyA iva kalpa drumah tasyAh nitya aupaghnah SrI-nivAsah. c) SrI Samkara bhAshyam in the current instance of the nAma is: SrImatsu nityam vasati iti SrI-nivAsah - He who dwells in devotees who are endowed with SrI or virtue.
SrI cinmayAnanda gives the interpretation that SrI here refers to those who are pure at heart, wherein the passions and lusts have been removed, and peace, joy, devotion, and understanding reside. BhagavAn lives in the hearts of
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these, who are here referred to as SrImAn's, or those who have SrI in them.
d) SrI anantakRshNa SAstri gives the explanation that bhagavAn resides where SrI resides, which is suggestive of the togetherness of bhagavAn and pirATTi. SrI rAdhAkRshNa SAstri quotes: yato lakshmIs tato harih.
Under Slokam 20, SrI cinmayAnanda explains the nAma as referring to bhagavAn being the Permanent Abode of all auspicious qualities, unlike in the case of everyone else, whom She blesses for a brief period of time with a tiny part of some aspect of auspiciousness. Please see the detailed description under Slokam 20.
The nAma "SrI-nivAsah" thus signifies that
- SrI lives in His vaksha sthalam inseparably (SrI referring to pirATTi),
- He lives in those who are blessed with SrI or virtue (SrI referring to the virtue in the devotees of bhagavAn) - BhagavAn is the permanent Abode of all auspicious qualities (SrI or virtue residing in Him always in full)
nAma 615. ïIinix> SrI-nidhih sadagopan.org sadagopan.org sadagopan.org a) He who has lakshmi as His wealth.
b) He in whom all wealth resides.
c) He who is the treasure house for SrI. SrI-nidhaye namah.
a) nidhi means wealth. He who has SrI as His wealth is SrI-nidhih. SrI BhaTTar's anubhavam is that SrI has been placed in bhagavAn like a gem- studded jewel in a casket.
SrI rAdhAkRshNa SAstri describes that SrI is the personification of all His Sakti, and He treasures her and protects her in His vaksha-sthalam and keeps her protected with His pItAmbaram. She is the incarnation of all Sakti, and He is the resort where all Sakti resides.
b) SrI Samkara gives the interpretation - sarva Saktimaye asmin akhilAh
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Sriyoh nidhIyanta iti SrI-nidhih - He who is the resort of the entirety of wealth, as He is all-powerful. c) SrI cinmAyananda interprets the nAma as "He who is the nidhi for SrI", and notes that He is All-Full and Perfect, all glories draw themselves from Him alone. In this sense, SrI also draws her vitality from Him, and He is thus the nidhi of SrI.
The dharma cakram writer explains the meaning behind the nAma as follows: SrI refers to all that is good. As bhagavAn has declared - He takes incarnations to protect the good and destroy the evil - paritrANAya sAdhUnAm vinASAya ca dushkRtAm. This nAma indicates His protecting SrI - the incarnation of all that good and virtuous. This nAma teaches us that just as the good part of the food that is consumed is converted into blood etc. and sadagopan.org sadagopan.org sadagopan.org the bad part is discarded as waste, we should retain what is good around us and discard what is not good. Meditation on this nAma of vishNu with this understanding of the meaning of this nAma will give us this ability.
The nAma SrI-nidhih thus means:
- He has SrI as His treasure
- SrI has Him as her treasure - He is the resort of all wealth nAma 616. ïIivÉavn> SrI-vibhAvanah a) He who owes His greatness to lakshmi. a) He who bestows greatness on all according to their karma. b) He who makes lakshmi's fame (vivhavam) known to everyone. SrI-vibhAvanAya namah
SrI BhaTTar gives the reference to sage vAlmIki - aprameyam hi tat tejah yasya sA janakAtmajA (AraNya. 37. 18) - "The tejas or splendor of SrI rAma, who has sItA as His pirATTi, is beyond all measure". These are the words of mArIca to rAvaNa. ANDAL dramatically describes the extent of trouble He
21 sadagopan.org group. isconveyed inth bhagavAn andpirATTi used forprotectingdharma.Thus,th fame sincethewealththat blessings accordingtotheirkarma,and so HegetsHisfame.SrIthe the formofSrI(mahAlakshmi),and famous becauseitisusedfortherigh They attainfamebecause of their we Instead, therearethose whogetwealthan purpose ofgettingwealth. suffered evenmoreinpovert with theaim togettheseve oftrying by greedthattheseventhjar wasonlyha got sevenjarsofgold,sixthemfull writer this wealth.Thedharmacakram Neither thewealthofth wasted. good,itis itforanything whodoesnotuse someone's possession of perumAL andpirATTi.Theanalogy he The dharma cakramwriterexplains in withlakshmi. His association withlakshmi,and bybestow association vibhAvanah becauseHespreadsthefame c) SrIrAdhAkRshNaSAstrigivestheinterpretation thatHeis SrI- vibhAvanah vibhAvayatiitiSrI- vividhAhSriyahsarvabhUtAnAm karmAnurUpeNa He gives variousformsofprosperity theinterpretation b) SrISamkara gives pirATTi whohasnoonetocomparewith. SelvanAr Akkai AppuNDa went throughtogetpirATTi-
. is person acquires fame, nor does the possessorof fame,nordoesthe is personacquires (nAcciyAr tirumozhi 11.6).peNhererefersto (nAcciyArtirumozhi He hasbecauseofHisassociationwithher isbeing y thanbeforehegotthego uNNAdu uRa'ngAdu oli kaDalai UdaRuttu peN uNNAdu uRa'ngAduolikaDalaiUdaRuttu 22 , andtheseventh half t purposes.BhagavAnhasthewealthin simple termsthecomplimentary nature givestheexampleof apoormanwho e mutuallycomplimentarynatureof ing blessings on all devotees through ing blessingsonalldevoteesthrough nth jarfilled up,andintheprocess alth, andtheirweal toallaccordingtheirkarma-s- is nAma, as in other nAma-s of this inothernAma-sof is nAma,as thatHeisSrI-vibhAvanahbecause He bestowsallHisdevoteeswith of lakshmi by proudly displaying His displaying of lakshmibyproudly d then use it to help those inneed. d thenuseittohelp lf full,and sostartedlivingalife givesisthatwh ld jars.Thisisnotthe full.Hewas taken th alsobecomes en wealthisin
nAma 617. ïIxr> SrI-dharah
The Bearer of SrI. SrI-dharAya namah. sadagopan.org sadagopan.org sadagopan.org
SrI-dharAya namah. SrI Malayappa SwAmy - Thirumalai The inseparable nature of the relationship between SrI and bhagavAn is once again revealed in this nAma. SrI BhaTTar's vyAkhyAnam is: ratnamiva arcisham, pushpamiva surabhim, induriva candirkAm, amRtamiva svAdutAm, autpattikena sambandhena Sriyam dharati iti SrI-dharah - Just as the gem bears its luster, the flower its fragrance, the moon her moonlight, and nectar its sweetness, so also vishNu bears lakshmi in Him by an innate relationship. He also quotes the following support from SrImad rAmAyaNa - na hi hAtumiyam SaktyA kIrtirAtmavato yathA (ayodhyA. 3. 29) - It will be impossible for rAma to abandon sItA even as the fame of a virtuous man cannot be abandoned by him.
It is not possible to separate the quality of an object from the object itself.
23 sadagopan.org nAma 618. nAma 618. wealth onHisdevotees Sriyam karotiitiSrI-karah SrI SamkaravyAkhyAnamis: (moksham) tothosedevoteeswho ensures thatsheblessesthosewh whenHecameaskRsh rAma, rukmiNi lakshmi incarnateinasuitableformwith SrI rAdhAkRshNaSAstrielaborateson (tiruvAi. 7.10.1). iv-Ezh-ulagai inbampayakkaAlginRae'ngaLpirAn tAnum malar mAdarum SrI v.rAmAnujanquotesthefollowing supportfromnammAzhvAr: form. He isindaivalokam,andsheassume 9.1 (1. is fromSrIvishNupurANam thus Heis calledSrI-karah. in asuitableformwhenHe isthatbhag SrI BhaTTar'svyAkhyAnam Sriyam karotiitiSrI-karah SrI-karAya namah. d) Hewhohastakentheha c) HewhomakesHisdevot (nitya-SrI) b) Hewho confersSrI(spiritualweal a) Hewhomakeslakshmi(fo prakASam fromtheSun,etc. possible separatetheheatfromfi Similarly, it is not possible to separate bhagavan from lakshmi, just as it is not nAma 618.
ïIkr> ïIkr> ïIkr>
SrI SrI SrI who thinkaboutHim, praise - - - karah karah karah ees shinewithSrI(glory). comesdownintothisworl nd of SrI(mahAlakshmi). . - He is called SrI-karah llow HiminHis incarnations) 'devatve devadeheyamamaushyatvecamAnushI , as additional examples. , asadditional smaratAm, stuvatAm, arcayatAm cabhaktAnAm arcayatAm smaratAm, stuvatAm, – have maturedtothatlevel. 45) -Sheassumesthedevadehamwhen s a humanform whenHetakesahuman s a 24 th) onthedevotees, includingmoksham o worshipHim, includingnitya-SrI re, thewhitenessfr Na etc.),Hespre avAn makes lakshmiincarnateHerself avAn makes Him, (such as sItA when He came as when Hecameas Him,(suchassItA this,andaddsth Him,andworshipHim. since Heconfersspiritual d inHisincarnations,and ads herfame,and om themilk, at after making at aftermaking ezhil '
sadagopan.org aN, yet another aN, yet another SriyAm - svajanaSriyAm (the material wealth), is is brought out. SrI BhaTTar gives is brought out. SrI BhaTTar gives
use He causes lakshmi follow Him in use He causes ladeva vidyAbhUsh benefits to those who worship her. her. worship those who to benefits sitely beautiful wealth of ornaments of ornaments wealth sitely beautiful ) including moksham, on His devotees , SrI BhaTTar interprets laskhmi as iritual Good. In kaThopanishad, yama's iritual Good. In kaThopanishad, e who possesses her. Thus, again the to the good. by devotees for attaining SrI-karah because SrI's He has taken 25 He takes an incarnation SrImAn SrImAn SrImAn gives the interpretation - interpretation gives the - - - - BhagavAn is SrI-karah because He gives because He is SrI-karah - BhagavAn o mahato bhayAt || o mahato bhayAt || nAma can be summarized as: its difference from preyas from preyas its difference nd of mahA lakshmi. of mahA nd Sreyas Sreyas Sreyas
ïey> ïIman! ïey> ïIman! ïey> ïIman!
an appropriate form whenever bhakti maturity level in their according to their karma and 1. is called SrI-karah beca bhagavAn 2. He bestows SrI (spiritual wealth 3. in His devotees. (kIrti) He gives expression to the SrI 4. He has taken the ha
nAma 619.
a) He that has lakshmi who is resorted a) He that has lakshmi who is the exqui b) He who is decorated with kaTakam, kirITam, etc. nUpuram, keyuram, such as His SreyaS-SrImate namah. to the Sp Here Sreyas or Sreyah refers and description of Sreyas, (sundara. 58. 92) 92) 58. (sundara. nAma In the current nicely presented. Sreyas-SrI, who bestows the spiritual and pirATTi perumAl inseparable nature of the following quotes in support of his interpretation: praNipAta prasannA hi mythilI janakAtmajA | alameshA paritrAtum rAkshasy SrI kRshNa dattaSrI kRshNa bhAradvAj BhagavAn is SreyaS-SrImAn, the On kIrtInAm karah iti SrI-karah karah iti kIrtInAm His devotees. or fame of the kIrti expression to vyAkhyAnam by SrI Ba Based on the suggests itselfinterpretation - He is in marriage. hand (mahA lakshmi's) of this Thus, the significance nAma 619. nAma 619.
"Mythili (sItA), the daughter of Janaka, is surely bent upon showing her grace to those who make their obeisance to Her. O rAkshasis! She is capable of protecting us from this danger" - words of trijaTA to rAkshasi-s.
SarIra Arogyam AiSvaryam ari paksha kshayah sukham
(vishNu purANam 1. 9. 125)
She bestows bodily health, wealth, destruction of enemies, and happiness.
vimukti phala dAyinI (vishNu purANam 1. 9. 120) She is the grantor of the fruit of release from bondage. yasyAm hiraNyam vindeyam gAmaSvam purushAnaham (SrI sUktam 2)
(She) from whom I shall get gold, cows, horses, and sons. Sriyam loke devajushTAmudArAm (SrIsUktam 5) lakshmi, who is worshipped by the gods for getting their ends accomplished, or who is loved by nArAyaNa Himself, and who is bounteous in Her gifts.
SrI kRshNa datta bhAradvAj gives the explanation that bhagavAn has the sadagopan.org sadagopan.org sadagopan.org nAma SreyaS-SrImAn because He possesses the most exquisite SrI-s in the form of His ornaments etc. -
SreyasI atiSaya SobhamAnA SrIr-vesha racanA nUpura yugala kA'ncI kaTaka keyUra kuNDala kirITAdimatI yasya iti Sreyah SrImAn.
He gives the support from amarakoSa - SreyAn-SreshThah pushkalah syAt sattamS-cAtisobhane (3. 1. 58).
In SrI Samkara vyAkhyAnam, this nAma is treated as two separate nAma-s - Sreyah and SrImAn. In this interpretation, bhagavAn is called Sreyah because He is Salvation, the Ultimate Goal of Eternal Bliss. He is called SrImAn because He is the Possessor of SrI (SrI here meaning His power, splendor, and supreme wisdom).
SrI rAdhAkRshNa SAstri quotes from the kaThopanishad, referenced earlier
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in this nAma, to explain the significance of the term "Sreyah" - "anyat Sreyah anyadutaiva preyah, . . .tayoh Sreya AdadAnasya sAdhu bhavati, Sreyo hi dhIro'bhi preyo vRNIte" -
(extracts from KaThopanishad 2-1and 2). "Sreyas and preyas take one in two entirely different paths; Sreyas brings good (Spiritual realization) to those who aspire for it. The wise ones chose Sreyas over preyas (sensual and materialistic pleasures)".
SrI satyadevo vAsishTha equates preyas and Sreyas to pravRtti and nivRtti mArga-s respectively, and gives the quote from the Rg veda to indicate how preyas and Sreyas can go together to achieve the final liberation - by acquiring material wealth and using it properly to attain the Higher Spirit - sadagopan.org sadagopan.org paricinmartto draviNam mamanyAdRtasya pathA namasA vivAset | sadagopan.org uta svena kratunA sam vadeta SreyAmsam daksham manasA jagRbhyAt || (Rg 10. 31. 2) nAma 620. laekÇyaïy> loka-trayASrayah a) He Who is the Resort for all three worlds.
b) He who is the substratum for the worlds-of-experiences of waking, dream, and deep sleep. loka-trayASrayAya namah. trayANAm lokAnAm AsrayatvAt loka-trayASrayah (SrI Samkara) - One who is the refuge for all the three worlds.
SrI BhaTTar: BhagavAn and lakshmi, like father and mother, are the one resort for all beings in all three worlds. SrI BhaTTar gives the reference to indra's words in SrI vishNu purANam - tvam mAtA sarva lokAnAm devadevo harih pitA (1. 9. 126) - "Thou art the Mother of all the worlds, and Hari, the God of all gods, is the father".
SrI anantakRshNa Sastri interprets the "three worlds" as referring to the earth, the atmosphere, and the heavens.
27 sadagopan.org any ofthesestates. of nArAyaNa in everyone in for thesethreeworlds-of-experiences of us, we willexplains the nAmaasreferring tobh not be able to experience"worlds ofexperiences", namely, waking,dream,anddeep-sleep.Thus, he anythingSrI cinmayAnanda in
interprets the"threeworlds interprets 28 agavAn beingthesubstratum(ASraya) every being; wi " asreferringtothethree thout thepresence sadagopan.org sobhane use She is always "nArINAmuttamA
A ]
AAM N EACH
of seeing pirATTi and bhagavAn retation that bhagavAn is svakshah - He whose eyes resemble the lotus- eyes resemble - He whose e hue of bhagavAn's kaDaik-kaN is r eyes are dark beca nandir jyOtirgaNesvarah | nandir jyOtirgaNesvarah BEFORE es are dark-hued. The anubhavam ofes at the two parts which constitute the at the two parts which constitute
of bhagavAn. She is kaN (corner of the eye) is reddish in kaN (corner of the eye) is NAzhvAr describes the beauty of His the enjoyment of the nectarine ocean the nectarine ocean of enjoyment the 29 bhagavAn has these beautiful eyes which bhagavAn has these beautiful eyes which niNdJyaReitgR[eñr>, niNdJyaReitgR[eñr>, niNdJyaReitgR[eñr>, niNdJyaReitgR[eñr>, niNdJyaReitgR[eñr>, niNdJyaReitgR[eñr>, AVAM N Slokam 66 Slokam Slokam 66 Slokam Slokam 66 Slokam RA P
ADD
". LEASE P [ svakshah svakshah svakshah
Sv]> Sv¼> ztanNdae ztanNdae Sv]> Sv¼> Sv]> Sv¼> ztanNdae ztanNdae Sv]> Sv¼> Sv]> Sv¼> ztanNdae ztanNdae Sv]> Sv¼> ivijtaTma ivxeyaTma sTkIitRiZDÚs
svakshah svangah satAnandOsvakshah svangah kariya Agip puDai parandu miLirndu Sevvari ODiap-periavAya kaNgaL kariya
nAma 621.
svakshAya namah. by looking The nAma can be understood petals. his anubhavam continues SrI BhaTTar is that together - his interpretation the art of are thoroughly proficient in that th of Her beauty. We may recall The Beautiful-Eyed. The Beautiful-Eyed. word- suakshah. SrI Samkara's vyAkhyAnam is su - + puNDarIkAbheakshiNi asya iti svakshah described as reddish, and pirATTi's ey His kaDaik- this by our elders is that of reddish complexion beautiful He is always looking at the color because pirATTi through His side glances, and He dark complexion the beautiful enjoying tiruppA vadhU" (SrI v. v. rAmAnujan). eyes - " SeidanavE ennaip pEdaimai the interp SrI satyadevo vAsishTha gives and He is the seated in the Sun chariot, universe views the whole because He eye of everything that exists. nAma 621. nAma 621. sadagopan.org nAma 622. nAma 622. filled atbirth allhuman beings"(tr from outofthedarkness. Fair-shapenag "High haththeMightyrise agnirbhAnunA rushatAsva'ngaAjAtoviSvA sadmAnyaprAh|| agre bRhannushsAmUrdhvo asthAnnirjag He givesthequotefromRgveda gamanAniyasya sasva'ngah andgives theexplanation- movearound, to go, deriveshisinterp vAsishTha SrI satyadevo (Rg. stotra-s. manyother sopAnam and 10. 1. The Lovely-bodied. 1) svAmi deSikan describesLordra'nganA svAmi deSikan Lord withthedeclaration" pirAn.HisamalanAdi beautyjustmakesA tiruppANazhvAr's beautifuldescriptionof beauty through16Sloka-sinhanumAn' vAlmIki givesaverydetaileddescript leads Hertodeclare" anubhavam - being admiredbyevenlakshmi.SrIBa isthatHeha SrI BhaTTar'asanubhavam below. svAmide anubhavam oftiruppANAzhvAr, He hasabeautifulformthat Samkara). - The interpretationissimilartotheprevio namah. sva'ngAya nAma 622.
SobhanAni a'ngAniasyaitisva'nah
lakshmI spRhaNIya divya SarIradhArI divya spRhaNIya lakshmI Sv¼> Sv¼> Sv¼> sva'ngah sva'ngah sva'ngah agalagillEn enamudianik kaNDakaNgaLmaRRonRinaikkANAvE -Hewho hasbeautifulpath n before the dawning, and come to us with light
to support hisinterpretation: tosupport " (SrI v. v. rAmAnujan). In sundara kANDam, " (SrIv.rAmAnujan).InsundarakANDam, anslation fromRalph Griffith). 30 -Onewhose limbsarebeautiful (SrI ladeva vidhyAbhUshaN echoesthesame ladeva vidhyAbhUshaN anvAn tamaso jyotishAgAt | anvAn tamasojyotishAgAt captivates all His devotees. See the See captivatesallHisdevotees. s words(35,7-22).Wealsohave ion ofeveryaspectLordrAma's zhvAr justconcludehispraiseofthe us nAma-su+a'ngah=sva'ngah.Su s a celestial body that is worthy of isworthy s acelestialbodythat tha's beautyin ni withwhite-shining splendorhath retation usingtherootagi-gatau Lord ra'nganAtha's beautyinhis Lordra'nganAtha's Sikan, hanumAn, etc.,referenced . BhagavAn's soundaryam . BhagavAn's s or gaits is sva'ngah. s orgaitsissva'ngah. SobhanAni a'ngAni- bhagavad dhyAna ". sadagopan.org etasyaiva of the form of agavAn. SrI v. v. re when it is in somere when it is rldly pleasures get only (4. 3. 32) - "Compared to His it is in a different environment. environment. a different it is in her view of the Infinite Bliss of rms of His being "hundred" here does not mean the the "hundred" here does not mean has boundless Bliss which is ever has boundless e type of Anandam, the animal enjoys enjoys e type of Anandam, the animal d this Universe with beings which all beings which with d this Universe -s yet a different type, the Rshi-s -s yet a different type, ested in worldly affairs derives the of pirATTi and bh the Supreme Bliss, SatAnandah. SrI SrI Bliss, SatAnandah. the Supreme dam varies depending on the enjoyer dam varies depending on the d perform their functions, He is called called He is their functions, d perform 31
is a but a minute fraction". each creature feels pleasu feels each creature nAm, indrasya, prajApateh who are interested in wo who are interested SatAnandah SatAnandah SatAnandah
ztanNd> ztanNd> ztanNd>
nAma 623.
inbits and pieces. All these bits and pieces of Anandam that every creature that every creature and pieces of Anandam these bits All inbits and pieces. derives is what flows from Him who is SAstri gives the support from taittirIya upanishad 2. 8 – te ye Satam mAnushAh, devA AnandAh sa eko brahmaNa Anandah | Srotriyasya cAkAmahatasya | SrI satyadevovAsishTha gives yet anot bhagavAn. Other than Him, great Anandam that those SrI BhaTTar's vyAkhyAnamSrI BhaTTar's is that He have the capability to move around an move around capability to have the sva'ngah. Bliss. He of infinite namah.SatAnandAya mutual love flowing on account of the rAmAnujan comments that the number Bliss. of the extent of the but stands for the greatness number "100", nAma in te SrI Samkara interprets the from the bRhadAraNya upanishad - Infinite Bliss, and quotes AnandasyaanyAni mAtrAm upajIvanti bhUtAni Bliss,the bliss of all other beings is disinter ofAnandam. The j~nAni who particular environment, and feels pain when Alternatively, has create since bhagavAn SrI rAdhAkRshNa SAstri explains that Anandam is of different kinds at the that Anandam is of different kinds SrI rAdhAkRshNa SAstri explains beings; man gets on of the different level a different kind of Anandam, the deva Anan type, etc. Thus, the adifferent nAma 623. nAma 623. sadagopan.org nAma 624. nAma 624. He who iseverdelighted. deva-scan looktoHim toderivethetr SrI rAdhAkRshNaSAstri: Supreme Bliss. SrI Samkara: association withSrIis thereas with SrIatalltimes,places,and SrI BhaTTar: nandati itinandih nandaye namah. "SatAnanda" mantraonHim,and level, that of AtmAnandam. This nAma should teachand fallspreytothefisherman's hook.Onlyatrue yogireachesthenext us to meditate of on the enjoying the impermanent pleasures, just ordinary peopleseek cheapmaterialplea sense ofhearing.Manderi andsight.Theanimalsderi taste, smell, smell. Beings such as the bees derivesuch astheantsderivetheirpleasure pleasure through thesenseoftouchand derive theirpleasurethroughthesense the littleAnandamofimmobile (sth The dharmacakramwriterexplainsthe Only source oftrueAnandam-SatAnandah. is of Infinite Bliss. The Anandammedium. ButforHim, HisBlissininde of everything else flows from beings,itisexactlythereverse.For human the One and Thus, afishfeelspleasure wheninwater, nAma 624.
niNd> niNd> niNd> He isnandibecauseever pr paramAnanda vigrahonandih -Hewhoisdelighted isnandih.
nandih nandih nandih
ves his pleasure from the mind in addition. Yet ves hispleasurefromthemindinaddition. His Anandamissuch thatthehumansand on forHisconstantdelight. derive thepermanentAnandam. 32 their pleasurefromthesenseof touch, in allways.Hisconstantandinseparable pendent ofanyconstraint,andthusHe fromthesenseoftouch,taste,and of touchalone. The wormsderivetheir ue Anandam - He is the Bestower of ve theirpleasure from theadditional concept ofpErAnandamstartingwith sures withallthesegifts,andendup Avara) beings suchasplants,which Avara) beings as thefishenjoysitssenseoftaste andfeelspainwhenoutsidewater. taste. Slightly more evolved beings For birds, it is a different kindof Forbirds,itisadifferent -Onewhoistheembodimentof osperous byvirtueofHisbeing sadagopan.org . " ayarvaRum jyotishAm - jyotir-gaNa " to " tameva bhAntam not have j~nAnam (15. 12) - referring (2. 2. 14) a sUri-sare shining with the
jyotir-gaNeSvarah y that just as a person who does not s around who the luminaries are that s around who the shAm ISvara iti jyotir-gaNeSvarah nitya sUri-s as the world of radiant nitya sUri-s as the world of ter Him. "Everything here shines by ter tya-sUri-s like AdiSesha, vishvaksena, of bhagavAn and pirATTi, and who are nd him, one who does rs us to purusha sUktam - rs us to purusha sUktam - 33 yadAtiya gatam tejah e derivation of the meaning - ing, but interprets the term " ing, but interprets the term - "Wise men desire to attain the world of of world the attain to desire men "Wise - gaNeSvarah gaNeSvarah gaNeSvarah - - - ma is - He who is the leader of the luminaries. luminaries. the of leader the is who He - is ma strous deities (nitya sUri-s). strous deities jyotir jyotir jyotir
" of nammAzhvAr. The nity JyaeitgR[eñr> JyaeitgR[eñr> JyaeitgR[eñr>
nAma 625. nAma
The simple meaning of the nA The simple meaning a) The Lord of the host of lu a) The Lord of ). (the stars, sun, moon, etc. the luminaries b) The Lord of namah. jyotir-gaNeSvarAya center the vyAkhyAna-s in The difference is being referred to in the nAma. host of ni a) SrI BhaTTar refers to the their true Anandam. their true etc., who are constantly at the service etc., who are themselves lustrous. He refe themselves lustrous. marIcInAmpadamicchanti vedhasah theradiant souls", referring the world of the theradiant souls", referring souls. MarIci here refers to those who are radiant. who are those souls. MarIci here refers to translates " SrI v. v. rAmAnujan nicely amarargaL adhipati kaimkarya SrI to bhagavAn and pirATTi. b) SrI Samkara gives the same mean the Sun, etc. namely the stars, to the luminaries, dattabhAradvAjSrI kRshNa gives th nakshatrANAm, gaNAiti jyotir-gaNAh; te - SrI Samkara gives the support from kaThopanishad anubhAti sarvam tasya bhAsA sarvamidam vibhAti shine af He shines, all the others When - from the gItA and His effulgence"; to the brilliance which is in the sun. The dharma cakram writer gives the analog arou see the light cannot have eyesight nAma 625. nAma nAma 625. nAma sadagopan.org nAma 626. nAma 626. b) HewhohasconqueredHisMind. a) Hewhose mindhasbeen external world for six monthssinceHe external worldforsix beaten up byyaSodA,etc.AzhvArpa and thetroublesHewentthroughtore inaclear stateofmind,coul parattvam eLiyavan…ettiRam aDiyavarkku SrI v. v. rAmAnujan refers us to nammAzhvAr's tiruvAimozhi 1. 3. 1 - devotee's wordscometrue. His devotee,thatHewill evenbreak and didexactlyashisdevoteewishedthe made arms,kRshNa make kRshNataketo not totakearms.Andyet,since during thefighting.Everyoneinclud in front of kRshNain thecourseofwar,bhIshma, th that he willof themahAbhAratawar,thatHewon't make conquered bythedevotee. Recall that goes andbowsbefore Himwithdevotion in being conqueredSrI BhaTTar'svyAkhyAnamforthenAma by His devotee;few nAma-sintermsofHisextreme sa this is His real with pirATTi. terms ofHisassociation nature. WhenSrI BhaTTarhasthusfarinterpreted a devotee vijitAtmane namah. the lightinside.Thisislesson formthismantra. totake rid oneselfofthedarknesskAma,krod will not be able to see the jyoti-gaNeSvarah residing in him. One has tofirst nAma 626.
ivijtaTma ivijtaTma ivijtaTma vijitAtmA vijitAtmA vijitAtmA conquered (byHisdevotees). . nammAzhvArwhocouldsingbhagavAn's
ing bhIshmaknewkRshNa'searliervow 34 His greatdevoteedeclared thathewill e great devoteeof kRshNa, takesavow ssed outandlostHisconscienceof the ssed uSIlyam (the quality of amiability). uSIlyam (thequalityofamiability). kRshNa makes the promise at the start thepromiseatstart kRshNa makes His ownpromiseinordertomake kRshNa take to weapons the next day thenextday toweapons kRshNa take Now heproceedstointerpretthenext d notbeartodescribeHissoulabhyam the previousnAma-s608upto625in couldnotbearto take to weapons during thewar.take toweaponsduring Then, main boundtotheural(mortar),get thatwordofHis next day. Such is His compassion to next day.SuchisHiscompassion "vijitAtmA" isthatbhagavAnrevels ha, etc.inhim,beforeonecansee and sincerity, bhagavAn is easily andsincerity,bhagavAniseasily devotee cometrue, think of perumAL thinkofperumAL pattuDai pattuDai sadagopan.org - He by - He here, eat this", etc. (SrI v. v. here, eat this", etc. (SrI v. v. that meditationthis nAma of on to do whatever they want. He gives gives He want. they whatever do to selects all the four nAma-s startingselects all the four nAma-s a and SrI BhaTTar, where the point a and SrI BhaTTar, where BhaTTar's vyAkhyAnam is that it is BhaTTar's vyAkhyAnam is that it is that was discussed in the posting that was discussed in the e disposal of His devotees to such an agavAn possesses everything there is agavAn possesses phasizes the soulabhyam of perumALphasizes the soulabhyam of emphasize the parattvam, aiSvaryam, emphasize the parattvam, An's being subservient to the devotee ntrol, and ultimate God-realization.ntrol, and ultimate ofand the bhAshya-s of SrI Samkara lling Him - pUc cUDa vA, nIrADa vA, 35
or controlled, is vijitAtmA. or controlled, vijita AtmA manovijita AtmA sah vijitAtmA yena just to please His devotees. please His devotees. just to thing to desire, and thus He is of a mind that is is that mind a of is He thus and desire, to thing nature (to His devotees). as subservient to Him. vidheyAtmA vidheyAtmA vidheyAtmA
ivxeyaTma ivxeyaTma ivxeyaTma
means subservient. As mentioned in the previous nAma, SrI BhaTTar means subservient. As mentioned in the previous nAma,
nAma 627.
vidheyAtmane namah. vidheya interprets the nAma in terms of bhagav a) He who is of a submissive b) He who has the jIva-s to no one. is subservient who c) If a-vidheyAtmA, then He and His enjoying His subservience. Sri bhagavAn's essential nature to be at th they can easily command Him extent that examples of "Come here, stand here, sit rAmAnujan refers to periAzhvAr ca ammam uNNAi, etc. ). comparing the bhAshya-s of SrI Samkar comparing the bhAshya-s of b) SrI Samkara bhAshyam is - Samkara bhAshyam b) SrI has been subdued whom His mind the nAma-s Note that this is one of tendswas made that SrI Samkara to going through all this suffering, suffering, all this going through SrI rAdhAkRshNa SAstri adds that bh SrI rAdhAkRshNa so He has no to possess, and absolutely controlled. that writer indicates cakram The dharma lead one to better mind co bhagavAn will BhaTTar em etc., of Brahman, and SrI repeatedly. SrI P. B. aNNa'ngarAcArya repeatedly. SrI P. B. aNNa'ngarAcArya comparison with the current one for his point. SrI BhaTTar to establish his nAma 627. nAma 627. sadagopan.org one hascontrolledhis/herownindriya-san else, one tobenotsubservientanyone dharmacakram Using thispATham,the themeaning"One andgives vidheyAtmA, c) SrI Samkarasubservient toHim. AtmAno -jIvAyasyaitividheyAtmA in thisb) SrIkRshNa dattabhAradvA caseyaj'na patimbhagAya uses ca samsRjeyAmayam samsRja ishTApUrtam givestheexamplesfromSruti-s:" vAsishTha Similar toSrIv.rAmAnujan'sexam karum kuzhalAycciyAl mottuNDukaNNikkuRumkayiRRAlkaTTuNDAn SrI v. v. rAmAnujan gives the example from peria tirumozhi 11. 5. 5. - ratham sthApayameacyuta! " ofthemahAbhAratawar- thestart armies at the latterorderedHimtota also givestheexample of LordkRshNa when the kingrepented, perumALobeyed obeyed asHewastold, andlaterwhen tirumazhiSai AzhvAraskedHimtopack SrI PBAgivestheexample of Sonna vaNNamSeydaperumAL.When Lord. Heconsultedwith hisministers, some thingsaccording to them tocomeHispalaceanddo worship ofGod.Thelocalkingtriedtoget were brahmacAri-s,anddevoting people subservient toothers.Traditiona anyone else. He gives a storythis to illustrate person the point that needs want is what makes or wants, and so there is no need to be subservient to
" -yajur.15.54),(" " -yajur.32.15). ", etc.(" his wish,andthey ". ke thechariotandposition udbudhyasvAgne pratijAgRhitavamishTApUrte j givestheinterpretation- the pAThama-videhyAtmAinsteadof 36 and the ministers advised the kingthat theministersadvised and ples of "pUc cUDa vA", SrI satyadevo SrI satyadevo ples of"pUccUDavA", obeyingthecommandofarjunawhen - He who has the jIva-s who are are -HewhohasthejIva-s writer notesthattherequirementfor deva savitahprasuva,yaj'nam upHissnakebedandleavetown,He themselves whole heartedlytothe AzhvArcommanded who isnotsubservienttoanyone". lly, thepriestsofaparticulartemple is towinoverhis/her ownself. When AzhvAr'scommand d manas,thenther refused toleave theirservice to udbhudyasva, pratijAgRhi, Senayorubhayor madhye itinbetweenthetwo vidheyAh -sevakA as well.SrI PBA e isnothingthat Him togo back . vaNNak vaNNak sadagopan.org . e fame that comes on that brought the . SrI BhaTTar points . SrI BhaTTar points kIrti is temporary and kIrti is e problem of the king will go away. will go away. of the king e problem t-kIrtih as referring to the true kinds of fame - th and started visiting and started king, in the version used by SrI BhaTTar is more version used by SrI BhaTTar rt. So the lesson to take from this rt. So the lesson th His being the Consort of lakshmi. vient to another human being is to win human vient to another een the pATha-s used by SrI Samkara pATha-s een the t the aspect of saulabhyam in perumAL the followers of other anyway. But the wealth or the positi etc., and the fame that comes because get married, the priests and succeeded 37
of one's own indriya-s and mind. of one's own indriya-s arma. The former type of kIrtih kIrtih kIrtih - got children, their materialistic needs increased, andtheir materialistic needs increased, got children, - - sat sat sat
satI- avitathA kIrtih asya iti sat-kIrtih
sTkIit> sTkIit> sTkIit>
nAma 628. from material status, wealth, official one follows the path of dh transient - one loses it as soon as the fame are gone, and they go one day or
He of true renown. He of true The dharma cakram writer describes two nAma is that the key to being not subser nAma is that the - get control over oneself first theSrI PBA addresses difference betw that the and SrI BhaTTar, and observes it brings ou appealing to a devotee since under- an only still is it kIrti, His praise we well how whose He matter - no pugazhAy" il that "nigar out nammAzhvAr: to statement. In addition, kIrti is all truth and no exaggeration. His refers rAmAnujan v. v. SrI kIrti has no comparison. SrI Samkara emphasizes the "sat" in sa SrI cinmayAnanda associates the kIrti wi sat-kIrtaye namah. SrI BhaTTar associates - bhagavAn's kIrti as resulting from His sauSIlya sauSIlya sattvena asya ati-mahatI kIrtih iti sat-kIrtih expectation of some material gift from him. So they automatically became became automatically they So him. from gift material some of expectation the king without his effo subservient to which is in favor of His devotees. nature of His kIrti - The king accordingly made efforts to made efforts accordingly The king Once they in this effort. took temple prasAdam they voluntarily if the king can get the priests married, th priests married, can get the if the king nAma 628. nAma 628. sadagopan.org nAma 629. nAma 629. asya samSayasya tvat ananyah aSeshatah| chhettumarhasi kRshNa etat mesamSayam (gItAbut You(kRshNa)canpossiblydispelmydoubt": SrI v.rAmAnujanquotesarjuna's approached orisitdifficu be easily- such as: "Can He be easily pleasedextreme sauSilyam andsaulabhyam,alldo known or is it difficultSrI BhaTTarcommentsthatbecauseof to realize or Him?", "Can ischinna-samSayah. He it difficult aredispellediscalled Hisdevotees -Hebywhom alldoubtsof bhAradvAj) chinnAh samSayAbhaktAnAm 6. to namah. chinna-samSayAya pleaseThe Dispeller ofall doubts. Him?", "Can39) nAny tapobhir vrataih satya-japais He be pramRshTyai|mantrair- tamah svAtma samkIrtyate sarvaguNAbhirAmah easily interpretation. HisSlokamforthecurrentnAmais: interpretations, hascomposedoneSlok detailed explanationsof thederi kIrti. ReadersmayrecallthatSrIsatyad kIrti; alltheotherkIrti-sattainedth by constantlyworshipping Him andsingin SrI satyadevovAsishThaexplainsthatHe follow inorder torealizesat-kIrtih, following thepathofdharmaand their kIrti;theworldpraisesthemforeve the pathofdharma-such nAma 629.
iDÚs
chinna chinna chinna lt toapproachHim",etc. as dharmaputra or hariScandra -donoteverlose orhariScandra asdharmaputra chhettAnahyupapadyate || - - - samSayah samSayah samSayah yena itichinna-samSayah as-tatah kIrtim upaiti satyAm || as-tatah kIrtimupaitisatyAm the mantracontainedinthisnAma. 38 words to kRshNafromthegItA:"None words to rough anyothermeanswillbenottrue vation ofthenAma-s andtheir worship ofbhagavAnthatoneshould am foreachnAmathatcontainshis His reputation ofbeingendowedwith g Hispraisethatonecanattaintrue ubts thatanyonemayhaveaboutHim r. ItisthekIrtithatcomesoutof evo vAsishTha, inadditiontogiving evo vAsishTha,
is sat-kIrtialsobecauseit isonly - stand easily dispelled. -standeasily (SrIkRshNadatta vishNuh sadA vishNuh sadagopan.org retation to bhagavAn's sauSIlyam, as at bhagavAn is called chinna-samSayah mself - He realizes everything directly mself - He realizes r Lord kRshNa gave the upadeSam to the upadeSam kRshNa gave r Lord vealed in the flawless way He executes executes vealed in the flawless way He 39 . SrI satyadevo that vAsishTha observes arison of the two vyAkhyAna-s. arison of the two vyAkhyAna-s. karatala amalakavat sarvam sAkshAtkRtavatah kvApi
(gIta 18. 73) 73) 18. now cleared: doubts are that all his the later declares arjuna, sthito'smi gata-sandeahah karishye vacanam tava (gIta the interpretation th SrI Samkara gives no doubts of any kind Hi because He has - in the palm like a fruit iti chinna-samSayahsamsAyo nAsti is re the lack of any doubt in bhagavAn up to pralaya. His acts of creation all the way his interp Note that SrI BhaTTar links was pointed out in a recent comp SrI cinmayAnanda pointsSrI cinmayAnanda that afte out sadagopan.org nAma 630. nAma 630. superior inallrespects. Insheersize The dharmacakram writerillustrates He liftsupHisdevotees sothattheyreachHim. themeaningth root R-togo,andgives c) HewhoelevatesHis b) Hewhoissuperiortoallbeings a) HeWhovisiblymanifestsHimselfthroughHisincarnations. svASritAnAm itiudIrNah svASritAnAm the sameexplanation- because Helifts everyoneup.SrIkR beings. Alternatively, gi and therootRu-gatautogo,and he says that the nAma can signify fromtheupasarga" vAsishThaderives thewordsstarting SrI satyadevo that He is udIrNah udIrNah b) andc)SrISamkara'sinterpretationis" visible totheeyesof the devotee". and givesthemeaning"Hehasapleasing nAma "udIrNah"as"ullasitah"whichmeans "shining, bright,becomingvisible" describing thearcAformofbhagavAn. a) SrIBhaTTarinterpretsthisnAma namah. udIrNAya nAma 630.
" -Hewhoissuperiortoallbeings.
bhUsayO bhUshaNO bhUtih asOkah sOkanAsanah || bhUsayO bhUshaNObhUtihasOkahsOkanAsanah|| %dI[R> %dI[R> %dI[R> udIrNah sarvatascakshuranIsah sAsvatas sthirah| sAsvatas udIrNah sarvatascakshuranIsah ÉUzyae ÉU;[ae ÉUit> Azaek> zaeknazn>.67. zaeknazn>.67. Azaek> ÉUit> ÉU;[ae ÉUzyae ÉUzyae ÉU;[ae ÉUit> Azaek> zaeknazn>.67. zaeknazn>.67. Azaek> ÉUit> ÉU;[ae ÉUzyae ÉUzyae ÉU;[ae ÉUit> Azaek> zaeknazn>.67. zaeknazn>.67. Azaek> ÉUit> ÉU;[ae ÉUzyae
%dI[R> svRtí]uurnIz>zañtiSSwr>, %dI[R> svRtí]uurnIz>zañtiSSwr>, %dI[R> svRtí]uurnIz>zañtiSSwr>, udIrNah udIrNah udIrNah [ P LEASE devotees toHislevel. ut -abhyudayam, Rccahati - prApayati smaevasadaiva ut -abhyudayam,Rccahati-prApayati . Thus,healsoderives
ADD
P RA Slokam 67 Slokam 67 Slokam 67 N AVAM 40 ofHisform,Hepermeates everything, shNa datta bhAradvAj essentiallygives bhAradvAj shNa datta ves themeaning-Onewhoisabove all ves at bhagavAn is called udIrNah because at bhagavAniscalledudIrNahbecause andthesubsequent fewnAma-s as
at differentlevels howbhagavAn is BEFORE In thiscontext, and splendid form that is clearly sarva bhUtebhyah samudriktatvAt samudriktatvAt sarva bhUtebhyah
EACH the nAmafromut,andthe the N AAM
A ]
he interprets the ut " sadagopan.org Sarvatah sva- sarvam He is visible to the likes of e He has eyes everywhere, and has eyes e He
, and He is visible to us today in the the in today us to visible is He and , none superior to Him in this aspect aspect this in Him to superior none 629. He delights His devotees with 629. He delights His devotees one who has a bigger form than Him. has a bigger one who than Him. form visible to the people of His time when visible to the people of His Sruti says - He has eyes on all sides - and sees everything through His and sees everything h His incarnations that there is no one one no there is that h His incarnations area of controlling indriyas and mind, area of controlling Thus, no matter what aspect one looks Thus, no matter 41 . Through His caitanyam which is natural ne, bhagavAn demonstratedne, bhagavAn is that there us lead us to meditate on Him. us lead (SvetASva. 3. 3). cakshuh cakshuh cakshuh - - -
rough His consciousness. sarvataS sarvataS sarvataS
anISah anISah anISah
He is sarvataS-cakshuh because He is sarvataS-cakshuh becaus AnIz> AnIz> AnIz> svRtí]uu> svRtí]uu> svRtí]uu>
SrI Samkara: SrI BhaTTar:
nAma 632. nAma 631. a) He Who is not the Master.
even ordinary people like us. He has been people like us. He even ordinary kkRshNa,He took incarnationas rAma, etc. sarvatas-cashushe namah. sarvatas-cashushe namah. a) form of arcA mUrti in This again supports His the temples and in our houses. saw in nAma beingchinna-samSayah as we His complete darSanam. b) In superiority of Power, we know throug of Power, In superiority in His Power. In the superior to Him to comes it When everyo yogISvara,bhagavAn is the and there is gokulam. to in Love of leelA-s area His the In also. aspectby this in Him to equal none great this us to reveal is nothing moreknowledge, there known to know for one who has mahA vishNu; should nAma This Him. to ultimate in knowledge. since He is the superior nothing is there at, and at the same simple and th Truth, of all. is visible to the eyes a) He Who has eyes everywhere, b) He who consciousness. th thus sees everything caitanyena paSyatiiti sarvatS-cakshuh always. The to Him, He sees everything viSvataS-cakshuruta viSvatas-pAt and everything is His body, so there is no body, so there is His and everything nAma 632. nAma 631. nAma 632. nAma 631. sadagopan.org nAma 633. nAma 633. SrI BhaTTar: SASvata meanseternal, always SASvata-sthirAya namah. He Who iseternallyexistentandsteady. b) involved inanyreportedincidentofbutterbeingstolen. atth thought thatshemaygetangry weeping and cryingtoshowhowsubser sIRRamuNDu azhukUttaappan His devoteesthus - His arcAform!PeriAzhvArdescribesth bhagavAn becomesdependentonthelikes SrI v.rAmAnujan presentsthisidea nAma 627-vidheyAtmA. to them.Wealreadysawseveralexamples andinstead,iscompletelysubservient Hisrulership, ordisplay does notassert a) anISAya namah. b) HeWho hasnoone aboveHim astheMaster. master ofthebhakta.Thisisth and sodevotionwillleadon that onewhoisdevotedtobhagavAnha The dharmacakramwriterpointsoutthat patirasti lokenaceSilA theadditionalexample- SrI rAdhAkRshNaSAstrigives ISe kaScana Master - nAma 633.
SrI BhaTTar: SrI Samkara: na vidyate asya ISa iti anISah na vidyateasyaISaiti
-nArAyaNa.Upa.3.2. zañtiSSwr> zañtiSSwr> zañtiSSwr> He assumesthevarious formsoftheimages(arcAforms)which He iscalledanISah since when He iscalledanISahbecause - SveTASva.6.9.
SASvata SASvata SASvata AycciiyAgiya annaiyAlanRuveNNei vArttaiyuL e to thestatewherethereis noone whowill be a (tiruvAi. 6. 2. 11). He just puts up a show of , and sthirah meansstable. , andsthirah e greatnessofdevotionorbhakti. - - - sthirah sthirah sthirah 42 e remote suggestion that He may be thatHemaybe e remotesuggestion s bhagavAnHimselfunderhiscontrol, . HequotesfromtheSruti- more graphicallybypointingoutthat vient He is to yaSodA atthevery vient HeistoyaSodA is actofHisbecomingdependenton thelessontotakefromthisnAmais of ustobatheHim andfeedHimin of this in our explanation of the ofthisinourexplanationthe
it comestoHisdevotees,He hasnooneaboveHimasHis na tasyakaScit na tasya sadagopan.org . bimba AkRtyA AkRtyA bimba also unchanging and stable - unchanging also vyAkhyAnam to the current nAma as nally stable in His vAtsalyamnally stable in to His rnal and stable Self - the SASvata- rnal and stable Self - the directly perceptible to the eyes, at all the eyes, perceptible to directly likes of us who have an impermanent who have an impermanent likes of us mind with paramAtmA, who is never we lose the attraction when the body it and remains there". The reference there". The reference it and remains current set of nAma-s in terms of His e Supreme Self also attains eternal and also attains eternal and e Supreme Self - "He assumes a form similar to that of - "He assumes 43 world can attain permanent peace and world can attain permanent peace and svASrita vAtsalya pratishThitah | svASrita vAtsalya dAcit upaiti iti SASvata-sthirah His creations as their antaryAmi
SASvat bhava iti SASvato nityah | sa ca asau iti SASvato nityah | sa ca SASvat bhava om the sAttvata samhitA - sAttvata samhitA om the wherever the devotee installs Him wherever rests at the time of pralaya. also interprets the nAma in terms of bhagavAn's in terms the nAma also interprets s and dislikes are also changing. For example, if we For example, if we s and dislikes are also changing. Sayah Sayah Sayah - - - gnificance of this nAma. nAma. gnificance of this e sea shore on His way to SrIla'nkA. bhU bhU bhU
Even while being Eternal, He is Eternal, being while Even ÉUzy> ÉUzy> ÉUzy>
nAma 634. The dharma cakram writer points out that when our mind is involved with with involved is mind our when that out points writer cakram SaSvat bhavannapi, na vikriyAmka dharma The things that change, our like get attracted to a body that is young, But if we involve our becomes older. and ofour changing constantly between likes changing, there is no question mind in th dislikes. One who involveshis and love. The stable piece, knowledge, body and live in this impermanent on the et permanent joy by meditating si sthirah. This is the arcA incarnations, SrI BhTTar gives the a) Continuing his interpretation of the sthira iti SASvata-sthirah -nityam sthira iti SASvata-sthirah SrI Samkara: world the whole d) He in whom bhU-SayAya namah. devotees. His vyAkhyAnam is: devotees. His lies in His arca form a) He who lay on th b) He Who c) He who lies inside every one of vAtsalyam to His devotees - He is eter vAtsalyam to times. SrI BhaTTarquotes fr SrI BhaTTarquotes times. samAgamyaavatisThateAtmanA bimbe by us), enters into the image (fashioned arcA mUrti-s. here is to the SrI kRshNa datta bhAradvAj continue to exist for ever and which are ever and which to exist for continue nAma 634. nAma 634. sadagopan.org c) Heliesintheheart lotusof shore) onHiswayto SrIla'nkA; b) He is calledHim intheformofacrAmUrti,sothatthey canworship Himeasily; bhU-Sayaha) Herespondstothedevotee'swishes becausekartA-sin variousways: He lied down thenAmabhU-Sayah is Thus, insummary, on the ground(onSete. thethings that existinthe sea givestheinte vAsishTha d) SrIsatyadevo Sayah the whole worldrests atth c) SrIcinmayAnandagivesan proceeding toSrIlankAfordestroyingrAvaNa. referenceb) SrISamkara toLord gives kiDappavar iDa'ngaLil paDukADu which isthe bestIcouldtransl just stubbornlyliesdownandstayswh describeshis SrI P.B.aNNa'ngarAcArya places bylying downtherepermanentl such assvayam-vyakta, siddha,mAnush devotees to appear in this world, and follows: He is called bhU-Sayah since He defers to the request of His
3. 2. 1. . beings. mAnusha consecrated bysiddhasorperfectedbe siddha Himself withouttheeffortofanyone; svayam-vyakta arethoseformswheretheim areplaceswheretheLordisinstalledbyordinaryhuman forms arethosewhere theLordhaschosentomanifest form ofantaryAmi,Heis called bhU-Sayah-bhUshu e timeofdissolution- additional alternateinte additional allthe creaturesastheir antaryAmi; ate fromhistamizhsentence" ". makes Hisappearance y inordertoblessthedevotees. 44 erever HisdevoteesaskHimtobe", rAma's restingontheseashorewhile anubhavam ofbhU-Sayah as"He Who a, etc.,and even staysputin these bylying downwherever theyinstall enjoyed by thedifferent vyAkhyAna rpretation thatsinceHerests inall ings (suchasbrahmaetc.).,and age oftheLordhasbeen bhUh SeteasminitibhU- rpretation –Heinwhom in different forms anbargaLuganda anbargaLuganda sadagopan.org kirITa st in Him (Sayah) in Him (Sayah) st - He is decorated sorts with all a graiveyaka hAra keyUra a graiveyaka hAra keyUra nts, garlands, shoulder-bracelets, l to behold, ever-lasting, faultless, l with splendor, such as the crown stone, other head ornaments, ear vyAkhyAna kartA-s give differentvyAkhyAna kartA-s give as His most important bhUshaNam - onal explanation in terms of His divya ees and mixing with them, is only The act of climbing down from His His from down climbing of act The e term bhU here), re e term Aama udara bandhana pItAmbara nAr in SrI SaraNAgati gadyam: 45 of different and wonderful ornaments as wonderful and of different s different incarnations at His wish d with, or what He decorates with. d with, or what He decorates by His being their antaryAmi by His being their antaryAmi saulabhyam as His bhUshaNam saulabhyam as
d by His variety of creations d by His variety of creations e term bhUshaNam is "decoration, adornment, bhUshaNah bhUshaNah bhUshaNah
ÉU;[> ÉU;[> ÉU;[>
nAma 635. makuTa cUDAvatamsa makara kuNDal kaTakaSrIvatsa kaustubha muktAd kA'ncIguNa nUpurAdiaparimita divya bhUshNa and kinds of ornaments, most wonderfu
sweet-smelling, soft to touch, wonderfu bearing the central diadem of lustrous and neck orname ornaments, necklaces anubhavams of what he is decorate saulabhyam a) SrI BhaTTar looks at His devotee. His easy accessibility to His His devot paratvam to the level of bhUshaNam for Him and not a dUshaNam. b) SrI v. v. rAmAnujan gives the additi bhUshNa-s as described by emperumA The literal meaning of th The literal meaning He Who becomes adorned, or He Who adorns. adorned, or He Who adorns. He Who becomes the ornament of a) He who wears who one bhUshaNAya namah. or adorned, or decorated is who One thus is bhUshaNah ornament". decorates or adorns. The different at the time of parlaya. of parlaya. at the time with all kinds b) He who is decorated gadyam in SrI SaraNAgati described by emperumAnAr with Hi c) He who adorns this world adorns every creature d) He Who e) He who beautifies this worl d) All the creatures (referred to by th (referred to creatures d) All the nAma 635. nAma 635. sadagopan.org devotees; a) Hisbeingdecorated oradornedwith The differentinterpretationsfor to Hisdevotees. himself inHisservice.BhagavAnis losthimself of Hischaracter,vAlmIki divine beauty waswell-known,theRshi-s perfection, etc. Thesameistrueof Hi gItA thatHegaveus istheincarnatio to see,thesoundofHisflutestole etc. )., arepresentin Him. InHis form that weexperienceinnatu The dharmacakramwriterpointsoutth thoughts thathaveenrichedhumanlife. finer instincts, andHeistheOne be thevarietiesof beautiful (adorns)with e) SrI cinmayAnanda givestheinterp sun. for theuniverse intheform ofthesun something isthebhUshaNa foritaswe bhagavAn istheadornmentforwhole world.Thatwhich isthelifeof leaves thebody,bodybecomesuna or the bodyasitselfadecoration givestheex vAsishTha d) SrIsatyadevo of bhagavAndecoratinggokulambyHisverypresence. bhUmim bhUshayanbhUshNah act ofbhUshaNamorador His takingthenumerous incarnationsatHiswishas c) SrISamkaraviews cloths, goldwaistbandandlegornament bracelets in thehands,SrIvatsaandkaus
re (throughsound,sight, ning thisworld -" ". SrIrAdhAkRshNaSAstrigivestheexample this nAmaarethusbasedon: thus the bhUshaNa above allbhUashaNa-s thus thebhUshaNaabove adornment of thebody.Whensoul 46 n of knowledge,Hischaracterisabsolute n of askRshNa,Hewasexquisitelybeautiful s incarnationasLordrAma. rAma's in the nAma of rAma, and hanumAn lost hanumAnlost in thenAmaofrAma,and and intheformoftheantaryAmi ll. For instance, bhagavAnisbhUshaNa ll. Forinstance, s andotherspreciousinnumerable. Hiscreation.Hegives loveandother wereimmenselymo hearts ofallthegopi-s,bhagavad at allthedifferentkindsofbeauties retation thatHemakes this world hind allgreat,noble,andbeautiful ample ofthesoulorAtmAbeingin ttractive bythesecond.Similarly, tubha, pearlgarlands,waistlets,lace qualities thatarebeneficial toHis sva icchAavatAraihbahubhih touch, thought,intellect, ved bythe beauty sadagopan.org bhavati iti " (SrI v. v. " (SrI v. v. ttAyAm - to be, to are centered on these are centered on . SelEi kaNNiyarum perum SelEi kaNNiyarum , which support the two meanings , which support the two meanings gives are: a) BhavagavAn is called advAj echoesthe same idea in his advAj echoesthe same idea in his tions, or the source of all glorious His different incarnations, andHis different thus tellect, and above all, giving them thetellect, and above derived is bhU - sa the wealth in every way to those who every way in wealth the th. SrI cinmayAnanda quotes amarakoSa th. SrI cinmayAnanda quotes 47 kinds of beautiful creations and equipping and equipping beautiful creations kinds of the embodiment of Glory (vibhUtih), or, b) He is terpretations for this nAma . The other amara koSa definitions are
onification of Glory. bhUtih bhUtih bhUtih
paramA sampath bhaktAnAm iti bhUtih bhavati anayA SrImAn iti bhUtih ÉUit> ÉUit> ÉUit>
and vibhUti bhUtir_aiSvarye
nAma 636.
c) He Who is the cause of all glory in His creations. in His creations. all glory of is the cause c) He Who of all His creations. d) He Who exists in the forms bhUtaye namah. can be The root from which the nAma decorating the place where He is by His very presence. by His very presence. is where He place decorating the is wealth to Hisdevotees. a) He Who is the pers b) He Who them with qualities such as love and in them with qualities life by being their antaryAmi; vital force of the Universe through d) His adorning live,to be born. nammAzhvAr - weal The nAma can also mean vibhUti bhUtih. called - is He so bhUtih, and Him, indicated. The different in to two meanings. surrendered a) SrI BhaTTar explains that He is havetotally captures this sentiment in tiruvAimozhi 5. 1. 8: " iniAvArE Selvamum nan makkaLum mElAt tAi tandaiyum avarE rAmAnujan). SrI kRshNa datta bhAr interpretation - b) Among the interpretations SrI Samkara bhUtih because He Himself is crea His in all all glories the cause of b) His being adorned with all different kinds of beautiful ornaments; ornaments; of beautiful kinds with all different adorned b) His being all with this Universe c) His adorning nAma 636. nAma 636. sadagopan.org nAma 637. nAma 637. showing us who ar allhowordinarymortals SrImadbhAgavatam 9. 10.11-LordrAma Sokam? SrIrAdhAkRshNa SAstrigi sorrow whenHewasseparatedfromsItA One might raisetheobviousquestion: Griefless, being realizationof towards the instead, learntomeditate onHimin false greatnessthatcomeswithimperm the nAmaliesinour realizingthatwe who isthepersonificationofgreatness. blemish, etc.Forthe current nAma,hi b) SrISamkaracontinuestostressbh anAtha whohasnootherhelpand seeksHis help. that bhagavAnhasnoneedtobeso everyone ofhisinterpretations.Forth continuestostressbh a) SrIBhaTTar nityaAnandamayah na SokoyasyaitiaSokah Sokah,or avidyamAnahSo givesthederivation- vAsishTha SrI satyadevo a-SokAya namah. He Whoiswithoutsorrow. d) Thedharmacakramwritergivesthe His creationsdisplay. forms ofthesun,stars,etc.,and He bhUtih becauseHeexistsev givesthein vAsishTha c) SrIsatyadevo manifestations - nAma 637.
Azaek> Azaek> Azaek> absolute Bliss. sarva vibhUtInAmkAraNatvAtbhUtih sarva
a a a - - - Sokah orvi Sokah orvi Sokah orvi ko yasyasaa-Sokah. that OneTrue Greatness. erywhere intheformsof - - - Sokah Sokah Sokah rrowful because Henever abandonsany 48 thought, word,anddeedsothatweaim shouldnotgoafterthetransientand agavAn's paratvam,Hisbeingwithout e currentnAma,hisinterpretationis Lord rAma was struck withextreme Lord rAmawasstruck agavAn's concernforthedevoteein He observes that the significance of alsoisthecauseofall theglorythat anent and materialistic benefits,but anent andmaterialistic interpretation that ves theexplanation straightfrom terpretation thatbhagavAniscalled s interpretation is e attachedtoawoman deartothem went throughthisact inHisroleof . How canone say Heiswithout
). (SrI kRshNa datta bhAradvAj: (SrIkRshNadattabhAradvAj: vigatah Sokoyasyasavi- all Hiscreations,inthe . bhagavAnisOne that bhagavAn is that bhagavAn sadagopan.org attan . - He who knows ted, and thus never ted, and thus the very remembrance of the very remembrance of smRti mAtreNa bhaktAnAm smRti mAtreNa bhaktAnAm the many attributes of Brahman the many chAndogyopanishad in support of chAndogyopanishad Wealth, He becomes the devotee's the devotee's He becomes Wealth, e to the upanishads all wealthin this world causes sorrow, all wealthin that He removes the sorrow of the that He removes the sorrow
because of disturbances at the body- of disturbances because ces sorrow. Since bhagavAn isbeyond bhagavAn ces sorrow. Since ovvAdapal piRappu ozhittu nammai AT- sireless, ever conten sireless, ever the devotee's heart, and redeems the 49 AzhvAr's tiruccandaviruttam 115: nAm gatimiti prathayanS-cacAra nAm gatimiti . ya AtmApahatapApmA vijaro vimRtyur-viSoko vijaro vimRtyur-viSoko ya AtmApahatapApmA nASanah nASanah nASanah - - - interpretation that by Soka Soka Soka
: (chA. 8. 7. 1), wherein one of one (chA. 8. 7. 1), wherein zaeknazn> zaeknazn> zaeknazn> priyayA viyuktahpriyayA strI sa'ngi - He becomes the devotee's whole whole the devotee's - He becomes
nAma 638.
He is the only Wealth who removes the sorrow. How does He do that?SrI that?SrI do He does How sorrow. the from separation from Him, bydevotee who suffers devotee cross helping the removes of samsAra. the ocean who Wealth that while SrI v. v. rAmAnujan observes only the is He rAmAnujan refers us to tirumazhiSai a) SrI BhaTTar gives the interpretation The Destroyer of sorrows. Soka-nASanAya namah. Agi annai Agi, Alum empirAnumAi, ottu koLvAn Father, Mother, and Lord, gets into sorrow and thus removes the devotee's of samsAra, the ocean devotee from once for all. b) SrI Samkara gives the Him, the sorrow of the devotee is removed - Sokam nASayati itiSoka-nASanah SrI rAdhAkRshNa SAstri gives referenc the Self has no sorrow behave: behave: SrI cinmayAnanda observesSrI cinmayAnanda that it is mind-intellect level that one experien mind-intellect for this nAma - the vyAkhyAnam these agitations, He is ever Blissful, de ever Blissful, He is these agitations, experiences sorrow. bhAradvAjSrI kRshNa datta from quotes avijighatsoapipAsah satyakAmah sa satya samkalpah sonveshTavyah vijij~nAsitavya. is given as viSokah. nAma 638. nAma 638. sadagopan.org onHimwecanovercomeSokam. meditating able toovercometheSokam.Thelesson to truth, andarjunaconfirmsthatbylist asks arjuna ifthus he has his overcome Sokam.gItA isimparted to arjuna his by bhagavAn At just so he can So overcome the his moham and endstand up,hisbodyperspiresandheis of receivingcompletely, hisbowisslippingfromha the instructionfaces inthebattlefield.Becauseof from to because ofhismohamorattachment bhagvAn,example ofarjuna.gItAbeginswiththe He attachment. Thisis accomplishedby Thus,toberidof Sokam,onehastoovercome the resultisSokam. The dharmacakramwriterpointsoutth from theocean ofmortal life". "Of thosewhosemindsarethusfocused (gItAbhavAni nacirAtpArthamayyAveSitacetasAm || | sAgarAt mRtyu-samasAra teshAm ahamsamuddhartA SrI cinmayAnandagivesreference togItA- tatra komohahkahSokah Atmavit tarati Sokam 12. 7)
(chAndogya.5.1.3); (ISAvAsya.7). 50 meditating onbhag kam becauseoftherealization ening toHisinstructions,hehas been all hisrelativesandAcArya-s,whomhe shivering withnerv at whenthereismoham(attachment), this Sokam, arjuna loseshisheart this Sokam,arjuna expression ofSokaminarjuna'smind nd, his mind is tired, he is unable to on Me, I become soon their savior on Me,Ibecomesoontheirsavior take from this nAma is that by avAn. Hegivesthe avAn. ousness. Thewhole sadagopan.org arci-vigraha like fire when it like fire when it
. SrI rAdhAkRshNa A ]
Archishmanto tadIyena Archishmanto AAM N that He reveals to His true that He reveals to His true EACH
is the basis for the interpretation terpretation that this can refer to terpretation that this can BEFORE devotee can enjoy. He also gives the He also gives enjoy. devotee can to realize His greatness. However, into realize His greatness. However, rod acquires redness n experience His greatness. In truth,
51 or great lustre is arcishmAn. or great lustre is arcishmAn. AVAM
N Slokam 68 Slokam Slokam 68 Slokam Slokam 68 Slokam arcis RA also gives this interpretation – also gives this interpretation P and the others shine. is that He is the principal Luminary by whose whose by Luminary principal the is He that is ADD
explains that He reveals His lustre or greatness to arcishmAn arcishmAn arcishmAn LEASE
gives an alternate in P [ bhagavAn has the great lustre bhagavAn has the great lustre AicR:manicRt> k…MÉae ivzuÏaTma ivzaexn>, ivzuÏaTma k…MÉae AicR:manicRt> AicR:manicRt> k…MÉae ivzuÏaTma ivzaexn>, ivzuÏaTma k…MÉae AicR:manicRt> AicR:manicRt> k…MÉae ivzuÏaTma ivzaexn>, ivzuÏaTma k…MÉae AicR:manicRt> AinéÏae=àitrw> à*uçae=imtiv³m>. 68. à*uçae=imtiv³m>. AinéÏae=àitrw> AinéÏae=àitrw> à*uçae=imtiv³m>. 68. à*uçae=imtiv³m>. AinéÏae=àitrw> AinéÏae=àitrw> à*uçae=imtiv³m>. 68. à*uçae=imtiv³m>. AinéÏae=àitrw> refers to a ray of light. This refers to a ray of light. This aniruddho=pratirathah pradyumnO=mitavikramah || AicR:man! AicR:man! AicR:man! arcishmAnarcitah kumbhO visuddhAtmA visOdhanaharcishmAnarcitah |
arcis SrI Samkara bhAshyam SrI BhaTTar:
nAma 639.
of this nAma. He Who possesses a) arcishmate namah. The word its realize ordinarily His Divine Lustre is beyond nature, and so no one can depth and magnitude. b) radiance the sun, the moon, He Who has great lustre. are unable devotees. Ordinarily, people His jyoti in His arcA form. SrI kRshNa datta bhAradvAj kAntih | tadasya asti iti arcishmAn | SrI rAdhAkRshNa SAstri His devotee just at the level that the ability to His devotees such that they ca arcishA candra sUryAdayah,eva mukhyah sa archishmAn SAstri elaborates that just as a hot iron the case of a few like arjuna, He gave divine vision so that they could see His His see could they that so vision divine gave He arjuna, like few a of case the true greatness. SrI v. v. rAmAnujan nAma 639. nAma 639. sadagopan.org nAma 640. nAma 640. to us, and is available tousinholyplaces to us,andis Unlike these,thearcA formisnotata exampl found intheseincarnations (for time inwhichtheytookplace(rAma,kR incarnation inthearcA form.Theother with Hima) SrI BhaTTar: being All the guNa-s that have been described so far are consistent arcitaharcitAya namah. – To beHe Whoisworshipped. worshipped. This nAma toevenbette bhagavan nAma-s also refershow thedifferent vyAkhyAna kartA-shavetheanubhavam ofthe different to HiskamsAt pitror-avaj~nayAjA disgraced hisfather(ugrasena)byputti (jAjvalyamAnah) becauseHewasshining theinte gives sampradAyam, c) SrIbaladevavidyAbhUshaN,wh in theworldillumined”. effulgence; howthencanthis Fire-lightil “There, neitherthesun, northemoon,no || vibhAti sarvamidam tasya bhAsA tameva bhAntumanubhAtisarvam nemA vidyutobhAnti na tatrasUryobhAticandratArakam tamas. HealsorefersustokaThopanishad2.5.15– paramucyate tamasah SrI cinmayAnandagivesreference tothegItA– associated with(haveas withfire,soalsothe is associated nAma 640.
AicRt> AicRt> AicRt>
arcitah arcitah arcitah kuto’yamagnih | (13.17)–Thelight their antaryAmi)bhagavAn. jvalyamAnatvAt archishmAn jvalyamAnatvAt
rpretation thatbhagavAn r enjoy their own sampradAya-s. r enjoytheir ownsampradAya-s. sun and themoon shinebecause theyare 52 ll limitedinanyway Itsaccessibility , temples,andevenhouses atall times. o is a follower ofthegauDIya o isafollower e, the para rUpa in SrI vaikunTham). e, thepararUpainSrIvaikunTham). ng himinprisonanddethroning– shNa, etc.),ortheplacewhereHeis with angeronhear lumine It?ByItsLightalone,allelse incarnations arelimitedtousbythe r the stars, nor the lightning has any northelightninghasany r thestars, of alllights, thisissaidtobebeyond jyotishAmapi taj-jyotih iscalledarchishmAn . This isanexample of ing thatkamsahad sadagopan.org tamar ” – He ne’njinAl ne’njinAl , and will have all – We do not need to worry worry to need not do We – the likes of sUrya, candra, brahma arcA form can be found in bhagavat in bhagavat can be found arcA form vishNu with a lovely face and lovely lovely vishNu with a lovely face and nt Him to assume, accepts whatevernt Him to assume, accepts the Lord is arcitah because He is ve a fraction of His divya Sakti. meditate on it. By doing so, one would meditate on it. By doing so, age from vaishNava dharmam, which which dharmam, vaishNava age from r than Brahman itself para rUpam in SrI vaikunTham; He will h in tiruvAimozhi 3. 6. 9 – in a manner that would be pleasing, one that would be pleasing, a manner in 53 worship of the arcA mUrti: arcA mUrti: worship of the by the likes of brahma. of brahma. the likes by comes whatever form the devotees give Him when when devotees give Him form the whatever comes
the sins dispelled”. 44 – “ rAmAnujan gives reference to mudal tiruvantAdi SrI v. v. ugandadu evv-uruvam avv-uruvam tAnE, tamar ugandadu ep-pEr, ap-pEr assumes whatever shape His devotees wa ninaippAn yavan avanAgum nIL-kaDal vaNNanE about our inability to access Him in His our thoughts. assume whatever form we give Him even in b) SrI Samkara’s interpretation is that worshipped and adored even SrI rAdhAkRshNa SAstri comments that Him just so that they can ha etc. worship The mysterious truth (guhyam) about the (guhyam) about truth The mysterious SAstra (theSAstra bodhAyana Agama), pA’ncarAtra purANa, smRti, vaishNava and texts. other scriptural pass gives the following SrI BhaTTar su-rUpAm pratimAm prasanna vadanekshaNAm vishNoh | prItikarIm suvarNakRtvA’’tmanah || rajatAdibhih tAm arcayet yajet tAm vicintayet tAm praNamet tAm | abrahma rUpiNIm || viSatyapAsta-doshastu tAmeva image of “After having shaped a beautiful 11, 4. Slokam gItA to us refers also rAmAnujan SrI Him. on name they give Him, and be meditate they the same thought. which conveys ye yathA mAm prapadyante tAns-tathaiva bhajAmyaham | nammAzhvAr tells us the same trut describes the benefit of the describes the the like eyes, out of gold, silver, and and it, to should worship it, do sacrifice is none othe enter into that form which sadagopan.org nAma 641. nAma 641. e) HeWho envelopsthe earth. d) HeinWhom everything iscontained. c) HeWho fillsthisworldwithHisfame. b) HeWho shinesinthis world. a )HeWhoisanobjectofdesire. kumbhah Thus oneinterpretation forthe kumAra, which is also derivedAn exampleoftheapplicationthis from the same root – kamu kAntauSrI satyadevovAsishThahavereferredto th – to desire). copyofthesiddh specific sUtrainmy kamu –kAntau,andthe a) Thefirstofthesemeanings–“He Who SrI BhaTTargivestwoderivationsforthenAma: kumbhAya namah. to betruewithoutex the fullestextent.Thispointwillnot reader shouldkeepthis inmindor exception,thisaspect Almost without interpretationininva while SrISamkara’s of bhagavAnalwaysdoingeverythingHe Note thattheorientationofSrIBhaTTa Him, dependingonone’smentalmatu lesson that Hecanbeworshippedinwh The dharmacakramwriterpointsoutth because HeisworshippedbySiva, brahma,etc. outthatthe SrI cinmayAnandapoints nAma 641.
. Heisdesiredbythe devoteesbe
k…MÉ> k…MÉ> k…MÉ>
kumbhah kumbhah kumbhah ception for everynAma. uNAdi sUtrakamehkumca
nAma isHeWho desired – rity inthepathofsAdhanA. der toenjoythedifferentvyAkhyAna-s Anta kaumudi,butbothSrIBhaTTarand 54 be repeated for every nAma, butseems sUtra isintheformationofword is noticeableinevery nAma,andthe doesforthesakeofHisdevotees, atever form onechooses toworship name “Worshipped”isgiventoHim at fromthisnAma,wecantakethe r’s interpretationisalwaysinterms is desired”, isderi is desired”, cause He is the Ultimate in beauty, cause HeistheUltimate inbeauty, riably intermsofHisparattvam. is sUtra in explaining this nAma. is sUtrainexplainingthisnAma. . (Icouldnotfindthis ved fromtheroot kAmyata iti kAmyata sadagopan.org
, koh ; – BhagavAn fills this – BhagavAn fills this d on the root bhA – to d on the ubhe asmin dyAvA pRthivI tasmin sarvam pratishThitam umbhati pUrayati iti umbhah umbhati ; er or pot” to the word “kumbhah”, er or pot” to the word “kumbhah”, is no more return to the ocean of the ocean of return to is no more interpretation which is a variation of Yama and his servants won’t dare to Yama and his servants won’t . SrI BhaTTar attributes. SrI BhaTTar His shining the areas around the sacred shrines, around the sacred the areas in the temples etc. The reference to in the temples etc. The reference arcA mUrti in the shrines, and gives (9. 2. 1); 55 it complete, a fit place to live. desire after reaching Him, etc. after reaching desire en amudinaik kaNDa kaNgaL maRRonRinaik kaNDa kaNgaL maRRonRinaik en amudinaik that bhagavAn has this nAma because everything ternate interpretation base that protects the water contained inside it. He e word kum – this world. So He Who shines in this this in shines Who He So world. this – kum word e pUrakah sva-yaSasA iti kumbhah mAdaraAr kayarkaN ennum valaiyuL paTTumAdaraAr kayarkaN azhunduvEnaip – kau bhAti iti kumbhah kau bhAti iti accO oru azhagiyavA (chAndogya. 8. 1. 3), and and 3), 1. 8. (chAndogya. ; and kuh bhUmih prapa’nca pratIkah pOdarE enRu Sollit tan pAl AdarampOdarE enRu peruga vaitta ara’ngan azhagan kANAvE His devotees. desire for Object of His being the which all illustrate 3. to tirumAlai – 2. to tiruppANAzhvAr – 2. 1. tirumozhi –
shine, in association with th shine, in association world is kumbhah – b) SrI BhaTTar gives the al b) SrI BhaTTar as the in this world to His presence sanctity of several quotes to support the the above – samsAra, there is nothing more to there is nothing samsAra, gives reference to: SrI v. v. rAmAnujan divya a in death or living, Birth, deSam-s. divya the to thus is of His shrine the power of the presence here bhUmi any one. for deSam is the most purifying to a divya deSam. approach one who dies close datta bhAradvAjc) SrI kRshNa gives the prapa’ncasya umbhah world with His fame and thus makes d) SrI Samkara uses “contain the meaning and gives the interpretation in this Universe is contained in Him like in a pot. in protects everyone SrI rAdhAkRshNa SAstri elaborates on this – BhagavAn this Universe like a vessel gives the following supports from the Sruti-s: antareva samAhite (bRhadA. 1. 5. 1). He is the One by reachingHe is the whom there sadagopan.org nAma 642. nAma 642. SrI kRshNa datta bharadvAj SrI kRshNadattabharadvAj cinmayAnanda). arising from these–triguNAtItah(SrI disturbances these,of prakRtiwhoseattributesaretheseth and thusthis body and He ultimately is bind us in samsAra. pure.which keepinfluencingour Since He is beyond the influence He who isbeyondtheinfluenceof theth is interpretation– SrI Samkaragivesthe Adi pirAn,vimalan,etc. on His devotees, He is One of pure nature. AzhvAr’s equivalent nAma because isthat SrI BhaTTar’sanubhavam is amalan viSuddhAtmane namah. He ofapurenature. earth intheformof AcchAdane – toenvelop,cover,and derives vAsishTha e) SrIsatyadevo us inachievingthis. our minds in shape. This nAma tells us that He is the Only One who can support to keep oureyesand earsingood shape,butwedon’tspendthe timetokeep realizethattherealsupport not and do steeped in aj~nAna only think of thesu who supportsthejIvaallwayuntilit for us only as long as we live;support foreverything.Allourfriends after that they can’tThe dharma cakramwriterexplains that support us. He is the One within Him. called “TheContainer”, because everyt SrI cinmayAnandagivesyetanothervari nAma 642.
ivzuÏaTma ivzuÏaTma ivzuÏaTma the sunetc.,andsoHeiscalled kumbhah. viSuddhAtmA viSuddhAtmA viSuddhAtmA actions and thoughts, and th actions andthoughts, gives theinterpretation – beyond all passions and desire, and all desire,andall beyond allpassionsand 56
viSuddha AtmA –ThepureAtmanHe AtmA viSuddha ree guNa-s – sattva, rajas and tamas, rajasandtamas, –sattva, ree guNa-s pport fromtheirfrie comes fromHim.Wefindmanymeans comes and relatives canatbestbesupports and relatives attains mukti. But the jIva-s who are attainsmukti.ButthejIva-swhoare explains thatbhagavAnenvelopsthe hing thathappensonlytakesplace the meaningfromrootkubhi what ismeanthere ree guNa-s,Heisnot influenced by ation oftheinterpretation–Heis bhagavAn sacrificesallthatHehas us keep us attached to us keepattached viSesheNa Suddhah nds andrelatives, is theHe sadagopan.org
smRrti mAtreNa (Rg. 7. 95 –7,8,9) is the Purifier because the the Purifier because is . bhagavAn has the nAma “Purifier” being influenced by the three guNa- by the three influenced being body in a holy shrine, by making them them making by shrine, holy a in body ept of all consequent feelings of feelings consequent ept of all wing reference from the Sruti which from the Sruti wing reference This purification happens because Rakmevum tan mayam kaiitu (tanna0) . 57
us by destroying our sins – ddha ASIrvAn mamamttuddha ASIrvAn || ah SuddhAbhirUtibhih | ah SuddhAbhirUtibhih ddho vAjam sishAsasi || s), and thus it enables us to realize Him (SrI viSesheNa Sodhayati vimalI karoti samArAdhana . Suddho ratnAni dASushe | ddham Suddhena sAmnA | ddham Suddhena (SrI kRshNa datta bhAradvaAj). (SrI kRshNa viSodhanah viSodhanah viSodhanah
viSodhayati iti viSodhanah gives the interpretation that He ivzaexn> ivzaexn> ivzaexn>
SrI Samkara SrI BhaTTar:
nAma 643. s (sattva, rajas and tama rAdhAkRshNa Sastri). By remembering Him, the becomes human heart cleansed of its sins, immaculately sw pApAnAm kshapaNAt viSodhanah. remembrance of Him keeps our mind from restlessness (SrI cinmayAnanda). very remembrance of Him purifies Him very remembrance of
b) The Purifier. their those who give up since He purifies in nammAzhvAr’s tiruvAimoshifit to attain Him. This is reflected 2. 7. 4 – en pAvam tannaiyum pA ennaik koNDu AkkinAn em pirAn vittu niratAn iti viSodhanah viSodhanAya namah. a) Suddho rayim mamaddhi somya || ni dhAraya Suddho indra Suddho hi no rayim Suddho vRtrANi jighnase Su SrI satyadevo vAsishTha the follo gives Suddha svarUpam:describes His sa paryagAt Suddham akAyam avRaNam asnAviram Sukram apaApaviddham Su etonvindram stavAma Su SuddhairuktairvAvRdhvAmsam na Agahi Suddh indra Suddho 8) (ISAvAsya. AtmA svarUpam yasya iti viSuddhAtmA nAma 643. nAma 643. sadagopan.org nAma 644. nAma 644. aniruddha formisconsidered oneofthe none could stopHimfromfulfilling seen inallHisincarnations,suchas His devotees,Sesha-s,andneverfor Hi of His.(NotethatalwaysbhagavAn’s byHimtoprotectallbeings Power isused SrI BhaTTarhasexplainednAma187 by any way”– unrestrainable. ThenAmaliterallyme hindered, restrained,etc.a-nirudd derived isrudhir–AvaraNetooppose, This nAmaoccurredearlieras187. aniruddhAya namah. b) HeWho isunobstructed. a) HeWho isintheformofaniruddhah. creating andmaintainingthevariousbeingsinUniverse. the viSAkha yUpatree,andaretheform vyUha formsaretheones which arethe vibhavaformsin the para,vyUha,and SrI v.rAmAnujan addsthattheform andvibhava(Incarnations) (Emanations) SrI BhaTTarinterpretsthenextfe wakes upfrom sleepandfeelsfres creation, Herenews theoldintone bhUyishThamojah His being unconstrainedandunrestrainedinanyway( various ways–bytheprocessofcreation( c) SrIsatyadevovAsishThapointsoutthat nAma 644.
na astinirodhoyasyasaaniruddhah
AinéÏ> AinéÏ> AinéÏ> ) – amogha Sakti, in the form of the Sun, etc. Through
aniruddhah aniruddhah aniruddhah
the rAma and kRshNa incarnations,where kRshNa the rAmaand 58 the purposeof Hisincarnation).The to besiege.niruddhameansobstructed, ans “Onewho cannotbeobstructedin acts areforthegoodofHiscreation, ha isonewhounrestrainedor of bhagavAnintheholy shrines. s described are His representations in s describedareHisrepresentationsin likeonewho w, andthusmakesusfeel w nAma-sasdescribingthevyUha vyUha forms. His main functioninthis Hismain vyUha forms. different kshetra-s. Notethatthe different kshetra-s. s which He assumes in theprocessof s whichHeassumesin and to repel all opposition in this act alloppositioninthisact andtorepel The root from which the word is precursors to the vibhava forms in precursors tothevibhava formsin bhagavAnpurifiesthisuniverse in pointing that this Unobstructed pointingthatthisUnobstructed navo bhavatijAyamAnah s pleasure or benefit! This is also s pleasureorbenefit!Thisisalso (SrI satyadevo vAsishTha). (SrIsatyadevovAsishTha). indrasya bAhvor ), by sadagopan.org “ottAr na prati-rathah samAna fight mounted in a chariot. who can confront Him thus. who can confront Him thus. e of the inability of anyone or any anyone or of e of the inability aniruddhah, SrI BhaTTar gives the that this form ofthat this form also bhagavAn no one can stand directly in front of body when the time comes for this to body when the time comes for nitya vAsam as janArdana in the part nitya vAsam as janArdana in Power to help His devotees who want His devotees who want Power to help matchless in this task, and there is no Some translators of SrI BahTTar’s Truth and dharma being irresistible, as being irresistible, as Truth and dharma
(SrI kRshNa datta bhAradvAj). 59 rAdhAkRshNa SAstri terms this form as terms this form SAstri rAdhAkRshNa ully in a war with him. rathah rathah rathah - - - rpretation that as janArdana (The Tormentor of – prati-rathah pratipakshah asya na vidyata iti a-
prati prati prati - - - a a a
is One who has no such person is One who has no such person is one who can oppose another in a in a is one who can oppose another Aàitrw> Aàitrw> Aàitrw>
nAma 645.
The Matchless. aprati-rathAya namah. prati-rathan a-prati-rathan “kAppuk kaDavuL”). “kAppuk writer observes cakram The dharma He has the unobstructed illustrates that indriya-s. of the influence to overcome the law of refers to the SrI cinmayAnanda bhagavan is matchless in the sense that His chariot and engage successf SaktimAn ko’pi yasya iti a-prati-rathah 2. 3. 2 – SrI v. v. rAmAnujan gives the reference to tiruvAimozhi mikkArai ilaiyAya mAyan”. SrI BhaTTar gives the inte is He nature), by wicked are who people one who can stop Him. SrI Samkara bhAshyam is form is protection of the beings (SrI the beings (SrI protection of form is a demonstration His irresistible power. of SrI satyadevo exampl vAsishTha gives the of this earth called vasubhANDa. vasubhANDa. leavingway to prevent the jIva from the happen. called the nAma of For the current occurrence earth to bhagavAn’s interpretation as referring this of bhAshyam refer to vasubhANDa as a kshetram. bhAshyam refer to vasubhANDa nAma 645. nAma 645. sadagopan.org nAma 646. nAma 646. incarnations andkeeps displayingHissu andhavetheanubhava extrapolate because HegiveslustretothejIva-sre again andintheformofsun, Thus, hegivestheinterpre - prakRshTa,utkRshTa–Superior; dyu–lu at theword syllable bysyllable,derive whoanalyzes vAsishTha, SrI satyadevo vyUha forms. nAcciyAr koilisanotherkshetramwher tiru-alli we canworshippradyumnain the individualsoulseffulgent.Per inform SrI BhaTTar’sexplanationis“ based onthemeaning “desire”,“strengt former meaningandSrIBhaTTaruses The word pradyumnAya namah. d) HeWhoisendowedwithgreatstrength. c) TheBestowerofalldesires. b) HeWhose wealthis a) HeWho illuminesthe jIva-s. bhAradvAjgi SrI kRshNadatta prati-rathah everyone is vanquished,and thereis SrI cinmayAnanda’sanubhavamisthat then could therebeanothergreate samo’styabhyadhikah kuto’nya… nAma 646.
dyumnam . à*uç> à*uç> à*uç>
pradyumnah pradyumnah pradyumnah meanswealthaswell of asuperiororder. tation that bhagavAn displays His speciallustre tation thatbhagavAndisplaysHis Atma pradyotavAnpradyumnah (11. 43) – “There is no one equal to You. How
r thanYouinthethreeworlds?”. noone even tothreatenHim. ves referencetothegItA– 60 s themeaningfrompra+dyumna (pra h”, etc. for the word “dyumnam”. h”, etc.fortheword“dyumnam”. m thatbecauseHe takesseveral peatedly birthafterbirth.Wecan also peatedly the latter.Otherinterpretations are the meaningofeachnAmabylooking intheloving PresenceofvishNu, ation inSrI v.rAmAnujan’s book, perior lusterrepeatedly, Heisalso k-kENi. IbelievetirunaRaiyUror and so He is called pradyumna; or andsoHeiscalled pradyumna; e bhagavAnispresentinthefour stre; mnA–abhyAse -repeatedly). lustre. SrISamkarausesthe ” –Hewho makes na tvat sadagopan.org . SrI baladeva as a reference to His prakRshTam anantam balam . He quotes the support from perior order, or One who has perior order, onal meaning “desire” to the word onal meaning “desire” to the nas, and in this role He creates the the creates He role this in and nas, that as lakshmI-pati, He is endowed e who has distinguished strength” - terpretation that the desires being terpretation that the desires meaning “balam” or strength for themeaning “balam” or strength o vAsishTha’s interpretation draws interpretation o vAsishTha’s e, He gives riches and mighty glory to e, He gives riches realize the Self. The best of desires best of desires The realize the Self. is called pradyumna – The Bestower of is called pradyumna – The Bestower prakRshTam dyumnam draviNamprakRshTam dyumnam asya iti 9. See the write-up under Slokam 55. write-up 9. See the 61 I Samkara emphasizes His parattva. dyumnam vittam bale’pi ca
aTTar interprets the nAma aTTar to the sustenance of creation. to the sustenance of creation. e same interpretation – vikramah vikramah vikramah - - - . amita amita amita
” – One who has wealth of a su ” – One who
nAma 647. asya iti pradyumnah vikrama means stride. SrI Bh This nAma occurred earlier as nAma 51 He of immeasurable steps. He of immeasurable amita-vikramAya namah. fulfilled are those of the devotees to are those of fulfilled and for performing eternal service to Him. He is the that for Self-realization and so He this, Only One who can fulfill all desires. SrI kRshNa datta bhAradvAj uses the word dyumnam,gives the meaning “H and prakRshTam dyumnam balam yasya iti pradyumnah medinI kOSam 1. 20. 11 – vidyAbhUshaN also gives th The dharma cakram writer gives the in The dharma enormous wealth. SrI cinmayAnanda adds enormous wealth. and in His benevolenc with all the riches, all His devotees. of SrI of the vyAkhyAna-s the difference in the approach Again, we note – SrI BhaTTar emphasizes bhagavAn’s qualities in Samkara and SrI BhaTTar and Sr terms of helping the jIva-s, gives the additi SrI rAdhAkRshNa SAstri desires in us that contribute called pradyumna. Thus, SrI satyadev Thus, SrI pradyumna. called heavily on “mnA – abhyAse – repeatedly, again and again. again and – repeatedly, on “mnA – abhyAse heavily the interpretation “ SrI Samkara gives pradyumnah dyumnam. pradyumnathe Deity for ma is nAma 647. nAma 647. sadagopan.org anubhavam-s ofHiskalyAna guNa-s. instances, webenefit bygettingexposedtomultiple,equallyenjoyable, valid exceptwhen itcomesto deep ph interpret thenAma-sinte cANUra– Heiscalledamita-vikramabecause as ifkRshNa – in a sport.sampradAyam, interpretsthe ThusSrI baladevavidyAbhUshaN,afo we can standagainstHim. thatasSrIman cinmayAnanda remarks of mind)inHisroleaspradyumna,and pradyumna is the Lord of manas,SAstri makesaconnectiontotheprev He acts with unlimited speedBhaTTar fortheearlieroccurrenceof of mind (power vA any one– amita-vikramah becauseofHisunequale Samkarausesthismeaningand nAma, SrI meansprowess,heroicva Vikrama also 55). occurrence ofthisnAma(Slokam Samkara hasgiventhisasthefirstof purusha sUktam– AyirattAi tamiyanEnperiyaappanE interpretation thatHehasinnumerablefeet– asare SrI v.rAmAnujantakesamita no matchforHisthreesteps.SoHeistri-vikrama”. amita-vikramah tri-vikrama incarnation–
. Thisinterpretationintermsof ati-vikramiNAmapi cANUrAdInAm helaivavinASanAtamita-vikramah cANUrAdInAm ati-vikramiNAmapi amitah atulitah vikramah asya iti amita vikramah; a-himsita vikramo vikramo a-himsita vikramah; amita iti vikramahasya amitah atulitah – “InHisincarnationastrivikra sahasra SirshA purushah;sahasrAkshahsahasrapAt sahasra SirshA rms oftheirsampradaAya-s, trilokye’pi aparya vasita vikramatvAt trivikramah trilokye’pi aparyavasitavikramatvAttrivikramah nAma intermsoftheProwessdisplayedbychild (tiruvAi. 8. 1. 10). Note the declaration in 62 seethatthedifferentinterpreters lor. Forthecurrentoccurrenceof the so Heis also calledamita-vkramah.SrI His boundless valor was givenbySrI boundlessvalorwas His ference to“innumerable”, andgives the nArAyaNa, HeisOmnipotent,andnone ilosophical differences his twointerpretationsfprtheearlier llower of the gauDiya vaishNava llower ofthegauDiyavaishNava d prowesswhichcannot beinjured by this nAma(519).SrIrAdhAkRshNa ious nAmabyobservingthatsince destroyed the likes of the mighty destroyedthelikesofmighty gives theinterpretationthatHeis ma, allthethreeworldswere tALgaL AyirattAi pErgaL tALgaL AyirattAi allofwhichareequally . Thus, in most . Thus,inmost . SrI
sadagopan.org h SUrah, Saurih
A ]
AAM N EACH
as follows. vIra wheel of Time represents avidyA; avidyA; wheel of Time represents s of bhagavAn in support, but the the effect of kali, namely avidyA, by kAlanemi – the wheel of Time- refers kAlanemi – the wheel of Time- refers BEFORE Thus the two names are chosen from names are Thus the two
are different versions of this Sloka in versions different are 63 on the pATham that is being used. on the pATham that is being AVAM e sun who is the controller of Time. e sun who is the controller of d shrines, He is called kAlanemi-nihA. N yA, He is called kAlanemi-nihA. yA, He is Slokam 69 Slokam Slokam 69 Slokam Slokam 69 Slokam RA
P ADD
lacakrasya durdharA | rresistible folly of the wheel of Time; when it comes Time; when of the wheel of rresistible folly nihA nihA nihA - - - LEASE P the wheel of Time. the wheel [ kalneiminha zUr> zaEir> zUrjneñr>, kalneiminha zUr> zaEir> zUrjneñr>, kalneiminha zUr> zaEir> zUrjneñr>, nemi nemi nemi - - - kAlaneminihA saurih sUrah sUrajanesvarahkAlaneminihA | trilOkAtmA trilOkesah kesavah kesihA harih || kesavah kesihA harih trilOkAtmA trilOkesah iÇlaekaTma iÇlaekez> kezv> keizha hir>. 69. kezv> keizha hir>. iÇlaekaTma iÇlaekez> iÇlaekaTma iÇlaekez> kezv> keizha hir>. 69. kezv> keizha hir>. iÇlaekaTma iÇlaekez> iÇlaekaTma iÇlaekez> kezv> keizha hir>. 69. kezv> keizha hir>. iÇlaekaTma iÇlaekez> kAla kAla kAla
nAma 648.
SUrah, Saurir-vIrah, vIrah Saurih, etc. etc. vIrah Saurih, SUrah, Saurir-vIrah, vIrah, Saurih, and Surah, depending of ignorance of Time. a) The destroyer of the wheel by name kAlanemi. b) The Destroyer of the asura for th c) He Who sets the direction is beyond d) He Who kAla-nemi-nighne namah. slaughter. means killing, nihanam of a wheel; ring a) nemi refers to the outer that the rAmAnujan comments SrI v. v. since bhagavAn destroys this avid SrI M. V. rAmAnujAcArya explains that to the bane of kali, and since He destroys firmly residing in the holy places an At the outset, we will note that there we will note that At the outset, occur the nAma-s 649 and 650 use, where SrI BhaTTar quotes the following word reference is not available: avidyAkhyA ca yA nemih kA sA mayIyam samASritya vigraham vidhunoti ca || “avidyA (Ignorance) is an i nAma 648. nAma 648. sadagopan.org concept of intellect only,andsinceHe kAlanemi nihAbecause Self isbeyondth interpreta givesthe d) SrIcinmayAnanda the directionfortime. whosets sungo,or as Hewhomakesthe going. SokAlanemiisinterpreted as happen. Heinterprets kAlaastime,and – togo,andinterpretsnihAasOne givesadiffere vAsishTha c) SrIsatyadevo interpretation forthisnAma. SrI rAdhAkRshNaSAstrialsomakesa kamsah tasyanihantetikAlanemi-nihA 42 –kAlanemi-hatahkamsah…), SrI kRshNadattabhAradvA nAma canbeinterpretedasare kAlanemi wasbornlateraskamsa,and asura bynamekAlanemi– b) SrISamkarainterpretsthenAmaas cycle, tobebornagain. overtime;Heensuresthat accumulated wheel for them when they seek Hi wheel oftime(beingbornagainandag SrI rAdhAkRshNaSAstriexplainsthat || mocakah avidyA-mUla manurayam navAksharo tAm nASayatiyaScAsaukAla-nemi-nihAsmRtah|| kAla-cakrasya yAnemihavidyAklhyAcadurdharA author ofnirukti: namah” removes the root-causeThe nine-syllabled mantracontainingth of avidyA or ignorance, asto Me,itlosesitsform”. summarized by the
kAalanemim asuramnija j gives reference to SrImad bhAgavatam (10.51. givesreferencetoSrImad bhAgavatam j ference to His destroying kamsa. ference toHisdestroyingkamsa. and givesthein . referring tothesun,andkAla-nemi-nihA 64 bhagavAn destroyed kamsa also;sothe destroyed kamsa bhagavAn ain?) because of avidyA, Hestopsthisain?) becauseofavidyA, who givesdirectionsormakesthings s help. He destroys their karmA-s s help.HedestroystheirkarmA-s is nAma “(praNavam) kAla-nemi-nighne kAla-nemi-nighne is nAma“(praNavam) nemi as the wheel, or that which keeps e reachofintellect, and timeisbuta thedirectionforsun,whichsets is beyondthiswheel ofTime, Heis kAla (yama) does not gettheminhis kAla (yama)doesnot for thosewhoarecaughtupinthe a reference to His destroying the areferencetoHisdestroying tion thattheSupreme Selfiscalled reference to kamsa’s killing as an reference tokamsa’skillingasan nt explanation. He usestheroothA terpretation ghAna itikAlanemi-nihA – kAlanemih . sadagopan.org – SrI vasudevasya the grandson of time is that you time is that you lokam 37). Please see SAstri’s explanation. Under the the Under explanation. SAstri’s at to beautify ourselvesat to beautify instead of erly overcome Time itself and reach Time itself and erly overcome cated that kRshNa is e of it. The nature of e of it. The nature sures, but to overcome the karma-s of ecious possession that God has given to ecious possession that God Slokam 37, SrI rAdhAkRshNa SAstri ast one of these indriya-s should always ast one of these indriya-s should 65 karma-s for the future. The clock was The clock future. karma-s for the who does not waste even a single moment moment waste even a single does not who SUra vamSa prAdurbhUtatvAt Saurih ted earlier as nAma 342 (S
time in the service of God and His creatures is the of God and His creatures time in the service Saurih Saurih Saurih (SrI BhaTTar). Or, because He is born in the kulam of of kulam the in born is He because Or, BhaTTar). (SrI
zaEir> zaEir> zaEir>
nAma 649. indicates that since Lord kRshNa was born in the race of yAdava-s by name name by yAdava-s of race the in born SUra. This was based on SrI anantakRshNa was kRshNa Lord explanation given for this nAma in since that indicates kRshNa datta bhAradvAj. (Note: Under nAma 342, it has been indi
a) He is the son of vasudeva, who is also called SUra - SUrasya – – Sauraye namah. SUrasya - SUra called also is who vasudeva, of son the is He a) a) The son of SUra (another name for vasudeva), or He Who is born in the race race the in born is He Who or vasudeva), for name (another SUra of son The a) of SUra-s, a yAdava clan. rAjap perumAL of tirukkaNNapuram of Sauri b) A reference valiant and victorious. is ever c) He Who This nAma has been presen write-up as well. the previous apatyam iti Saurih SUra, He is called Saurih – the past and to avoid accumulating the past and time, and we use th invented to measure us making the best use it for learning to He past. is it after back it get don’t pr most The Him. of service the in be use it prop mankind is Time. Those who Him who is beyond Time. e) The dharma cakram writer points out that we should learn to use “time” “time” use to learn should we that out points writer called kAlanemi-nihA. cakram dharma The e) it for our personal plea without wasting of it and devotes allof it and devotes the and thus utilized time properly, Of all the indriya- won over time. one who has utilizing time, at le s that we have for nAma 649. nAma 649. sadagopan.org BhaTTar forthecurrent o kulodbhavAt Saurih whose father's namewasSUra. that bhagavAninHisincarnationaskR Under theearlieroccurrenceofthisnA and overcomingtheinternal enemies insideus. helps themovercome theasura-s.Weshou and gotoHimseekHishelp,that deva-s realizethattheycan’tbythemse helps us,asevidencedinpurANa-s over we need His help toovercomethem.It enemies who arefighting us from theseenemies, butfightsvali enemies will notmakeprogressinlife.A vIraisonewhodoesnotrunaway desire, anger,fear,jealousy,pride,lust from inside.Theenemies frominside man therearetwotypesofpotentialen The dharma cakramwriterobserves that Themeaninghis nextnAmaisSaurih. of“vIra”is“HeWhovaliant”. pATham“vIrah”inplaceof“Saurih”thisplace,and SrI Samkarausesthe Ultimate”,basedon atyanta “the used above,butSrI satyadevovAsishTh Saurih -atyantaSUrah.apatyamnorm SUrayata itiSaurih vikrAntau –tobeheroic.ThusSaurihme derives vAsishTha c) SrIsatyadevo kRshNa(SrIBhaTTar). asLord (utpalAvartaka), b) Or,Heisinthe formofSaur the nameSUra). iscalled Saurih,andbothva SUra-s, He
. Thisisthesameas explanationa)forthisnAmabySrI . The alternate meaning he gives is: SUrasya apatyam apatyam . Thealternatemeaninghegivesis:SUrasya ccurrence forthisnAma. from within,itisnotenou SUrasya gotrApatyampumAnSaurih a reference from niruktam (6. 32). a referencefromniruktam(6. 66 He takesHisincarnationsandcomes i rAjapperumALintirukkaNNapuram antly andovercomesthem.Forthese antly ally meansprogeny,asSrIBhaTTarhas ally shNa was born as the son of vasudeva, shNa wasbornasthesonofvasudeva, , etc.One who doesnotwinoverthese are themoredifficult toovercome– the meaningfromrootSUra– emies –thosefromoutsideand ans Onewhoisheroicandvictorious– sudeva and hisfatherwereknownby sudeva and is only when we realize this that He ma, SrISankara'sinterpretationis lves bevictorious overtheasura-s, and overagain.Itisonlywhenthe a points out that it can also mean a pointsoutthatitcanalsomean unlikefor allother creatures, for ld learntoseekHis helpinfighting gh forus tofightalone– or SUra sadagopan.org ), ), ), dadAti varyam ni inafternoon and the morning, ce in Samkara pATham,ce in Samkara in Slokam He is unrestrained not only in the the in only not unrestrained is He
bhagavAn is the Lord of gods like like gods of Lord the is bhagavAn kAla dig deSa vibhAga muktah kAlanemi-nihA vIrah Saurih Sura- kAlanemi-nihA – The Chief of the valiant people. – The Chief of the valiant people. occurs twice, the second one being the occurs twice, e example of His being the Chief of e example of His being the Chief of kAlanemi-nihA Saurih SUrah SUra- Saurih kAlanemi-nihA the second occurrence as specifically the second occurrence as specifically ot is explained under nAma 341. SrI 341. SrI ot is explained under nAma ained in His functions of creation, constrained and appearing in the form constrained and appearing in the first occurrence in terms of the the first occurrence being the Lord of indra and others. 67 rAma, whose valor is well-known. rAma, whose valor is well-known. the desires of His devotees ( the desires of His devotees janeSvarah janeSvarah janeSvarah - - - of hanuman, sugrIva, etc.
or the valiant people. SUra SUra SUra
SUrah SUrah SUrah
zUr> zUr> zUr> zUrjneñr> zUrjneñr> zUrjneñr>
”, and BhaTTar pATham is “ pATham ”, and BhaTTar on nAma “SUrah” occurs ”. The protection, and destruction, of the Sun as mitra, varuNa, and ag varuNasyAgneh…), etc. evening (mitrasya 2. unconstrained in fulfilling pervades this Universe unconstr 3. 4. all sustains un creatures by being 1. etc. ( unconstrained by deSa, kAla,
nAma 651. nAma 650. nAma
SUra janAnAm ISvarah Sura-janeSvarah SUra-janeSvarAya namah. 37 (nAma 341); in BhaTTar’s pATham, it in BhaTTar’s 37 (nAma 341); explains He occurrence. the current from its roThe derivation of the meaning satyadevo vAsishTha’s anubhavam is that but He is also: sense that His valor is unconstrained, SrI aNNa’ngarAcArya and others give th valiant warriors of the likes SrI Samkara gives the example of His SrI rAdhAkRshNa SAstri observes that janeSvarah janeSvarah and generic guNa of His valor (Sauryam), as Lord referring to His incarnation of the SUra-s The Chief SUrAya namah. SUrAya namah. is “ pATham in Samkara The sequence The Valiant. The Valiant. nAma 651. nAma 650. nAma nAma 651. nAma 650. nAma sadagopan.org nAma 652. nAma 652. c) HeWho istheAtmAforeverythingin allthethree worlds. b) HeWhomakesthethr a) Hewhoevermovesab tiruvAimozhi(6.9.5). c) SrISankaragives theinterpretationth So Heistri-lokAtmA in thissenseaswell. everything moveaboutinallthethreeworlds - does Hemoveaboutinthethreewo extendsthis b) SrIsatyadevovAsishTha to everyone. He keepsmovingaboutinallthethree wo eN mIdiyanRapuRavaNDattAi!.." ivaRRuLe'ngummaRainduRaivAi! maN mIduzhalvAi! malaimElniRpAi!KaDalSerppAi! "viN mIdiruppAi! beautifully expressesthisconcept- SrI v.rAmAnujangivesreferenc trIn lokAnatatisatatamgacchati - "AtmA" fromtherootata-tobealwaysmovingabout(atasAtatyagamane) a) SrIBhaTTargiveshisinterpretation tri-lokAtmane namah. destruction ofkamsa. because He is theSrI baladevavidyAbhUshaNgivesthein Lord or Chief of th He istheLordofall. He istheonefromwhomallthat move givesanotherdi vAsishTha SrI satyadevo andhanuman. suchassugrIva indra, menlikearjuna,andmonkeys nAma 652.
iÇlaekaTma iÇlaekaTma iÇlaekaTma tri tri tri out inthethreeworlds. ee worldsmoveabout. - - - lokAtmA lokAtmA lokAtmA .
68 e to tiruvAimozhi, where nammAzhvAr wherenammAzhvAr e totiruvAimozhi, e SUraklan,throughacts suchas the s inanyform hasoriginated,andthus rlds, butHeistheOnewhomakes based onthederivationofword terpretation thatHehasthis nAma anubhavam topointoutthatnotonly mension of this guNa of bhagavAn – rlds in order to be easily accessible at He is the AtmA of everything in avan anRi Or aNuvum aSaiyAdu. avan anRiOraNuvumaSaiyAdu. sadagopan.org
esha loka pAla esha g the Lord or Ruler of ulagam mUnRu uDaiyAi trayo sveshu lokAh tadA~jnayA the earth, the world above and the above and the the world the earth, ts the term tri-loka to refer to the ts the term tri-loka to refer to the He moves about in the three worlds, He moves about Reality, the Self of the all the three all of the Reality, the Self - The three worlds, in obedience to obedience to worlds, in - The three in the three worlds, and He makesin the three ng, the dream and the deep-sleep, and the dream and ng, i-lokeSah. NammAzhvAr's well-known i-lokeSah. NammAzhvAr's 69
- By virtue of His bein His of virtue By - rays emanating from the Sun etc. etc. emanating from the Sun rays lokeSah lokeSah lokeSah origin of brahmA and Siva. origin of brahmA keSavah keSavah keSavah trayANAm lokAnAm antaryAmitayA AtmA iti antaryAmitayA lokAnAm trayANAm tri- - - -
tri tri tri
of supreme fragrance kezv> kezv> kezv>
iÇlaekez> iÇlaekez> iÇlaekez> (23). (23).
(23).
. The three worlds here refer to refer to worlds here . The three (kaushItakI 3).
nAma 654 nAma 653. (tiruvAimozhi 6. 10. 10). Rulership thus - SrI Sankara elaborates His sveshu karmasu vartanta ititri-lokeSah functions. Him, attend to their respective - SrI rAdhAkRshNa SAstri gives support from the Sruti-s lokeSah
He is the antaryAmi of everything He is the antaryAmi to Him as as " pASuram "agalagillEn" refers worlds of experiences. worlds of experiences. tri-lokAtmA because Thus, He is called worlds move about. three in the everything as tr the three worlds, He is known locks of hair has beautiful a) One who hair is b) He whose c) He who is the source or d) He who is the source of the keSi of e) The Slayer gives the interpretation that He is the gives the interpretation tri-lokeSAya namah. tri-lokAnAm ISatayA tri-lokeSah lokAtmA SrI cinmayAnanda interpre world below. waki - the of experience three states worlds. The Ruler of the three all the three worlds - three worlds all the nAma 654 nAma 653. nAma 654 nAma 653. sadagopan.org hair, andthesuffixva isa a) ofling padavivRti From amara which isbasedonkah+Isah=keSah. another interpretationisbasedontheroot interpreting thenAma isbasedon interpretations arebasedonthese The wordThis nAmaoccurredas23inSloka3. keSa refers to hair, as also rays of light. Some of the keSavAya namah. moksham) h) One who hasAdhipatyamoverthedi g) Onewho hasAdhipatyamoverwater(oceans etc. ) f) ThetormentorofHisenemies
SobhanAh keSAyasya sahkeSavah adanur-SriAndalakkumAiyyan ( Pi ( adanur-SriAndalakkumAiyyan dded tokeSa todenotethe ayasUrin, wehavethefollowing: keSavAya namah. namah. keSavAya -Hewho has beautiful hair.keSa means the wordkam=waterorsukham.Yet 70 two meanings.Anotherapproachat fferent kindsofsukham(including kliS - to torment. There is also one c Courtesy : B. Senthil) Senthil) B. : Courtesy c "beauty" ofthehair,by
sadagopan.org SikhI SikhI (SrI (SrI " - "His (based on in tamizh) was in tamizh) was acy and loveliness which are which are acy and loveliness piDari mayir d. The gopi-s describe Him as d. The gopi-s describe Him cely translates the nAma in tamizh in tamizh the nAma cely translates para to the fragrance of tulasi by implication, this nAma indicates by implication, the time of pralaya kAlam; but no, the time of pralaya kAlam; but no, e keSam of bhagavAn as well as itse keSam of bhagavAn as well hair can be compared to the thread thread hair can be compared to the - brahmA, and ISa - Siva, originated anubhavam further. In His incarnation In His incarnation anubhavam further. who has fragrant keSa. We just saw saw We just keSa. has fragrant who there is no comparison. The comforting The comforting there is no comparison. described Lord rAma's hair as " described Lord rAma's hair 71 abhirUpAh keSAh yasya sah keSavah abhirUpAh keSAh yasya sah - One with curly locks of hair and lotus-like - One with curly - nIla - kuTila - kuntalah). - nIla - kuTila d of qualities like suprem d of qualities vAh gandhavantah keSAh yasya iti keSavah vAh gandhavantah keSAh yasya tazhai kol? anRu . . . "keSAdvo'nyatarasyAm" iti praSamsAyAm vah praSamsAyAm iti "keSAdvo'nyatarasyAm" " - beautiful like a golden garlan " - beautiful like vAnti gandhayanti iti kuTila kuntalam komalAnanam
BhaTTar). SrI aNNa'ngarAcArya svAmi ni SrI aNNa'ngarAcArya BhaTTar). a grammatical rule - rule a grammatical as "kuzhal azhagar". as "kuzhal azhagar". SrI BhaTTar adds that Under nAma 23, emanating from His kuzhal. c) bhagavAn is called keSava because ka as nRsimha, the beauty of His Lion's hair ( hair Lion's His of is possesse that the Lord curly, softlocks of hair, which are sublime, nature. He possesses curly all His own by black, beauty - the - snigdha and blue (praSasta rUpam" SAstri adds to this SrI rAdhAkRshNa ma'ngala nRsimha, as divya His with compatible " is beauty hair's beautiful. consistent, just indescribably NammAzhvAr describes the beauty of th fragrance in 7. 7. 9 - tiruvAimozhi: kozhum SuruLin koLginRa kOLiruLaic cugirndiTTa uL koNDa nIla nan-nUl "I thought may be the darkness of His made out of the darkness that results at fragrance of tulasi that my emanates from His kuzhal has completely stolen AtmA, and only I can feel it and feel about it". b) the root vA - gatigandhanayoh)- He nammAzhvAr's reference in the previous the following from from His body. SrI Sankara and SrI BhaTTar quote face. SrI Samkara bhAshyam is " comparison - this is not a good enough exceptionally beautiful. MArIca has exceptionally kanaka mAlayA sadagopan.org (vishNupurA.5.1.59-60) incarnation). asura-s, andshouldnot beliterallyta indication bybhagavAn thatHishairsh (The commentatorindicatesthatthe bhuvobhArakleSahAnimkarishyatah|| avatIrya uvAca casurAnetaumat-keSauvasudhAtale | || mahAmune ujjahArAtmanah keSausita-kRshNau bhagavAnparameSvarah| evam sastUyamAnastu demons: on earthaskRshNaandbalarAma,re - oneblack andonewhite),toldbr nArayaNa againsttheterrorfromasura-s, narrates thatwhenbrahmAwiththeot e) SrIrAdhAkRshNaSAstrigivesa (mahA. 12. 328. 43) 328. 12. (mahA. keSa-s, andsothelearnedBrahmins (Literally, theabovesays:"Therays || mAmAhuhdvija-sattamAh keSavamtasmAt sarvaj~nAh prakASantemama amSavo ye mahAbhArata: objects inthecosmos,andsoHeisca emanatefromth raysthat keSa-s or interp theadditional d) SrISamkaragives thatbrahmaand nAma signifies of Thybody, andthereforeThou artkn am ISawhorulesoveralltheembodiedbe The abovearewordsofSivatobhagavAn nAmavAn || sambhUtau dehinAm |AvAmtavA'nge harivamSa:
-(harivamSa3.88.48) ka iti brahmaNo nAma (brahmeti samAkhyAta) ISo'ham sarva ISo'ham sarva samAkhyAta) ka itibrahmaNonAma(brahmeti ite keSasam~jnitAh | Siva originatedfrombhagavAn. callmebythe 72 that areemanatingfromMecalled ken tosuggestthat the twohairstook e Sun,themoon,andalleffulgent ahmA thatthosetwohairswilldescend lled keSava.Hegivesthesupportfrom reference from vishNu purANam, and and purANam, fromvishNu reference (tavAmSa sambhUtau)tasmAtkeSava ould besufficient totakecareofthe ould own bythenamekeSava).Thus, above shouldbetakenjustasan her deva-s soughtthe help of Lord lieve the earthofthe burdenof the retation thatHeis theownerof - (ka is the name of brahma, and I -(kaisthenameofbrahma,andI theLord pluckedtwokeSa-s(hairs ings. Both of us have been born out name keSava"). sadagopan.org jalam . of sUrya are the (kam + Isah); or, (kam + Isah); kamsa sent the asura keSi tokamsa sent the asura keSi (aihikaas well as Amushmika) of is also explicitly the subject of the references in tiruppAvai to "mA vAi Griffith translates this as referring ee the mantra below. KeSi is one who below. KeSi is one who ee the mantra based on the Rg-vedic description of meaning of the root hA- to go, and anubhavam of this nAma - He derives of this nAma anubhavam who torments His enemies - based on - based His enemies who torments and the uNAdi sutra t, to distress, adevo VasishTha: kam refers to water dal vAi KINDAn" are to this incident. water (oceans etc. ) is keSavah - keSavah etc. ) is water (oceans keSi which is not seen - the reference is not seen - the reference keSi which e interpretation of the nAma based one interpretation of the nAma ook the form of a horse to destroy ook the form of a horse tion); These are explained in Yaska's of the fire; the rays the fire; the of 73 vAyu etc. in their functions. their functions. vAyu etc. in
hA hA hA - - - kliSnAti, kliSyate vA anena iti keSavah kliSnAti, kliSyate asura by name keSi. ). keSi keSi keSi keizha keizha keizha
tamIshTa aiSvarya bhAvAyatamIshTa aiSvarya nayati iti keSah the jIva-s. 2. the sukham control over He who has 1. Adhipatyam over the has He who keSi-nAmAnam asuram hatavAn iti keSi-hA. keSi-nAmAnam asuram hatavAn kliSeran lo lopaSca
nAma 655. keSa-s of sUrya; indra (lightning) is the b) SrI satyadevo vAsishTha takes the derives his interpretation for the nAma to dadRSe na rUpam in the mantra (Ralph niruktam in detail (12-24,25). destroy child kRshNa, and keSi who t kRshNa was destroyed by kRshNa. The kINDAn", and in 2nd tiruvantAdi to "kUn keSi referring to agni, vAyu, and sUrya (s is the "hair" has keSa or hair. smoke to vAyu instead of indra in his trasla
His destroying keSi has been covered. This a) He who killed the indra,b) He who directs agni, sUrya, keSighne namah. a) h) In the explanation under nAma 23, th nAma h) In the explanation under next nAma. the meaning that keSavah signifies One signifies that keSavah the meaning - vibAdhane - to tormen the root kliS ( by SrI saty g) Two more interpretations kam = jalam or sukham; and to sukham: f) SrI satyadevo vAsishThaf) SrI has another nAma 655. nAma 655. sadagopan.org nAma 656. nAma 656. (mahA.SAnti.343. 39) He whowardsoffthe sinsofHisdevotees. His devoteesisharih (SrISamkara).Alternatively, c) (samsAram) who removesthedistressofHisdevotees. givestheinterp b) SrIaNNa'ngarAcArya mEni…" (tirumAlai2). pOl One isremindedofthefamiliar pASuram "paccaimA-malai "My superior complexion isgreen,andtherefore Iamcalled Hari". iDopahUtam …….varNaScameharihSr are givenin supportbySrIBhaTTar: a) Thetermharareferstogreencolo haraye namah. d) TheDestroyeroftheUniver withitscausefromHisdevotees. c) HeWhowardsoffsamsAra b) HeWho removesthedi a) TheGreen-hued. withtranslationinhindi. vyAkhyAna insamskRt, which arenotbeing covered keSi referringgenericallytoahorse, SrI vAsishThahasgivenseveralotherin vAyuperformtheirfunctions. indra,or agni, sUrya, Thus, inthisinterpretati abhicashTeSacIbhirdhrA viSvameko (Rgtrayah keSinaRtuthAvicakshate The Rg-vedicmantrahe 1. 144. 44) nAma 656.
hir> hir> hir> harati itiharih
harih harih harih quotesinsupportis:
on, bhagavAniscalledke stress ofHisdevotees - He who wards off samsAra withitscausefrom -Hewhowardsoff samsAra here. Thoseinterestedca se atthetimeofpralaya. samvatsare vapataekaeshAm| samvatsare jirekasya dadRSenarUpam || r. BhagavAn's words from mahAbhArata r. BhagavAn'swordsfrom 74 eshThah tasmAdharir-itismRtah|| keSi referringtoAtmA,heart,etc.), keSi retation "ArtigaLai harippavar"-He retation "ArtigaLai terpretations forthisnAma(e.g., Si-hA becauseHedirects pApAnAm haratiitiharih n refer to his original n refertohisoriginal
- sadagopan.org
er one starts anything er one starts (6. 2) in kali santaraNa Upanishad, the in kali santaraNa Upanishad, e anubhavam to include bhagavAn's bhagavAn's to include e anubhavam the sight of green gives a feeling of of a feeling gives the sight of green pralaya, and His destruction of the of the and His destruction pralaya, , the green-hued One, similarly gives, the green-hued 75 obstacles and sins that may be committedobstacles and shNa kRshNa hare hare || in the following familiar chant is prescribed for in the following familiar chant ari nAma" is chanted whenev ari nAma" is chanted
repetition of the 16 nAma-s by kali: the removal of all sins caused rAma hare hare | hare rAma hare rAma rAma hare kRshNa hare kRshNa kR in the process. in the process. notes that SrI rAdhAkRshNa SAstri destruction of the world at the time of at the time of the world destruction darkness in our minds always. writer observes that The dharma cakram of Hari thought mind; the peace to the The "h peace to the mind. this is to remove all auspicious, and d) SrI satyadevod) SrI vAsishTha extends th sadagopan.org nAma 657. nAma 657. b) TheLordwhoisdesiredbythoseseek thefour purushArtha-s. a) TheOnewhograntsalldesires. (bhA.Santi.343. 39) The dharma cakramwriterpoints ou kAma whichisunopposed todharma. bhUteshukAmo'smibharatarshabha dharmaaviruddho consistent withdharma.BhagavAn contrary todharma.ThekAma thaton kAmam ordesirecanbethatwhichisco He isdesired,anddevaSca-God). moksha and kAma, artha, goals -dharma, Heis theGod(deva)whoisdesired(kAma) theinterpretation b) SrISamkaragives asHe " TheLordhasthenamekAma-deva | sarveshAmsarva-kAmadah bhagavAn kAmadevastu bhAratam: signifies dAna-karmA.Hegivesthesupport One whogivesasagiftallthatHis a) SrIBhaTTarderiveshisinterpretation namah kAma-devAya nAma 657.
kamdev> kamdev> kamdev> anirdesyavapur vishNuhvIrO=nantOdhananjayah|| anirdesyavapur kAmadevah kAmapAlahkAmIkAntahkrutAgamah| AindeRZyvpuivR:[u> vIra AindeRZyvpuivR:[u> vIra AindeRZyvpuivR:[u> vIra kamdev> kampal> kamI kaNt> k«tagm>, k«tagm>, kaNt> kamI kampal> kamdev> kamdev> kampal> kamI kaNt> k«tagm>, k«tagm>, kaNt> kamI kampal> kamdev> kamdev> kampal> kamI kaNt> k«tagm>, k«tagm>, kaNt> kamI kampal> kamdev>
[
P kAma kAma kAma LEASE -
- - ADD devah devah devah P RA Slokam 70 Slokam 70 Slokam 70 N e=nNtae xn
AVAM 76 t thatbyworshipping bhagavAn,the
refers tothisingItA7.11- devotees desire. The term "dIvyati" devotees desire.Theterm"dIvyati" nsistent withdharma,orthatwhichis . (kAmyataitikAmah-kAmabecause BEFORE that bhagavAn has this nAma because that bhagavAnhasthisnAmabecause bythose whoseekthe fourkindsof grants allthedesiresofbeings". e should seek is the one that is e shouldseekistheonethat forthisinterpretationfrommahA kAmAn dIvyatiitikAma-devah
EACH N AAM -Inallbeings,Iamthe
A ]
- sadagopan.org sa eva datta da gives, he interprets m abhilAsham pAlayati of the desire that is consistent desire that of the that He is kAmI because He has has He because kAmI is He that agavAn fulfilling the wishes of the the wishes agavAn fulfilling desires, thus kAma referring to the desires, thus kAma referring kAma that is opposed to dharma. is opposed kAma that He Him, and then assigns the meaning to nd of kAma see God in the world, and nd of kAma see kAma, one should chant the nAma ofkAma, one should rprets the current nAma as referring referring rprets the current nAma as 77 TTar interpreted kAma-devah as One TTar interpreted kAma-devah
. ts those who desire Him. those who desire ts pAlah pAlah pAlah - nd of kAma see the world in God. To win over the over the in God. To win the world nd of kAma see - - tations that SrI cinmayAnan keSi vadhena teshAm kAma vadhena keSi
. kAma kAma kAma
kAmI kAmI kAmI
fulfilled desires. kamI kampal> kamI kampal> kamI kampal>
nAma 659. nAma 658. kAmaas referring to those who desire kAmaas referring to kAma-pAlahas One who protec a) He who has all things that are desirable. b) He who is of a) SrI BhaTTar gives the interpretation kAmine namah (kAmAn)anupAlanAt kAma-devah SrImad baladeva vidyAbhUshaN, a follower vaishNava of the gauDiya refers to bh sampradAyam, specifically deva-s by killing keSi - pUrayati iti kAma-pAlah b) In one of the interpre a) The Protector of the gifts that He bestows. of the gifts that He bestows. a) The Protector Him. desire b) The Protector of those who kAma-pAlAya namah. - SrI Bha a) In the previous nAma, bestowed has He which that protecting of guNa tobhagavAn's with dharma, and move away from the away from and move with dharma, those with the right ki points out that the wrong ki those who have and to grow the godly worldly kAma the devotee whobestows the gifts that He inte giftsdesired by the devotee. kAma-deva, one can develop the enrichment one can kAma-deva, kAma-deva with this meaning in mind. kAma-deva with nAma 659. nAma 658. nAma 659. nAma 658. sadagopan.org nAma 660. nAma 660. asmAtiti kAntah analternate interpretation- b) SrISamkaragives such isHischarm. tirukkaNNapuram, justlosetheirmindto HimandsurrendertoHisbeauty- enkarumaNiyE!" kaNa purattu manam vazha'ngum reference tokulasekharaAzhvAr directly, becauseHeistheamudam ocean for gettingthe amRtamforthem,AzhvArjustwantstodrinkHim (7. 1. 7). Unlike -paruguinnamudE tiruvAimozhi SrI v.v.rAmAnujanrefersustonammAzhvar's the deva-ssvayam saundarya,saukumAryAdirUpaguNaih who madecharm ofbhagavAnisbecause Hiset Him strainUnder theearlieroccurrenc Himself by churningHimself Heisfascinating. the SrI BhaTTargivesthevyAkhyAnam- We encounteredthisnAmaea kAntAya namah. c) HeWho ispresent everywhere,andEffulgent. b) HeWho causestheendof br a) HeWhoischarming. to as fulfilled( who hasallHisdesires theinterpretation b) SrISamkaragives possesses, suchthatHeca SrI v.rAmAnujanemphasizestheab everything thatisdesired. the parArdha(100,00 billionyears), HeiscalledkAntah- nAma 660.
avApta-sarva-kAman kaNt> kaNt> kaNt> -Since He isthecauseofth
kAntah kAntah kAntah . n bestow anythingtothedevoteesthattheywant.
e ofthisnAma,heindi rlier inSlokam32(nAma297). ahma at the endofhisperiod. ahma atthe pUrNa kAmasvabhAvatvAt pUrNa 's perumAL tirumozhi 8.2: 's perumALtirumozhi sa eva svayameva kamanIyah kAntah kamanIyah sa evasvayameva 78 ernal saukumAryam,sa Himself! SrI rAmAnujan also gives Himself! SrIrAmAnujanalsogives undance ofallgoodthingsthatHe that He is kAmI because He is One . e end ofbrahma attheendof -ThosewhoseeHimin kasya brahmaNah antah antah kasya brahmaNah cates that this natural cates thatthisnatural kasya antahkAntah kasya ). Heisreferred undaryam, etc.- "kaNDavartam "kaNDavartam -By . sadagopan.org kRto viracita - He is called called is He - He is around everywhere, around everywhere, He is kith and kin after slaying d. Every mantra has associated with e interpretation that He is called the series on pA'ncarAtra that has o is associated of with the revelation ma" in a generic sense to refer to all ferring to His being the Revealer of the Revealer His being ferring to rm of the mantra. Thus, His nAma as her interpretation based on the root root based on the her interpretation ain and again in whatever form they ain and again in whatever pA'ncarAtra Agama. The pA'ncarAtra avAn, and thus has the same authority 79 gives the derivation thus - gives the derivation thus - a-SAstram yena iti kRtAgamah
e author (originataor) of the Agama-s - the Sruti- the pA'ncarAtra Agama-s.the pA'ncarAtra tered the gathering of His tered , and gives the meaning that the meaning , and gives kRtAgamah kRtAgamah kRtAgamah
k«tagm> k«tagm> k«tagm>
dIpti kAnti gatishu dIpti kAnti
nAma 661.
it a mantra-drashTA, the Seer or sage wh it a mantra-drashTA, the Seer that mantra. It is He who is in the form of the mantra Itself, and reveals reveals and Itself, mantra the of form the pure-minde the mantra-s to those who are in is who He is It mantra. that in the fo Himself to the mantra-drAshTA kRtAgamah. datta bhAradvAj b) SrI kRshNa upadishTo vA Agamah pA'ncarAtr the He propounded kRtAgamah because Agama was given to us directly by bhag as the veda-s. Readers are referred to its origin. appeared in this list for more details on pA'ncarAtra and c) SrI Samkara interprets the term "Aga Sruti-s and smRti-s, and thus gives th th kRtAgamah because He is kRtAgamAya namah. nAma as re a) SrI BhaTTar explains the kani- and He is Effulgent. c) SrI satyadevo vAsishThac) SrI derives anot a) The Revealer of the sacred mantra-s to the pure-minded. mantra-s to the pure-minded. sacred of the a) The Revealer propounded b) He who has given us the Sruti-s and thec) He Who has smRti-s. emerged Whom the kRta yuga d) He from victoriously en who e) He desire. keSi devotees ag f) He Who appears to His nAma 661. nAma 661. sadagopan.org s ofthedevotees. He baseshisinterpre devotees inwhatever form theydesire, sakRtAgamah Agamo yena to go,derivehisme usesthe rootskRkaraNe-todo,andgamgatau f) SrIsatyadevovAsishTha the midstofHiskithandkin. the actofdestructionkeSi,andAgamah draws on is kR himsAyAm - to kill, and gam enteredtheassemblageof victoriously nAma thatHeiskRtAgamahbecaus Slokam dealingwithkeSivadham,andgi e) SrIbaladeva vidyAbhUshancontin emerges atthebeginning ofthe nextyuga. atthetimeof whole worlddissolves inaugurates thekRtayuga(kRtaAgamah). the previous nAma,thecurrentnAma interpretation thatHeis givesyetanot d) SrIcinmayAnanda them. etc., tothedeva-sandmans the veda-s,vedAntasUtra-s,itihAsa-s, piRarkkum nIrmaiyinAlaruLSeidavar" nUlum kaRpagamumSoLporuL tAnum maRRainilaigaLumvAnavarkkum prabandham, whichcontains SrI aNNa'ngarAcAryagivesthefoll vishNu). andall wisdom, The veda-s,SAstra-s, Sage vyAsadeclares- The SrutiandsmRtiareMycommands.La ownwords- HequotesbhagavAn's s andsmRti-s.
vedAh SastrANivi~jnAnametatsarvamjanArdanAt aning, andgivesthefollo the Destroyer ofbrahmAat the Destroyer an oceanofthoughts- - BhagavAn does theactofappearingtoHis BhagavAn - (peria tirumozhi 2. 8. 5) - He Who gave 80 uhya-s, byHissheerkindnesstowards pralaya, andfromwhomtheworldre- kalpa sUtra-s, vyAkaraNa, mImAmsA, mImAmsA, vyAkaraNa, kalpasUtra-s, ues histhoughtsfromtheprevious in responsetothestuti ofthestotrA- His kithandkin(probablytheroothe can beinterpretedasOnewhothen can e Hefinished off kESi andthen ves theinterpretationtocurrent her angle-consistentwiththe these, came fromjanArdana(Lord ter oninSrIvishNusahasranAmam, Thus, He is the One into whom the owing crisp interpretation from tation ontheRg-vedic mantra8.3. gatau -togo).He referstoHisgamana orarrivalin Sruti smRtImamaivaA~jne wing interpretation- "kalaigaLum vedamum nIdi nIdi "kalaigaLum vedamum the time ofpralayafor thetime re kRta refersto kRta - - sadagopan.org : na nirdeshTum nirdeshTum : na ribes the Agama-s ribes the Agama-s
in order to guide us towards Him. in order to guide us towards Him. lokam 19). Please visit the write- lokam 19). Please visit the that You will appear in response to swer is given: "BhagavAn's body is swer is anddetailed then gives a description - He He is anirdeSya-vapuh because SAstra-s we know that bhagavAn also r the groups of nyAya, vaiSeshika,r the groups body is formed by the seven great body is formed by the seven great agavAn Himself, or by those who are Himself, agavAn r Slokam 19, SrI BhaTTar quotes from r Slokam 19, SrI BhaTTar the difference between the nature of between the difference e of May 1998, desc e of May 1998, out that all these different categories out that all these different the question arises: "Of what substance 81 us mahat and ahamkAra. We possess vapuh vapuh vapuh - - - gives the derivation thus gives the derivation ah kadu stuvata Agamah || anirdeSya anirdeSya anirdeSya
AindeRZyvpu> AindeRZyvpu> AindeRZyvpu>
He of indefinable form He of indefinable
nAma 662.
a) maula samhitA, and gives an analysis of intellect, mind, body and limbs. From the has intellect, mind, body and limbs. So of darSana-s are provided to us by bh of darSana-s are provided by Him, blessed with the right knowledge as nAma 179 (S This nAma occurred earlier 179 as well. up for nAma SrI kRshNa datta bhAradvAj Sakyamvapuhyasya iti anirdeSya-vapuh etc. has a body that is beyond the reach of the mind, words, unde this nAma for In his vyAkhyAnam bhagavAn's form vs. our forms. Our elements - the pa'nca bhUta-s, pl is bhagavAn's body composed?", and the an anirdeSya-vapushe namah. anirdeSya-vapushe namah. mImAmsa, sAnkhya, yoga, andvedAnta. He also goes intosub- further classifications under these. He points nAma kRtAgamah the This is the explanation for that is provided by the dharma cakram author. "What prayers shall we the mortals sing,"What prayers so praiser?" the call of the in the issu cakram writer, The dharma and the veda-s term darSana, under the unde classifications different of their 13-14: kadu stuvanta devata Rtayanta ohate | Rshih ko vipra indra sunvat kadA maghavan nAma 662. nAma 662. sadagopan.org He iscomposed,andsocan'tbedesc composed ofHisformitself".Inothe kANgiRppArE? ninRu EttalallAlkaruvaDivil Se'nkaNNa nIla vaNNanenRumoru vaDivattuOruru tigazhndAnenRum peruvaDivilkaDalam karu neDu mAlSeyan tiruvaDivil (referenced bySrIv.rAmAnujan): bytiruma'ngai AzhvArin poured out description ofHim,asevidencedbythe Those whohaverealizedHimgiveup " 2. 2. 14- SAstriquoteskaThopanishd SrI rAdhAkRshNa always, butwecan'tde Sakyate vaktumyahsadAastiitikevalam exists everywhereand inwhomeve ofform, color, etc.,Soul, Self-existent,whoisdevoidof is exempt from birth,is notapprehendedbythe growth, aging, describing Him:"WhocandescribeHimwho which statestheimpossibilityof death or decay, reference toSrI SrI BhaTTaralsogives who that Hecan'tbedescribed. illustrating that thisdescriptionkeepslooking for and power in full. Whatever He wants to become, He becomes". It is very clear attractive when viewed fromallangles. gold thatisbeing polishedisgold all sides, like pure honey,like theglowing ember, oftheburningkh when drunk, thatbecause Hisbodyisknowledgeincarnate, is sweet on all sides, likea-nirdeSya-vapuh isfurtherrevealed th a bar of
anirdeSyamparamamsukham scribe Himinwords. senses, whois thebestof " insupportoftheinterpretationthisnAma. rything existsalways……..".- his 3rd pASuram in tiruneDunTAnDakam intiruneDunTAnDakam his 3rdpASuram all around,likeamansionthatwillbe 82 enRum, tirEdaik kaN vaLai uruvAit kaNvaLaiuruvAit enRum, tirEdaik vaNNantannai,kaTTuraiyE yAroruvar similes todescribeHimunsuccessfully, r words,thereisnothingelseofwhich pASuram-s ofAzhvArs.Thethoughtis Similarly, bhagavAnis us: "BhagavAnisofindescribableform afterstrugglingfo udam koNDa kAlam, perumAnaik karu karu kAlam,perumAnaik koNDa udam all thedistinguishingcharacteristics ribed intermsofso - All we can do is say that He exists lordshipincarnate,power enRu uNaral AgAdu,UzhitORu Uzhi Adira orsilk-cottonthathasfireon vishNu purANa (1. 2.10-1.12), purANa(1. vishNu allthings,theSupreme mething else.This r wordsintheir entirelylordship varjjitah sadagopan.org (peria tirumozhi 8. 1. 2) - (peria tirumozhi 8. 1. 2) - paDiyE idu enRu uraikkalAm paDiyE idu enRu uraikkalAm yato vAco nivartante, aprApya known to have a reddish color; in in color; reddish a have to known wards His creation is dark like the dark like the creation is wards His ecisely understand His true form. His true form. ecisely understand that of the conch. In each yugam that of the conch. the form in which He has revealed the form in the great AzhvAr is trying to convey the great AzhvAr is trying to convey ferences in divya prabandham pointing ferences in divya prabandham form(s) He chooses to present Himself form(s) He chooses An, but one more from nammAzhvAr isAn, but one more from nammAzhvAr tiruviNNagaram, nammAzhvAr refers to 83 at cannot be described in words. at cannot - His Nature be is not such that it can " - oppu ili appan (tiruvAi. 6. 3. 9). " - oppu ili appan (tiruvAi. 6. - There is nothing that is equal to Him or above la megha SyAmalan with lotus-like reddish eyes as eyes as with lotus-like reddish la megha SyAmalan tan oppAr il appan (Anandavalli - anu. 4) - He is inaccessible to words or to mind; He He mind; to or words to inaccessible is He - 4) anu. - (Anandavalli paDiyan allan paramparan described as such and such; described as such and such; IDum eDuppum il ISan Him (tiruvAi. 1. 6. 3); enginRALAl ilA oruvaraiyum ninoppAr oppu to Him. There is no one comparable Him as " 1. nammAzhvAr's tiruvAimozhi 8. 8. 2 - nammAzhvAr's tiruvAimozhi 8. 8. 2 - 1. 2. 3. 4. oppiliappan of In praising Lord
kRtayugam His complexion is white like complexion is white like kRtayugam His water-laden He is tretA yugam, clouds; in whatever in Him worship devotees can "By nature, He who has immense Mercy to has immense Mercy He who "By nature, in, but beyond worshipping, we cannot pr in, but beyond this nI People can describe none can describe Him in they want, but Himself to me". Himself to me". also gives reference to: SrI v. v. rAmAnujan There are vast numbers of additional re There are vast numbers of of bhagav to the indescribable nature included: kOlamE! tAmariak kaNNadOr a'njana enadAviyai IrginRa nIlamE! ninRu SilamE! SenRu SellAdana munnilAm kAlamE! unnai ennAL kaNDu koLvEnE? of feeling that the depth One can feel We have the tiatittirIya upanishd mantra - mansAsaha 3. 8. 8) (tiruvAi. through words, of the th experience sadagopan.org nAma 663. nAma 663. the nAmavishNuh Please refertothe nAmaas 2and259in 28). This nAmaoccurredearlierasnAma-s2and 259(Sloka-s1and vishNave namah. The Pervader. or theseed-sower.Herelates theorigin the Universe,andsinceHeisindescribabl Since bhagavAn istheOnewhosows bIjasantAne chedane ca given byanyoftheothermajorvyAkhy alsogivesan vAsishTha b) SrIsatyadevo ends norages,andthisisHisguNaofanirdeSya-vapuh. everything insideandout,hasavirATSa observesthat vAsishTha SrI satyadevo rUpatvAt a-nirdeSya-vapuh The niruktiauthorsummarizesSr devotees, andsoHeiscalleda-nirdeSya-vapuh. different formsinthe yuga-s Under thecurrentnAma,Sr are wise;It iswithinandwithout;etc.). and movesnot;Itisfarforthosewh since itisfasterthanthemind; itis etc.; ISAVAsyaby speech;thatwhichgivesustheab upanishad5 to1.9-Brahmanisthatwhichreveal mantra can onlybeexperienced.Similarpassages 4-5 (The Self is inaccessible to the mind this root vap - to sow. this rootvap-tosow. nAma 663.
iv:[u> iv:[u> iv:[u>
vishNuh vishNuh vishNuh - to sow (the seed, vapati). -tosow(theseed,vapati). . I BhaTTar'sanubhavamis
I BhaTTar'sthoughtsthus- beyond thereach ofthe senses;Itmoves 84 o areignorant,andnearforthosewho ility toseebutwhichcannotbeseen, s speech, but which cannot berevealed Ana kartA-s,basedontherootvap- rIra (viSvarUpa),isneitherbornnor e, HeistheIndescribableOriginator alternateinterpretationthatisnot of thewordbApor volIforadetailed commentaryon Heisinsideeveryone,permeates seeds thatresultinthecreationof abound inveda;e. g.,kenopanishad1. as needed in order to bless the asneededinordertoblessthe that bhagavAnassumes bApu inhindito yugAnusAri sadagopan.org - It - He . this valor - He induces this valor vIrayate iti vIrah rakshsAm ati-bhaya calana ripu damanAya vikramate gatyAdimattvAt vIrah grammatical rule which statesgrammatical rule which this anubhavam and gives the to be beautiful, to desire, to eat. to be beautiful, to desire, to eat. hu - to go, to pervade, to obtain, to retation based on the root vI - gati, front of Him and run, front of Him showing their on for the nAma from the root aja - root on for the nAma from the atever bhagavAn does is for the sake atever bhagavAn d in His swift entry into the hearts of d in His swift entry into the hearts , radiance, existence and consumption. and consumption. , radiance, existence the destruction of the enemies of His the destruction of the enemies us, the anubhavam here, as in all the in all the us, the anubhavam here, as His devotees or against demons). His devotees 85 under certain conditions (ashTAdhyAyI 2. 4. under certain conditions (ashTAdhyAyI r under Slokam 43 - nAma 402. r under Slokam 43 - nAma 402. aja r describes the nature of - He Who is valiant. ies, He is called vIrah - His devotees' enemies -
lled vIrah, and expands - vIrah vIrah vIrah
- to drive or to lead, and a
. vIr> vIr> vIr>
is the substitute for vI
nAma 664. nAma 56), and gives the meaning uses the interpretation - SrI kRshNa datta bhAradvAj who displays valor is ca enemies. is for the destruction of the SrI BhaTTar describes it is for that
devotees that He uses His valor. Th devotees that He uses gatikshepaNayoh that is that wh vyAkhyAna-s of SrI BhaTTar, BhaTTa SrI of His devotees. a) SrI BhaTTar derives the interpretati a) SrI BhaTTar derives the As He has all these qualit vIrAya namah. vIrAya namah. This nAma was described earlie terror in the hearts of hetutvAt vIrah b) SrI Samkara gives an additional interp vyApti, prajanana, kAnti, asana, khAdanes throw, to conceive, to be born, to shine, Thus, the root denotes motion, creation SrI anantakRshNa SAstry extends interpretation that this speed is displaye c) He Who destroys His enemies c) He Who destroys the enemies tremble in d) He Who makes a) The Valiant. a) The Valiant. (into the hearts of b) The swift Mover backs. nAma 664. nAma nAma 664. nAma sadagopan.org nAma 665. nAma 665. Note thatthisisone ofthenAma-sfr anantAya namah. b) Onewhoisbeyond thereach of a) TheLimitless. are: amarakoSa c), d)OtherinterpretationsforthisnA simultaneously itiseverything. previous nAma-theformthatcannotbe guNa ofHispossessingtheanirdeSya- this same form is so terro bhagavAn's formasLordnRsimha pleasing to prahlAda.detailed explanationforthisnAmaunde This is one morecausing themterror,remindsoneofth example of theto pleasethedevotee,andHisswift ofbhagavAn,namelyHisswif This guNa His devotees,aswellswiftmo been providedundernAma402. ofth insupport by thegreatAcArya-s References totheSruti,smRti,divya nAma ofbhgavAnwillhelpusachievethisobjective. that wecaneffectivelyovercome theseinte learn towineffectively. Itisbyresort lobha, internal enemies-kAma,krodha, enemies evenmorethanth cakram writeremphasizesthatwesh When this beingvalianta qualityof showing theirbacks( vidvishTAn IrayatiitivIrah nAma 665.
AnNt> AnNt> AnNt> viruddhAn rAtihantiitivIrah
anantah anantah anantah Ira -gatau kampaneca Ira -gatau e externalenemies.It -Onewho makestheenemies trembleandrun
thosewhoarenotofpuremind. ve againstHisdevotees'enemies. pplies toushumanbeings,thedharma 86 prabandham, etc., that have been given etc.,thathavebeengiven prabandham, e nArasimhavapuhincarnation(seethe ing to prayer and devotion to bhagavAn tobhagavAn ing toprayeranddevotion eir interpretations for this nAma, have eir interpretationsforthisnAma,have ma that are given in the vyAkhyAna for giveninthevyAkhyAnafor ma thatare om the trio - acyuta, ananta, govinda, thetrio-acyuta, ananta,govinda, om effect onHisdevotees'enemies by t entryintothehe rizes hiraNyakaSipu, but at the same butatthe rizes hiraNyakaSipu, ould be valiant against theinternalould bevaliantagainst moha,bhaya,etc.,thatoneshould vapuh thatweencounteredinthe r Slokam3).Inthisincarnation, described as this or that, because describedasthisorthat,because ). rnal enemies. -Onewhodestroystheenemies; is thefightagainst art ofHisdevotee Meditating onthis sadagopan.org - vyApitvAt, and because He is He is because and na asya deSa kAla vastutahna asya deSa " (tait. Ananda. 1) - Brahman is " (tait. Ananda. 1) - Brahman (10. 19)limit to My - There is no athaitasyaiva nAsti anto tad is known as anatah. In addition to known as anatah. In addition is has no end". He captures the ananta ananta the captures He end". no has d the Self of all, n possesses limitless kalyANa guNa-s, ; hence, the imperishable Lord is called ; hence, the imperishable nnara-s, uraga-s, are and the cAraNa-s SrI BhaTTar also gives reference to SrI BhaTTar 87 nAma 683 (mahA havih), nAma SrI BhaTTar One of unbounded form. In the gItA, form. In the gItA, One of unbounded "kaNakku aRu nalattanan, antam il Adi am ons for His being called ananta - bing His limitless vibhUti-s. bing His limitless kinnaroraga cAraNAh | - He for whom there is no limitation of space, time time space, of limitation no is there whom for He - mes daily by vaishNava-s. by vaishNava-s. mes daily nAstyanto vistarasya me nAstyanto vistarasya satyam, j~nAnam anantam brahma (tiruvAi. 1. 3. 5) - "bhagavA - 5) 3. 1. (tiruvAi. " (tait. yajur. 7. 3. 4) - There is no limit or end to this object known as as known object this to end or limit no is There - 4) 3. 7. yajur. (tait. "
nityatvAt, sarvAtmatvAt, deSatah, vastutaSca aparichinnah anantah kAlatah, eternal, an is all-pervading, Because He substance, He unlimited by space, time, or ananta". to bhagavAn as nammAzhvAr refers bhagavan" that is uttered several ti uttered several that is (VP. 2. 5. 24) 24) to and up from this nAma, Starting 5. - gives the interpretation a) SrI BhaTTar 2. brahma Brahman. SrI Samkara gives additional reas (VP. also gives additionalthe upanishadic support, he support from SrI vishNu purANa - gandharvApsarasah siddhAh nAntam guNAnAm tena anantah ayam avyayah gacchanti || apsara-s, siddha-s, ki "The gandharva-s, unable to find the end of His attributes or object. He is ananta-mUrti - - nAma-s as descriinterprets the ananta-mUrti is He avadhayah santi iti anantah object. or Infinite; " Existence, Knowledge, and He is the beginning of everything, and He the pASuram nature of bhagavAn nicely in nAm avan ivan uvan avaL ivaL uvaL evaL tAm avar ivar uvar adu idu udu edu bhagavAn declares: bhagavAn declares: auspicious manifestations (vibhUti-s).auspicious manifestations the Sruti-s: " sadagopan.org nAma 666. nAma 666. a) He is the source of redemption namah. dhana'njayAya for b) OneWhomanifestedHimselfasarjuna, theconqueror ofwealth. a) HeWhosurpassesallothe anantah a-nikaTatvAt viSuddha manasAm because He isbeyond thereach of th b) SrIbaladeva vidyAbhUshaNgivesth (tiruvAi.1.4) space, andsubstance. SrI rAdhAkRshNaSAstrielaboratesfurt deSikan). are aspectsofHissplendor"(translatio here, things that go off, things Thingswithgood are butHeandalone; that will come one day,woman, all that are object, merely this He. object; All on"We arebutHe;Whatoneindicatesasth whatever we indicate in plural similarly, all avare avaiyAininRa Am avaiyAi nalamtI'ngavai uvaiavai vImavai ivai nAma 666.
. SinceHeis everythingthereis, it 3. everything andis SinceHepervades 2. SinceHeexistedbeforeeverything 1. form; any He isthis,that,man,woman,or vyApI cabhagavAn unlimited byspace(vishNu); bhavan-nAthah exist foreverinthefuture,
xn
dhana'njayah dhana'njayah dhana'njayah ). ThusHeis (SvetASva.3.11). r wealthinbe nitya -nityonityAnAm
eko devahsarvabhUteshugUDhahsarva- He isunlimitedbytime( 88 ose whoarenotpureintheirmind- (SvetASva. 5.10). everyone, andthose wh . is not possible to precisely say that possibletopreciselysaythat isnot n copied fromSri V.N.Vedanta e interpretationthatHeisanantah traits or bad traits, things there or thingsthere badtraits, or traits ing desired. her onHisbeing un one thing, andsoHeisunlimitedby at man,thisthatwoman, else, He exists now, and He will everywhere inside and out, He is (kaTha.2.13); limited bytime, o knowthiswill bhUta-bhavya- a- sadagopan.org - He is - He is . - As wealth dhanam or wealth (gItA 10. 37). Thus, (gItA 10. 37). Thus, maNi-mauktika ratnAdimaNi-mauktika s all other wealth such as such as s all other wealth ma-s based on Lord kRshNa's life in s in this context from his vairAgya s in this context declares that arjuna is a vibhUti or to facilitate the rAjasUya yAga by that gave arjuna the greatness that that gave arjuna the greatness g anything that is desired, is the One One the is desired, is that anything g devotees enjoy bhagavAn's nAma-s in - The true wealth that will never - The true wealth that UDha govardhanam su-sAdhanam a- UDha govardhanam su-sAdhanam e who the know Truth will seek Him ts out that the real s value will consider the likes of gold of gold the likes s value will consider h can be found in one of my previous h can be found arjuna, because he conquered several arjuna, referring to Him as the Conqueror of referring to gold and diamond,gold and of His far because secure with them. The nirukta authorsecure with them. gives the interpretation that bhagavAn dhanam ajayat iti dhana'njayah 89 UshaN, a gauDIya vaishNava sampradAya adhah karoti iti dhanan'njayah adhah karoti iti as "enakkut tEnE, pAlE, kannalE, amudE" "enakkut as pANDavAnAm dhana'njayah is the wealth who surpasse is the wealth Am samArAdhanam" "dhana'njaya vivardhanam dhanamud "dhana'njaya vivardhanam
summarizes as follows: SrI BhaTTar's vyAkhyAnam wealth in His manifestation as arjuna. their own way, Sri baladeva vidyAbh interpretations for most nA follower, gives superior qualities and possessions. qualities and superior Thos to keep Him will want above all, and hema-rUpyAdikam dhanam jayati - He that is to be desired, gold, diamond, etc. Those who know Hi and diamond than grass. as less of svAmi deSikan's view One is reminded on whic pa'ncakam, on which a write-up deSikan poin postings in the list. SvAmi milk, sugar-candy, nectar,the honey, for me (tiruvAi. everything 10. 7. 2) - (quote from v. v. rAmAnujan). name for b) dhana'njaya is a common kings and accumulated enormous wealth dharma putra. Lord In the gItA, kRshNa - manifestation of Himself SrI Samkara interprets this nAma as Just as an example of how the different this world. For the current nAma, he seek Him above all other wealth like other wealth above all seek Him is bAdhanam su-manas pure who are of give the utmost pleasure to those diminish, that will always of attainin mind, that is the surest means and that bore the govardhana mountain, he attained. nammAzhvAr describes Him sadagopan.org the Conqueror ofallwealth. belongs to Him,andallthisisunderHis givesthe in vAsishTha c) SrIsatyadevo dhana'njayah them tougrasena- is calleddhana'njayabecauseHewonover
. kamsa sampado dhanAni jayati,jitvAugrasenAyadadAtiiti dhanAni kamsa sampado 90 terpretation thatthewholeUniverse control, andsoHeisdhana'njayah- all the wealth of kamsa, and gave gave allthewealthofkamsa,and sadagopan.org .
A ] it comes to the creation
term before proceeding term before proceeding AAM N EACH
nam ca brahma sam~jnitam in this Slokam repeatedly. It will will It repeatedly. Slokam this in e following nAma-s. This is partly "infinite extensiveness" as its true extensiveness" "infinite nature is unlimited in its power, andnature is unlimited in its power, d the limitation is only when the jIva brahma brahmavivardhanah | brahma brahmavivardhanah e root brah, which means vastness, e root brah, which means fers to the four-faced brahmA, and the limitations of the body when it is ahmaj~nO brAhmaNapriyah ||ahmaj~nO brAhmaNapriyah BEFORE more of the above meanings for the g is covered under the term brahma. brahma. g is covered under the term
Supreme Being, veda, prakRti, and the Supreme Being, arly used in the bhagavad rAmAnuja rAmAnuja arly used in the bhagavad 91 AVAM N Slokam 71 Slokam Slokam 71 Slokam Slokam 71 Slokam RA P in the different anubhava-s. nce, veda-s, brAhmaN-s well-versed in scripture, ADD
to denote bhagavAn when basic understanding of this LEASE P [ äü{yae äük«d!äüa äü äüivvxRn>, äüivvxRn>, äü äük«d!äüa äü{yae äü{yae äük«d!äüa äü äüivvxRn>, äüivvxRn>, äü äük«d!äüa äü{yae äü{yae äük«d!äüa äü äüivvxRn>, äüivvxRn>, äü äük«d!äüa äü{yae äüivd!äaü[ae äüI äü}ae äaü[iày>. 71. äü}ae äaü[iày>. äüI äüivd!äaü[ae äüivd!äaü[ae äüI äü}ae äaü[iày>. 71. äü}ae äaü[iày>. äüI äüivd!äaü[ae tapo vedASca viprASca, j~nA äüivd!äaü[ae äüI äü}ae äaü[iày>. 71. äü}ae äaü[iày>. äüI äüivd!äaü[ae brahmaNyO brahmakrudbrahmA brahmaNyO brahmakrudbrahmA brahmavit brAhmaNO brahmI br brahmI brahmavit brAhmaNO
the source of the differences The word brahman or a derived word occurs The word brahman be useful to have some denote the The word brahman can also one is particul Atman (jIva). The last its essential school, because the jIva in thus is brahma in nature. Any limitation it suffers is temporary, an is associated with a body. The Atman or self possesses theof quality nature, even though it is conditioned by associated with a body. re As a proper noun, the term brahmA ofcourse, the word stands of the four-faced brahmA. The different interpreters use one or term brahman in their vyAkhyAna-s for th power, growth, etc. Anything that is bi is that nAma-s. with the explanation of the Anything etc. brahman is derived from th The word growth, power, The term can refer to pena wisdom, etc. - sadagopan.org nAma 667. nAma 667. purusha, He is beneficial to them. Thus Since bhagavAn isthecausefor theex states thattheaffixyaafterbr 1.7- 5. specifically, sUtra yat, andindicatethatthesuffixmean In chapter5.1ofpANini'sashTAdhyAy namah. brahmaNyAya inscripture, penance, etc. b) Hewho isbeneficial toBrahman, prakRti andAtman. a) Hewho isbeneficial toallthebig nectar ocean.Mylong-time ambitionisfulfilled". j~nAna. ButYou have now enveloped me pure Blissinnature!Mydesiretojoin extends beyondtheabove,andhasitshalo j~nAna, Ananda,andtejas!Ohtheuniq extant, whosej~nAna isunlimited,and jIvAtmA-s, whoencircle, extendover, etc., whichpervadesallspace,andis "Oh theantarAtmAofmUlaprakRti, SUzhndu adanil periaennavAaRaccUzhndAyE. SUzhndu adanil periaSuDarj~nAnainbamEyO SUzhndu adanil periaparananmalarccOdIyO SUzhndu aganRu AzhnduuyarndamuDivilperumpAzhEyO referenced bySrIv.rAmAnujan: being Brahman) is nicely captured by nammAzhvAr in tiruvAumozhi 10. 10. 10 as prakRti, Thevastnessof brahmaNyah. nAma is that He is beneficial to the jIva and to prakRti, and so He is called nAma 667.
äü{y> äü{y> äü{y>
brahmaNyah brahmaNyah brahmaNyah khala yavamAshatilavRshabrahmaNahca(yat) ahman denotes"goodforBrahman".
things botha-cetana 92 namely the veda, brAhmans well-versed namely theveda,brAhmans ue possessor of samkalpa j~nAna,which ofsamkalpa ue possessor , SrIBhaTTar'sinterp s "good for that" under certain cases; s "goodforthat"undercertaincases; you isevenlargerthanyoursamkalpa whose verynatureischaracterizedby whose infinite!OhtheantarAtmAof istence and enjoymentofprakRtiand I, sUtra-s 4 to 7 deal withtheaffix I, sUtra-s4to7deal jIva, and paramAtmA (and thus all (and thus jIva,andparamAtmA whichevolves intomahat, ahamkAra, and are larger than, the prakRti in than,theprakRtiin and arelarger , and I am a drop in your vastness of , and Iamadropinyourvastnessof evenbeyondstillfurther,whichis andcetana,namely retation forthis - sadagopan.org , and gives ; He takes several
of this: bhagavAn retrieved the of this: bhagavAn retrieved n, and the third line refers to His refers to His the third line n, and rd kRshNa doing pAda pUjA for all in His matsya incarnation; He showed showed in His matsya incarnation; He brahma in this nAma as referring referring as nAma this in brahma He is called brahmaNyah because He e example of Lord kRshNa retrieving e example of Lord kRshNa aching of the gItA (vipra-s) in their times of distress. (vipra-s) in their times of distress. sUya yAga performed by yudhisThira, sUya yAga performed by yudhisThira, cious and unconscious entities as His and unconscious entities cious ness of prakRti, the second refers to to second refers prakRti, the ness of d, the four-faced brahmA, is brahma- the four-faced d, maN-s well-versed in scripture, and maN-s well-versed brahmA brahmA brahmA cent to the brAhmaNa-s, SrI kRshNacent to the brAhmaNa-s, SrI using the generic meaning “big” for the meaning using the generic - - - 93 kRt kRt kRt , the creator of big things. - ified by only cit or consciousness. only cit or ified by - - ma that because He is beneficent to them all, He He all, them to beneficent is He because that ma ahman refers to the Supreme Being, it is qualified it is qualified to the Supreme Being, ahman refers His nara-nArAyaNa incarnation; He gave us the His nara-nArAyaNa incarnation; He gave us brahma brahma brahma
äük«t! äüa äük«t! äüa äük«t! äüa
tapovedASca ca brahma sam~jnitam viprASca, j~nAnam
nAma 668. word brahman. The creator of the worl SrI BhaTTar explains this nAma again brahma-kRt-brahmaNe namah. The Creator Who created brahmA The Creator Who created wisdom - body; when it refers to prakRti, it is qualified by only acit or insentiency; and the Atma j~nAna of of the the vastness and insentiency; or acit the term Br vastness. When only by qualified is it or has both cons and acit, by both cit prakRti, to refers it when body; to Atman, it is qual when it refers interpretsb) SrI Samkara the term brAh veda-s, to penance, collectively the interpretation to the nA is called brahmaNyah. gives examples SrI rAdhAkRshNa SAstri veda-s from hayagrIva the asura by name The first line above refers to the vast refers to the line above The first the path of penance in te knowledge of the veda-s through His Lo example of dattabhAradvAj gives the incarnations to protect the brAhmaNa-s incarnations to protect the benefi As examples of bhagavAn being the brAhmaNa-s who for the rAja came and SrI baladeva vidyAbhUshan th gives the son of His guru from yama loka. the son of His guru from yama SrI satyadevo vAsishTha observes that is big, and He makes His devotees big, by giving them all the things to enjoy, enjoy, to things the all them giving by big, devotees His makes He and big, is and by supporting them and protecting them. nAma 668. nAma 668. sadagopan.org nAma 669. nAma 669. is therealCreator. the creator.SinceHeisantaryAmi For thesecondpart,SrISamkaragivesth brahma-kRt (SrIrAdhAkRshNaSAstri). etc.as veda-s, thebrAhamaNa-s, tapas, big, andsoHeisbrahma-kRt.Or, givesthemeanin vAsishTha SrI satyadevo brahmacarya lakshaNamtapascaratiitibrahma-kRt explanation– givesasimilar SrI baladevavidyAbhUshaN performs thebrahma–tapas becauseHe –Heisbrahma-kRt variant a slight SrI cinmayAnandagives Originator oftapasetc. word brahma,andthusinterpretsth brahmA. Forbrahma-kRt,heassignsth that arebroughtout bythevyAkhyAnakartA-s: This nAmasignifiesthat Heisthepara namah. brahmaNe TheSupreme Brahman,parmAtmA. “ SrI Samkaraconsiders objects”. the otherthingsincludingalldeva-s “This emperumAn createdthefour-faced emperumAn dEvan muganaip paDaitta (quote fromSrIv.rAmAnujan): 4intiruvAimozhi SrI nammAzhvArcapturesthisthoughtinhispASuram2. One whocreates thisbrahmA.So kRt becausehecreatesthebigthings,na nAma 669.
äü äü äü
brahma brahma brahma brahma-kRt-brahmA
etc., andabidesintapas. etc., He is called brahma-kRt-brahmA. He iscalledbrahma-kRt-brahmA. 94 dEvum epporuLumpaDaikka,pUvilnAn- mAtmA. Therearetwo aspectstothis created the four-faced brahmA, the createdthefour-faced brahmA,the e nAmaasmeaningthatHeis the ofbrahmA thefour-facedcreator,He ,and allthesentientandnon-sentient e genericmeaningtapasetc.forthe mely the worlds. BhagavAn istheBig mely theworlds.BhagavAn special(magnanimous),andsoHeis g thatbhagavAnmakesHisdevotees brahmA so that he could create all e interpretationthatHeisbrahmA ” as two nAma-s, brahma-kRt, and brahma-kRt, nAma-s, ” astwo . brahma karoti sadagopan.org – He – Because He a baddha jIva – an bRmhayati prajAh sva- xistence, is beyond the xistence, is beyond bRmhatvAt brahmabRmhatvAt emphasis is placed on His unlimited emphasis is placed (bRhatvAt), as signified by His all- s everything big, His guNa-s are big, guNa-s are big, s everything big, His ch that He can lift His essential nature, by the glory of His essential nature, by the t any other support and by His mere His t any other support and by nt matter into gross and subtle, He nt matter into gross and SrI BhaTTar and those following his and those following SrI BhaTTar , to increase. SrI BhaTTar quotes, to increase. the a sUri through His Infinite Mercy (SrI erything, etc. He quotes from the r the benefit of the jIva-s. He is big jIva-s. He is big of the r the benefit comparing the different vyAkhyAna-s comparing the for the jIvAtmA-s to enjoy, He sustains for the jIvAtmA-s 95 His parattvam in the vyAkhyAna-s of SrI in the vyAkhyAna-s His parattvam – That which is Pure E ll-Pervading.,He is called Brahma. sattA mAtram, a-gocaram vacasAm, Atma be experienced, is Brahma. experienced, be – He Who enhances His devotees by His mere Merciful Merciful mere His devotees by His – He Who enhances “bRhatvAtbrahmaNatvAcca brahmeti parikIrtyate”“bRhatvAtbrahmaNatvAcca
that was presented in this series earlier. The root is the same as for the the for as is same He the is big. root The others earlier. following him, and the Samkara and those makes series also kalyANa guNa-s in the of vyAkhyAna-s this He in and refer to the write-up school. Please big, presented is was He that because previous nAma-s, namely bRah – to grow Brahman support: following in called is He make everywhere, He is in everything, withou and He performs all His actions samkalpam. expands the non-sentie He sustains these in a form that is useful them towards their ultimate goal, namely His the jIvAtmA-s, He grows only fo realization. He does all these 1) He is Big, and Big, 1) He is big. everything 2) He makes explained in terms of His “Bigness” is with countless unsurpassed qualities,with countless unsurpassed by His possessions, etc. His greatness is su His possessions, etc. His greatness ordinary samsAri – to the level of a nity is the Biggest, the Vastest, the A v. v. rAmAnujan). SrI kRshNa datta bhAradvAjgivesinterpretation – the dayAdRSA iti brahma glance (kaTAKsham), is Brahma. SrI Samkara emphasizes His being Great pervasiveness, His expanding into ev vishNupurANa (6. 7. 53) – samvedyam, tad j~nAnam brahma reach of words, and can only SrI cinmayAnanda gives the interpretation – sadagopan.org nAma 670. nAma 670. b) HeWho growsandnurtureseverything inabigway. a) HeWhomakesdharmagrow. sacrifices whatone has forthebenefit tapas isthemeansby which one keepsim term brahmaforthis nAma.Ihavesumm The dharmacakramwriterincludes bIjAcca vRkshamkurutevivRddhamvR samastamyata vivardhanam viSvamidam process continueonand on,He as in the case of a seed yielding a tree, which yields manymeaning "big"forbrahma.BecauseHegrow more seeds, and the givesanot b) SrIsatyadevovAsishTha term tapas,andsinceHegrowsthese SrI cinmayAnandaincludesausterities, hRdayeshu itibrahma-vivardhanah brahma-vivardhanah nurtures thetattvaofbrahmain bhAradvAjgivesth SrI kRshNadatta towards enjoymentofHim. sensual enjoyment; themoreone grows SrI v.rAmAnujanaddsthattapasinvo (aiyt. BrAh.7.22). SrI satyadevovAsishThagivesreference totheSruti - brahma-vivardhanah Who makesitgrowisbrahma-vivardhanah- thetermbrahma.Th includes dharma,for a) SrIBhaTTar'sinterpretationhereus brahma-vivardhanAya namah. nAma 670.
äüivvxRn> äüivvxRn> äüivvxRn> . - brahma tattvam, tat viSesheNa vardhayate sva-jana - brahmatattvam,tatviSesheNavardhayate
brahma brahma brahma is called brahma-vivradhanah - is calledbrahma-vivradhanah - - - . vivardhanah vivardhanah vivardhanah in His devotees,HehasthisnAma. tapas, dhAnam,and 96 kshAcca bIjAnkurutebahUnsah|| veda-s, truth,and knowledgeunderthe veda-s,truth,and h svayam brahma-vivardhanah sah| h svayambrahma-vivardhanah hearts ofHisdevotees,Heiscalled lves getting detached from objects of gettingdetachedfromobjects lves es themeaning"tapas",whichinitself proving hisorherown self.Whenone e Srutitextis"tapobrahma",andHe tapas, themorewillbegrowth of thesociety, it iscalleddhAnam. her interpretationwhichuses the e interpretationthatbecause He arized his write-up inthefollowing: arized hiswrite-up s thingsindefinitelyandinfinitely, tapo brahma, tamvivardhayati iti iti tapo brahma,tamvivardhayati
brahma vaiyaj~nah yaj~nam under the
sadagopan.org . , and Lord desire for fame desire for - anantA vai vedAh SraddhA traya vibhAga yogah is interpreted as referring to the is interpreted as referring to g something in return. Yaj~na should g something in return. Yaj~na ows all there is to know of the veda- An, is yaj~nam. All karma should be should be All karma An, is yaj~nam. undertaken with no dhAnam and are clearly ya~jnam) y of doing karma forsake leads one to body, is the service to bhAgavata-s.body, is the service word, and deed without feeling self- feeling deed without word, and and not for show or recognition, and and not for show or recognition, d performed with SraddhA. Itd performed with SraddhA. is His thinking bad thoughts, becomes tapas thinking bad thoughts, e veda-s,etc.,tapas by word. become with reservation or sadness that one is the SAstra-s. Similarly, dhAnam should the SAstra-s. Similarly, dhAnam dhAnam, and yaj~nam. Therefore He is dhAnam, and yaj~nam. Therefore 97 e more the world improves and becomes improves and becomes e more the world
during His matsya incarnation. vit vit vit - - - - He Who knows brahma is brahma-vit. brahma brahma brahma
äüivt! äüivt! äüivt! .
nAma 671
c) He Who knows everything big, both seen and unseen, and those that can only only can that those and unseen, and seen both big, everything knows Who He c) be inferred. brahma-vide namah. brahma vetti iti brahma-vit a) The term brahma in the current nAma a) The Knower of the veda-s. a) The Knower restored the veda-s b) He Who are endless veda-s by SrI BhaTTar. The veda-s kn SrIman nArAyaNa is the Only One who ownership, and dedicating them to bhagav them to and dedicating ownership, we more The attachment. This wa performed without yaj~nam. or dhAnam, tapas, All the actions that one God instead. with pleasures, and seek union the worldly become feeling this with undertakes in this spirit, th indulge in actions deed, or through purer. tapas through things, chanting th Talking only good in or name, and should be as ordained not in giving, and full joy be done with Doing all our actions through thought, through thought, our actions Doing all Thinking only good thoughts, and not Thinking only parting with one's possessions,or expectin through thought. All this tapas should be through thought. All this tapas again be undertaken with selflessness, of tapas, thought that grows this path called brahma-vivardhanah. ideas (of sAttvicThe above tapas, by bhagavAn in gItA Chapter 17 - enunciated should be consistent with SAstra-s, an should be consistent with SAstra-s, nAma 671 nAma 671 sadagopan.org "The vedaisbothbeginninglessandendl nArAyaNahsvayam|| bhagavAndhAtA ekas tadveda naRshayoviduh| anAdi nidhanambrahmanadevA s intheirentirety: (mahA. Moksha. 380. 19) restored theveda-s when they were find, andinterprets the nA b) SrIkRshNa dattabhAradvAjusesth in supportofSrIBhaTTar's vyAkhyAnakm: SrI v.rAmAnujangivesreferencesto knower oftheveda-s. understand these,andinte vedaiSca sarvaihahamevavedyah vihitAn hitAn who bringsfruitiontoallthe offerings- - Onewho is the object of worship to all otherthat by"knowledgeoftheveda"isme devatA-s such as agni, vAyu, etc. bhagavad rAmAnujainhiscommentaryon and IamtheKnower oftheveda-s". cAham SrI v.rAmAnujangivesreference tothegItA- except byHim. He cannotbeentirelyknown,soalso it, byHimself".Notethattheveda-sar know itinentirety.Theone great Cr
aham hi sarva yaj~nAnAm bhoktAcaprabhureva aham hisarvayaj~nAnAm 2. 1. (15.15)-"IamtheOnewhobrings poruLum… tAnAininRaemperumAn pada'ngaLum pada'ngaLin kELvip maRaiyumvELviyum paNDai nAn kaNDAnai paNDAya vEda'ngaLnAngumainduvEL (7.22),thatHeistheOnetobeknownfromveda-s - (2. 5.9), ma intermsof His matsyaincarnationwhereHe rprets theveda-sinan (15.15),.Anyonewhodoes notclearly 98 eator, bhagavAnnArAyaNaaloneknows theveda-scannotbeentirelyknown, e theones thatrevealHim,andjustas periatirumozhioftiruma'ngaiAzhvAr ant the understanding thatHeisthe ant theunderstanding ess. Neitherthego escaping frombrahma'smouth- e meaningvid-lAbhe -toget orto verse15.15ofthegItAindicates (5. 7.1). about thefruitionofvedic acts, labhate catata vigaLum kELviyODua'ngamARum vedAnta-kRt veda-videva y other sense,is nota (9.24),thatHeisOne h kAmAn mayaiva h kAmAnmayaiva ds, northesages, sadagopan.org
- He mAtra gamyam ca can be perceived the lives of rAma, sustains them, and them, sustains . ing brahma = anything big, seen or ing brahma = are a secret(maRai) to those who adRSyam j~nAna at the true knowledge of the veda-s at the true knowledge of the -s like us, are the ones who are truly -s like us, are the ones who or unseen, or that or unseen, or analyze and dissect um Sakyate, sa eva sarvasya AdhAro um Sakyate, sa eva sarvasya AdAya tatra vijahAra ha veda mArgAn tatra vijahAra AdAya four-faced brahma's words - Because words - Because brahma's four-faced e Supreme in everything, that there is there is that everything, e Supreme in the end of the millennium, the veda-s the end of the AhamNa (SrI BhaTTar). (The relevant relevant (The BhaTTar). (SrI AhamNa at bhagavAn is brahma-vit, because He brahma-vit, at bhagavAn is sha but the purushottama, that He is izing the distinction between the jIva izing the distinction between e who creates them, e who creates alize the truth behind the veda-s. The alize the truth behind the s between the prakRti, the jIva, and prakRti, s between the who enjoys those waters protected the who enjoys those ve not realized the difference between between ve not realized the difference 99 brahma nayati, aNati iti brAhmaNah
brAhmaNah brAhmaNah brAhmaNah
äaü[> äaü[> äaü[>
nAma 672. beyond the three guNa-s, that He is th true knowledge of the nothing that binds Him or constrains Him, etc., is the veda-s. realization that He is not just a puru the jIvAtmA and paramAtmA. The veda-s to re don't have the mental maturity Who guides or recites the veda is a br Etymologists give the derivation - ignorant of the veda-s, since they ha ignorant of the veda-s, since brAhamNAya namah. veda-s). c) SrI satyadevo vAsishTha gives the mean the interpretation th unseen, and gives things big, that are seen alone knows all is the On j~nAna, and He only through repeating - samkRt wording is worth grows them bigger. His dRSyam vivRddhamvivardhanam vA brahma, yat, tad sarvam kovetti iti praSne vakt tasmAt sa brahma-vit bhagavAn vishNuh vettiiti, points out th The dharma cakram writer the difference lies in understanding paramAtman, and in particular, in real try to Those who One. and the Supreme kRshNa, etc.,as if they are ordinary jIva The Instructor of the veda-s. came out of my mouth, and the Lord came out of my - SrImad bhAgavatam - 2. 7. 12) - (The - 2. 7. 12) - bhAgavatam - SrImad at the vast waters at of my great fear visramsitAn uru bhayesalile mukhAt me mukhAt uru bhayesalile visramsitAn nAma 672. nAma 672. sadagopan.org dedicate himself to live in such a way the veda-sandtoimpart theknowledge guNa;hisdharmawill insattva dominating from thelearned,andinlivingalife to others;hewill get enormousdelight andbhagavAn;hewill veda-s, SAstra-s, straightforward inthought,word, anddeed without question,anddoesnotcause ha deed;heaccept in thought,word,and devotes hislifeinthepursuitofeternal control ofhismindandindriya-s;heis dedicated toHisservicean himself through thought, word,anddeed this world;hehasabsolutetrustin service ofBrahman;hehas He knows thetruenatureofBrahman, The dharmacakramwritersummarizes lakshNAni in thesix-acts- abrAhma In theamarakoSavyAkhyAnam, this world. such birthsasbrAhamaNainorderto refers tobhagavAn'stakingbirthin roots foraNatiareaN-Sabdetosound,
. receivingor acceptingalmsfromothers. 6. toothers,and givingdAnam 5. teachingor instructingoftheveda-s, 4. learningtheveda-s, 3. theactofhelpingin 2. theactofsacrificing, 1. : yajana yAjana adhyayana adhyApana dAna pratigraha dAnapratigraha adhyayanaadhyApana yajana yAjana d totheservice ofHisde conducting asacrifice, no attachment to his body or to material things in no attachmenttohisbodyormaterialthingsin bhagavAn's kalyANaguNa-s;hededicates 100 the atrigotraasdattAtreya,andother that byhisexamplehe willteachothers based onthese teachings; hewillbe the qualificationsforabrAhamaNa: not interested inworldlyenjoyment; he establish theteaching learn the veda-s, and teachtheveda-s learn theveda-s,and s whatever difficultiesconfront him service toHim;hehasnaturallypurity anddevoteshisentirelifeinthe in learningtheveda-s andSAstra-s or prANane - to live). SrI BhaTTar Na isdescribedas onewhoengages be to live for the veda-s, to learn betolivefortheveda-s, to tobhagavAn;everyactofhisis ; he will have full trust and faith in in faith trustand full willhave he ; of the veda-s to others; hewill of theveda-sto rm toothersinreturn;heis votees; bynaturehehas s of the veda in s ofthevedain sadagopan.org - His true nature, prakRti, purusha, prakRti, purusha, on that because He has (in the lotus in His navel), He the significance of this nAma is to 116) and "nastaddhite"(6. 4. l44), 116) and "nastaddhite"(6. that He is called brahmI because He He because brahmI called is He that s, namely the veda-s, the brAhMaNa- includes the veda-s (pramANa), and includes the veda-s (pramANa), the veda-s, the four-faced brahmA, brahmA, the veda-s, the four-faced e veda-s, live the life revealed by the e all there to reveal the term brahma - as described in the previous nAma,and SrI satyadevo vAsishTha based on the to the word brahma gives the meaning to the word brahma gives the n of the paramAtmA who within resides 101 pramANa (the means of knowledge), and nAbhI-kamalam brahmA in His nAbhI-kamalam.brahmA in His vAj gives the interpretati
ghteousness and love towards others. and love ghteousness sa nAbhIkamale vishNoh sthito brahmA prajApatih brahmI brahmI brahmI äüI äüI äüI
nAma 673. nAma (mArkaNDeya purA. 78. 51). their needs bhUta-s pa'nca the The dharma cakram writer observes that of made is which body the as just that realize support for its survival, the realizatio us requires the support of His possession s (vipra-s),and tapas. One should learn th veda-s, and live the life of a brAhmaNa has the nAma brahmI - the four-faced brahmA in His the four-faced
possesses all that is in the form of possesses all that is in the of knowledge). prameya (the objects SrI SrInivAsa rAghavan notes that this prakRti, purusha, ISvara, etc. (the prameya-s - those that are to be known from the veda-s). SrI rAdhAkRshNa SAstri observes that the braAmaNa-s (vipra-s),tapas, etc., ar He is called brahmI. and since they are all His possessions, datta bhArad b) SrI kRshNa "having or bearing brahma". a) SrI BhaTTar gives the interpretation brahmiNe namah. for the nAma is given by The etymology a) He who possesses all that goes by a) He who possesses ISvara, veda, etc. has the four-faced b) He Who pANini sUtra "vrIhyAdibhyaSca" (5. 2. affix ini addition of the whereby the what it is to live a life of ri is to live a life what it nAma 673. nAma nAma 673. nAma sadagopan.org nAma 674. nAma 674. else knows His natureasHeHimself can". the natureofBrahman asnooneelseca veda-s andtheirfull commentaries", an thefirs SrI cinmayAnandacommentsfor second onestatesthatHeknowsthe interpretation includestheknowledgeof svAtmabhUtAn jAnAtiitbrahma~jah vedamvedArtham cayathAvatvetti SrI Samkaradifferentiatesthetwo nAma-s asfollows: depth ofknowledgeisindicated. emphasizes thebreadth ofknowledge Based ontheabove, onecan say th their trueinnermeaningsisveda~jnah. arthato vettiso'yambrahma~jnahIritah" extent isbrahma-vitcalled udIritah" sabrahma-vit antato vetti The Knoweroftheinnermeaningveda-s. The niruktiauthorgivesthecorresp meanings, andtherefore Heiscalled brahma~jnah. perceives, apprehends, and "brahma~jnah -vedAn artha-paryant so Heiscalled brahma-vit. limitless; Heknowstheveda-s toco tA -anatAvaivedAh; "brahma-vit vit(671), asfollows: betweenthis SrI BhaTTardistinguishes brahma~jnAya namah. this yogicwayoflifewillleadtoHisrealization. nAma 674.
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brahma~njah brahma~njah brahma~njah knows theveda-sinclusive brahma-vit, andforbrahma~jnahas brahma-vit, n avadhinAvettiitibrahmavit"
onding summaryforveda-vitas - He Who knows the veda-s to their full -HeWhoknowstheveda-stotheir veda-s whicharebornof Himself. 102 am sAkshAtkaroti itibrahm~jnah" am sAkshAtkaroti d forthesecondone, "OneWho knows . Thus,inthiscase,thefirst at in the first nAma, SrI BhaTTar at inthefirstnAma,SrIBhaTTar n; Hebeing thevery Brahman,noone nAmaandtheearlierbrahma- iti brahma-vit; brahma vedAn itibrahma-vit;brahmavedAn the meanings of the veda-s,andinsecondone mpletion ortothe t oneas"Onewhohasintuitedthe -HeWhoknowstheveda-swith of theirsignificanceor the veda-s, and the and the veda-s, ultimate limit,and brahma-vit - - veda-s are -veda-sare "yo vedAn "yo vedAn "yo vedAn –He
sadagopan.org "One who knows" for "One who knows" "brahma vedah; tad vindati "brahma vedah;
es the meaning "to find, to get", to "to find, to get", meaning es the bhagavAn is because "they are the there is to know of the veda-s, inthere is to know of the veda-s, riyah. He gives the example of how of how riyah. He gives the example of the two nAma-s seems to be to of the two nAma-s the latter kicked Him in His vaksha the latter kicked Him in His karma yoga as instructed by Me, who karma yoga as instructed by Me, who rstanding of the significance of the the significance of of the rstanding ch other, the two nAma-s together the ch other, to bRgu. One who does not respect the to bRgu. One who does ways to distinguish between the twobetween the distinguish ways to at the brAhamNa-s are extremely dear at the brAhamNa-s are extremely the Highest Deity, and so they are dear the Highest Deity, and so they are 103 priyah priyah priyah - - - (brahma refers to all His manifestations; He to all His manifestations; (brahma refers , and uses the meaning , and uses the brahma SrIvishNor sva vibhUti vibhUtih; tad aNa-s are of specialliking. brAhmaNa brAhmaNa brAhmaNa
äaü[iày> äaü[iày> äaü[iày>
nAma 675.
consider them as complimentary to ea consider them of all signifying His perfect knowledge unde completion and with the complete veda-s. a) He for Whom the brAham liked by the brAhamaNa-s. is specially b) He Who is th a) SrI BhaTTar's interpretation brAhmaNa-pto Him, and so He is called when bhagavAn treated bRgu maharshi sthalam (chest). quotes several supports: SrI BhaTTar vadantam"ghnantam Sapantam parusham anger, yo brAhmaNam na praNayet yathA'ham…. . " brAhmin's the of fire wild the by harsh words to him, curses him, or utters a person, brAhmin beats "Though a consumed be will as I did bow to the brAhmin one should way this brAhmin and he deserves to be killed and punished. He is not Mine". for brAhmins from This extreme respect follow the virtuous conduct of ones who Me as who hold are full of faith, and (itihAsa samuccaya 30. 100) rUpam jAnAti iti brahma~jnah rUpam jAnAti is brahm~jnah). this brahma in truth who knows to view the interpretation The best way nAma-s. SrI kRshNa datta bhaAradvAj us datta bhaAradvAj SrI kRshNa nAma-s. iti brahma-vit" matsyAvatAre - "j~nah" in "brahma~jnah". Other interpreters have used other have interpreters Other the word "vid", in the nAma brahma-vit - "vid", in the nAma the word nAma 675. nAma 675. sadagopan.org complete realization,andnottothebrAhmins bycaste. class ofpeoplewhohavethesuprem d) SrIcinmayAnandaobservesthatth by bringing backhischildalive, Lord kRshNa's life inc) SrIbaladevavidyAbhUshaN,whogi this world, give He alsogivesthesupportgivenun brAhamNAh priyaAasyaitivA| | brAhmaNa-priyah brAhmaNAnAm priyah asthesecondone thefirstinterpretationaswell b) SrISamkara gives (gItA12.20) those wholiveforthemselvesaretherest. The dharma cakramwriteraddsthatth them intheformofveda-s toHim; andsinc transforms intoalove Lord Himself,chanting theveda-saswellteaching brAhmins areverydeartoHimbecause thethem. SrI rAdhAkRshNaSAstrigive loveconduct himself,thatjustifiesthegr of aBuried inthisvyAkhyAnamisalso brAhmin in the jayAmi vipra prasAdAtasurAn veda-s theasura-sbeca over "I amvictorious as He chants mepriyAh|| bhaktAsteatIva mat-paramA SraddhAnA themye tudharmyAmRtamidamyathoktamparyupAsate| to Me"- (vishNu dharma 52. 23).
,the brAhmin is dear toHim". ,the brAhminisdear as theexplanationforthisnAma. der a)fromitihAsasamuccayam. a summary of how a brAhmaNa should howabrAhmaNashould asummaryof 104 s theexampleofHis use oftheblessings ofthebrAhmins"- e thebrAhmingivesplaceforHim in ose who live for Him are brAhmins, and ose wholiveforHimarebrAhmins,and the veda-s.Since theveda-sare e termbrAhmaNaherereferstothe eat respect thatbhagavAn holdsfor e experience-divine, thosemenof ves all his interpretations based on ves allhisinterpretationsbased s thefollowingexplanation:"The they liveforthesolepurposeof pleasing sAndIpani sadagopan.org His unbounded His unbounded
A ]
AAM N EACH
wly levels to His level, He is called ry lucid analogy to make this point east milk to the child first for easy He reaches everything fasterthan He reaches everything ara uses the first meaning to explainara uses the first meaning to xt few nAma-s. The interpretation of xt few nAma-s. The interpretation pace (of the feet), and also to a pace (of the feet), and also tness in terms of tness in terms approach to elevate us who are at the with His devotees, how He makes it with His devotees, how He BEFORE
our mind the dislike against Him; then our mind the dislike against Him; then ides gradual steps to His devotees to ing cow's milk, then other fluids, and and ing cow's milk, then other fluids, access for the elevation of His devotee. access for the elevation of His 105
AVAM N Slokam 72 Slokam Slokam 72 Slokam Slokam 72 Slokam (in His tri-vikrama incarnation). (in His tri-vikrama RA P the nAma in terms of bhagavAn's making it easy easy it making bhagavAn's of terms in nAma the kramah kramah kramah ADD - - -
mha³mae mhakmaR mhateja mhaerg>, mhaerg>, mhakmaR mhateja mha³mae mha³mae mhakmaR mhateja mhaerg>, mhaerg>, mhakmaR mhateja mha³mae mha³mae mhakmaR mhateja mhaerg>, mhaerg>, mhakmaR mhateja mha³mae LEASE mahA mahA mahA
P mha³tumRhayJva mhay}ae mhahiv>. 72. mha³tumRhayJva mha³tumRhayJva mhay}ae mhahiv>. 72. mha³tumRhayJva mha³tumRhayJva mhay}ae mhahiv>. 72. mha³tumRhayJva
[ mahAkramO mahAkarmA mahAtejA mahOragah | mahAtejA mahOragah mahAkramO mahAkarmA mahAkratur mahAyajvA mahAyaj~nO mahAhavih || mahAyaj~nO mahAhavih mahAkratur mahAyajvA mha³m> mha³m> mha³m>
nAma 676. b) He of the three great strides great three the b) He of great in that c) He Whose strides are anyone else. are great (to surrender). Feet d) He Whose step or to The word kramam refers systematic orgradual approach. SrI Samk SrI BhaTTar uses the thenAma in terms of His tri-vikrama incarnation, and second meaning and interprets gradual steps. for devotees to reach Him through a) Since bhagavAn provides a systematic bottom of the pit of samsAra from our lo mahA-kramah. SrI BhaTTar provides a ve clear. Just as a mother starts feeding br digestion, and then slowly starts feed from removes He then solid food, so also bhagavAn prov first, At Him. reach
a) He Who provides easy step-by-step provides easy step-by-step a) He Who vAtsalyam His devotees in the ne towards His relation SrI BhaTTar is in terms of easy for the worshipper to worship Him, etc. to worship Him, easy for the worshipper SrI BhaTTar enjoys bhagavAn's grea SrI BhaTTar nAma 676. nAma 676. sadagopan.org He makesusbelieveinHi gives reference totaittirIya Upanishad in support- gives referencetotaittirIya Upanishadin incarnation - b) SrISamkarainterpretsthenAma best torealizeHimbycontrollingall that thestep-by-steppathwillbereve arjuna profusely.The secondreference gradually, andnotallatonce.Doingso brings outthepointthatbhagavAn show inhis tamizhvyAkhyAnamforthefirstreferenceSrI v.n.vedAntadeSikan ninRAnai…" "ARRa nalla vagaikATTum ammAn"(tiruvAi.4.5.5), SrI v.rAmAnujan givesrelate "O Arjuna!StrivetoattainMeby mAmicchAptumdhana'njaya| AbhyAsa yogenatato "It isonlyattheend ofmanybirt ahUnAm janmanAmantej~nAnavAnmAmprapadyate Lord kRshNaresultsintheend". and meditation, means ofausterities, "The sinsofhumanbeingsget annihilate (gItA(gItA kRshNebhaktihprajAyate|| narANAm kshINapApAnAm sahasreshutapo janmAntara it tillHegets ustoHim.SrIBh Even thoughthistakesseveralbirthsin generatesdeep devotion, and these injunctionswithpleasure; af 8.7. (laghuatrismRti) 8)19)
(mudal tiruvantAdi 4) (mudal tiruvantAdi mahAntah kramAhpAda-viksh m andHisvedicinjunctions; dhyAna samAdhibhih | dhyAnasamAdhibhih faith inHim;ultimatelyHemakesusattainHim. aTTar quotesthefollowingin support: d referencefromdivyaprabandham: hs that a wise man resorts to Me". hs thatawisemanresortsto
constant practiceofmeditation". his indriya-s, and couldnotfind Him. and his indriya-s, 106 ter this,Hebestowsknowledgeand contemplation onHi aled, and not otherwise; Sivatriedhis aled, andnot thecasesofmost all atoncewouldhaveonly confused stresses that it isonlybyHisGrace stresses that d over a period ofseveralbirthsby d overaperiod as referring to His tri-vikrama asreferringtoHistri-vikrama s thispathtoarjunastepbystep, epA asyaitimahA-kramah Sanno vishNur-uru-kramah and thenHemakesusobey "neRi vASaltAneyAi m, and devotion to to m, anddevotion of us,Hekeepsat . He
sadagopan.org -There is -There is " - extremely " - extremely e likes of worms, else or anyone else, and else, else or anyone ati-vismayanIyam rs interpret the nAma in terms of significance of mahA here is that here is that of mahA significance distances in this earth. The lowliest lowliest distances in this earth. The tion in lifting th stride" His being able to to refer to meanings of the term "vishNu"; He meanings of - One Whose actions are great is - One Whose actions , and beyond our comprehension - we , and beyond from our very low levels to the level of of mukta-s just by surrendering to His of mukta-s just by surrendering to the level where they are of capable agavAn means in this context of tri- means in this agavAn t another anubhavam - His steps (Feet) t another anubhavam - His eat strides, in this sense as well. 107
under the control of this mahA-kramah. this mahA-kramah. of under the control ne earlier than anything ne earlier than karmA karmA karmA - - - g His devotees. Other interpretations emphasize His emphasize devotees. Other interpretations His g mahA mahA mahA
mhakmaR mhakmaR mhakmaR
nAma 677. germs, and less, from those low levels levels those low germs, and less, from supreme glory. He lifts us enjoying His surprising, and refers to bhagavAn's ac
This nAma occurs as nAma 793 again (Slokam 84). mahAnti karmANi yasya iti mahA-karmA He of great actions. mahA-karmaNe namah. mahA-karmA. SrI BhaTTar and his followe His great actions in helpin great actions in the form of His creation etc. SrI BhaTTar refers to His actions as " are so great that by resorting to them one crosses the ocean of samsAra; our of samsAra; to them one crosses the ocean are so great that by resorting ordinary steps only allow us to cross short these measures are nothing known to us are nothing known these measures of bh each "step" what can't define vikrama incarnation. All we can say is that are "big". His steps interprets the "long c) SrI cinmayAnanda one of pervade everything, permeate and everyo and reaches everything with gr so He is mahA-kramah, or One SrI satyadevo vAsishTha conveys this anubhavam in his vyAkhyAnam aswell - mahAkramo yan-na"na cAsti ki'ncit bhuvi vartamAnam vaSe karoti…" is not nothing in this universe that d) The dharma cakram writer gives ye greatest the become will here beings of steps - such is their greatness. (1. 1). SrI rAdhAkRshNa that the SAstri adds nAma 677. nAma 677. sadagopan.org (gItA 4.9.). (divineactions)- His actionsare"divya" karma-s SrI kRshNadattabhAradvAjreferstoLo asya itimahA-karmA out thegreatelementsetc.- anotheraspect ofHisgreatcreation-thatbringing SrI Samkarabringsout Slokam 84, universe at theSrI rAdhAkRshNaSAstrigivestheexam time of dissolution.itimahA-karmA In form ofHis creationofthisUniverseetc.- SrI SamkarainterpretsthenAmainte are aimedatpunishingthosewhosetagainstHim. to followthenon-vedic path).Thesegreat BuddhaavatAra, whereHe intentionally taught thosewho were averseto Him occurrence ofthis nAmainSlokam84this sense (in termsofHis including trickingthemaspartof Hisac them toHislevel,butalsoin just His greatactionsdonotstopwith sung. "anRuSarASara'ngaLai vaikundattuERRi…", tothesamein KulasekharaAzhvAr refers vaikunTham whenHedepa ants, andallotherlifeformsthatexiste Lord rAma liftedayottiyil vAzhumSarASarammu all the jIva"…. puRpAmudalAppuleRumbue rASi-s startingSrI v.rAmAnujangivesreference from the bladesa nityasUri,wonderthatcan' of grass, the
. . rted thisworldafterHi t evenbecomprehended byus. mahAnti viyadAdInibhUtAni karmANi kAryANi kAryANi karmANi mahAnti viyadAdInibhUtAni RRavum naRpAlukkumuittanan…" nRu AdoonRuinRiyE naRpAl to nammAzhvAr(tiruvAi.7.5.1): His leelA.SrI BhaTTarinterprets the 108 ts inpunishingHis the later occurrence of this nAma in thelateroccurrenceofthisnAmain directly helping Hisdevotees bylifting rms ofHisgreatkarmaoractinthe d inHisland ayodhyAwithHimtoSrI cident in perumAL tirumozhi 10.10- cident inperumALtirumozhi rd kRshNa's words in thegItAthat rd kRshNa'swordsin acts ofHisarealsojust,sincethey where His makA-karmA aspect is aspect whereHismakA-karmA mahat jagat utpatyAdi karmAasya mahat jagatutpatyAdi ple ofHisswallowingtheentire janma karma ca medivyam … janma karmacamedivyam … s avatAra kAryamended. s avatAra devotee's enemies, -
sadagopan.org
- "You are the - "You are the the desire to seek the desire to "nArAyaNa paro jyotih". all fraction compared to His jyoti. all fraction compared to His jyoti. for these; if after some stage this after some stagefor these; if this us, but this Sun itself gets its tejas us, but this Sun itself gets its tejas w the yogic path; when the person w the yogic path; iron hand of efficiency, all the timeiron hand of efficiency, all ayAnanda's description for this nAma ayAnanda's description for SrI Samkara's interpretation: "To SrI Samkara's interpretation: ltaneously to all the beings, according ltaneously to ness of the beginningless ignorance of ness of the beginningless is called mahA-tejAh because of His called mahA-tejAh because of His is , and starts feeling well, and ultimately unites this person well, and ultimately ise and perfect out of the five great ise and perfect out of the the earthly pleasures is what one wants, wants, is what one pleasures the earthly ing after earthly pleasures, He providesing after earthly thout which the world of change cannot thout which the world of change 109 "SodiyAda Sodi nee" "SodiyAda Sodi nee"
is that He is called mahA-tejAh because He has has He because mahA-tejAh called is He that is tejAh tejAh tejAh - - - s referenceto the Sruti - mahA mahA mahA
mhateja> mhateja> mhateja>
nAma 678. He of great Resplendence. Resplendence. He of great
be maintained, is, in itself, a colossal achievement". be maintained, is, in itself, a presiding over acts of destruction wi presiding over acts of destruction mahA-tejase namah. SrI BhaTTar's interpretation the dark the effulgence which destroys by nature. even those who are tAmasic rAmAnujan give SrI v. v. elements, and to sustain them with an elements, and to sustain them He supports that byHe supports that the means providing as path over several births matures in this path this in person this aids He Him, does all these things simu with Him. He and desires. to their wishes SrI cinm For the English-speaking world, to is similar is a good summary, which prec create a cosmos so scientifically The jyoti of a thousand Suns is a but a sm tirumazhiSaip pirAn called Him unquestionable jyoti" (tiruccanda viruttam 34). SrI Samkara's anubhavam is that He The Sun and other luminaries possess their light. radiance through which the everything around to illumine Sun is known quotesfrom a minute fraction of His tejas. SrI Samkara the Sruti The dharma cakram writer explains His "great action" in terms of His terms of action" in His "great writer explains cakram The dharma supporting is after: if whatever a jIva person realizes that it is not worth go person realizes meansfollo for them to the necessary nAma 678. nAma 678. sadagopan.org nAma 679. nAma 679. a) HeWhoisgreat,and entersintoourheart(uras). all ofus. with itslight,Hereveals Himselfinaddi JustastheSunreveals darkness outside. lightto theSu time Heprovidesthe darkness outsideus,Heeliminates the The dharmacakramwriterobserves so Heiscalled mahA-tejAh(SrI rAdhAkRshNaSAstri). being unconquerable, etc.,areallaspects conque dushTa-s, beingaggressiveagainst itivAmahA-tejAh mahadbhih samalamkRta etc., andsoalsoHeiscalled mahA-tejAh- brilliance ofvariousexcellenceslike thealternateinte SrI Samkaraalsogives lights, issaidtobebeyonddarkness". "jyotishAmapi taj-jyotihtamasahparamucyate" the Giver oflight inall".Healso Sun, moon,thestarsandfirehaveno li bhAntam anubhAtisarvamtasyabh sUryo bhAtinacandratArakamnemA SrI cinmayAnandagivesreference that and world, whole the illumines "Know thattejas(Light)tobeMinewh tat-tejoviddhimAmakam|| yac-candramasi yac-cAgnau | gatamtejojagad-bhAsayate'khilam yad-Aditya shines, illuminated byHiseffulgence". tejaseddhah" "yenasUryas-tapati (gItA 15. 12) nAma 679.
mhaerg> mhaerg> mhaerg>
mahoragah mahoragah mahoragah (tait.brAh.3.12.9)-"Bywhomthesun
is inthemoonandfire". to muNDakopanishad II. 2. 10 - AsA sarvam idamvibhAti||- AsA sarvam gives anotherreferencetothegItA– 110 harshness towards His enemies,valor, harshness towardsHis HealsogivesreferencetothegItA- n andotherobjects vidyuto bhAntikuto'yamagnih|tameva darkness insideus,whileatthesame ght oftheir own.By Himthey shine, tion to enlightening the innerselves of tion toenlighteningtheinnerselves of that whiletheSuneliminates ich isresidingintheSunandwhich of "tejas".Histejasissupreme,and ring even thestrongestofenemies, itself as well as the objects outside itself aswelltheobjectsoutside rpretation thatHeisendowedwith . Hisbeingmerciless towards kraurya SauryAdibhih dharmaih kraurya SauryAdibhihdharmaih (13. 17)–"ThatLightofall that remove the the remove that "Even the na tatra sadagopan.org ts into our heart into ts (adIyAn) gaccgatiiti
and gives the answer that context it refers to the heart context it refers terial objects of pleasure enter our our terial objects of pleasure enter form of the great serpent ananta, serpent ananta, the great form of on by using the combination mahA + on by using the nces to prabandham in support of SrI nces to prabandham in support , and He slowly ge ninRAi, nandAda kozhum SuDarE! ninRAi, nandAda kozhum form of the Sun with His broad chest. form of the Sun We see His form through our eyes, we We see His form through 111 rough our hearts. SrI BhaTTar poses the SrI BhaTTar poses the rough our hearts. es He enter our heart?", es He enter our t (uras), andt (uras), us. blesses refers to chest, and in this refers to chest,
Uras urah pradarSitam hRdayam, yad-dvArAurah pradarSitam hRdayam, tAn - He is called mahoragah because He reaches us who are small like a a like small are who us reaches He because mahoragah called is He -
through our own indriya-s, and occupies it after displacing our materialisticthrough our own indriya-s, desires from our hearts. refere SrI v. v. rAmAnujan gives several BhaTTar's interpretation: manni "vandAi! En manam pugundAi, E'ngaLnambi!" tiruccanda. 115; tiruccanda. "eNNam pugundu tittikkum amudE! imaiyOr adhipatiyE" "muttanAr mukundanAr pugundu tammuL mEvinAr; ettinAl iDar kaDal kiDatti? Ezhai ne'njamE" "vandu aruLi en ne'nju iDam koNDa vAnavar kozhundu" AzhvAr, tirumozhi tiruma'ngai 1. 10. 9; 3; 6. 10. tiruvAimozhi tiruvAi. 5. 7. 7. urah + gah. ears, etc. hear His praise through our a) SrI BhaTTar derives his interpretati a) SrI BhaTTar mahoragAya namah. mahoragAya within us. mahoragah th Him, to compared dust of particle rhetorical question: "How do way the ma He enters our heart the same indriya-s. heart, namely through our b) He Who has a great hear has b) He Who c) He Who manifests Himself in the Himself in Who manifests c) He vAsuki,etc. bed. the serpent ananta as His d) He Who has traverses everywhere in the e) He Who sadagopan.org view. Thesignificant valueIhavederi and theSun, even though Ihavenotre interpretations arebasedonanassumpti In passing,Iwouldliketopointoutthat mostofSrIsatyadevovAsishTha's in theformofSun. sthalam (chest), becauseHemovesrelentless mahoragah BahTTar (mahA+uras+gah),butcomesup e) SrIsatyadevovAsishThausesthe rUpeNa yasyaitimahoragah having anantaasHisbed- suggests bhAradvAj datta d) SrIkRshNa nAma becauseHemanifestsHims this, SrIcinmayAnandainterpretsthenA the many-hoodedserpents- sarpANAmapi vAsukih Hesupports hisinterpretati mahoragah. Himself intheform ofthegreatse this meaningforurgah,andgivesthein (uras),and so it is called uragah - c) by SabarI. showing Hisgreataffectionfordevo His magnanimousheartinperforming intoguha'sheart byHi rAma's getting devotee, to describe the significanceSrI vidyAbhUshaNusestheterm"bha of this nAma. He gives examples of Lord vidyA bhUshaN). urasA hRdayenagacchatisva-bh also refertoHisgreatheartinbl b) WhileSrIBhaTTarinterprets
uragah meansserpent.Thesn . LordkRshNaalsodeclar . mahAn -mahanIyah,uragahanantah,SayyA- anataScAsmi nAgAnAm aktam mucukundamitimahoragah elf intheformofananta. urasA gacchati itiuragah urasA gacchati uras ake or serpent moves around onitschest ake orserpentmovesaround essing thelowestofcreatures- 112 asreferringtoourheart,thetermcan ved from his vyAkhyAnam is the very ved fromhisvyAkhyAnam isthe s Ali'nganamorembrace,Hisshowing terpretation thatbhagavAnmanifests on withthequotefromgItA10.28- the last rites for jaTAyu, and His the lastritesforjaTAyu,and presented hisinterpretationsinthis rpent vAsuki,andsoHeiscalled same etymological approach as SrI same etymologicalapproachasSrI tee byaccepting thefruitsoffered ly withHisgreat(broad?)vaksha- on of identity between Lord vishNu on ofidentitybetween LordvishNu kta praNayittvam", orloveforthe kta praNayittvam", that the nAma is suggestive of His of that thenAmaissuggestive ma as indicating that Hehasthis that ma asindicating with theinterpretationthatHeis es thatHeisanantaamong (10.29),andbasedon . SrI Samkara uses . SrISamkarauses (Sribaladeva mahatA mahatA sadagopan.org mahat the object of since He is the the is He since . Based on the supporting retation "He Who is lating, the term "kratuh" refers to a "kratuh" lating, the term tion, I feel that he is using the term "great","many", "great because of its "great","many", "great because that He is mahA-kratuh because "He "He because mahA-kratuh is He that is interpreted here with the meaning here with the meaning is interpreted vAsishTha gives also the explanation d detailed vedic references. In this In vedic references. d detailed e devotee", and thus "great from the so refer to bhagavAn so refer each nAma, which is thorough, with thorough, is which each nAma, ice called the pA'ncarAtra kratu. ice called the pA'ncarAtra kratu. 113 " - One who performs is a kratuh, or that is a kratuh, or that " - One who performs
e (that gives the best results) e (that gives the best results) kratuh kratuh kratuh - - - mahA mahA mahA
mha³tu> mha³tu> mha³tu>
point of view of the devotee", devotee", point of view of the 1. to mean "easy or simple for th karoti iti kratuh, kriyate vA kratuh karoti iti kratuh, kriyate vA
nAma 680. which is performed is kratuh. which is performed is kratuh. the sense of The term "mahA" is used in interpretations. in the different ease", etc., a) SrI aNNa'ngarAcArya gives the interp object of the yAga-s. SrI satyadevoobject of the yAga-s. SrI " yAga-s". "mahA" the great worship of "great". b) SrI BhaTTar gives the interpretation of worship" - is the Great Lord Who has the easiest means sarvasukaram ArAdhanam asya iti mahA-kratuh references he has quoted in his interpre "mahA" or "great" here in two ways:
particular type of sacrifice, or can al or particular type of sacrifice, mahA-kratave namah. the of meaning the and 48, Slokam in 449 nAma as occurred "kratuh" word The recapitu Briefly term was explained there. references to the pANini sUtra-s, an sUtra-s, to the pANini references is superb. aspect, his vyAkhyAnam by the great yAga-s. is worshiped a) He Who worshiped. can be easily b) He Who in many ways worshiped can be c) He Who Great Sacrific is the d) He Who detailed etymological derivation of derivation etymological detailed e) He Who performed the great sacrif performed the great e) He Who nAma 680. nAma 680. sadagopan.org He iskratuhHimself, ingItA9.16: sacrifice that yieldsspecificbenefits. Akratuh isasacrifice thatisperformed Himself the Great Sacrifice- isth d) SrISamkara'sinterpretation (gItA 9.27) worship. may beinferredthatthete ArAdhyatvAt" sarvavyApAraih kArita kRtaih AgamaSAstra Him, theseactsbecomesanctifiedand sweet acts which have beenc) In his commentary, SrI BhaTTar also says prescribed that "He is to be worshiped by all by th greatest ofblessings. ways ofworshipsuchasbeing offeredth nAma, andexplainsthatHeismahA-kra alsoassociat SrI baladevavidyAbhUshan to Me". asauster you give,whateverpractice "Whatever youdo,whatevereat,what kaunteyatat- yat-tapasyasi yat| yad-aSnAsi yaj-juhoshidadAsi yat karoshi heart alone,butnotbywealthor "Who will not endeavor to please that God Who is pleased by just sincerity of toshyate hRdayenaivakas-tamISamnatoshayet|| yo navittairvibhavaih emphasizes theeaseofworship: ( dharma tovishNu reference gives He (vishNu dharma-90. 69)
. torefer themultitude ofeasy 2. Him. na vAsobhirbhUshNaih| kurushva madarpaNam|| rm "mahA"mayrefertoth riches,clothesorornaments?" mahAnSca asau kratuSca itimahA-kratuh mahAnSca asaukratuSca 114 Wenotethatbhag 90. 69),andtogItA(9.27),wherehe e AgamaSAstra-s,andbyofferingto at HeismahA-kratuhbecause tuh because He hassuchgreat(easy) for specific benefits,and thusitisa e tulasileaves, inordertoobtainthe ity, Okaunteya,doitasanoffering es theeaseofHisworship withthis ever youofferin sa waysthatareavailabletoworship "-samarpaNa samskArasvAdu- e manywaysofoffering avAn declaresthat crifice, whatever - from which it -fromwhich . sadagopan.org mahAn
, the result is yajvA the manes; I am the the manes; I am "mahAntam ya~jnam "mahAntam ya~jnam ), the word yajvA is yaj (13. 6. 1) a kratu or sacrifice, and attained clarified butter; I am the fire; I am clarified butter; suyajor'ngvanip . SrI Ramachandra Rao in his AgAma . SrI Ramachandra Rao in his ice, with the addition of the affix brAhmaNa which says that purusha purusha that says which brAhmaNa votees (mahA-yajvA-s) of a superior that He is called mahA-yajvA because ans "one who has sacrificed". SrI I cinmayAnanda gives the example of in greater detail under the nAma mahA- in greater detail am the offering to am the offering 115 j gives the interpretation - j gives the
is added to the root yajvA yajvA yajvA d became all beings Himself: beings Himself: d became all tena ajAyata teneshTam | - - - 'ngvanip - He Who has performed great sacrifices. mahA mahA mahA mhayJva mhayJva mhayJva
. When the affix . When
nAma 681. kratuhpa'ncarAtro yaysa it mahA-kratuh kratuhpa'ncarAtro yaysa it
kOSa vol.IV, quotes from the Satapata kOSa vol.IV, quotes from nArAyaNa performed the great pA'ncarAtr nArAyaNa performed the great superiority over all beings an "purusho ha vai nArAyaNo'kAmayata atitishTheyam | sarvANi bhUtAni ahameva idam sarvam iti | sa etam purushamedham pA'ncarAtram ya~jna kratum apaSyat tam Aharat atyatishTatsarvANi bhUtAnIdam sarvam abhavat || " derived from the root yaj - to sacrif 'ngvanip kRtavAn itimahA-yajvA" a) SrI Samkara gives the interpretation He has performed great sacrifices. Sr havih (nAma 683). havih (nAma 683). dattae) SrI kRshNa bhAradvA performs great sacrifices. a) He Who class of de b) He Who has the special nature. According to pANini sUtra 3. 2. 103 ( satyadevo vAsishTha gives the etymological derivation herb; I am the mantra; I am myself the mantra; herb; I am the This Slokam isthe oblation". explained with a past signification, and thus me (gItA 9. 16) 16) 9. (gItA aham kratur-aham ya~jnah | aham aushadham svadhAham aham-agnir-aham ahmevAjyam mantro'ham || hutam I am the sacrifice; I "I am the kratu; nAma 681. nAma 681. sadagopan.org nAma 682. nAma 682. all otherworldlybenefits. are theones whoseek thebest ofall The superiority ofHisexclusive devot Him exclusively". ceibavar" ciRandavargaLAgac interpretationis SrI aNNa'ngarAcAryasvAmi's vyAkhyAnam(tannai ArAdhippavargaLaicciRappUTTubavan). SrI v.rAmAnujanhasgiventheme BhaTTar). ( devatA-s devotees whoworshipHimspeciallyinco He worships(values)thesemahA-yaj devot because He istheLeaderofthese referred to asmahA-yajvAbecauseHeha only LordvishNuwithoutworshiping yajvA isonewhooffersthesuperior derivation oftheinterpre mahA-ya~jnAya namah. through greatsacrifices. c) HeWhoisworshiped bythegrea b) HeWho manifestsHimselfin th a) HeWho isthebestamon devotion,without worshipinganyothe superior classofdevoteeswhowo b) SrIBhaTTarinterpretstheterm completion, andinthissensealsoHe of allsacrificesperforme the aSvamedhayAgainHisincarnationas nAma 682.
sva-yAjinAm anya-yAjimyo'piatyutkarshatvAtmahA-yajvA
mhay}> mhay}> mhay}>
mahA mahA mahA d byalldevotees,sinceHe tation, ayajvAisonewhooffersworship,mahA- g thosetobeworshiped. - - - ya~jnah ya~jnah ya~jnah - "HeWho especiallyelev e formofthebest ofya~jna-s. is mahA-yajvA,theGreatSacrificer. 116
anya devatA-s, andbhagavAnisHimself anya devatA-s, blessings - moksham, to theexclusionof to blessings -moksham, r devatAforanyre form ofworshipwh ees derivesfromthefactthatthese t j~nAni-s,orHeWho isworshiped vA-s asHisAtmA,andupliftsthe vA-s "mahA-yajvA" asareferencetothe "mahA-yajvA" ees. He is also a mahA-yajvA because because ees. HeisalsoamahA-yajvA mparison tothosewhoworshipanya- aning intamizhforSrIBhaTTar's rship vishNuwithsingle-minded Lord rAma. He is also the yajAmana Lord rAma.HeisalsotheyajAmana s thissuperiorclassofdevotees,or "tannaiArAdhippavargaLaic "tannaiArAdhippavargaLaic ensurestheirsuccessful ates those who worship ates those whoworship ereby heworships ason. Inthis - SrI -SrI sadagopan.org deva yajanam vidhi prayuktAm to other devatA. to other devatA. rakshate bhagavAn e best because "He (gItA 25)- 10. "Of tAh sarvAh SirasA devah includes such ways of worship as as worship of ways such includes ong those to be worshiped. SrI SrI ong those to be worshiped. unlike kratu which is a sacrifice unlike kratu which is a sacrifice spectful approach, offering sweet spectful approach, offering m; ya~jnah is the object of this this of object the is ya~jnah m; trating at His Feet, etc. The best of of best trating at His Feet, etc. The nujan as explains this interpretation Lord vishNu is th is vishNu Lord nAma is "He Who is the best among the best Who is nAma is "He for the nAma as "He who manifests ating a sacred mantra) is declared as Him rather than any and with no accessory needed other a specific benefit in mind. Among the specific benefit in mind. a of sacrifice, or one who is worshipped of sacrifice, or - to sacrifice, to make an oblation to, to an oblation to make - to sacrifice, om which ya~jna is derived is yaj- is derived ya~jna om which 117 , "He accepts performed by His the rites (SAnti. 353. 64), etc. nefit in mind, ya~jna is a sacrifice that is done as (mahAbhArata moksh. 17. 163), (mahAbhArata moksh. 17. "ya~jAnAm japa ya~jno'smi" njah (SrI satyadevo vAsishTha).
pUjAm ca gRhNAti SirasA svayam givesb) SrI Samkara the interpretation Himself in the form of the Great Sacrifice", and gives the support from the the Himself in vibhUti yoga in gItA: to perform this ya~na. than the desire prati-gRhNAti vai svayam sacrifices, I am the sacrifice of japa". SrI rAdhAkRshNa SAstri observes that performed with a specific be part of one's duty, and is not done with be can ya~jna ya~jna-s, the japa ya~jna (silently repe japa The Slokam. gItA referenced the in bhagavAn by best the performed easily, without interruption,
devotees with great joy and with a bowed head" - devotees with great joy and SrI BhaTTar points out that worship of SrI BhaTTar points out that His own body" - there were protects His devotees as if vishNuh bhaktAn Atma-SarIravat ya~jna-s is when these are offered to are offered ya~jna-s is when these ArAdhanam; MahA-ya~jnah is the Most Superior Object of bhagavad- Superior Object the Most MahA-ya~jnah is ArAdhanam; the best am ArAdhanam, or He Who is term ya~jna BhaTTar points out that the re singing suprabhAtam to emperumAn, etc., pros things such as mixture of honey As in the previous nAma, the root fr the root previous nAma, As in the follows: ya~jnam is bhagavad ArAdhana follows: ya~jnam pUjA sa'ngati karaNa yajana dAneshu yajana dAneshu karaNa pUjA sa'ngati with, etc. The act give, to associate term ya~jnah - to by the are both referred through a sacrifice, iti vA ya~ ya~jnah, ijyate rAmA v. v. SrI interpretation for this a) SrI BhaTTar's worshiped". be to those sadagopan.org The significantpoint totake devotion, whichwill result The devaya~jna lead toouracquiringthekindof knowle andtheknowledgethat veda-s, mantra-s, The Rshiya~jna word, andgooddeed. owe thedebttosocietymakeitbe others in the society,how wetreatothersinourthought,wo we will notThe naraya~jna be able the waywelive,andthusma etc., whohavedevotedtheir The pitRya~jna lifepossible. ways, andmakingour four-legged animals,etc.,allofwhich that arebelowour level. This involves bhUta ya~jna through fivetypesofya~jna-sthat bhagavAn whois themahA-ya~jnah(th The dharma cakramwriterexplainsth ijyatayasya, mahadbhih itivA ya~jna-s", or"HeWho isworshipedbythe greatj~nAni-s" - givestheme vAsishTha c) SrIsatyadevo
. thedevaya~jna. 5. theRshi ya~jna,and 4. thenaraya~jna, 3. thepitRya~jna, 2. thebhUtaya~jna, 1. involvesourrenderingservicean involves our devotion andservic involvesourdevotion involvesservicetoourfellowhu involvesourworshippingHimwi involveslearning,chanting, in our attaining Him. de ourlivespossible. from this discussion is that we should perform all . lives tobringusup,educateus,andhelplive areexpectedof eachoneofus: 118 dge that they possessed, overtime. dge thattheypossessed, tter byspreadinggoodthoughts, rd, anddeed.Withoutthehelpof are renderingservicetousinvarious the protection of plants, trees, the theprotectionofplants,trees, e spiritbehindof aning "HeWhoisworshipedbygreat toleadourlives, e personificationof theya~jna-s) the Rshi-shavegivenus.Thiswill protecting, andpropagatingthe e toourelders,parents, d assistancetothelifeforms th constantanduninterrupted mans inthesociety, including andinreturn,we fering worship to mahat yajanam mahat yajanam sadagopan.org e recipient of the e recipient t with any benefit fferings, and thus mahA- is explained by the uNAdi sutra is explained by the uNAdi sutra at He is mahA-havih in all the above or of the meager offerings that we at are themselves supreme in nature supreme in nature at are themselves ing that He is the Doer who is just ing that He is His manifestation, and He manifests havis usage, the term is used for referring to the One who is th to the One who is the are all that these full realization (268), and has the meaning "clarified "clarified and has the meaning (268), hA-havih is the recipient of the great ring, one who is the object or recipient recipient ring, one who is the object or r His pleasure and no r His pleasure the fire. mahA-havis is the greatest of the fire. mahA-havis is the as havis at the time pralaya. as havis at the time pralaya. 119 is derived is hu - dAnAdAnayoh - to offer,
the form of the great Offering. Offering. great the form of the as referring to the o havis havih havih havih h the offering is made, etc. - - - havis mahA mahA mahA
mhahiv> mhahiv> mhahiv>
(e. g., in the form of our AtmA); make; Himself in the form of the Great Sacrifice. the Great Himself in the form of 2. the Great or Supreme accept He is 1. He is worshiped by the offerings th 3. a form of Him, or Everything is but
nAma 683.
a) He Who is worshiped with supreme oblations. supreme oblations. is worshiped with a) He Who manifests Himself in b) He Who mahA-havishe namah. The root from which the word offerings to Him, since He is the mahA ya~jnah who is worshiped by al these these al by worshiped is who ya~jnah mahA the is He since Him, to offerings fo be performed should offerings. They withfor us in mind, the clear understand these done, etc. for getting means using us as the Universe c) He Who accepts the whole senses: He is mahA-havih because: havis refers to the great offerings; ma the above five types of ya~jna-s with of ya~jna-s five types the above of the offering, that by whic We will see in the interpretations below th a) SrI BhaTTar interprets to perform a sacrifice,word to eat. The ish "arci Suci hu sRpi chAdi chardibhya common In butter offered in sacrifice". oblation to to the material used in the and mahA-havih refers these oblations, supreme oblations. SrI satyadevo vAsishTha indicates havih can that the term is making the offe also refer to one who nAma 683. nAma 683. sadagopan.org (quotefromvishNudharma) exchange fortheoffering ofsome tulasi "bhagavAn whodearly lovesHisdevotees || bhaktebhyobhakta-vatsalah svamAtmAnam vikrINIte tulasI dalamAtreNajalasyaculukenaca| He quotesthefollowinginsupport: in the form of namaskAra,(He iscalled mahA-havih chanting of veda-s, and offeringsmahAnti havImshiyasyasamahA-havih of tulasi leaves). anyahavibhyo ati-pavitratvAt rUpatvena aushadi svAdhyAya, namaskAra, BhaTTar, andgivesdifferentexamplesof SrI baladevavidyAbhUshaNgivesanin ownership ofoursoul. feeling once for all, that our AtmA belongs to us and that we have independent asreferringtotheburning understood The conceptofofferingtheAtmAas belongs tous,andHeiskindenough start with, we offer it to Him as if it is an offering from us of something samarpitah". mayA "aham adyaiva that SrI ALavandAralsoreferstoAtmasama kaimmARu enadAviozhindEn - pASuram 2.3.4intiruvAimozhi SrI v.rAmAnujanrefersustona mahAhavih 41; to Him,andbestofa to HimthatHelikesbestaretheoffe - any animal offerings toHimaregreatorsupreme:He canbe worshiped withoutkillingof offerings. SrIBhaTTar explains whatth
pratyagAtma havishTvAt, ahimsram AtMAdi havihyasyasyAtsa ahimsramAtMAdi havishTvAt, pratyagAtma ). na tatrapaSughAto'bhUt ll, Atma-samarpaNa( because He hastheofferings thataresuprmely pure, ini mILvadenbaduuNDE…". EventhoughthisAt to acceptitasasupremeoffering. mmAzhvAr's Atma-samarpaNam toHimin Atma-samarpaNam mmAzhvAr's 120
(mahA.SAnti.337.9);thesacrifices "enadAviyuL kalandaperunal udavik ring of our mind, buddhi, and indriya-s ring ofourmind,buddhi,andindriya-s leavesorapalm'scontent ofwater". ese "great offerings" are,or why the of thefeeling,or terpretation similartothatofSrI thegreatofferingsthatHelikes - ahamevan mAmjuhomi ahamevan rpaNam in hisstotraratnam (53)- rpaNam in , justtradesawayHis ownSelfin an oblationtothefireisbe
mA belongstoHim getting ridofthe - tait. nArA. nArA. -tait. sadagopan.org
the manes; I am the the manes; I am sing gods, animals, men, and immobile died in gross animate and inanimate clarified butter; I am the fire; I am clarified butter; I am the fire; in his vyAkhyAnam for Slokam 9. 15. his vyAkhyAnam for Slokam in that bhagaVan is Himself the Great that bhagaVan is Himself and form. He alone then abides, with with and form. He alone then abides, offers to Him, He accepts it with a it with to Him, He accepts offers s form. In the context of the current context s form. In the ves reference to the gItA in support: ves reference to the gItA in am the offering to - aham hutam (SrI tirukkaLLam svAmi 121 la cit acit vastu SarIrah syAm iti p Me contemplating on Me thus.
the variegated cosmos as His body, compri cosmos as the variegated things. (The mahAtma-s) worshi entities, distinguished variously by name body, Hi of His is part Thus, everything nAma, He is Himself the havis also samkalpya, sa ekadeva eva tiryang manushya sthAvarAkhya vicitra jagac- charIrah avatishThate iti anusandhAnASca mAm upAsate. . " The Lord wills thus: May I become embo (from moksha dharma) 16) 9. dharma) bowed head: | bhuddhibhih syuh ekAnta gata yAh kriyAh samprayuktAh tAh sarvAh vai svayam SirasA devah pratigRhNAti || dharma) A brAhmaNa qualifiesof brAhmaNa for the title nAma japam, by pure and is required: nothing else brAhmaNo nAtra samSayahjapyenaiva hi sam-Suddhyet | brAhmaNa ucyate || kuryAd-anyan-na kuryAt maitro (gItA moksha givesb) SrI Samkara the interpretation SrI rAdhAkRshNa SAstri gi Sacrifice. aham kratur-aham ya~jnah | svadhAham aham aushadham mantro'ham ahmevAjyam aham-agnir-aham hutam || moksha I "I am the kratu; I am the sacrifice; (from the I am myself herb; I am the mantra; the oblation". the concept Bhagavad rAmAnuja explains "… vividha vibhakta nAma rUpa sthU (from He also quotes from moksha dharma, where it is stated that no matter what a a what matter no that stated is it where dharma, moksha from quotes also He devotion who has single-minded person sadagopan.org a partofBrahmanHimself. becomes fireitself,theof Him. pralaya, andcontainsitallwithin sinceHeacceptsasanofferi mahA-havih c) SrIrAdhAkRshNaSastrigivesthea this, butthesensethatHehasalltheseasHisbody. Brahman intothefireofBrahman.Again, universe);Brahman because it is an effect of Brahman, (who is the material cause of this The oblation likewise is Brahman; It is offered by the agent SrI rAmAnujaagainexplainsthattheladl than Brahman". understanding andknowledg the agniwhichisBrahman.Onewh are Brahman;TheOne whooffers isBrah "Brahman istheinstrumentthroughwhic brahmaiva tenagantavyam havihbrahmAgnaubrahmaNAhutam| brahmArpaNam brahma 24 ofgItA: The concept that(gItA He is the AtmA of everything,Him, butthateverythingispartofHim). is also conveyed in Slokam 4. 4. 24) reminds usthatthisdoes
not meanthateverythingor brahma karmasamAdhinA|| fering madetoHimatthetimeofpralayabecomes e oftheSupreme Brahman, attainsnoneother 122 Just as an offering made to fire h theoffering ismade;Theofferings ng thewholeuniverseattimeof e withwhichtheoffe withthis o performsallactions dditional interpretation thatHeis dditional interpretation identityisnottobeinferredfrom man, andtheofferingismadeinto everyone isidenticalto ring ismade sadagopan.org
A ] at only Lord vishNu is is vishNu Lord only at
AAM N EACH
rough body and mind in the previous rough body and derived is stu - to praise. affix The qualities which are eternal, boundless qualities are eternal, which BEFORE erse the same way one praises a rich few nAma-s in terms of His worship few nAma-s in terms of His
praise over any other god. Praising Him Praising Him praise over any other god. 123 does not have to praise anyone else. else. does not have to praise anyone AVAM Stut> Staeta r[iày>, r[iày>, Stut> Staeta Stut> Staeta r[iày>, r[iày>, Stut> Staeta Stut> Staeta r[iày>, r[iày>, Stut> Staeta N Ara the Creator?". by praising Slokam 73 Slokam Slokam 73 Slokam Slokam 73 Slokam RA deserves praise" (SrI BhaTTar). deserves praise" (SrI BhaTTar). P
. SrI BhaTTar explains th . SrI BhaTTar explains ADD
anavantam dhanecchayA | LEASE P stavyah stavyah stavyah [
pU[R> pUriyta pu{y> pu{ykIitRrnamy>. 73. pu{y> pu{ykIitRrnamy>. pU[R> pUriyta pU[R> pUriyta pu{y> pu{ykIitRrnamy>. 73. pu{y> pu{ykIitRrnamy>. pU[R> pUriyta pU[R> pUriyta pu{y> pu{ykIitRrnamy>. 73. pu{y> pu{ykIitRrnamy>. pU[R> pUriyta StVy> Stviày> StaeÇ< Stviày> StaeÇ< StVy> StVy> Stviày> StaeÇ< Stviày> StaeÇ< StVy> StVy> Stviày> StaeÇ< Stviày> StaeÇ< StVy> pUrNah pUrayitA puNyahpUrNah pUrayitA puNyakIrtiranAmayah || StVy> StVy> StVy>
stavyah stavapriyah stutah stOtA stOtram raNapriyah | stavam arhati iti stavyah
nAma 684.
(bRhaspati samhitA) samhitA) the to us refers He samsAra. from "he yat is added in the sense of bondage of release auspicious endowed with the innumerable the to lead will support: following in AdareNa yathA stauti dh (bRhaspati evam cet viSva-kartAram ko na mucyeta bandhanAt || "If one praises the Creator of the Univ man just to get some any doubt that he will be wealth from him, is there of sams the bondage relieved from His praise. Such is the power of stavyAya namah. stavyah is The root from which the word a) and flawless, and thus He is worthy of SrI BhaTTar has describedSrI BhaTTar th His worship the next few nAma-s. He interprets through word. is worthy of praise. a) He Who who is praised by all, but b) He Who nAma 684. nAma 684. sadagopan.org (tiruvAi.3.9.1) BhaTTar - givesanin SrI kRshNadattabhAradvAj an except MyLordwhostandslike on anyone Iwillnotwastemysweetwordsofpraise (for yourowngood): this, worshipping otherdeities)tohear "Even though itisunpleasantforyo en AnaiappanemperumAnuLanAgavE ....tiruvE'nkaTattu en nAvilinkaviyAnoruvarkkumkoDukkilEn…. SonnAl virodham idu,Agilum SolluvankENminO his words,andnooneelse. where hedeclaresthatbhag SrI v.rAmAnujangivesreferenceto being praised. thewordkIrtanIyas and in parama-padam; worthyof that thesethousandnAma-sare mahatmA referstoHisbeingtheSupr choice of the word keSava signifies that He is the Creator of Siva and brahma; Who is worthy of being"Thus thethousanddivinenames of praised, have been sung || aSesheNaprakIrtitam nAmnAm sahasramdivyAnAm in their entirety". | keSavasyamahAtmanah itIdam kIrtanIyasya Here the In thephala-SrutiforSrIvishNusaha varadam devam IDyam" varadam guNa-s. Hegives referenceto we willstill benotdone,andcanke no matterforhowmany thousandsandth areinfinite,and SrI rAdhAkRshNaSAstrinotesthatbhagavAn's divyaguNa-s in allrespects,Heisfittobeworshiped.
stotum yogyah sarvottamatvAt itistavyah sarvottamatvAt stotum yogyah (4.11)-"HeWhois the Lord avAn is the Only One who is worthy of praise with theSvetASvatara upanishad: elephant intiruvE'nkaTamalai." 124 sra nAmam, bhIshmatellsyudhisThira: sra u (thoseofyouwhowasteyourtime bhagavAn keSava,theSupremeBeing, ep praisingHim;suchareHisnatural I am going to say it, andpleaselisten amgoingtosayit, I eme Person;thetermdivyasignifies nammAzhvAr(tiruvAimizhi3.9.1), ousands of yearswesingHispraise, ousands of terpretation similar tothatofSrIterpretation similar beingrecitedbothinthisworldand ya emphasizes that He is worthy of -BecauseHeisSupreme of all, benevolent, divine, ofall,benevolent, "tam ISAnam sadagopan.org (6. 4) - He (6. 4) songs in praise nArAyaNA ernnum nArAyaNA ernnum - even in negative ,… etc. But He is not fully ,… etc. But He is not fully mayrvaRa madi nalam aruLbavan, who is the cause of all origin and all origin and the cause of who is ditatingthat on Him, dedicating all in any language (even if it contains if (even in any language out that when anyone praises Him in nt ways in which He can be praised. nt ways in which He can be praised. amples of the way the AzhvAr-s have amples of the way the AzhvAr-s g the inner meaning of ll does jIva-s invoke Him, but He the sarvaih stUyate, na stotA kasyacit iti it is adverse to His splendor, bhagavAn te kalyANa guNa-s through mere use of te kalyANa guNa-s through 125 i nAn kaNDu koNDEn
(in whatever language priyah priyah priyah - - - "tam viSva rUpam bhava-bhUtam IDyam" (in whatever manner), stava stava stava .
uyarvaRa uyar nalam uDaiyavan, Stviày> Stviày> Stviày>
vAg-vyApAreNaiva guNakatayA samArAdhyatvAt nitya kalyANa - He who is praised by everyone, but who does not need to praise praise to need not does who but everyone, by praised is who He - language), yayA kayAcit bhAshayA yathA katha'ncit 2. 1.
nAma 685.
we do to Him, etc., are among the differe etc., we do to Him, stava-priyAya namah. In his interpretation, SrI BhaTTar points stavyah anyone. SrI cinmayAnanda adds that "a jIva-s". not invoke the praise of worthy or stavyah is He that comments bhUshaN vidyA deva bala SrI because it is easy to praise His infini amarargaL adipati, nalam tarum Solla nAmam, acyutA amarar Eru, Ayar tam kozhundu are just some limited ways throughdescribed by any of these; these His which Knowin Him. enjoyed have devotees true japam, me of Him and singing them, nAma form it is offered. praise in whatever is pleased by the He Who any manner (even in a negative manner!), errors in diction or meaning), even if accepts it as praise. SrI BahTTar's exact words are: existence, and who is praiseworthy". existence, and interpretation is: b) SrI Samkara's words - some ex The dharma cakram writer gives stotum arhah stavyah Who has the Universe as His form, He as His form, the Universe Who has praised Him: and worthypraise"; of nAma 685. nAma 685. sadagopan.org that heshakehishead at violently, sothatthese wordswon'tfall ears, andatthevery utteranceofthe being utteredbyanyone even casually. incident of ghaNTAkarNa,SrI BhaTTar gives an example of this guNa of bhagavAn by referring us to the who did not like to hear even the name of vishNu
5. 4. 3. Him -because theseactionsaredo priyatamahasyaiti stava-priyah stavah negative terms), yena kenApi tejaskarah tiraskaropivA (byanyone-even including thosewhodenigrateHim), the meremention ofthe na stava-priyAya namah. namah. stava-priyAya (eitherinpraiseofHisqualitiesor 126 name ofvishNu,he Sohesuspendedtwobellsfromhis ne while thinking ofHim). in hisears.Butorder to ensure (He acceptsthemaspraiseof (He me of vishNu, he had to me ofvishNu,hehad to will shakehishead
sadagopan.org more happy. By "e'nganE Sollinum inbam Sollinum inbam "e'nganE . nammAzhvAr concludes "kETpAr Sevi SuDu kIzhmai SuDu kIzhmai Sevi "kETpAr is such that even if we don't mean mean don't we if even that such is nt meditation on Him. This is an an is This Him. on meditation nt r's tiruvAimozhi pASuram 5. 1. 1, bhagavAn's pleasure when He is is He when pleasure bhagavAn's aise, He is all the abusive language to talk aboutabusive language Lord tive thought about him as praise of tive thought about are putting to appropriate use the knowing the meaning, etc., - the final - the final knowing the meaning, etc., people are praising His qualities, but constant meditation on Him, and gave on Him, and meditation constant SrI BhaTTar has given for this nAma - SrI BhaTTar has given for -s. When the thought, word, and deed Him, and this is exactly what He wants pointing out that no matter how we say pointing out that no matter thing sincerity, about Him, even without example of SiSUpAlan, who got moksham who of SiSUpAlan, example 127 shNu, and watching for even a casual mention of the mention of for even a casual watching shNu, and this makes Him happy. (7-9-11).
always be thinking of vi of thinking be always name of vishNu.name of took The Lord as this destiny the is such - Him reach us help to order in praise, as it accept will He of the jIva: enRenRu kaiyAr Sakkarattu en karu mANikkamE puRamEyADi poyyE kaimmai Sollip puRamE meyyE peRRozhindEn vidi vAikkinRu kAppAr Ar? AiyO! KaNNa pirAn! aRaiyO inip pOnAlE SrI rAdhAkRshNa SAstri observes that He is happy that praised is not because (tiruvAi. 5. 1. 1) salvation to ghaNTAkarNa for this consta takes even the nega He how example of Him. adds to this the SrI v. v. rAmAnujan - possible opportunity kRshNa at every - us for good vaSavugaLaiyE vaiyum SiSupAlan" pazham pagaivan to lead by dacads in tiruvAimozhi one of his always will it or not His name - knowing the meaning that is outcome payakkumE" to nammAzhvA SrI rAmAnujan refers us that which supports the interpretation His Grace perumAL is stava-priyah because to praise Him, as long as we say some that the jIva-s is pleased because He given to the jIva indriya-s that He has are all directed appropriately for His pr praising Him, we are getting closer to of the jIvAtmA-s, and even though all he was doing was using all even though sadagopan.org nAma 686. nAma 686. SrI v.v.rAmAnujan gives reference to and gavemovementto them". with HisuniqueSakti, rejuvenated gave lifeto mywordswhich "I worshipthatLordwhoentered intome, prANAn namobhagavatepurushAyatubhyam || anyAmSca hastacaraNaSravaNatvagAdIn sa'njIvayatyakhila SaktidharahsvadhAmnA | prasuptAm vAcamimam yo antahpraviSyamam rAdhAkRshNa SAstrirefersto thefollowing wordsofdhruva: bhagavAn wasthetrueinstrument fo words ofpraisebhagavAnstartedpo Then bhagavAngentlytouc appearedbefore bound whenbhagavAn praises Him.SrIBhaTTargivestheex of thestotramorpraise,becauseitisonlybyHisanugraham thatthedevotee SrI BhaTTar'sinterpretationisthatbh incarnate. bhagavAn isstotram of praise), oftheaffixshTran,whichgive addition the through -topraise, isderivedfromtherootstu The wordstotram accordingstotrAya namah. to pANiniThe Eulogy Incarnate. sUtra 3. 2.facilities Hehasgivenus. 182. Thethe child nAma just and, Him, serving for are us given means doeswhen thechilddoeswellin well that inThe dharma cakramwritergivesthean the school, He is happy when we do well with the nAma 686.
StaeÇ< StaeÇ< StaeÇ<
stotram stotram stotram theschool.Thebodyandindriya-sthatHehas hed dhruva'scheekwithHi
were moreorlessdead,and my hands, legs, ears, skins, etc., skins, my hands,legs,ears, 128 uring outformuring dhruva'smouth.Thus, Him, andcouldnotutterevenaword. agavAn is the cause or the instrument agavAn isthecauseorinstrument like theparentswho feel happy when s thesenseofinstrument(i.e, means alogy oftheparents whofeelhappy ample ofchilddhruvawhowasspell- r Hispraiseinthiscase.SrI tiruvAimozhi10. 7. 5,where s conch,andimmediately sadagopan.org piration to realize u koNDEn nArAyaNA ennum u koNDEn nArAyaNA ennum . draupadi being saved by invoking paNNAr pADal in kavigaL yAnAit pADal in kavigaL paNNAr Him. This is what AzhvAr declares declares AzhvAr what is This Him. en before kRshNa could personally kRshNa could personally en before words that praise Him are by their - that by which bhagavAn is praised, ram in the current context to refer se or stotram. Thus the stotram or the stotram se or stotram. Thus is pure and where He resides. When When is pure and where He resides. the great Rshi-s to whom bhagavAn Rshi-s to whom bhagavAn the great e experience of the Nature of Truth. Truth. the Nature of of e experience Him through words to others, this Him through words to others, e nAmee are one and the same in e nAmee are using nammAzhvAr as the vehicle or using nammAzhvAr of the veda-s, He is stotram Himself: bhagavAn is Himself the Hymn. SrIbhagavAn is Himself out that when a glorious hymn, praising out that when votion and ardent as votion and ardent the nAma or the stotram is even more 129 where nammAzhvArwhere says that His own sang bhagavAn "nalam tarum Sollai nAn kaND One is reminded of the incident of One is reminded of the incident stUyate anena iti stotram vedah
nAmam". His Divine Nature, is sung with full de full with sung is explains this by pointing cinmayAnanda Nature, Divine His lifts the devotee into th Him, this praise (praiseThus, the nAma here) and th experience. SrI rAdhAkRshNa SAstri observes that a mind which has revealed Himself, have of their experience these sages reveal word of prai becomes the mantra or the the representation of the mantra becomes when he says: sense, this In her. the nAma of kRshNa which saved her ev save and come Him. powerful than SrI satyadevo vAsishTha stot interprets to veda - is veda. praise is the object of Since bhagavAn vedasya pradhAna stotram vishayatvA brahmApi nammAzhvAr echoes this same sentiment: this same sentiment: echoes nammAzhvAr tannait tAn pADi…, tannait means. interpretation is that SrI Samkara's His but are world this in best are that all that gItA the in very nature good words, and so they are His manifestation (Note that Lord declares kRshNa manifestations). explains that The dharma cakram writer praise by Himself through tiruvAimozhi through praise by Himself sadagopan.org nAma 687. nAma 687. The dharma cakram writernAma indicatesthat He istheobject notes that itinstrument forHispraise(includingth is only when weWith SrIBhaTTar'sversion(stutah),the have a mind that is act ofpraise. nAma referstothewordsofpraise, rAdhAkRshNa SAstriobservesthatwith SrI SamkarapAThamforthisnAmais aLavAgumO?". which conveysthisidea- SrI v.rAmAnujan givesreference to ourselves. directions indicatesthatHeisthe extolled Him,andthenthe "At first,brahma,thecreator,praise pradiSaS-catasrah" Sakrah pravidvAn "dhAtA purastAtyamudAjahAra SrI BhaTTargivesreferenceto theSruti stutaiti siddhaye tat-tad-abhilAsha asmadAdibhiSca trayI-mayAdibh sahasra-phaNa byhuman beingslikeourselves is theembodiment ofthethree-fold ve respective desires.This praised byeveryoneincludingthenity thatbhag is SrI BhaTTar'svyAkhyAnam stutAya namah. purushaHe Who ispraised. sUktam nAma 687.
Stut> Stut> Stut>
stutah stutah stutah includesthethousand-h
"SodiyAgi ellAulagum four directions". Thereference to thefour ih anantaih brahmAdibhih ih anantaihbrahmAdibhih ofthesewords andacts ofpraise. 130 and thecurrent nAmawillrefertothe and e wordsandtheacts),current d Him,thenindraofgreatknowledge Object ofpraisebyallbeings like a sUri-sfortheattainmentoftheir da-s, brahma andothergods,also da-s, brahma nammAzhvAr'stiruvAimozhi3.5, SrISamkara'sversion,theprevious stuthih- the actofpraise. SrI avAn iscalledstutahbecauseHe previous nAma says that He is the ooded AdiSesha, garuDa who AdiSesha,garuDawho ooded tozhum Adi mUrti enRAl tozhum AdimUrti sadagopan.org - who causes the stuti causes the stuti who (75. 55) - "He Who a devotee. He quotes a devotee. (7. 18). Slokam 7. 17 of the tra. Siva constantly meditates on tra. Siva constantly meditates so He becomes an object of stuti by of stuti so He becomes an object me interpretation as SrI BhaTTar - Thus, it is He Thus, it is He avAn's kailAsa yAtra in His kRshNa Himself, and he who adores bhagavAn Himself, and he who adores devotee who has exclusive devotion to has exclusive devotee who e greatness of bhagavAne greatness shape in takes meaningful and proper stuti comes out stuti comes and proper meaningful who praise Him is stotA. He quotes from 131 mSa - "One who praises Me becomes "sva-stotAram stotA" asya iti stotum Seelam gives the reason for bhagavAn praising His of the Eulogizer of bhagavAn. of the Eulogizer g out the greatness of such
. stotA stotA stotA j~nAnI tvAtmaiva me matam Staeta Staeta Staeta
nAma 688.
stotre namah. is SrI BhaTTar's vyAkhyAnam through our words. It is then that th It is then that our words. through and comes out as stuti.the form of words stutih. He is called to occur, and hence those who extol Him. a) He Who praises form is also the b) He Who those praise to is it nature Whose He vishNu dharma in support: "yam stuvan stavyatAmeti vandamAnaSca vandyatAm" the in Siva of by bhagavAn praises bhagavAn is praised praise kRshNa's Lord becomes an object of adoration for Him". is to referred of bhag SrI BhaTTar gives the example incident The incarnation. the kailAsa yA form of a hymn during mantra, andbhagavAn through the tAraka hari va bhagavAn, as He says in praiseworthy". SrI kRshNa datta bhAradvAj gives the sa stauti sva-janAn iti stotA SrI baladeva vidyAbhUshan from the gItA - gItA also conveys this idea: teshAm j~nAni nitya-yukta eka-bhaktir viSishyate; | priyo hi j~nAnino'tyartham aham sa ca mama priyah || kRshNa declares that the where Lord clean, and is occupied by Him, that by is occupied clean, and devotee - He wants to brin nAma 688. nAma 688. sadagopan.org nAma 689. nAma 689. The wordraNahastwo meanings- raNa-priyAya namah. c) HeWho movesaroundhappily intheform ofthe Sun etc. b) HeWho delightsin a) HeWhodelightsinbattle. ment withHim. of the Lord dissolves in the Lord (becom SrI cinmayAnandaobsrvesthatthetrue is theEulogizer aswell. is- b) SrISamkara'svyAkhyAnam places. Lord kRshNadescribessuchadevoteein devotee whombhagavAnpraises.This: The dharma cakramwriterelaborateson samepriyah buddhir yomad-bhaktah SrI cinmayAnandaHim isextremelydeartoHim. refers us to the gItA Slokam 12. 14 - nAma 689.
. isneither positivelyinfluencedby 7. is neither6. happy when he obtains objects dedicatesallhisactionstobhagavAn, of5. pleasure nor unhappy when ispureinthought, wordanddeed, 4. considerspleasureandpainasequal, 3. hasovercomeanger, 2. showskindnesstoall, 1. unkind words,etc. he isfacedwithobjectsofdispleasure,
r[iày> r[iày> r[iày>
raNa raNa raNa the auspicious soundsinplacesofworship. - - - priyah priyah priyah raNa gatau, raNa Sabda arthah raNa gatau, stotA apisaeva,sarvaAtmakatvAt . 132 es onewiththeLord) Chapter 16 of the gItA among other Chapter16ofthegItAamong devoteewhosingsthedivinehymns praisenornegatively influenced by theattributes orqualitiesofthe mayyarpita mano- , andisinat-one- - itcanmean -soHe sadagopan.org of those who have r interpretations. SrI r interpretations. interpretation which is different interpretation which is in His rAma incarnation, and the incarnation, in His rAma mons in His kRshNa incarnation are mons in His kRshNa incarnation refuge in Him, and for protection of and for protection of Him, refuge in ection. He delights in battle for the ection. He delights in battle guNa of raNa-priyah. These are for are guNa of raNa-priyah. These Na is used where a to refer to battle, one who delights in moving around, one who delights ravah mandireshu ma'ngala dhvanih; ing with the enemies confronting his enemies. SrI Samkara enemies. SrI Samkara confronting his g "movement", while SrI kRshNadatta g "movement", retations drawretations these two different on 133 . yatah pa'nca mahAyudhAni dhatte satatam yatah pa'nca mahAyudhAni dhatte satatam the destruction of the evil - the destruction of the evil - powerful sugrIva and a'ngada". powerful sugrIva - The auspicious sound in the temples is called - The auspicious sound in the temples meaning (battle) in thei meaning (battle)
surrendered to Him and sought His prot who seek purposes of protection of those rAvaNa righteousness. The fight against destruction of duryodhana and other de of His examples among the widely known the protection of the good and
(yuddha. 111. 31) 31) 111. (yuddha. ca dushkRtAm paritrANAyasAdhUnAm vinASAya sambhavAmi yuge yuge. dharma smasthApaNArthAya in yuddha kANDa:SrI BhaTTar quotes sage vAlmIki tatah sakAmam sugrIvam a'ngadam ca mahA-balam | rAvaNamAhavecakAra rAghavah prIto hatvA || "Sri rAma killed rAvaNa in the fight and felt happy that He fulfilled the desires of the fromthe other vyAkyAna kartA-s: raNo sa priyo yasya iti raNa-priyah satyadevo uses the meanin vAsishTha the meaning "sound". bhAradvAj uses to deal He is raNa-priyah when it comes for ever ready SrI Samkara refers to His carrying the great pa'ncAyudha-s world - the protection of the lokarakshaNArtham ato raNa-priyah datta bhAradvAj gives an b) SrI kRshNa meanings. meanings. Generically, raNa-priyah thus means sound. Thus, theaccompanied by term ra around with joy in vIra purusha moves use this and SrI BhaTTar motion or sound. The different interp or sound. The motion sadagopan.org nAma 690. nAma 690. He doesnot have. Heis outthat SrI cinmayAnandapoints rAmAnujan). ulagum uDaiyAntannai,tanadEulagenaninRAn tannai nammAzhvAr sings His pURNattvam inti nammAzhvAr singsHispURNattvam and noneedforelaborateworship. words ofpraise,withnoexpenditure pUrNah. SrI BhaTTar notes that this is why it is easy to please Him with just (One WhohasallHisdesiresfulfilled,an SrI BhaTTargivestheinterpre satisfy. The rootfromwhichthenAma isderive namah. pUrNAya He Who iscomplete. thegoodinus. fight tokeepthebadfromus,andconstantlyassert This nAma of bhagavAn thisiswhatHe evils oftheworld,and should remind us fight toovercometheevil.bhagavAnha another lifeisdestroyed.Forustobere thing vs.another.Forone The dharmacakramwriterpointsoutthat removing thedarkness intheworld. enlightening them, or He delights inaround intheheartsofeveryonean moving around in the form of the Sunthe interpretationthatHe and usestheme c) SrIsatyadevovAsishTha priyah. sincethesearepleasan raNah orravah; nAma 690.
pU[R> pU[R> pU[R>
pUrNah pUrNah pUrNah
is calledraNa-priyahbecaus life to live, some other life or some aspect of tation thatsinceHeis 134 signifies by carrying the pa'ncAyudha-s. signifiesbycarryingthepa'ncAyudha-s. t toHim,HeisreferredasraNa- d removingthedarknessinthemand lakshmI-pati, andthere isnothingthat aning of movement for raNa, and gives gives aning ofmovementforraNa,and s thebigtaskoffightingagainst lieved fromevilinfl d hasnothingelsetowishfor),Heis that our life is any kind involved,nophysicalstrain, lifeintrinsically isastruggleofone ruvAimozhi (4.5.7,4.510)- d ispUrI-ApyAyanetofill, (references fromSrI v. avApta-samasta-kAman e He delightsin moving a bigstruggleand uences, wehaveto ellA
sadagopan.org
g that is not part g that is not part pUryate ApyAyate offerings of His . tadetat pUrNam apravarti illed and satisfied withthe illed is desired, but also has all is desired, but that He is perfect in the sense of in the that He is perfect such as flowers, fruits, etc. - such as flowers, fruits, ades everything (SrI rAdhAkRshNa ades everything objects of desire, and all Sakti-s of desire, and objects or ISAvAsya uapnishad,5. 1. 1) bRhadA. at are needed to fulfill any possible at are needed to fulfill his vyAkhyAnam for the previous nAma, his m, and there is nothin m, and there is er emanates from Him is complete; His er respects. Other upanishadic references upanishadic references Other respects. 135 lled with the simple lled with - sakalaih kAmaih, sakalAbhih SaktibhiSca SaktibhiSca kAmaih, sakalAbhih - sakalaih Na-s, and so He is pUrNah - (bRhaDA. 2.1.5),and ; b) He is easily fulf easily is He b) ; ce for all without trace. pUrNAt pUrNamudacyate; . Thus, He not only has all that . Thus, He not (SAnti pATha of (SAnti pATha pUrNam apravarti
the powers to fulfill all that is desired. He is also pUrNah in the sense that He He that sense the in pUrNah also is He desired. is that all fulfill to powers the and permeates and perv is everywhere, Hi of is part everything SAstri). Since SrI Samkaraall that He has comments energies, and so He is pUrNah and so He energies, sampannaiti pUrNah fullness is such that even though many things emanate from Him that are are that Him is nothing for Him to desire.of Him, there from passage the well-known upanishadic to us SrI SAstri refers emanate things pUrNamadah pUrNamidam many pUrNasya pUrNamAdAya pUrNamevAvaSishyate though even that such is whatev He is complete in all respects; fullness in all complete, He remains complete are: he gives (chAndoygya. 3. 12). SrI kRshNa datta bhAradvAj adds additional for this anubhavam nAma - a) He gu isfilled with infinite kalyANa smakalyANa guNaih iti pUrNah devotees, simple offerings from His tarpita iti pUrNah bhaktArpitaih phala kusumAdibhih SrI baladeva vidyA bhUshaN builds on to mean and interprets the current nAma finishing off His enemies on are: for this nAma anubhavam-s Thus, among the different 1. He is full, with all desires fulfilled; 2. with all the kalyANa guNa-s; He is complete He is easily satisfied and fulfi 3. devotees; 4. He is filled with all the Sakti-s th sadagopan.org nAma 691. nAma 691. of thetruenatureourselves. us, andtorealizeourtrue us should be to realizeresult oftheeducationwereceive nowada that the joy we increases ofpossibleattacks.Lack more devicesof pleasure seekersandwealth whatever little goodwemight havehadto we discover educationonlydigsoutmore modern day be tobringoutthegoodinusandde to defendterm 'kalvi'signifies 'kalludal',digging more. Themoderndayeducationonly ourselves, be dissatisfied, become moreand observation inourlivesisthataswe the more the fear in us nAma), and thusdoesnotneedthepraise nAma), and and fulfilling theirdesire topraise Hi pUrayitA bybecomingastava-priyah(n the desireof devoteestosingHi BhaTTar givestheinterpretationthatHe desires dependingonthei bhagavAn hasthenAmapUrayitAbecaus pUrayitre namah. The Fulfiller ofthedesiresHisdevotees. life. PUrNaisthefulfilledorcomp The dharmacakramwriterdiscussestheim Him. He permeates andpervadeseverything, desire; nAma 691.
pUriyta pUriyta pUriyta pUrayitA pUrayitA pUrayitA nature and become fulfille become and nature r merit - dharma, artha, kAma or moksha. SrI ormoksha. kAma r merit-dharma,artha,
m, eventhrough He isapUrNah (previous 136 cause ourneedsandwantskeepgrowing Ama 685)forthesakeofHisdevotees, s praise. In other words, bhagavAn is s praise.Inotherwords,bhagavAn velop thedesire toseekHim.Butthe succeed more in our material life, we succeed moreinourmateriallife, trust andfaithinHimisthegeneral into. Thetruepurposeofkalvishould letely satisfiedst are seeking externally isreally within as wegetthemoderneducation.The desire, more wants,andhelpsuslose desire, more helps growthismaterial need.The of thedevotees.His truedevotees ys. Thesignificance of this nAmafor e Hebestowsanythingthatanyone start with. We become even more has this nAma because He fulfills plications ofthisnAmatoourdaily there isnothingthatnotpartof d through this realization d throughthisrealization ate. Thegeneral sadagopan.org the same as bhagavAn's He made sure that dharma won. won. dharma that sure made He ana seeking help from Lord kRshNaana seeking help from Lord on for the previous nAma, and pointson for the previous declared to duryodhana that he will declared to duryodhana that stances of the unique ways in which stances of the was on duryodhana's side, he blessed was on duryodhana's side, he Lord kRshNa bestowed both arjuna's arjuna's Lord kRshNa bestowed both under any circumstance. In the under any circumstance. wishes, all He is doing is fulfilling His all He is doing is fulfilling wishes, e word "puNyah" has been approached e word "puNyah" has been approached hma's promise, wish because it was the His devotees' wishes is because their their devotees' wishes is because His karyam Him through to Him by pleasing that His devotees' words are true. The that His devotees' words are kRshNa break His vow and take to arms break His vow and take to arms kRshNa 137 ppropriate time, by bestowing whatever by bestowing whatever ppropriate time, d Himself (pUrNah), but He makes others Himself (pUrNah), but d purify, and the other puN- Subha karmaNi ills, as signified by the nAmapUrayitA. nAmapUrayitA. by the ills, as signified een below under the respective authors. under the respective below een win the war, which was win the war, which was s of those who seek His help, all the time upholding seek His help, all the time s of those who
performing pious activities. pious performing puNyah puNyah puNyah
pu{y> pu{y> pu{y>
nAma 692. reason that bhagavAn always fulfills they seek. they seek. writer gives some in The dharma cakram interesting. for the mahAbhArata war is and duryodhana's wishes, though ultimately make of kRshNa, BhIshma, the great devotee will he that ferociously so fight fulfilled bhIs during the war. BhagavAn His devotees' of a devotee. By fulfilling to ensure own wishes, since He wants to His wish wish is never contrary yudhisThira that he should - one from the root pU - pavane - to The details will be s - to be pious.
fulfilled as well (pUrayitA)fulfilled as well at the a the desire bhagavAn fulfils dharma. The of arjuna and duryodh story bhIshma mahAbhArata war, even though puNyAya namah. This nAma occurs again as nAma 925 in Slokam 98. There are two ways the derivation of th out that bhagavAn is not just fulfille out that bhagavAn wish. a) The Purifier. is excellent in b) He Who SrI Samkara continues on his interpretati on SrI Samkara continues praise etc., and this is what He fulf and this is praise etc., would only seek the chance to do kaim chance to do seek the would only nAma 692. nAma 692. sadagopan.org pavane- to purify,andgivesthederivation - pavane- to fromtheroot pU- derivesthenAmastarting vAsishTha SrI satyadevo wicked (suchaskamsa). bhagavAn isaPurifierofthisworldin Under thecurrent Slokam,SrIbala puNyah itivA sarveshAmSruti smRtilakshaNayAvAcApuNyam AcashTa be righteousbyHisteachingsthrough theSruti-sandsmRti-s- interpretation thatbhagavAnhasthenA For theoccurrence ofthisnAma in bhUsh presented bySrIbaladevavidyA acts such asprotection ofgajendra, th andobserves this willhelping Hisdevotees,webecomepure. purify us.for thisnAma-thatbythemerecontem Th Under nAma925,SrIBhaTTargivesthe Hisrealization. about Himproducethepuritythatleadsto sukham arethoughtsthatnotconduc The dharmasmRtimAtreNakalmashANi kshapayatiitipuNyah cakramthought aboutHimpurifiesthe writerSrI SamkarainterpretsthisnAmato explainsappulava! puNNiyanE!" that tiruma'ngaiAzhvAr- andfrom viruttam45), just astirumazhiSaiAzhvAr - the thoughts oftheAzhvArs.Amon is afavorite ofSrI v. rAmAnujan observesthatthe indriya-the sinners andmakesthemfitforextolling Him. points outthatbhagavAnhasthisnAma puNyah, whichisderivedfromtheroot SrI BhaTTargivesthedefinition -
(periyatirumozhi3.5.7). "anantan mElkiDandaempuNNiyA!" 138 is same interpretation and example are is sameinterpretationandexample punAti itipuNyah the senseofeliminat g thereferenceshegivesarefrom Slokam 98, SrI Samkara gives the Slokam98,SrISamkaragives nAma "puNyan"for bhagavAnintamizh aN forthisnAmaunderSlokam98. at themeditationofHiskIrtithrough person whothinksaboutHim- because Hepurifies eventheworst of deva vidyAbhUshaN comments that that comments deva vidyAbhUshaN He givestheexample ofbhagavAn's mean thatHeisaPurifierbecause pU -pavanetopurify.SrIBhaTTar ma puNyah because ma puNyah Heenablesallto plation ofHiskIrtipertainingto ive toHisrealization,thethoughts above ashissecondinterpretation . pavata iti,pUyatevAanena pavata "un aDiyEnmanampugunda - He who purifies is ing orremovingthe (tiruccanda (tiruccanda . sadagopan.org
yat pratyaya - He who purifies, or One by - He One by or who purifies, excellent in observing the pious the pious excellent in observing advAj the alternative also give "puNati Acarati iti Subhamkarma excels in observing pious activities) pious activities so that He sets an ous acts by performing them Himself.ous acts by performing them of bhagavAn in the form of the Sun Sun the of form the in bhagavAn of rifying (in addition the toHim being the root puN - Subha karmaNi - to bethe root puN e of being good. BhagavAn sets the the sets BhagavAn good. being of e g the wicked from our midst during His during His g the wicked from our midst
and interpretation, both SrI satyadevoand interpretation, 139 in addition to being pure Himself. in addition to 4. 98), with the addition the 4. 98), with the addition the nners by making them think of Him; nners by making kIrtih kIrtih kIrtih - - - s through the Sruti and smRti. puNya puNya puNya pApAnaviddhah Subho vA Subho pApAnaviddhah pu{ykIitR> pu{ykIitR> pu{ykIitR>
- One Who observes pious activities is puNyah. By the grammatical observes pious activities is - One Who , the is term puNyah means "One who puNa
nAma 693. puNya-kIrtaye namah. He Whose kIrti or praise is also pu also is praise or kIrti Whose He Purifier). to 2. He purifies this worldby eliminatin itipuNyah - pavitrah - pavitrah itipuNyah He leads by example. Purifier) because: Thus, bhagavAn is puNyah (the 1. even the worst of si He purifies who incarnations; (One 3. on Him; His thought is a purifier for those who meditate puNyah is He 4. in the form of the Sun; He purifies everything He guides us to be righteou Alternatively, rule "tatra sAdhuh" (ashTAdyAyI 4. rule "tatra sAdhuh" (ashTAdyAyI whom things are purified is puNyah; or, One who is pure, devoid of any sin, sin, any of devoid pure, is who One or, puNyah; is purified are things whom the example gives He auspicious, etc. in the universe, purifying all objects In addition to the above derivation vAsishTha bhAr and SrI kRshNa datta starting from the nAma derivation of pious. SrI bhAradvAj gives as the derivation puNyah" the sens activities", and not just in pi performing example to His devotees on of in the practice excels because He others to follow. example for nAma 693. nAma 693. sadagopan.org (vishNuPurANam.6.2.17) Sollai nAnkaNDukoNDEn The dharma cakramwriter givesthea pApam). pugutaruvAnninRanavum tIyiniltUSAgum "mAyanai"– (vishNu.PurANam.6.8.19) SrI v.v.rAmAnujangivesreferenc tretA bysacrifice,andinthedvApara byadoration". yuga same fruitsthatoneobtainedinthekR "By themerementionofnamebh (vishNupurA.6.8.20) yadApnotitadApnotikalausamkIrtyakeSavam|| dhyAyankRteyajan ya~jnais beasts whentheyrunawayonhear are freedfromtheir sinsthesame waya "Those who, evenwithoutbeing awareof || mRgairiva pumAn vimucyatesadyahsimha-trataih | avaSenA'pi yan-nAmnikIrtitesarva-pAtakaih man". names ofbhagavAn,whichhaveunsurpa purifiestheme "Maitreya! Justasfire pAvakah|| maitreya! aSeshapApAnAmdhAtUnAmiva | anuttamam nAma samkIrtanampumsAmvilAyanam purifying natureofHispraise. puNya-kIrtih. SrIBhaTTargivesseve which involves singingHiskIrti,purifiesthedevotee,andsoHeiscalled it is sung by His devotees; in other words, nAma samkIrtanam by His devotees, SrI BhaTTarinterpretsthenAmaassignif
vAyinAl pADimanttinAlSinndikka pOyapizhaiyum nArAyaNA ennumnAmam". -tretAyAm dvApare'rcayan | -tretAyAm dvApare'rcayan ing theroarofalionnearby". 140 e toANDAL'stiruppAvaipASuram ta yugabyabstract meditation, inthe tals, theunequalledrecitationof dditional referenceto:"nalam tarum dditional agavAn, a man in kali yuga attains the yugaattains agavAn, amaninkali it,pronouncethe name ofbhagavAn deer isfreedfromtheattackof ssed greatness, destroys all sins of allsins destroys ssed greatness, - ral referencesthat indicatethe ying thatHiskIrtiispurifyingwhen
(pizhai herereferstooursinsor sadagopan.org . In order to have this smRti . samsAra is considered a disease interprets the previous nAma as previous nAma as interprets the e purification of the devotee - of the devotee - e purification , namely the disease of samsAra, in that this nAma signifiesthat this has that He a connection between the previous between a connection ishad and indicates that those who glorifies Him becomes holy, and so in glorifies Him becomes holy, thoughts about Him in the devotee, devotee, thoughts about Him in the An. Thus, His kIrti has the effect of effect of An. Thus, His kIrti has the that He is called an-Amayah because because an-Amayah called is He that fier in the sense that mere thoughts fier in the sense tness. The current nAma provides this nAma tness. The current puNyam AvahatipuNyam nRNAm asya kIrtih of enjoyment of the glory of bhagavAn. (chAn. 4. 10. 3). nammAzhvAr refers refers nammAzhvAr 3). 10. 4. (chAn. msAra declare that "they are full of 141 His smRti is (the previous nAma). His smRti is (the previous nAma).
(tiruvAi. 7. 1. 4) -reference from SrI v. v. v. v. SrI from -reference 4) 1. 7. (tiruvAi. kshapayati iti puNyah or suffering - internal, external, karma-related,or suffering - internal, external, etc. Amayah Amayah Amayah - - - an an an
. samsAra mahA-vyAdhi virodhI Anamy> Anamy> Anamy>
"vani tIr marundu" "vyAdhibhih paripUrNo'smi"
nAma 694. this sense His glory is purifying. this sense His glory is purifying. being a purifier (this nAma), just as being a purifier SrI cinmayAnanda explains that whoever
which then leads to the smRti of bhagav which then leads to the smRti of Him, one should first realize His grea of Him, one should induces basis, namely His fame, which of samsAra.a) He Who removes the disease pain is beyond b) He Who perish. to die, to an-AmayAya namah. himsAyAm, - mI is derived is nAma this which from root The or disease beyond is Who He sickness. or disease to refers Amayah term The sickness is an-Amayah. gives the interpretation a) SrI BhaTTar He is the adversary for the worst Amayah His devotees - power the to obstacle an is it because have realized the true nature of sa of nature true the SrI BhaTTar quotes from chAndogyopan realized have kIrti which brings purity to people- purity to people- brings kIrti which itipuNya-kIrtih SAstri seems to draw SrI rAdhAkRshNa current nAma. SrI Samkara nAma and the or Puri to His being a puNyah referring the devotee lead to th about Him by smRtimAtreNa kalmashANi disease" - to Him as SrI Samkara also gives the interpretation the interpretation also gives SrI Samkara nAma 694. nAma 694. sadagopan.org isbeyonda or soulalso.BhagavAn associated withthebodyandmind,pain sUkhsmamind,andthereve impacts the sthUla andthemindissUkshma.When "Disease iswhatevercaus andinformative: iseducational The followingsummaryfromdharmacakram haunt usbecauseofourkarma(SrIcinmayAnanda). He is thus beyondkind ofdiseaseorillness.HisNatureis the mental vigrahah anAmayahdivya-ma'ngala restlessn - givesthederivation SrI kRshNadattabhAradvAj He isfree fromallills produced theinterpretation b) SrIsamkaragives rAmAnujan.
es discomfort tothebody es discomfort by karma-internalorexternal. ll these,andsoHeisan-Amayah". - His divya ma'ngala vigraham is beyond any ma'ngalavigrahamisbeyondany -Hisdivya 142 ofpureunstained that He is called an-Amayah because ess orphysicalpangsthatconstantly the sthUlabodyfeels suffering,it feltbyeitheristhejIvan rse isalsotrue.Since jIvan is na Amayorogoyasyaiti ormind.Thebodyis divine essence, and essence,and divine sadagopan.org - He . SrI kRshNa datta
A ]
AAM
N EACH
ries of words related to javah all ries of words related to javah lled mano-javah because He is faster mano-javah lled BEFORE they many or a few, are all destroyed e acts described in previous nAma-s in e acts described in previous my behalf, arujuna, that My devotee my behalf,
to Me quickly becomes righteous and to Me quickly becomes righteous and ves supports from the gItA and the oot ju'ng - gatau - to go. The amaraoot ju'ng - gatau - to go. 143 AVAM N
Slokam 74 Slokam Slokam 74 Slokam Slokam 74 Slokam manaso java iva javo yasya itimano-javah RA etAni sa-vega-gati nAmAni P javah javah javah ADD
- - - the speed of the mind. the speed of the LEASE mnaejvStIwRkrae vsureta vsuàd>, vsuàd>, vsureta mnaejvStIwRkrae mnaejvStIwRkrae vsureta vsuàd>, vsuàd>, vsureta mnaejvStIwRkrae mnaejvStIwRkrae vsureta vsuàd>, vsuàd>, vsureta mnaejvStIwRkrae mano mano mano P
[ vsuàdae vasudevae vsuvRsumna 74. hiv>. vsuàdae vasudevae vsuvRsumna 74. hiv>. vsuàdae vasudevae vsuvRsumna 74. hiv>. vasupradO vAsudevOvasumanA vasur havih || manOjavas tIrthakarOvasupradah | vasuretA mnaejv> mnaejv> mnaejv>
nAma 695.
koSam commentatorthe se observes that He Who is swift as thought. He Who is swift as thought. mano-javase namah. the r from The word javah is derived - indicate movement with speed (gItA 9. 31) 31) 9. bhAradvAj gives the definition - Who has speed like that of (gItA that He is ca a) SrI BhaTTar comments all th than thought itself in implementing gi BhaTTar purifying a devotee. SrI vishNu dharma: SaSvat SAntim nigacchati | kshipram bhavati dharmAtmA praNaSyati || kaunteya pratijAnIhi na me bhaktah "The devotee who is solely dedicated obtains everlasting peace. Affirm, on (vishNu dharma 83. 20) 20) 83. dharma (vishNu never perishes". sapta-janma-kRtam pApam svalpam vA yadi vA bahu | vishNor-Alaya vinyAsa prArambhAdeva naSyati || "The sins committed in seven births, be nAma 695. nAma 695. sadagopan.org SrI v.rAmAnujanrefersustogaje the momentamanbeginstoplacehi follows: Time,place, orthings(kAla, as SrI rAdhAkRshNaSAstri's commentsforthisnAmacanbe summarized all othersrunning.……". "Although fixedinHisabode,Godissw tad-dhAvato'nyAn atyetitishThat | pUrvamarshat Apnuvan nainad-devA anejadekam manasojavIyo (tiruvAi. 1.6.10) describesHisspeed: mantra The ISAvAsyaUpanishad sarva-gatatvAt itimano-javah that He is b) SrISamkaraobservesthatbhagavAnha everywhere atHim. the sameremoves theobstaclesofsamsAraextrem time - commentsth SrI baladevavidyAbhUshaN - by Hismeresamkalpam devotees' wisheswiththespeedofmind thatthis svAminotes SrI aNNa'ngarAcArya fingers), toremovealloursinsfrombeginninglesstime. (ISA. usforproducingthesoun time ittakes Especially becauseof mahAlakshmi's madhavanArE koDiyA aDupuLuyarttavaDivAr noDiyAmaruLavaikkaN vinaigaL kaDivAr tIya devotees: nammAzhvAr alsodescribesHisextreme worrying aboutHisappearance. willing todependsolelyonthespeed 4)
samkalpa mAtreNa samkalpa . -tasminn-apo mAtariSvA dadhAti|| -tasminn-apo mAtariSvA s footinthetempleofvishNu". 144 of garuDa,andhurriedoutwithouteven ndra moksham,wher deSa, vastu) canobstructone'sspeed. deSa, vastu) d of a noDi (the sound produced by two d ofanoDi(thesoundproducedbytwo proximity, ittakesHimlessthanthe ifter thanthemindandcanovercome ifter . (Hecanfulfillwhatever Hedecides ely fastforthosewhosurrenderto s thespeedlikethat speed inremovingthesinsofHis at HehasthisnAmabecause ). nAmasignifiesthatHefulfilsHis manaso javah,vegaivavego'sya e bhagavAn was not e bhagavAnwasnot of the mind in sadagopan.org - to , or making it tasya asti vettA k of Him, the more plavana taraNayoh a-pANI pAdo javano grahItA a-pANI pAdo "Without use of His hands and of His hands "Without use
- vetti vedyam na ca vetti vedyam thing can obstruct Him (vastu). Him (vastu).thing can obstruct urces of water that purify a person. urces of water that purify a person. , present, or future (kAla); He is the or future (kAla); , present, s various incarnations (para, vyUha, one crosses over or swims is tIrtham. is tIrtham.one crosses over or swims faster He can grasp us towards Him faster He can grasp us towards rds the east, the farther we get away get rds the east, the farther we at the more we thin we more the at er to Him, the farther away we move er to Him, the farther away s to access Him through His various unconstrained by deSa, kAla, and vastu,unconstrained by deSa, kAla, He quotes rAmakRshNa paramahamsa, sacred scriptures which purify a person 145
karah karah karah - - - er the ocean of samsAra. er the ocean ved from the root thRR - taratyanena pApam aj~nAnam iti tIrtham tIrtha tIrtha tIrtha
tIwRkr> tIwRkr> tIwRkr>
nAma 696. easier for us to reach Him through Hi easier for us to reach Him through
incarnations. The word tIrtham is deri tIrtha-karAya namah. need for His ears. He knows whatever is to be known, and of Him there is no no is there Him of and known, be to is hears without His eyes, of use and grasps; He sees without moves feet, He whatever knows He ears. His for need the Great". the first, the purusha, speak of Him as knower. They out th The dharma cakram writer points of being attributes our mind get these Him. to closer become we more the and proceed towa who says that the more we we get clos from the west. The more and the from the worldly attachments, like a powerful magnet. holy waters. is the source of the a) He Who b) He Who makes us cross ov purifying. hand is touch of c) He Whose d) He Who has provided simple step swim, to cross over. That through which The term tIrtham is used to refer to so The term is also used to refer to the through their learning - paSyati a-cakshuh sa SRNoti a-karNah | sa purhshamtam Ahuh agryam || mahAntam But in bhagavAn's case, none of these come as impediments; He is everywhere everywhere is He impediments; as come these of none case, bhagavAn's in But past not limited by (deSa) ; He is already Controller of everything, and so no of everything, Controller UpanishadSveTASvatara (3-19) declares - nAma 696. nAma 696. sadagopan.org ganges, andtheholy lakessuchasth 1) He has this nAma becausea) SrIBhaTTargivesthreeinterpretations: He is the source of the holytIrtha karah rivers such as thedivine hands whosetouchpurify thedevotee - the SAstra-setc.thatpurifypers (SrIsa the tIrtha-sistirtha-karah means Thus, tIrtha-karah the dhAtukR-karaNetodo; The termkarahisusedintwowaysby rAmAnujan. Amin tirindu uDaiyA eN tiSaiyumpErttakaramnAngu bhUtattAzhvAr alsorefers perumAL, thesacredAzhvAr'spASurams deSikan from ARAyirap paDi).Thus,tIrt deSikan fromARAyirap who are even more the4thlineis tIrtham in pure than thewho chant them,andareevenmorepu pASurams themselves pA the 3rdlinereferstonammAzhvAr's (SrI V. N. reference to"tIrthan" The vedAnta tamdEviyarkkE tIrtha'ngaLe enRupUSittunalgiuraippar vaikal dEvar vallArgaLai, ivaipattum tIrtha'ngaL AyirattuL Sezhum Agi, tIrtta manattanan tIrthanukkaRRa pinmaRROrSaraN the word"tIrtham": nammAzhvAr''s tiruvAimozhipASuram7.10 thecrossingoverofallsins,etc. the oceanofsamsAra, The"crossing antaryAmi). vibhava, arcA, (tiruvAi. 7. 10. 11)
(SrIkRshNadattabhAradvAj). (iraNDAm tiruvantAdi - 14). - reference from SrI v.v. -14).referencefromSrIv.v. (iraNDAmtiruvantAdi tothosewhohavelearnedthepurifyingpASuram-s, tIrtham karoti ititIrtha-karah tIrtham karoti to those who sing His praise as "tIrtha-kara-s" - - to thosewhosingHispraiseas"tIrtha-kara-s" in thefirstlineisto kurugUrSaThakOpanSonna or toreferkarah-hand. illai enRueNNi,tIrthanuukE tyadevo vAsishTha), orHeWhocreatestyadevo vAsishTha), 146 the vyAkhyAna kartA-s: The Doer, from thevyAkhyAnakartA-s:TheDoer,from on whoresortstothem,orHehas the e pushkara,whichpurify thosethat rifying than Him ; the reference to rifying thanHim;thereferenceto Suram-s which arepurifyingtothose Suram-s which ham here refersto n pErOdippediagAL-tIrthakarar over" can also refer to crossing over over" canalsorefertocrossing , andthedevotees . 1captures thefull significance of tIrthah tArakahkaroyasya iti perumAL; the"tIrtham"in -HeWhocreates the threelevels- who chant them. sadagopan.org mahA feel that, along the dA'ngga-s (SikshA, agavAn is tIrtha-karah vigAhe tIrtha bahulAm. SitalAm bahulAm. SitalAm tIrtha vigAhe nar, etc., all the way down to our all the nar, etc., incarnations that are like steps to incarnations that 14 or 18 vidyA-s or the "ghats of es to the AcArya paramparAes to the AcArya as the a, artha SAstra. Among the vidyA ht to brahma and the deva-s, as well y to the vedic teachings that He gave y to the vedic mSati Slokam 2. I veda-s, the six ve isham, kalpam), two darSana-s the this great AcArya paramparA starting and meant for misleading those who are yogo j~nAnam tathA sAmkhyam…( yogo j~nAnam 147 s, just as His nAma purifiess, just them. nAna, sAmkhya (science, craft and other craft and (science, nAna, sAmkhya He is called tIrtha-karah. These include the tIrtha-karah. These include He is called - He is the Teacher of the fourteen vidyA-s and - He is the Teacher of the d interpretation above, bh jaina, etc. branches. jaina, etc. branches. caturdaSa vidyAnAm bAhya-vidyA-samayAnAm ca praNetA ). One is reminded of the sAmyam of AcArya-s with bhagavAn bhagavAn with AcArya-s of sAmyam the of reminded is One ).
2) He is the Originator of yoga, j~ of yoga, Originator is the 2) He arts, Vedas, SAstra-s, - and music) 150. 141). bhArata, Anu. it possible for the ocean, but makes deep like an unreachable 3) He, Who is Him through a series of devotees to reach reach Him. svAmi deSikan prostrat In dayA Satakam, to have access to Him who is otherwise steps that make it possible (Slokam 2 - the deep ocean like inaccessible guru-santatim… nyAsa vi to in that svAmi deSikan refers lines of SrI BhaTTar's thir provided also in the sense that He has vishvakese with Him, followed by pirATTi, enable us to reach Him. current AcArya in order to b) SrI Samkara uses "vidyA" for tIrtham, and gives the the meaning interpretation - pravaktA ca iti tIrtha-karah so the auxiliary sciences, and are contradictor sciences that the other to the asura-s to deceive them. SrI rAdhAkRshNa SAstri refers to the knowledge - kalvit tuRaigaL" - the four jyot niruktam, chandas, vyAkaraNa, (mImAmsA, nyAaya), dharma SAstra, and purANa-s, and the four additional ones - Ayurveda, dhanurveda, gAndharv mediate on them or recite their name on them or recite mediate veda-s and other vidyA-s which He taug in nature divisions that are non-vedic Asuric are the bauddha, sadagopan.org nAma 697. nAma 697. " SrI v.rAmAnujan has groupedthenAma-supto848under themajortitle interpretations onthekRshNa Starting fromthisnAma,uptonAma 786,SrIBhaTTarbaseshis (bhAga. 8.4.6) vasu-retase namah. c) HeWho isthecauseororiginofuniverse. b) HeWho shineslike gold a) TheSource ofLustre. for thegraha-s). in thesense ofcrossing over,andkara One who makestheSun andalltheother comments that vAsishTha d) SrIsatyadevo endowedwithfourhands". garment and sArUpyamwith a~jnAnam, andattained "By thetouchofbhagavAn theelephant-k prApto bhagavatorUpampItavAsAS-caturbhujah|| gajendro bhagavad-sparSAtvi muni.. from agastya a~jnAnam, towhich hehadbeen subjec we find that the merekaro yasyaititIrtha-karah touch of bhagavAnhands whose mere touchalone can was able toand givestheinterpretation lift gajendra bhAradvAjusesth c) SrIkRshNadatta from his ortIrtha-s. ancient TeacherofvidyA-s because HeistIrtha-karah Heisthemost that SrI cinmayAnandacomments nAma 697.
dushTa nigrahaSishTa paripAlanam
vsureta> vsureta> vsureta>
vasu vasu vasu - - - retAh retAh retAh . HegivessupportfromSrImadbhAgavatamwhere in the context ofcreation. that HeiscalledtIrtha-karahbecausehas that muktah aj~nAnabandhanAt| incarnationofbhagavAn.
purify anyoneoranything- -thedestructionof dushTa-sandthe 148 h in the sense of making this possible h inthesenseofmakingthispossible ted throughaprevious curse(SApam) e meaning"hand"forthewordkarah, planets move around (tIrtham is used planets movearound(tIrthamis bhagavAn, wearing the yellow silk bhagavAn,wearingtheyellowsilk ing wasrelieved from the bondageof the nAma signifies that He is the thenAmasignifiesthatHeis tIrthah tArakah sadagopan.org . " for the word (dhana), vishNu, the (dhana), vishNu, raSmi or source" for the word or source" for the sravaNe - to flow. The term flow. The term sravaNe - to His kRshNa incarnation, where He His kRshNa incarnation, where (deva-bhedah), fire (analah), a ray of a ray fire (analah), (deva-bhedah), tation for the nAma as "He Who has tation for the nAma as "He His Power into them. It became the ssence is gold" by one translator. SrI , and thus gives the meaning "He Who , and thus gives the meaning nmayAnanda for the above follows: "In gem (ratna), wealth gem (ratna), wealth 149 vasu suvarNam retAh asya iti vasu-retAh in the form of His jyoti. , and the meaning "cause , and the meaning Ir-hitASamsAhidamshTrayoh || e semen or seed, cause, etc. e semen or seed, cause, etc. sU ratne dhane vasu | sU ratne dhane is derived from the root rI - the root is derived from retah vasuparyAyah iti jyotih , in his interpretation for the nAma , in his interpretation for the as a noun of deities mean a class can
This has been translated as "He Whose e This has been Samkara quotes vyAsa in support: the following from devah pUrvam apah sRTvA tAsu vIryam upAsRjat | tad-aNDam haimam brahmaNah kAraNam abhavat || param cast waters, and "The Lord created the golden Egg, the prime source of Brahma". As extract of the description of SrI ci is the Source of the Divine Lustre". He is also the One from Whom the other other the Whom from One retas the also is He Lustre". Divine the of Source the is their light. objects including the Sun get nAma is - The nirukti summary for the vasu Sabdo jyotir-artho retas-tat-kAraNam matam | divya-jyotih kAraNatvAt vasu-retAh prakIrtitah || SrI aNNa'ngarAcArya the interpre gives His divya tejas as the cause for His incarnations". example of SrI v.v.rAmAnujan gives the entered the garbham of devaki b) SrI Samkara's interpretation is - vasu -
retas is used to refer to th a) SrI BhaTTar uses the meaning "lustre", related to " light (raSmi), a rein or halter (vasU), light (raSmi), (vedhAh), etc. intelligent or wise 288): is from amara koSam (3-4- The following raSmau va deva-bhede'nale strI tvAS vishNau ca vedhAh The word protection of the virtuous". of the virtuous". protection vasu sadagopan.org nAmas 698,699. nAmas 698,699. etc. resultsinthecreationof moola-prakRti 270 as referring toHisbestowingany we 270 asreferring - ina specialway. In "p of current nAmaistheaddition The di 270 inSlokam29(vasu-dah). This nAmarepeatsitselfasthenext vasu-pradAya namah. d) HeWho providestheplace for dwelling forallbeings c) TheBestower ofmoksham b) TheGiverofGlory orDignity. a) TheGiver ofTreasure (intheformofHimself). used in makinggold needs jewels, to be admixedall with other beings a so small arise. also amount He shines ofbase materialforallgoldornaments,so like copper the gold in in the jo order context of for creation. itThe dharmacakramwritergivestheanal to be Just as this universe. to interpretation thatvasu-retArefers meaning "root"or"cause"forthe the meaningthatOneinWhom usestheroot vAsishTha c) SrIsatyadevo theGolden Womb". the purANa-sashiraNya-garbha, Creator, firstarose.Thus,Lord,asthe dropped HisEssenceanditbecamea the beginningofcreationwereprim as thewealth similartothatofkuber next nAmaareinterpreted asreferring nAmas 698,699.
vsuàd> vsuàd> vsuàd> general, thevyAkhyAnakart
vasu vasu vasu thewhole universereside - - - pradah pradah pradah ra" in pra-dah. This standsfor ra" inpra-dah.This 150 a, Himself, moksham, ever-lasting fame, a, Himself,moksham, ever-lasting ining togetherof fference betweennAma 270andthe also Heservesas theuniverse, withits pa'ncabhUta-s Golden Egg fromwhich brahma,the One Whois thecause ofall things in eval waters.Inthis Oceanthe Lord womb ofallCreation,ismentionedin to His bestowing special wealth such to Hisbestowingspecial wealthsuch
term retah,andthusgivesthe ogy that just asgoldservesthe ogy that alth ingeneral; vas - nivAse -to vas-nivAse also. It is also similar to the nAma tothenAma alsosimilar also.Itis A-s haveinterpretednAma s is vasu. Heusesthe s isvasu. His vIryam with the His vIryamwith the basefromwhich the currentand dwell, andderives prakarsheNa
sadagopan.org
punar-ukti ellai il SIr e best of wealth use He provides Himself Himself provides use He is this nAma because He nAma because is this e best of wealths, namely - One Who bestows wealth in bestows - One Who vastatyasmin iti vasuh vAsastam planation that in the process of planation that in the process is that He gives th th even to the likes of kubera. Even to the likes th even ing "dwelling" for vasu, and gives the so He is vasu-pradah in this sense as as sense so He is vasu-pradah in this the interpretation that He has thisthe interpretation e giver of wealth, he gets his fame as e giver of wealth, he gets his fame as ferring to His being the Bestower of the Bestower to His being ferring terpretations such that redundancy in terpretations elf - thus He gives the parama nidhi - elf - thus He gives the parama and vasudeva,Lord also gave the them ever-lasting wealth and the associated Grace. For nAma 699, SrI Samkara Grace. For nAma 699, SrI Samkara SrI BhaTTar gives the example of example SrI BhaTTar gives the th etc. ), and nAma-s 698 and 699 as 698 and 699 ), and nAma-s th etc. 151 ishing that there is no fault of is no fault ishing that there rent in each of the occurrences. the occurrences. of each rent in wealths, which He alone can give. tation here is that He (perumAL. 10. 11). to specifically refer to th . In the next occurrence of the nAma, he interprets he interprets the nAma, of next occurrence . In the s the nAma vasu-pradah beca tence of all beings -
an eminent or superior way is vasu-pradah. or superior an eminent for nAma 698 a) SrI BhaTTar's anubhavam of Hims in the form to the true seeker, devotee. true to the the Treasure, a son to devaki and vasu-deva.bhagavAn giving Himself as gives the ex For nAma 699, SrI BhaTTar devaki to offering Himself as their son - rAma as born was He when parents, and the kIrti (vasu) of being His daSaratha to kIrti gave also He well. daSarathan tan maganAit tOnRi joy. The vyAkhyAna-kartA-s give in their dadAti iti vasu-pradah vasu dhanam prakarsheNa gives b) c) For nAma 698, SrI Samkara referring to His being the Bestower of referring to His is avoided, thus establ the meanings (redundancy the nAma of vyAsa just because or repetition) in the composition is diffe - the meaning repeats itself of weal Giver true He is the nAma because though kubera has the fame that he is th giver of wealth purely by bhagavAn's wealth interprets the term moksham, and thus the interpre of the greatest of is the Bestower d) SrI satyadevo vAsishTha uses the mean etc. One could think of nAma 270 as re of nAma 270 could think etc. One any wealth at all (the transient weal transient at all (the any wealth interpretation that He ha as the place for the exis as the place pradadAti iti vasu-pradah of wealth". the nAma as "The Giver sadagopan.org nAma 700. nAma 700. e) HeWho livesineverything an d) TheDeity WhoisadoredbyHisdevotees. c) ThepresidingDeity b) TheSonofvasudeva. a) HeWhopervadesandsports. properly learntfromaqualifiedAcArya. nAma, likethenArAyaNaisaguhya for themany references.SrIBhaTTarpo "He Who pervadesandsports".Please nAma 714(Slokam76).Themeaninggive This nAmaoccurredearlierasnAma334 vAsudevAya namah. e) Heisthe Bestower ofmoksham. d) Heprovidesthedwellingplace for weal c) Hegivesimmeasurable b) TheBestower ofkIrti toHisdevotees; seek; a) HeWho givesHimself toHisdevotees has Thus, thenAmavasu-pradah vAsu and a deva,andso vAsu anda creation, protection, destruction, etc.,asa He isadeva(OneWhosports,orhas and Onewho envelopes and protectseverythi vAsu-deva becausea) FornAma334,SrIBhaTTar'sinterpre He is vAsu (One inwhombased onwhatiswrittenin everything lives like in a mother, nAma 700.
vasudev> vasudev> vasudev>
vAsu vAsu vAsu of thewell-known12-le He iscalled vAsu-devah. - - - thedifferentvyAkhyAna-s. devah devah devah th tothelikesofkubera; d Whokeepsthemmovingaround. been interpreted variouslyas:
all beingsatthetimeofpralaya; 152 refer tothewrite-upunderSlokam36 this processofpervasion,permeation, I am sharing what Iamsharing n for this nAma under Slokam 36 was Slokam36was nAmaunder this n for mantram,anditsmeaningshouldbe (Slokam 36),andwilloccuragainas as the best of tr ints outundernAma334,thatthis part of His leelA). So He is both a tation was that bhagavAn is called is tation wasthatbhagavAn ng likeabirdwithitswings), and ttered vAsu-devamantra. little Iunderstand easures thatthey sadagopan.org
vasati, vAsayati, e meaning based on stem is interpreted as "illusion", a, but he suggests that in addition it refers to the wonderful power of is called vAsu-deva because He is the called vAsu-deva because He is enveloping the whole universe (vAsu) enveloping ara also derives th 153 ). For the nAma in Slokam 76, he unequivocally vAsudevAya namah. jagat AchchAdayati mAyayA iti vAsuh sa eva deva iti vAsu- jagat AchchAdayati mAyayA iti vAsuh sa eva deva iti vimAna_vAsudhEvan-kadalmallai (Pic Courtesy ; B. Senthil) . The term 'mAyA' in the advaita sy . The term 'mAyA'
For this nAma in Slokam 36, SrI Samk For this nAma in Slokam 36, of the words vAsu anddev the combination to His divine play in permeating everything and being the dwelling place for place the dwelling and being permeating everything to His divine play in - mAyA (vasati His covering everything with His His play includes everything, - AcchAdayati - covers, conceals,sheaths, envelops, etc. AcchAdayati vA sarvam itivAsuh with associates His play (being a deva) with His mAyA - devah whereas in the viSishTAdvaitic system ISvara, whose effects are very real. ISvara, whose effects occurrence of the nAma, both SrI Samkara and SrI b) For the current BhaTTar gives the explanation that He sadagopan.org movearound". He givesreferenceto movearound". nAma as"OneWho dwells in everything, andmakesitpossiblefor everything to fortheworddeva (gacchati, gamayati) mada svapnakAntigatishu around"- "tomove derived) is e) Oneof themeanings forthe root fragrant. upasevAyAm -toscent,make iti vAsu-devah - Hisdevotees adorned by not beengivenby the others -Heha bhAradvAjincludes d) SrIkRshNadatta minded associates. wasthedeathfo and atthesametime deva, delightedthehearts descended fromSrIvaikunTham,thatal SrI v.rAmAnujanobservesthatit for nAma700). in as thesonofdevakiandvasu-deva (SrI BhaTTar'sinterpretationfornAma from SrIvaikunThamtookincarnation Deity thatpresidesoverthis(vAsu- the twelve-letteredmantra intermsof c) UnderSlokam76,SrIBhaTTarexplainsthenAmavAsu-deva vadanti vAsu-devetivasu-deva-sutamhimAm|| avatIrNo yadukulegRhaAnakadundubheh| deva intheyadukulam: declares thatHeiscalledvAsu-devabe givesthesupportfromSr bhAradvAj son ofvasudeva( (bhAga. 10. 51. 41)
. Therootfromwhichhederive vasudevasya apatyamvAsu-devah vasudevasya . SrI satyadevo vAsishTha vAsishTha . SrIsatyadevo of thegopi-s,waspara vAsyate sevyatebhaktaih iti vAsuh; sacAsaudeva vAsyate sevyatebhaktaihitivAsuh; , namely thatthenAma , namely div krIDAvijigIshAvyavahAradyutistuti moda 154 deva) mantra. The same para-vAsu-deva Thesamepara-vAsu-deva mantra. deva) mathurA (SrIBhaTTa r kamsaandaterrorforhisotherevil- , andgivestheinte s thenAma becauseHeis vAsu-deva asvyUha vAsudeva asvyUha cause Hewasbornasthesonofvasu- is the same vyUha vAsu-deva that that isthesamevyUhavAsu-deva the ISAvAsya Upanishadmantra theISAvAsya 714), and He also took the incarnation theincarnation Healsotook 714), and "div" (fromwhichtheworddevais Imad bhAgavatam, where bhagavAn wherebhagavAn Imad bhAgavatam, an additional interpretationthathas an additional so took birth asthechildofvasu- so tookbirth s thisinterpretationisvAs- vAsu-deva referstothe -tattvam fortheyogi-s, ). SrI kRshNadatta uses thislastmeaning intheMilkyOcean rpretation forthe r's interpretation r's interpretation sadagopan.org . ing, spinning them round ing, spinning them as support. as support. by bhagavad rAmAnuja indirectly on that He has this nAma since He He since nAma this has He that on , wealth, one who conceals, etc. (see etc. who conceals, , wealth, one f the name vASu-deva for bhagavAn in f the name vASu-deva for bhagavAn -entity. He supports his interpretation-entity. He supports nAma-s 105 (Slokam 12) and 271 (Slokam 155 those who are not devoted to Him). mUla-j~nAnodaye deSe tishThati" rArUDhAni mAyayA || as it were, by His power". as ki'nca jagatyAm jagat" jagat" ki'nca jagatyAm in the heart of every be in the heart
in the Milk-Ocean. vasuh vasuh vasuh "ISvarahsarva-niyamana-Seelo sarva-bhUtAnAm vAsu-devah vsu> vsu> vsu>
nAma 701.
We encountered this nAma earlier as vasave namah. a) The Dweller (in the hearts of His devotees) a) The Dweller (in the hearts that is sought after. of wealths b) The Best c) He Who resides 29). The term vasu refers to one who dwells nAma 697). SrI BhaTTar comments nAma in Slokam 12, a) For the first occurrence of this d) He Who is in the form of the vasu-s. d) He Who lives. everything in whom and lives in everything e) He Who (from conceals Himself f) He Who g) He Who is the final dwelling place for all. for place dwelling is the final g) He Who SrI cinmayAnanda givesSrI cinmayAnanda the interpretati "ISAvAsyam idam sarvam yad- (gItA18. 61) 61) (gItA18. asthe jIva living entity lives in every to the gItA Slokam 18-61: with a reference ISvarah sarva bhUtAnAmhRd-deSe'rjuna tishThati | bhUtAni yant bhrAmayan sarva abides arujuna, "The Lord, O and round, mounted on a wheel this Slokam The gItA bhAshyam for by the useo supports this interpretation this context - hRd-deSe sakala-pravRtti-nivRtti nAma 701. nAma 701. sadagopan.org c) Forthecurrentoccurrenc wealth ofallwealths. for Himinsteadofthematerialistic embraces thechild when itcries forhe trivial materialisticwealthoftenand withsometoysandforgets distracted The dharmacakramwriterpointsout kaNNan" people whoconsiderthat vasuh svayameva dhanamiti exclusion ofallotherwealth- because Heb) UnderSlokam29,SrIBhaTTar'sinterp is the wealthname, Iampresentthere. " tatratishThAminArada yatra gAyanti SrI baladevavidyAbhUshaNquo jIva. rush totheirside.SuchisHisdesi tirumAl irumSolai,Hewillconsiderthis names offamiliarhills,andsomewher and willrush todwellinthisperson. number 26, He will the25thasAtmA,andwhentheycount counting the24tattva-s,and consider that thisfrom one,whentheycount26,Hewi person is thinking ifsomeon anubhavamisthat rAmAnujan's of Him as theaDiyEn uLLAnE 26th, perumAL: to nammAzhvAr's tiruvAimozhiis pleasedevenwiththeslightestofdevo 8. 8.that bhagavAnisvasuhbecauseHedwells 1, where he declares this saulabhyam of
(tiruvAi.76.7.1). kaNgaL SivanduperiavAi…. (The one unique Lord shines as my soul's soul inside me). Sri or treasuresoughtafter "uNNum SORuparugunIrtinnum veRRilai ellAm . SrIrAmAnujanpointsoutthatthesearethe e of thenAma, SrIBhaTTar' "vAsu-devah sarvam"itiprakAreNagarIyasAm tes bhagavAn'sownwords- 156 re to help the devo
If someonecasuallykeepsrecallingthe . onSa'ngugadai its mother, we get distracted with the its mother,wegetdistractedwith e mentionthenamesoftirumalaior forget Him; butjust asthemother as their recollecting His place, and will as theirrecollectingHisplace,andwill r, bhagavAn embracesuswhenwecry r, bhagavAn - "WherevermydevoteesinvokeMy ll consider that they havefinishedll considerthatthey pleasures, andrealizethatHeisthe e counts number sequentially starting e countsnumbersequentiallystarting tion. SrIv.rAmAnujanrefersus intheheartsof that just likea child whichgets retation is that bhagavAn is vasuh retation isthatbhagavAnvasuh by greatpeopletothe s interpretation is in s interpretationisin tee andredeemthe vAL AzhiyAnoruvan His devotees asHe mad-bhaktA mad-bhaktA sadagopan.org the Wealth that conceals Himself conceals Himself Milk-ocean; He has Milk-ocean; (mahA bhAra. SabhA. 47. (mahA bhAra. beings dwell in Him, or that He is Him, dwell in beings that He is the final refuge of all, final that He is the rpretations: He is 2. 3 - He is vasu dwelling in the the in dwelling vasu is He - 3 2. smi, resides the in e nAma with which according to fire, Am pAvakaScAsmi In - gItA 10. 23); lk-Ocean for doing good to the people lk-Ocean for doing is vasuh because He lk-Ocean, from where He takes His He where from lk-Ocean, 157 in every thing without distinction) aTTar quotes the following in support: in support: the following aTTar quotes
aving serpent-couch (AdiSesha). aving serpent-couch (AdiSesha). pure, without any afflictions. all beings, and all manAh manAh manAh - - - kshIrArNava niketanah | kshIrArNava niketanah vasu vasu vasu
vsumna> vsumna> vsumna>
nAma 702.
a) He Who has a Mind which thinks of His devotees as a treasure. a) He Who has a Mind which thinks of His mind is always with vasu-deva. b) He Whose has a golden mind - c) He Who has a pure mind (He dwells d) He Who incarnations for our benefit. SrI Bh incarnations for | kshIrode vasati prabhuh sa lokAnAm hitArthAya Lord resides in26) - "The great the Mi of the world" SrImAn esha nArAyaNah nAga parya'nkam hyAgato mathurAm utsRjya purIm || with lakh "This nArAyaNa, Who is always signifies nAma that that le come to the city of MathurA is 12 Slokam in interpretation Samkara's SrI f) e) d) that He is the in-dweller in 62) 113. (harivamSam the context of kRshNa incarnation, and he explains the nAma vasuh as nAma vasuh the explains and he kRshNa incarnation, of the context Mi in the to His dwelling referring Slokam 23, SrI Samkara gives several inte Slokam 23, SrI Samkara gives with His mAyA (vas to cover); He is one of the vasu-s in the form of vAyu vAyu of form the in vasu-s the of (vasUn one of the eight vasu-s Himself one is He cover); to (vas He He gives Himself to His devotees; mAyA His with (vasur-antarikshasat- kaThopanishad 2. atmosphere. identifies th The dharma cakram writer in nature. him is the most important of the ashTa vasu-s g) SrI cinmayAnanda gives the explanation nAma. and this is what is signified by this nAma 702. nAma 702. sadagopan.org interpreted aswealth,and bhagavAn consideredthesedevotees asa devotion, heexplainedthenextnAma- dwells inHisdevotees'minds"even a) InSlokam12,whereSrIBhaTTarin 702. consecutively asnAma-s701and occurred 105and asnAma-s vasu-manAh We encounteredvasu-manase namah. this nAmah) HeWhose mindwaswithbhIshma as earlier as nAmabeings. 106. Theg) HeWhohascompleteknowledgeofth sequence vasuhdevotees. and f) HeWhohasamindthatleadstoHisremovingthedifficultiesof e) HeWho hasamindwhichisfille tamizh. bhagavad rAmAnuja hasgiven tamizh. bhagavadrAmAnuja SrI B.R. PurushottamNaiduexplainsth sorrow onfindingHisdevotee. comments that perumAL's SrI v.rAmAnujangivesthisasasupport forthecurrent nAma,and tiruvaDi shines brightly when thatremove The glorioustiruvaDi He is relieved of HistiruvaDi as In hisfirstpASuramoftiruvAimoz savasu-manAh mano yasya wealth ofpuredevotionto that comments bhUshaN SrI baladevavidyA treasure forHimtofind. 7. 19- treasures thedevoteesinHismind).
sa mahAtmA su-durlabhah sa mahAtmA "tuyar aRuSuDaraDi". . HimfromHisdevotees- manas interpretedasmind , indicatinghowthepuredevoteesareahard s thesufferingsofHisdevotees. d with vAtsalyam toHisdevotees. d withvAtsalyam The traditional meaninggivenforthisis: Thetraditional SrIBhaTTargaveth 158 hi, nammAzhvArreferstoperumAL's helayinhisdeath-bedofarrows. terpreted the nAmavasuhas"HeWho vasu-manAh, as indicating further that vasu-manAh, asindicatingfurtherthat when they displaytheslightest of e typeofbodyand is inhisworkonIDuvyAkhyAnam in this alternateexplanation forthis 106, andnowweseethetwonAma-s treasure which is hard to find (vasuh treasure whichishardtofind(vasuh all that bhagavAn look for is the all thatbhagavAnlookforis aki'ncana bhaktadhaneshu ; vasu-manAh-HeWho e referencetogItA other needsofall sadagopan.org ady to take the different cean, His manas was with endai taLir puraiyum tiruvaDi only after coming into contact with only after coming into contact r life; until that time they were like were like r life; until that time they vam is that He suffers when the the when suffers He that is vam interpretation of SrI BhaTTar from from interpretation of SrI BhaTTar when the devotee feels happy, as feels happy, when the devotee . He interprets the current nAma as . He interprets the current ious nAma (701) - vasuh, which he nAma (701) - vasuh, which ious -bhAshya have interpreted the name -bhAshya have interpreted the name , which He longs for - hence His nAma His nAma for - hence , which He longs gh He resides in the Milk-ocean, the as they get in contact with His dear with His get in contact as they the devotees and their happiness to and their happiness the devotees thatfor bhagavAn, association with His the term 'datta' without any other nAma vasu-manAh, SrI BhaTTar follows atta, and the term 'bhAmA' refers to atta, and the term 'bhAmA' I Samkara gives the interpretation that 159 ells in the Milk-Ocean re was resting in the Milk-O .
vasu-deva - vasu-manAh (the term vasu in this nAma referring to vasu-deva), interpreted as "One Who dw vasu-deva), to SrI referring of mankind" incarnations for the benefit nAma this incarnation. in vasu kRshNa term His indicating that though He (the for son the vasu-manAh - as born be vasu-deva to decided He whom to BhaTTar points out that just as qualification always refers to deva-d chooses He why is satyabhAmA, also so scholars in mahA this and vasu-deva, with is vasu toto vasu-deva. Even thou refer mind His lakshmi, of place birth Sr vasu-deva's child. as to be born 12, Slokam in nAma this For d) c) devotees suffer, and He feels happy devotees suffer, of the prev interpretation up on his devotees. Such is the importance of devotees. Such rAmAnuja's anubha bhagavAn. Bhagavad rAmAyaNam,described in SrImad ayodhyA kANDam, 42: 2. vyasaneshu duhkitah manushyANAm bhRSambhavati | || piteva paritushyati utsaveshu ca sarveshu for this SrI rAmAnujan also gives support tiruma'ngai AzhvAr's tiruneDuntANDakam (1) - entalai mElavE got thei AzhvAr's head that His tiriuvaDi noted is dried leaf. The point to be treasure devotee is the most important as vasu-manAh. of the b) For the current occurrence phrase of nammAzhvAr: It is bhagavAn whose tuyar or sorrow is removed, removed, is sorrow or tuyar whose bhagavAn is It nammAzhvAr: of phrase shine brilliantly, Divine Feet and His that it is SrI periyavAccAn piLLai explains sadagopan.org various needs,constitution, the different kinds ofbeings, andso ofthe typeofbody,and therelativerequi gives theinterpretationthatthisnAma usestheroot vAsishTha g) SrIsatyadevo manAh vasu;tAdRSammanoyasyaitivasu- iti apaharativipadahsva-janAnAm vAsayati which makesHimtakeawayorremove He apaharaNa -totakeaway,isthat itivasu-manAh). manasi yasya that thisnAmasignifie cheda apaharaNeshu (vas- snehe-tolove,andvas-apahar e) f)SrIkRshNadattabhAradvAjuses significance, willhelp usallmove achieve. Meditationonthecurrent devotion toHim.Thisisnoteasy bhagavAn istheonlyOnewhoworthy others, andwillseeGodineverything vedAnta intopracticewillhavethebr ownwe only their ownselvesandtheir The dharmacakramwriterexplainsthat manAh viSesheNasarveshu vishayeshuvasatiit ineveryone's mindwithoutdistinctio He ishasamindwhichpureandex current occurrence ofthisnAma,SrI sahvasu-manAh praSastam;praSastammano yasya tatah tan-manah ( excellent, superior);Hismindisnotpo (pure, isvasu sinceHehasamanaswhich He hasthenAmavasu-manAh
raga-dveshAdibhih kleSaih madAdibhihup . . -tolove,cut,takeaw s bhagavAn's vAtsalyam s bhagavAn'svAtsalyam His secondinterpretation,basedonvas- closer to thisobjectiveinlife. etc., ofall thecreatures ( aNe -totakeaway,basedonvas 160 attain, anditmaytakeseveralbirthsto attain, He is vasu-manAh - OneWhoknowsthe He isvasu-manAh n, andtreatseveryoneequally- nAma, with an understanding ofits nAma, withanunderstanding has thisnAmabecauseHe hasamind lluted with desire, aversion, pride, etc. etc. lluted withdesire,aversion,pride, i vasuh,tAdRSammanahasyaitivasu- oad mindtothinkofthewelfare Samkara gives thein Samkara gives signifies that bhagavAn istheKnower signifies thatbhagavAn while mostpeopleareusedtothinkof yet other meanings for the word vasu yet othermeaningsforthewordvasu cellent inthesens of worship.Heacquiresunshakable the sufferings of His devotees thesufferingsofHisdevotees rements ofheat,air, water,etc., for lfare, a person who strives to put lfare, apersonwhostrivestoput man -j~nAnetoknow,think,and heencounters. Herealizes that -kleSaiSca cittam yatonakalushitam ay). Hisfirstinterpretationis (vasu snehahvAtsalyam tan snehahvAtsalyamtan (vasu e thatHedwells terpretationthat ). Forthe snehac- yena a- - sadagopan.org . Even though rpretations for the ). e nAma as "He Who Who e nAma as "He has been given before. Briefly, has been given before. Briefly, soon as He was born from kamsa, He let Himself be given from kamsa, He let Himself be given ve Him away were released from the lly takes the reference to "vasu" as a lly takes the reference thak SarIra-kRte katham vidhasya benefit in the process. In the case of benefit in the process. that when something is offered in was given away (sacrificed) by devaki one the ashTa-vasu's who was born to one the ashTa-vasu's nandagopa who received Him derived Him derived nandagopa who received terpretation for th terpretation for ion, SrI BhaTTar's anubhavam for this ion, SrI BhaTTar's anubhavam sacrifice should be performed without d the different inte 161 offered in a sacrifice in general. offered in a sacrifice in general. A bhUshaN quotes following in support: the to me tad-gatam mana || thout the desire for benefit. myanniva hutAsanah | myanniva hutAsanah
havih havih havih
is derived from the root hu - dAnAdanayoh is derived from the root - to offer, to hiv> hiv> hiv>
havih
nAma 703.
nAmais that it signifies that bhagavAn performa sacrifice. The derivation an performa sacrifice. The derivation - Slokam 72), nAma mahA-havih (nAma 683 material the term havis refers to any kRshNa incarnat a) In the context of andvasudeva to yasodA and nandagopa as The word a) The Sacrificial Offering. b) He Who is satisfied or pleased. havishe namah. aushNyasya, kim vASitasya, kim vA jalasya, kim vA astiiti AvaSyakatA vAyoh jAnAti,tasmAtsarvam vishNuh sa vasu-manAh ukto bhavati vidyA-bhUshaNh) SrI baladeva specifica childkRshNa did not have anything to fear and yasodA.away tonandagopa just for the peace of mind of vasudeva The dharma cakram writer observes to another, both sacrifice by one person Lord kRshNa, devaki and vasudeva who ga prakAreNanivasitumpR pRthak arhati, reference to bhIshma, and givesreference to bhIshma, the in atrocity of and kamsa, and yaSodA had bhIshma in His mind". bhIshma is had bhIshma vidy santanu. SrI ga'ngA devi with bhIshmah Sa Saratalpo gato ta mAm dhyAyati purusha-vyAghra of sacrifice. greatness immense joy by having Him with them. That is the However, it is important to note that and wi of ownership, the feeling nAma 703. nAma 703. sadagopan.org signified bythenAma "havih". lying onthebedofarrows, andbestowed bhUshaN observesthatHewaspleased vidyA intermsofbhIshma,SrI explanation forthenAmavasu-manAh as "He Who is pleased or satisfied" - hUyate prIyate iti havih. Following on his hu (hinv)- prINane-toplease,andthus bhUshaN.Theyderiveth baladeva vidyA b) Adifferentderivationisgivenby havihagnauarpayatitatbrahmaiva itipaSyati brahma-vit knows thatthe referenced gItA Slokam in support.nAma as"HeWho is theOblation inthesacrifice", andgivestheabove- Hi (Slokam72) meanin Slokam4. 24.ThisSlokamandits In amoregeneralsense,bh
in detail.SrISamkaragiveshis havis is nothing but Brahman - butBrahman isnothing agavAn describesHimselfas 162 SrI kRshNa datta bhAradvAj and SrI bhAradvAjand SrIkRshNadatta s explanation is that a Brahman-knower s explanationisthataBrahman-knower g havebeenexplainedundernAma683 givetheinterpretationfornAma with bhIshma'smeditationasHewas eir interpretationsbasedontheroot moksham on him, and this is what is mokshamonhim,andthisiswhat interpretation forthecurrent brahma arpaNam yenakaraNena yenakaraNena arpaNam brahma . havih ingItA sadagopan.org sad- satAm sAttvika- means path. s showing the right is the Supreme Goal is the Supreme
A ] gatih
AAM N EACH
auspicious signs at the time of birth virtuous". The "right path" is that virtuous". The "right path" is samsAra and liberates His devotees for the current nAma as "One Who BEFORE
lity. SrI BhaTTar gives the example of of lity. SrI BhaTTar gives the example Na, the virtuous people saw all signs of nAma describes Hi pport from vishNu purANam, 5.3, which ich conveys that He ich conveys The inner significance of the nAma The inner 163 AVAM N the Sloka-s from the reference is: from the reference the Sloka-s gives the derivation as - SlOkam 75 SlOkam SlOkam 75 SlOkam SlOkam 75 SlOkam RA
P . We have seen the nAma "muktAnAm. We have seen the nAma paramA ADD
right path for the good. gatih gatih gatih - - - LEASE P sad sad [ sad
able by the good. sÌit> sTk«it> sÄa sÑUit> sTpray[>, sTk«it> sÄa sÌit> sÌit> sTk«it> sÄa sÑUit> sTpray[>, sTk«it> sÄa sÌit> sÌit> sTk«it> sÄa sÑUit> sTpray[>, sTk«it> sÄa sÌit> zUrsenae yÊïeó>siÚvas> suyamun>. 75. zUrsenae yÊïeó>siÚvas> suyamun>. 75. zUrsenae yÊïeó>siÚvas> suyamun>. 75. sUrasenO yadusreshThah suyAmunah sannivAsah || sadgatih sattA sadbhUtih satkrutih satparAyaNah | sÌit> sÌit> sÌit> . is that He removes the shackles of shackles the removes He that is refers to that which is good, or those who are good. refers to that which is good,
nAma 704
SrI kRshNa datta bhAradvAj SrI kRshNa datta bhAradvAj c) He Who has superior intellect. c) He Who has superior intellect. is attain d) He Who sat a) He Who provides the right path for the good. for the path a) He Who provides the right the is Himself b) He Who sajjanAnAm gatih iti sad-gatih wh earlier, 2) Slokam 12, (nAma gatih" current for all the Released souls. The Truth. path for those who seek the gatih and shows them the right path. a) SrI BhaTTar gives the interpretation provides the right path for the good or of child kRshNa to devaki. One of santah santosham adhikam praSamam canDa mArutah | which leads to eternal peace and tranqui kRsh Lord of birth of time at even how tranquility all around them. He gives su elaborately describes the tranquility and nAma 704 nAma 704 sadagopan.org nAma 705. nAma 705. kRtIracanA yasyaiti sat-kRtih a) SrIkRshNadatta bhArad sat-kRtaye namah. He oflovableacts,and superior intellect".- "intellect" fortheterm "gati".Thus c) SrISamkaraalsogivesanaddition brahmeti cedveda,santamenamtatoviduh "If apersonknowsthatBrahmanexis Refuge for thegood". thesignificanceofnAmaas b) SrISamkaragives kAkAsuran. "paRRilArpaRRa ninRAn" nammAzhvAr referstoHiminhis of thebadalso,likeSiSupAla.So being gopa-s innandagopa'splace.SrIrAmAnu prison; Evenasachild,andHeridded born todevaki, Heunfetteredvasudeva SrI v.v. rAmAnujan wasabouttobeborn". river glidedtranquilly,asjanArdana gives additional"The virtuousexperiencednewdelight, examples. (vishNu As soon as LordprasAdam nimagnAyAtAjAyamAnejanArdane|| kRshNa was purA.5.3.4) good, such as good, such the term"gatih",andgive uses th d) SrIbaladevavidyAbhUshaN nAma 705.
sad-gatih
sTk«it> sTk«it> sTk«it> bhIshma - satAm bhIshmAdInAmprApyatvAt sad-gatih. bhIshmAdInAmprApyatvAt bhIshma -satAm (thepathforthegood),Heisalso sati gatih,buddhihsamutkRshTAasyaitivA sad-gatih
He quotes from taittirIya HequotesfromtaittirIya sat sat sat full ofgoodactions. - HeWhois theRefuge - - - kRtih kRtih kRtih s theinterpretationthat vAj givestheexplanation- vAj . SrIBhaTTargives theexamplesofHis
He is the gati for asat-s also. Heisthegatiforasat-s 164 the nAmacanalsomean"HeWhohasa the asura-s fromamongstthegopi-sand the asura-s ts, thenthewisecallhimgood"- e meaning"accessibleorattainable"to the strong winds subsided, and the and strongwindssubsided, the al interpretation from theshacklesthatheldhimin jan observesthatinadditiontoHis (taitt. 2.6). tiruvAimozhi pASuram7.2.7as Upanishad, whichsays that asad-gatih for even those such as such for eventhose He isaccessibletothe "He Who istheGoalor sati satyASobhanAca using themeaning -TheRedeemer
. asti asti sadagopan.org
(gItA4.9), (gItA4.9),
(6.4.2); (6.4.5); (6.4.6);
(6.4.3); (6.4.1); (6.4.4); s or acts as divine. The mere mere The divine. as acts or s countless, even though he is listing listing is he though even countless, 4.1, and goes on listing more and more listing more and 4.1, and goes on Lord kRshNa's description of just a a just of description kRshNa's Lord janma karma ca me divyam ar, etc. SrI v.v. rAmAnujan refers to rAmAnujan v.v. SrI ar, etc. lease the person who contemplates on on contemplates who lease the person the lovable acts in His the lovable acts but childhood, otection and destruction. nammAzhvAr otection and destruction. 165 bhUti in chapter 10 of the gItA): bhUti in chapter 10 of the gItA): maNandadum maRRum pala.. it tu'nja va'njam Seidadum … tu'nja va'njam Seidadum it
nigar il mallaric ceRRadum, nirai mEittadum, nIL neDum kai Sikara mAkaLiRaTTadum, ivai pOlvanavaum piRavum nOva Aicci uralODu Arkka ira'ngiRRum, peNNaic va'njap cAvap pAl uNDadum, Ur SakaDamiDac cADiyadum vENDi dEvar irakka vandu piRandadum, vI'ngu iruL vAi pUNDu anRu annai pulambap pOi a'ngu Or Aikkulam pukkadum, kANDal inRi vaLarndu ka'njana kEyat tI'nkuzhal UdiRRum nirai mEittadum,kEyat tI'nkuzhal UdiRRum nirai keNDai oN kaN tOLgaL vASap pU'nkuzhal pinnai igal koL puLLaip piLandadum, imil ERugaL SeRRaduvum, …. uyar koL SOlaik kurundu oSittadum uTpaDa maRRum pala manap parippODu azhukku mAniDa SAdiyil tAn piRandu tanakku vENDu koNDu tAn tana SIRRattinai muDikkum uruk
where He Himself describes His karma- where He Himself His acts will re of even contemplation of samsAra. the bondage these from do notHis divine acts with just stop aspects of creation, pr extend to all starts leelA-s in 6. the description of His frequentlyin the next 11 pASuram-s, of His acts with interspersing "maRRumpala", indicatingthat they are some examples (This list reminds one of vi few examples of His indescribable kunRam onRu Endiyadum, kuravai AicciyarODu kOttadum, maRRumuravu nIrp poigai nAgam kAindadum pala … bhagavAn's own words about His acts - about His acts own words bhagavAn's stealing butter, getting tied to the mort tied to the butter, getting stealing sadagopan.org ulagat tEr koDu SenRa mAyamum uTpaDamaRRumpala… ulagat tErkoDuSenRamAyamum kalakka EzhkaDalmalaiyumulagamEzhumkazhiyakkaDAi mAyan….. nilamkoNDa mANiyAi uTpaDamaRRumpala tOLtuNittadum vANan Ayiram nInilattoDu vAnviyappaniRaiperum pOrgaLSeidu … punat tuzhAimuDimAlaimArban yadi vAtAdi dosheNa mad-bhakto mAm na ca smaret | casmaret yadi vAtAdidosheNa mad-bhaktomAmna bhagavAn takestheresponsibility capable ofthinkingbhagavAnasa because atthetimeofgivi bhUshaNgives the c) SrIbaladevavidyA lakshaNA asyayasmAttenasat-kRtih are meantforprotectingtheuniverse - SrI Samkaraspecificallyemphasizesthat for theestablishmentofpeace. for theprotectionofworld.All rAkshasa-s such as rAvaNa etc.), (suchasHisroleinthe destructive are really for the good of theb) SrIcinmayAnandaremindsusthateventhoseacts seem ofHisthatmay individual and each ofthese actsisalsodescribed. lessonthat described, andtheassociated In theissueofdharmacakram48.8, vAiyagam pugavaittuumizhndu nAyagan muzhuEzhulagukkumAiulagum,tan …. pugamEviayaSOdi viN miSaitantAmamE paNNiya mAya'ngaLSeiduSEnaiyaippAzhpaDanURRiTTuppOi pOr perumbAramnI'ngaOrbhAratamA maN miSaip
ng upthebodybya devotee,ifthis devoteeisnot avaiyAi avai allanumAm kESavan… avaiyAi avaiallanumAmkESavan… (6.4.8); togivethissoulmoksham. (6.4.7); His actions are inha His actionsare . 166
mahA bhAratawar,thekillingof several of kaNNan's sat-kRti-s are are severalofkaNNan'ssat-kRti-s result ofhis/herphysicalcondition, result Hisactsaresat-kRti-sbecausethey
interpretation that He is sat-kRtih interpretation thatHeissat-kRtih is intended to be taught to us by by is intendedtobetaughtus (6.4.10); sati kRtih,jagad-rakshaNAdi
(6.4.9); rmony andaremeant
(6.4.11).
sadagopan.org tasya s "He Who is .26 gItA of bhagavad explains Thus, sattA mean nce and goodness. And so also, O ) to a word in the sixth case leads ) to a word in the sixth case tA or according to pANinisUtra 5.1.119 ( according to pANinisUtra 5.1.119 167 ta ( tal or ood and the pious and all other things. There is There is things. ood and the pious and all other
tva mayA bhUtam carAcaram ||
sat: the seed of all beings, O arjuna. Nothing that moves or the seed of all beings, sattA sattA sattA ) - SrI satyadevo vAsishTha. ) - SrI satyadevo vAsishTha. refers to existence. Slokam 17 Slokam existence. to refers is used in the sense of existe sat sÄa sÄa sÄa
sat
nAma 706. nAma
(gItA 10.39) is He that bhAvah tva-talau signifying nAma this has He of the nature of Existence". that is vyAkhyAnam BhaTTar's SrI b) 10.39) g the very existence of the without Him - indeed nothing that can exist sattA | sattAdi satAm svayamevaiti na hi tad-vyatirekeNa ki'ncit syAt. the gItA in support: SrI BhaTTar gives reference to yac-cApi sarva-bhUtAnAm bIjam tad-aham-arjuna | na tad-asti vinA yat-syAt (gItA "I am also that which is is stationary, exists without Me". arjuna, the word is applied to an auspicious action". arjuna, the word is applied to The addition of the affix (gItA 16.26) 16.26) Existence Incarnate. sattAyai namah. (gItA a) The word the word the meaning of sad-bhAve ca sad-ityetat prayujyate sAdhu-bhAve | praSaste karmaNi tathA || sac-chabdah pArtha yujyate "The term thereof" to the sense of "the nature aham smarAmi mad-bhaktam nayAmiparamAm gatim || nAma 706. nAma nAma 706. nAma sadagopan.org Seeing thesekindsof distinctionsonly feel onepartofthe bodyisattracti difference inappearance be svagatabhedam as well. love forallwithoutdistinction.Again,bh One who hastrueknowledgeseesallsp vijAtIya bhedamthatadogattacksthe species, suchasthedifference betwee The bhedam thatwearesubjectto. and servingeveryoneasGod'screation. antaryAmi andweareHisSe antaryAmi us awayfromrealizingthetruththat between one humanbeingandanother.S differentmembersofagive between the Samkara. Henotes that The dharmacakramwriterelaborates 6.2.1 -"Heremainseverthesame, Onewithout asecond". quotes thechAndogyaUpanishadinsupport: species, aswellothers"(explained meaning as "Thestate whichisdevo bhedarahitA anubhUtihsattA vijAtIya svagata themeanin b) SrISamkaragives protect, thereisnothingelse for Youtoprotect”. wearenottheonesYou “Without Youwedonotexist,andasforYou,if nAraNanE! neeennaianRiilai– nanRaganAn unaianRi ilEn kaNDAi, (7) – SrI v.v.rAmAnujanrefersustotiruma
vijAtIya bhedam isthedifference we observe isthedifference thatweobservebetween thedifferent sajAtIya bhedam tween the differentparts tween the sha-s. Trueknowledgecons g "Existence"tothenAma- 168 further inthenextpara). SrISamkara ve, andanotherpart isnotattractive. leads us away fromrealizingthetruth. leads usaway we areallHisproperty,andHeisour id ofdifferenceasregardsitsown ecies as equals, and shows respect and shows and ecies asequals, zhiSai AzhvAr’s nAnmugantiruvantAdi zhiSai BhagavAn doesnothave thissajAtIya eeing this difference externally takes ontheabovevyAkhyAnamofSrI agavAn is beyond this kind of bhedam cat, andonespecies attacksanother. n manandanimal.Itisbecauseof n species-suchasthedifference isthedifference thatwesee ekam evaadvitIyam . Onetranslatorhasgiventhe in ourselves-suchasthe of our body. We humans of ourbody.Wehumans ists inseeingthe unity - chAndogya. -chAndogya. sajAtIya sadagopan.org ma means "One Who satAm mahAtmanAm He is the son, friend, e act of protection ore act of protection . In this sense, only He is is He only sense, this In . existence (amara koSam) -
at this means that He is their help tion that this nA e root cause Him. of our not realizing sat or good. Such is bhagavAn, and so so and bhagavAn, is Such good. or sat e", "One without a second", and "Pure and "Pure a second", e", "One without anging, never subject to aging, disease,anging, never subject as referring to His aiSvaryam - wealth, 169
- The wealth for the good. for the true devotee, vAj gives the derivation - e interpretation that th e interpretation rich glories (aiSvaryam) bhUtih bhUtih bhUtih - - - fer to wealth, prosperity or sad sad sad
is to see unity in everything at all levels. When this state is state When this at all levels. unity in everything is to see sattA - sattA hi Atma-dhAraNam sat sÑUit> sÑUit> sÑUit>
nAma 707.
sad-bhUtaye namah. The term bhUti can re a) The wealth, in all forms, for the good. a) The wealth, b) He Who is endowed with c) He Who alone truly exists. infinite forms. Himself in manifests d) He Who bhavatyanayA SrImAn iti bhUtih; bhavatAt iti vA. bhavatyanayA SrImAn iti bhUtih; a) SrI kRshNa datta bhArad BhagavAn is beyond all these bheda-s (th these bheda-s is beyond all BhagavAn The nature of The nature the pure personification of reached, it is He is called sattA. He is called c) BhagavAn Incarnat is also "Existence subjected. else is which everything death, etc., to gives th d) SrI vAsishTha preservation is and no one else is everyone and everything, protects alone sattA, since He or preserving himself. protecting capable of bhUtih sampattih iti sad-bhUtih Existence" in the sense that He is unch Existence" in SrI BhaTTar points out that messenger, charioteer, and everything else also. SrI aNNan'ngarAcArya svAmi points out th in all forms. b) SrI cinmayAnanda gives the interpreta has Rich Glories". He interprets bhUti nAma 707. nAma 707. sadagopan.org nAma 708. nAma 708. masculine gender.SrI BhaTTar'sinterp Thefirstversionisinne sat-parAyaNah. SrI BhaTTargivestwo alternateversions sat-parAyaNAya namah. c) HeWhohasthegoodpeopleasHissupport. b) ThesupremeGoalforthegood. a) TheSupportforthegood. bIjAnAmvapteca kAraNam, jaDa cetanarUpasyaasyaviSvasya ( theupAdAnakAraNam and is boththenimittakAraNam This samerelationshipextendstoeve relation true. Timedoesnotdestroythis seedexis tree existsintheseed,and Hegives bhAvena pariNAmah,sad-bhUtih). existing indifferent forms"(sati= the termbhUti,andthusgivesin usestheroot vAsishTha d) SrIsatyadevo is unsublatedbeing". follows: "As thesupremeSelfis ever-exis revealed. Onetranslatorhastranslated Without Himnothingelseexists,andwi and hastheeffulgence which isreveal bhagav interpretation thatthisnAmaof 'bhUti", and"trueexistence"to themeaningc) SrISamkara bhAs gives the glories oftheSupreme. refers to"OneWho hastake power, happiness,etc.Alternatively,he nAma 708.
sTpray[> sTpray[> sTpray[>
(or) (or) (or) ).
n different incarnations",ex sTpray[m! sTpray[m! sTpray[m! 170 SASvatI, bhUtih=bhavanamvividha rything intheuniverse.Thus,bhagavAn nimittamkAraNamnatuupAdAna the termsat,andthusgives gives theinterpretationthatnAma ed withoutanyotherexternalobject. SrI Samkara's original vyAkhyAnamas SrI Samkara'soriginal An signifiesthatHealonetrulyexists, terpretation suggest amAnatvam (Effulgence)totheterm retation corresponds thout HisEffulgence,nothingelseis uter gender,andthe secondoneisin
ship, andthisrelationshipiseternal. ting as Consciousness andshining,He ting asConsciousness bhU - sattAyAm - to be, to live, for bhU-sattAyAmtobe,live,for ts inthetree,andbotharereal for this nAma - sat-parAyaNam or or forthisnAma-sat-parAyaNam sat sat sat as an illustration the factthatthe as anillustrationthe - - - parAyaNam parAyaNam parAyaNam tathaiva idambrahma tathaiva hibiting inallofthem
ive of"His truly tothemeaning sadagopan.org "pugal (SrI kRshNa nature of God - nature of God - , depending on the meaning that He is the satAm tattva vidAm param (gItA 7.8) - "It is My view (tiruvAi. 6.10.10), as support (tiruvAi. 6.10.10), as support " - The good are His supreme sat-parAyaNah Reality, or the true translations for SrI Samkara's e good" for the first version, and for version, and for the first e good" ence of bhagavAn on His bhakta-s - Na is their great support". So He is is He So support". great their is Na eme Support for the good". In support the good". eme Support for r resort, kRshNa as their strength, strength, r resort, kRshNa as their aTTar quotes the following in support: or n "sat-parAyaNah" and some have used Samkara elaborates that "satAm" here Samkara elaborates that "satAm" "The good are His supreme support". support". are His supreme "The good "sat-parAyaNam", SrI BhaTTar quotes -parAyaNah" is used, SrI BhaTTar gives 171 Ar's well-known agagillEn pASuram Ar's well-known agagillEn pASuram kRshNa-nAthASca pANDavAh | kRshNa-nAthASca (mahAbhA. Uttara. 90.33) - "The pANDava-s are interpreted the nAma as interpreted the nAma as j~nAni tvAtmaiva me matam . santoh asya parAyaNam satAm parama ayanamsatAm parama iti sat-parAyaNam tattva vidAm
kRshNah parAyaNam teshAm …………………… || teshAm …………………… kRshNah parAyaNam have kRshNa as thei "The pANDava-s the second, he gives the interpretation he gives the second, a) sat-parAyaNam: the Supr datta - "He Who is bhAradvAj) of the nAma as of the interpretation parva: Slokam 173.24 from droNa the mahA-bhArata kRshNa balAh kRshNASrayAh short, kRsh kRshNa as their savior. In their sat-parAyaNam. SrI v.v. rAmAnujan quotes nammAzhv "BhagavAn is the supreme support for th support is the supreme "BhagavAn onRu illA aDiyEn un aDi-kIzh amarndu pugundEnE"onRu illA aDiyEn un aDi-kIzh for SrI BhaTTar's interpretation. b) Amongwho have provided those thevyAkhyAnam, some have used versio "sat-parAyaNam".vyAkhyAnam is - SrI Samkara's prakRshTam ayanam iti sat-parAyaNam source. Translators have SrI for the good people. supreme Goal of are the knowers refers to those who satAm - SrI Bh support. For this interpretation, mama prANA hi pANDavAh verily my life-breath"; soul". men are my inner that the wise tirumazhiSai AzhvAr sings this depend c) sat-parAyaNah: If the version "sat the interpretation " sadagopan.org nAma 709. nAma 709. vartata itisenA" forthenoun senAis The amarakoSavyAkhyAnam a) ThewordSUraisderivedfromther SUra-senAya namah. functioning asaunit. b) He Who keepseverything that a) Hewithavaliantarmy. thisSlokam). before (e.g.,undernAma706in neeennaianRiilai!" "nAraNanE! derives the wordthe rootiselongated andtherakprat senA from the root sutra- basedontheuNAdi Su -togo, si - bandhane vAsishTha b) Alternately,SrIsatyadevo - to bind. Thus, he givesthe contextofthispASuramrefers pAzh paDanURRiTTaSodinAthan"- tiruvAimozhi pASuram6.4.10- praiseoftheSU nammAzhvAr singsthe senAyAm sASUrAsenAyasyasahSUra-senah. sainikAhSaurySAlinoyasyAm hanUmat pramukhAh likes ofhanuman – SrI Samkararefers toLordrAma'sgreatandvaliantarmyconsistingofthe wicked kaurava-s. pANDava-s whenHe relieved theEart SrI BhaTTarobservesthatbhagavAn bhAradvAj). has amightyarmy. The is thususedtoreferanarmy. nAma 709.
zUrsen> zUrsen> zUrsen> -Thatwhichhasapowerful,mi
SUra SUra SUra SUrA senAyasyaitiSUra-senah - - - senah senah senah (nAnmugantiru.7),whichhas beenreferenced "Or bhArata mA perum pOrpaNNiSenaiyaip "Or bhAratamAperum
tothearmyofopponents). (reference -SrI v.v.rAmAnujan; SEnaiin 172 term sUra-senahthusreferstoOnewho Su sicimInAmdIrghASca oot SUra - vikrAntau -toactthehero. oot SUra-vikrAntau moves around, boundtogetherandmoves around, h of her burden by eliminating the h ofherburdenby eliminatingthe derives the word SUra from the root derives thewordSUrafrom had a great army of yAdava-s and yAdava-s had agreatarmyof yaya is added, leading toSUra.He yaya isadded,leading ra-sena aspectofbhagavAninhis ghty, leader is senA. The term ghty, leaderissenA.Theterm "inena prabhuNAsaha (SrIkRshNadatta (sutra185)- sadagopan.org there is never a a never there is nAma in terms of all of us to follow. The The all of us to follow. evameva sakalam carAcara ng the Asuric tendencies in us. This everything bound in a way that in a way everything bound y to walk and to run fast, but we do y to walk and art as we run. We watch a dancer art as we run. that they function as a unit with all a unit with function as that they significance of this is only by removing our association association our removing by only is time He is the One who keeps us all time He is the One who keeps tendencies in us in order to elevate elevate to order in us in tendencies ca jagat tasya vishNoh SUra-senatva ve all around, but ve all around, made him fight. It was thus with as they move around constantly. This as they move nd that bhagavAn has given us the nd that bhagavAn has given other, etc. All this is because of of because is this All etc. other, le such as bhIshma and droNa on his le such as bhIshma and droNa on his things co-exist with each other. SrI co-exist with each other. things bhagavAn used the pANDava army and universal secret that permeates in and universal secret that permeates an important part of the whole world an important them for the sake of dharma, bhagavAn by strengthening our connection with moving around, we do not worry about around, we do not moving SUra-sena and thereby all their sins are their sins all SUra-sena and thereby cates that bhagavAn binds the creatures binds the creatures bhagavAn cates that 173 arjuna, and defeated the wicked kaurava- ra-sena abhidhAnam labhate. ra-sena abhidhAnam labhate. is interpretation is - s established the rules for
with the materialistic desires, and bhagavAn, that we can succeed in overcomi
bhagavAn's help that arjuna could win the war. We have to constantly fight the Asuric His help. It ourselves. For this, we need the mahA bhArata war. In that war, as such people good the of consisting enlisted good peop s. When duryodhana side, and when arjuna hesitated to kill imparted true knowledge to him and bhagavAn- the SUra-sena, who keeps as a unit and all everything functions that have the ability to move around such to move around the ability that have We are given the abilit their parts intact. falling ap about our legs not ever worry mo the process our eyes dance, and in that the eyes will fall out thought in us as it may seem, is general rule, trivial when the planets keep functioning - with each apart, colliding their falling vAsishTha-s summary of th acintayam dRSyam adRSyam ca cintayam lakshaNam guNam prakASayan SU and understa The learned people know at the same freedom to move around, and one unit, and ha together as this simple mahA-purusha-s understand and praise this everything all around, removed. the The dharma cakram writer illustrates the interpretation that this nAma indi this nAma that the interpretation sadagopan.org nAma 710. nAma 710. a) yadu-SreshThAya namah. b) HeWho isBestamongth a) Thepre-eminentamongtheyAdava-s. is thelesson thatweshouldtakefromthisnAma. Soul ofallthesouls inourheart,and sustaining thedifferent lifeformsin put ineffort".Hegivestheexamplesof bhagavAnconstantlynourishingand yadu-SreshThah is"Onewh Thus,themeaningthat praiseworthy. ishThanau The affix ishThanrepresentsthesuperlative ( followedbytheaffix forpraSasyawhen substituted that Srais the basisofpANinisUtra it istostrivefor"( tostrivefor, prayatne -toattempt, b) SrIsatyadevovAsishThaderiveshisinterpretationfromtherootyat- as thereasonfordepressedstateofyaduclan. rAmAnujan). SrIaNNan'garAcArya referstoyayAti'scurseon theyadukulam The depressed stateofyAdavakulamwasbecausekamsa(SrI v.v. asgopAla,whoshall purANa-s, ex "This isHewho has beenforetold by || gopAlo yAdavamvamSammagnam-abhyuddharishyati | ayam sakathyateprAg~jnaihpurANArthAvalokibhih kRshNa belonged.SrIBhaTTargivessu yadu-SreshThah amongtheyadu-s; Who isthemostpraise-worthy nAma 710.
yadushu SreshThah itiyadu-SreshThah -5.3.54).Thus,SreshThah re
yÊïeó> yÊïeó> yÊïeó> (SrI Samkara) - The Chief of
yadu yadu yadu yateh yatuh prayatna-SIlah yateh yatuh - - - SreshThah SreshThah SreshThah ose whostrive(forthere o is most praiseworthy among those who strive, or o ismostpraiseworthyamongthosewho strive, or "praSasya Srah" alt the depressed yAdava race". race". alt thedepressedyAdava and givesthemeaning 174 the formofSun, and Hisbeingthe pport from vishNu purANa (5.20.37): pport fromvishNupurANa(5.20.37):
constantly drivingthe function ofthe SrI vAsishTha derives for the nAma derivesforthenAma SrI vAsishTha the wise,skilledin (SrI kRshNa datta bhAradvAj) -He (SrIkRshNa dattabhAradvAj) fers toOnewhoisthemost pANini sutraatiSAyinetamap pANini the yadu-s,clantowhich (sutra5.3.60),whichstates ); SreshThah isexplainedon yadUnAm paradhAnatvAt yadUnAm paradhAnatvAt demption ofthejIva-s). "One whose nature thesenseof "ishThan".
sadagopan.org ", is in His ", is in His "tOnRin pugazhoDu "tOnRin pugazhoDu yadu-SreshThah . We should use this gift of of gift this use should We . ints out that in the case of Lordints out that in the case am writer relates the significance of of significance am writer relates the inciple is true of everything else as as else everything of true is inciple be SreshTha-s in our worship of Him. be SreshTha-s yadu kulam, the clan itself becameyadu kulam, the clan itself at we should meditate on this quality quality this on meditate should we at His very best to impart sense in the His very best to impart sense came well-known, the day He was born came well-known, to the mental maturity to constantly worthy. This is how kRshNa's guNa of guNa of is how kRshNa's worthy. This aiseworthy, we would have wasted this and trying to provideand trying to for opportunities r the body falls, the AtmA continues falls, the r the body to us, by providing opportunities again and us, by providing energy?). Perhaps the best example of Perhaps the best example energy?). example of His being the best among His being example of tural parents and His adopted parents tural parents and His adopted a reconciliation between the pANDava-s pANDava-s a reconciliation between the 175 ditated. TiruvaLLuvar says: ong those who strive - ong those who
live and does not get destroyed. This pr destroyed. does not get live and heart to sustain life. In fact, even afte In fact, even sustain life. heart to well (the principle of conservation of conservation of of well (the principle His being "the Best am Best "the His being to reach the jIva-s constantly striving with Him; for them to re-unite a On etc. arcA the taking by Him, guidance, our for us to veda-s the reach providing by this does He to it use can we that to so accessible always is He that so body form a us giving by us for again bring efforts to level, His different trying and the kaurava-s by repeatedly kaurava-s to avoid the also an war, is for everyone. the best those who strive hard to achieve As with all other nAma-s, the dharma cakr life. He po the nAma to our day-to-day born in the kRshNa, because He was famous, the - be place He lived - gokulam His na is widely celebrated, and both life our else associated everything is praiseworthy, Thus, when one became famous. that such live with this individual also becomes praise don't we if yadu-SreshThah is to be me praiseworthy; is life our tOnRAmai nanRu" tOnRuga; ahdu ilAdAr tOnRalin that way a in life and everything associated with us is pr precious gift of life. The lesson to take from this nAma is th to meditate on Him and elevate ourselves of bhagavAn, and live a life that leads
sadagopan.org nAma 711. nAma 711. sthAyinAm unchanging" - ( takes vAsishTha SrI satyadevo withthei dothemeditation yoga andwho seers, whoremainthere, areflawle "(SrI kRshNa in gokulam) is the object of meditation for sanandana and other || nysta-locanaih nAsAgra samcintyamAnam tatrasthaih sanandanAdyair-munibhih siddha (vish.bhagavAn: describes hisanubhavamof SrI BhaTTargivesthereferencefrom gatih" as rAma praises SrI rAdhAkRshNaSAstrigivesthesupportfromrAmAyaNa,wheretArA rAmAnujan). tanip-perumnAyaka" tozhak kiDandatAmaraiundit indiran, etc.- (1),nammAzhvArdescribestiruvASiriyam PurA.The Abodeofthesaintly. 5.18.42) perumAL as the actionsofordinaryhumanbeings. for greatsaintslikeSanaka,eventhou interpretation thatbhagav refers to aplaceofdwe The wordnivAsahisderivedfromther san-nivAsAya namah. nAma 711.
(kishkindA. 15.19). ), andgivestheinterpretation that siÚvas> siÚvas> siÚvas> "Ayar puttiranallanarumdaivam" "Sivan, ayan, indiran ivar mudal anaittOr daivak kuZhA'ngaLkai daivakkuZhA'ngaLkai "Sivan, ayan,indiranivarmudalanaittOr satAm -vinASarahitAnAm, pravAhatonityAnAm,Apralaya
san san san "nivAsa vRkshah sAdhUnAm ApannAnAm parA sAdhUnAmApannAnAm vRkshah "nivAsa - An has this nAma because He is the abode of rest - lling orarestingplace. - nivAsah nivAsah nivAsah sanandana and otherseers sanandana and "sat" yogair-akalmashaih | yogair-akalmashaih
to mean "those that are permanent and tomean"thosethatare 176 gh Hehasassumedthehumanform and r eyesfixed atthetipoftheirnose". oot vas-nivAsetodwell.nivAsa PeriAzhvAr refersto thisguNaof ss, who have attained perfectionin ss, whohaveattained His being worshipedbySivan,ayan, vishNu purANam,whereakrUra vishNu thisnAmaindicates thatHeis SrIBhaTTar givesthe (peria.tiru.1.1.7);in (referencesfromSrIv.v. meditating intensely on sadagopan.org ); since (tiruppAvai). this meaning as the - "He is su-yAmunah sayantam, vA vasantam iti teshu nitya sUri-s),also dwells in and He na to refer to the gopa-s who lived , yamunA is considered sacred even , yamunA is considered sacred even yAmuna-s such as devaki, vasudeva, vasudeva, devaki, as such yAmuna-s d by SrI BhaTTar as "One who is BhaTTar as "One who is d by SrI "He with the delightful sport in the"He with the delightful sport ing like water-sport (in its waters), ing like water-sport (in its munam also means a kind of colyrium and others, He has this nAma su- nAma this has He and others, are connected with yamuna, activities are connected with yamuna, who are eternal, and who do not go who do not eternal, and who are rpreters have used yamunA sambandhinah yAmunah 177 jIva-s during the time of pralaya. jIva-s during the time of pralaya. dance with the gopis (on its sands)".
"tUya peru nIr yamunait turaivan" yAmunah yAmunah yAmunah sport in the yAmuna river. sport in the yAmuna - - - by the good yAmuna-s. su su su
Sobhanam pAvanam manoharam yamunAsambandhi jala- suyamun> suyamun> suyamun>
). loka lokAntarANi nija sattAyAm vA lokAntarANi loka
nAma 712.
associated with the river yamunA". YA bhAvah delightful a) He with the b) He Who is attended His eyes. in has beautiful collyrium c) He Who d) He Who lifts up and protects the su-yAmunAya namah. has been interprete yAmunah The term that is applied to the eye; some inte yAmuna river" - krIDApushpAcaya rAsa-krIDAdi yasya iti su-yAmunah through the cycle and birth and dealth (the birth and dealth the cycle and through them ( basis for their interpretation. a) SrI BhaTTar gives the interpretation because of all of His activities that the dwelling place of all these jIva-s all these place of the dwelling which are pure, auspicious and fascinat which are pure, auspicious nanda,yasodA, balabhadra, subhadrA, now. nAthamunigaL is said to have looked for any left-over from the divine divine the from left-over any for culling of flowers (on its banks), and looked have to said SrI v.v.rAmAnujan refers us to is Because of association with Lord kRshNa nAthamunigaL now. gopi-s on the banks of the yamunA river. the term yAmu interprets b) SrI Samkara ( of the river yamunA on the banks Lord kRshNa was surrounded by the good nAma 712. nAma 712. sadagopan.org viSvamyacchati, samastam rUpam idam vyavasthayAkAryakAraNa svakIyayA bhagavAn vishNuhmahApralaye thetimeofpralaya)- way (during yAmunah su-yAmunovishNuh "He who lifts up",to thewordyAmuna (nArAyaNIyamdaSaka100.1) basis forhisinterpretation usestherootyam-uparametoliftup,as d) SrIsatyadevovAsishTha decorating Hiseyes. itisu-yAmunah" nayanaa'njanam yasya andgive term yAmunam, usesthe bhAradvAj c) SrIkRshNadatta charming maidensoftheform standing onendatthetasteof others bynAradaand and surrounded "(I behold) theformofa divineboy,a vilasatupanishadsundarI maNDalaiSca|| AvItam nAradAdyaih tAruNyAramya ramyamparamasukh support: He quotesfromnArAyaNIyamin cows, butwereindeed thekeepers ofthe SrIcinmayAnanda commentsthattheseyA yAmunah.
. Hegivesthe meaning -OneWho liftsup(the ofshiningupanishads". s theinterpretation a rasa svAda romA'ncitA'ngaih a rasasvAdaromA'ncitA'ngaih 178 ttractive withtheadventofadolescence h. Hisinterpretationisthus- pariNatam uparamayati, Samayati. Samayati. uparamayati, pariNatam Bliss Supreme, and by that bevy of Bliss Supreme,andbythatbevyof with theirlimbscoveredhairs - HeWho hasbeautifulcollyrium meaning "atypeofcollyrium" forthe milk ofknowledgetheupanishads. muna-s werenotjustkeepers of "yacchati,uparamayati" souls) in an auspicious souls) inanauspicious "sundaram yAmunam "sundaram yAmunam Sobhano - sadagopan.org bhavantiiti - He in Whom Whom in He -
Sesha sa'nghAn | A ]
AAM samantAdvasanti bhUtAni N e root vas - nivAse - to dwell. e root vas - nivAse - to dwell. EACH
gItA and to divya prabandham in kRshNa revealed through several kRshNa revealed BEFORE
179 Ans-tathA bhUta vi AVAM N Slokam 76 Slokam Slokam 76 Slokam Slokam 76 Slokam - He in Whom all beings everywhere live is is live everywhere beings all Whom in He - RA vasah vasah vasah P - - - ADD
hearts of His devotees. bhUtA LEASE bhUtA bhUtA that He is bhUtA-vasah, One in Whom all beings reside. reside. beings all Whom in One bhUtA-vasah, is He that
P [ ÉUtavasaevasudev> svaRsuinlyae=nl>, ÉUtavasaevasudev> svaRsuinlyae=nl>, ÉUtavasaevasudev> svaRsuinlyae=nl>, dpRha dpRdae=†Ýae ÊxRrae=wapraijt>. 76. ÊxRrae=wapraijt>. 76. dpRha dpRdae=†Ýae dpRha dpRdae=†Ýae ÊxRrae=wapraijt>. 76. ÊxRrae=wapraijt>. 76. dpRha dpRdae=†Ýae dpRha dpRdae=†Ýae ÊxRrae=wapraijt>. 76. ÊxRrae=wapraijt>. 76. dpRha dpRdae=†Ýae bhUtAvAsO vAsudevahsarvAsunilayO=nalah | darpahA darpadOdruptO || durdharO=thAparAjitah "yasmin vasanti bhUtAni bhUtA-vAsa sa kathyate" ÉUtavas> ÉUtavas> ÉUtavas>
. The word vAsAh is derived from th . The word vAsAh is derived
nAma 713. SrI rAmAnujan gives references to the (gItA 11.15) 11.15) SrI satyadevo vAsishTha gives the derivation - yasmin sah bhUtA-vAso vishNuh is called bhUtA-vAsah. all beings reside comments that Lord SrI v.v. rAmAnujan (gItA viSva rUpa darSana-s support: paSyAmi devAns-tava deva dehe sarv brahmaNam Isam kamalAsanastham RshiNSca sarvAn uragAnSca dIptAn ||
bhUtA-vAsah. description (a summarizationThe nirukti of SrI BhaTTar's vyAkhyAnam) for the nAma is bhUtAni The word bhUtAh can be derived from the root bhU - bhav - to be; The word bhUtAh can be derived bhUtA-vAsAaya namah. bhUtA-vAsAaya namah. a) He Who is the abode of all creatures. creatures. of all is the abode a) He Who dwells in the b) He Who Elements. place of the Great c) The dwelling nAma 713. nAma 713. sadagopan.org with waterasitlives inwater,wherea primarily thenature of water.Thefish elements, ourprincipal natureisthat elements. Eventhoughwehuman beings bhUtAvAsah inthecontextofHisbe HisguNaof givessomeexamplestoillustrate vAsishTha SrI satyadevo bhavAn" harivamSa dwelling place fortheGreat Elements thusinterpretsth Great Elements,and c) SrIcinmayAnandainterpretsthete yasya itibhUtA-vAsah prANishuAvAso parAyaNeshu devotees whoperformHisworshipandsingpraise"- b) SrIkRshNa dattabhAradvAjinterprets vAsah is: SrI SamkaravyAkhyAnam His mouth- periAzhvAr describesyaSOdA'sanubhava uDaiyavan" toperumALas nammAzhvAr refers All thisisstrungonMe,asrowsofgemsathread". "There isnothinghigher iva|| maNigaNA sUtre idamprotam mayi sarvam mattah parataramnAnyatki'n the brahma, Siva,theseers,andlustrous "O Lord,IbeholdinYourbodyallthe (gItA 7.7)
viSva rUpadarSanam -Heinwhomallbeings, (279.52). assupport: (tiruvAi.3.2.11);-HeistheSoul ofallsouls. "vaiyam Ezhum kaNDAL piLLai vAyuLE" "vaiyam EzhumkaNDALpiLLai thanMyself,Oarjuna. ). cidasti dhana'njaya| "vasanti tvayibhUtAnibhUtAvAsas-tato bhUtAni atraabhimukhyenavasanti itibhUtA- essence, dwell, is bhUtA-vAsah. essence, dwell,isbhUtA-vAsah. 180 gods andallthedive s thefishcannot liveoutside the water is fill createdsuch thatitslungsdon't e nAmatomean"HeWhoisthevery rms bhUtAh as referring to the five rms bhUtAhasreferringtothe of pRthvI,whilethat ing theController ofthe fivegreat ". He quotes the following from snakes"-(arjuna'swordsashehas are constituted of thefivegreat areconstitutedof m offindingalltheuniverses inside thenAma as"Hewho dwellsin the (periAzhvAr tiru.1.1.6) "uyirgaL ellAulagum . rse hostsofbeings, bhUteshu bhajana of the fish is sadagopan.org (SrI vAsishTha). r His true devotees who asti iti asuh
eatures that live in water lay their live in water lay eatures that variety also in the way the different the different way the variety also in ive and live and thrive. All these are ive and live and (1.22.19) - Look at vishNu's works, SrI vAsishTha to the Rg refers us and associated pa'nca them with the life, breath, etc. nilaya means abode, cow dung are let stand for 50 years, for 50 years, are let stand cow dung the need for heat in hatching the egg. egg. heat in hatching the for the need from this that will be fire-proof, and from this that 181 re. Thus, bhagavAn has created the re. Thus, bhagavAn nilayah nilayah nilayah - - -
ists of three parts: sarva, asu, and nilayah. asu ists of three parts: sarva, asu, and nilayah. asu devah. devah. fly in the air are primarily of the nature of vAyu. nature of vAyu. of the are primarily air fly in the devah. l life-force for all beings; - - - ry and essential support fo sarvAsu sarvAsu sarvAsu
great ways be seen. vered under nAma 700. vAsu vAsu vAsu
vishNoh karmANi paSyata svaRsuinly> vasudev> svaRsuinly> vasudev> svaRsuinly> vasudev>
nAma 715. nAma 714.
The word sarvAsu-nilayah cons The Abode and support of all souls. The Abode and support of all sarvAsu-nilayAya namah. to refer to used also as - bhuvi - to be (asti); is is derived from the root asu word The derived from the root lee - SleshaNe - to stick, to lie on. following: cover the for the nAma The interpretations a) BhagavAn is the necessa cannot live without Him; b) He is the support and vita vAsu-devAya namah. This nAma has been co He says that if the ashes from burnt burnt from ashes the if that says He and on the land. Those that the land. Those and on there will be an insect that originates there will be thus has fire as its principal natu thus has fire in different ways, different creatures is ways. There indifferent mahA bhUta-s everything Whom in One - AvAsah eggs outside on land, because of water, bhUta is He that fact that surv there are germs poison, Even in the of illustrations lives in everything. lives, and One Who vedic hymn - whereby He has let His creatures reproduce themselves. Some cr themselves. creatures reproduce nAma 715. nAma 714. nAma 715. nAma 714. sadagopan.org for alltheasu-sorjIva-s. soHe Him atthetimeofpralaya, and but losethisso-calledindependencein as theindriya-s actasiftheyareindepe is thefinal resting placeforalljIva-s"- SrI rAdhAkRshNaSAstrisuggeststhe avyaye nilIyantesasarvAsu-nilayah. yasmin prANA jIvAtmake sarva evaasavah energies, being theindestructible jIvaHimself" - and explainsthemeaningofnAma SrI SamkarainterpretsasuasprANa,th iruppavar" "ellArum tammiDattilEyEprANanaiva that theirverylifedepend SrI aNNa'ngarAcArya'sanubhavamisthat kRshNena samupetenaja vAyunA| sUryeNanivAtamiva a-sUryamiva has beennowindforalongtime: has beendarkforalongtime,orwhen the joythatonewouldfeelifsun how kRshNa's athastinApuram arrival (28.22),whichdescribes kANDam frommahAbhArata,uttara gives support Alambanam sarvAsunilayah that Heistheindispensabl SrI BhaTTargivestheinterp during pralaya. their supportduringexistence inth The sumtotal ofallthisisthatth c) Heisthefinalresting placefor
. hRshe bhAratam puram || hRshe bhAratam . Alambanammeansabodeorsupport.SrIBhaTTar s onHim,andthiswhyHe retation that bhagavAn has this nAma indicating retation thatbhagavAn hasthisnAmaindicating e supportforHisdevotees- all soulsatthetimeofpralaya. 182 the sleeping state, thejIvamergesinto breeze arrivesinaregionwherethere e beingsdwellinHi appears allofasuddeninplacethat was greeted by thepeople there with is thenilayaorfinal restingplace explanation for the nAma as "He Who explanation forthenAmaas"He as "HeWhoistheabodeofalllife- "ellA uyirgaLumoDu'ngumiDam" "ellA ndent of the jIva inthewaking state, e life-energy, theindestructiblejIva, ittirukkum paDiyAgamanOharamAi is worldandduringtheirlayainHim everyone is so captivated by Him is calledsarvAsu-nilayah- m and have Him as m andhaveHimas sarva prANa . Just sadagopan.org "na ki'ncit "na ki'ncit rpretation to the though He protected her when she His own and functions in the form ofHis own and functions and gives the inte ved based on the different ways ofved based on the different intensely long for Him (an - prANane ). for Him long intensely addition He helped the pANDava-s by 183 has done enough for His devotees. has done enough . SrI BhaTTar quotes the incident from . SrI BhaTTar quotes the incident ne nothing to help His devotee - ne nothing to help ffense committed to His devotees. ffense committed Glories) (alam - paryApti - end). Glories) (alam an-alah, a-nalah, or ana-lah. 294 in Slokam 32 earlier.
alah alah alah - - - o cried out for His help. an an an
Anl> Anl> Anl>
nAma 716.nAma
The reader is referred to this earlier write-up as well. as well. to this earlier write-up is referred The reader The nAma can be looked at as are deri The different interpretations looking at the word. nAma in Slokam 32, SrI BhaTTar uses the this a) For the occurrence of meaning al - paryApti - to be satisfied, His for does He that all of spite In satisfied". not is Who "He as an-alah nAma devotees, He feels that He has do kRtam eshAm mayA iti avitRptah" permanently being of expresses His feeling where Lord kRshNa mahA bhArata, in debt to draupadi wh SrI v.v. rAmAnujan describes that even cried out for help, and even though in analAya namah. This nAma occurred as nAma f) He Who is in the form of Fire. is in the f) He Who - paryApti - end) g) One Who has no end (alam (alamh) One Who has no opposition - opposition) devotees who rejuvenates His i) He who a) He Who is never satisfied that He is never satisfied a) He Who tolerate the o b) He Who cannot Samkara). the jIvAtmA (SrI is beyond smell etc. d) He Who (in His e) He Who is unlimited c) He Who receives the prANa Sakti as receives c) He Who nAma 716.nAma nAma 716.nAma sadagopan.org disposed tothepANDava-s". kill Himwhoobstructs theconduct ofthis sacrifice,andalsohimwho isill- "At thetimeofdestruction,twopersons wi || cadur-hRdam ya~jna vighna-karamhanyAmpANDavAnAm katha'ncana | nakshantavyo vadhakAle'smin dvau tume the followingwordsofbhagavAn: (bhA.not beingabletoputup interpretationth additional b) Forthecurrentoccurrenceof materialistic offerings. the onlyrequirementforsatisfyi but willbesatisfiedonlywhenitisoffe - Heisnotsatisfiedwith SrI rAdhAkRshNaSAstrigivesanother dimensiontoHis notbeing "satisfied" For thisreason,theterman consuming whateverisoffered,andgr sabhA.68.26) anyt fire thatisneversatisfiedwith on what You can do to help your devotee always". enSeivanenREiruttinee" aDiyArkku In this aspect, He is like the nammAzhvAr describesthisguNaof that hasincreasedovertimewith thatcryis - was farawayindvArakA) evenfromadistance uttered bydraupadi pravRddhamiva mehRdayAtnApasarpati of Hisincarnationwascompleted,He wasdepartin AsLordkRshNa draupadi. the war,etc.,stillHisheartwasheavy Hi changing thedayintonight,violating
with apacAramtoHisde just thematerialisticofferingduringHisworship, at bhagavAnhasthisnAmabecauseofHis guNaof alah alsoreferstofire. interest accumulatedonit". -"Yourpreoccupationisincontemplating 184 ng Him,andnotany accompanying bhagavAn inperiatiruvanTAdi53- ows moreeagertoconsumeevermore. g to SrI vaikunTham after the purpose g toSrIvaikunThamafterthepurpose said relating tothisincident: saidrelating nAma an-alah, SrI BhaTTar gives the nAma an-alah,SrIBhaTTargivesthe never away from My mind, like a debt awayfromMymind,likeadebt never hing thatisofferedtoit;itkeeps s promise not to take to arms during totakearms s promisenot red with bhakti or devotion. Bhaktiis red withbhaktiordevotion. (udyoga. 28.22)-"(Thatcryofhelp that He did not do enoughtohelp that Hedidnotdo calling me "govinda", even though I ll notatallbeforg votees. SrI BhaTTarquotes iven byMe.Iwill RNam "un sadagopan.org alam means lA lA "anAn prANAn "anAn prANAn interpretation, the - He Who is beyond d functions in the form the form d functions in (gItA 12.5) - "Of My . away the prANa-s Him, to d gives the interpretation that this - l, to bind. In this nAma analah, SrI Samkara uses the her short nor tall, not colored, not her short nor tall, not colored, ings out the parattvam of bhagavAn. tations given by SrI Samkara is based tations given by His interpretation is His interpretation cident where Lord kRshNa refused to refused where Lord kRshNa cident at SrI Samkara gives is based on the the gives is based on at SrI Samkara e because of duryodhana's attitude of duryodhana's e because of same root (al - paryApti), and given the refers to prANa, and the root refers to prANa, 185 mited in His energies and powers - powers mited in His energies and ana (3.8.8.) na alam asya sah a-nalah . The translators have generally this translated to e prANa Saktiown an as His bhagavAn ultimately takes - to take, to obtain". - to take, to
Brahman is neither big nor small, neit Brahman is neither big nor nAma is explained as a-nalah; nAma is explained as a-nalah; smell etc. SrI Samkara gives support from bRhadAraNya upanishad: a-sthUlam anaNvahrAsvam a-dIrgham a-lohitam ….. a-sneham acc-chAyam a-mAtram … anantaram a-bAhyam etc. wettable, can't be measured, the of occurrence e) For the current meaning "limit" for alam - paryApati, an nAma signifies that bhagavAn is unli take the offering in duryodhana's offering take the hous nAma as ana-lah.on looking at the ca "AdAne dAne Atmatvena lAti iti ana-lah" receives th mean that He and hence this nAma. of the jIvAtmA, SrI satyadevo vAsishTha uses the same approach as above, but gives the interpretation that since He is called ana-lah. th d) Another alternate interpretation - to smel ca root nal - gandhe bandhane paryAptih Sakti sampadAm na asya vidyata iti an-alah SrI cinmayAnanda quotes the gItA in support: nAnto'smi mama divyAnAm vibhUtInAm paramtapa | no end". Divine Glories, there is This interpretation of SrI Samkara br Notice that Sri BhaTTar has used this SrI rAmAnujan also refers us to the in refers us to also SrI rAmAnujan hatred towards the pANDava-s. hatred towards 32,c) Under Slokam one of the interpre sadagopan.org (Rg. 8.93.4; atahrva.20.112.1;yajur. 33.35). itianalah" sva-janAn sva-darSanena theinterpretation word analah,andgives breathe. Using the uNAdi sUtra"vRshAdi with gives hisinterpretationstarting i) SrIkRshNadattabhAradvAjtakesan sarvam tadindratevase na parAjigye aham indro (Rg.na dvitIyotRtIyah namedh kavitaro na tvadanyah Him" forthenAmaan-alah.He "alam", hegivesthealternateinterpre usingthemeaningvAraNa-re addition, (atharva. interpretsan-alahas vAsishTha satyadevo 10.48.5); themeaning" g) h)Using body. with therightamountofwarmththat the nAmacanrefertoHisbeingin f) SrIcinmayAnandatakesthemeaning (atharva.earlier, comparingthetwovyAkhyAna-s. Samkara andSrIBhaTTarcanbegleane Furtherappreciationofth vAtsalyam. guNa, thefirstexpoundingHisparattv (see above).Bothexperiences aretrue, interpretation thatbhagavAn 13.4.16); 5.11.4);
paryApti - tRpti vacana paryApti -tRpti is unlimited in His desire to help His devotees ayA dhIrovaruNasvadhAvAn gives severalSrutireferences: -HeWhorejuvenates His devoteeswho 186 is difference inapproachbetweenSrI tation "HeWhohasnoonetooppose "fire" for "analah", and comments that "fire" for"analah",andcommentsthat the rootan-prANanetolive, is neededforthesustenance ofour approachdifferentfromothers,and form ofFireandsustainingourbody am, andthesecondexpoundingHis and are different dimensionsofHis and aredifferent "Anayati samujjIvayati tapah: kRSAn "Anayati samujjIvayati tapah:kRSAn sistance or opposition forthe wordsistance oropposition bhayaScit -(1.106)"hederivesthe d from the article that was posted articlethatwasposted d fromthe "One Who does not have an end". In " fortheterm alam , SrI , SrI sadagopan.org - to self is different self is different s to remove this s to remove this harsha mohanayoh - to kill. So the nAma nAma the So kill. to - those who are afflicted afflicted those who are han darpam refers to acts that are darpam refers to acts that tion, and points out instances of tion, and points out instances ng to bhagavAn repressing the pride ng to bhagavAn t realize that the gives as examples the instance of of gives as examples the instance tain against the lashing rains caused rains tain against the lashing stances, and strive d start feeling pride in their d start feeling jAta tree from the garden of indra, jAta tree from the garden ing in actions that are not consistent ing in actions that are not consistent r explanation, and describes darpa as without knowing one's own position without knowing one's own do not follow the path of dharma, as hip for our action. BhagavAn creates momentarily get carried away from the s, bhagavAn imparts a lesson to these 187
s or destroys the pride in s or destroys the pride arms of bANAsura, etc. hA hA hA is derived from the root is derived from - - - hA posing some obstacle. darpa darpa darpa dpRha dpRha dpRha
nAma 717.nAma people by temporarily The dharma cakram writer gives a simila chopping off the grove-like chopping off as referri SrI Samkara explains the nAma stray from the path of dharma. of those that points out that SrI rAdhAkRshNa SAstri becomes ecstatic undertaken when one starts indulg (relative to bhagavAn), and who with dharma. This applies to those but well as to those who follow dharma success of their dhArmic acts an accomplishments. In these later case no do we when us by performed act the from the body, and falsely feel owners obstacles as needed under these circum pride.
by indra, the carrying away of the pAri by indra, the carrying away with pride". interpreta SrI BhaTTar gives the above bhagavAn destroying of the deva-s and asura-s without the pride destroying He the deva-s or asura-s themselves. moun BhagavAn lifting up the govardhana The Destroyer of pride. The Destroyer namah.darpaghnAya which the word darpa isThe root from is dRp - derived proud; be glad, to be "He Who kill darpa-hA means are engaged in intense tapas on Him, by giving His darSanam to them. His darSanam Him, by giving tapas on in intense are engaged nAma 717.nAma nAma 717.nAma sadagopan.org nAma 718. nAma 718. in anyact.Thisispositive 'pride'of prideistheirprotection virtuous. This which helpsthemin their urgetobe SrI cinmayAnandapointsoutthatbhagav necessary. Thus bhagavAngivesthestrengthin ocean going in searchexample ofHanumanbubblingwithGod-gi of sItA pirATTi,His devotees when when he was they addressing have to face rAvaNa, the opponentsinRu nigar,Sollil?", etc. of dharma. withemperumAnAr- of hisassociation He gives the amudanArex experience. tiruara'ngattu enjoyment ofHimselftoHistruedevot SrI aNNa'ngarAcAryasvAmi'sanubha true devoteesproudbyrevealingHimselftothem. AtmAnampradarSyaitidarpa-dah dadAti sAttvikebhyo givestheexplanation- bhAradvAj a) SrIkRshNadatta darpa-dAya namah. b) TheBestower ineverything. ofbeauty and attractiveness a) TheBestower ofpride (toHisdevotees). the Bestower ofpride tous(seenext nAma). thepride performs Hisactofdestroying gives waytoatemporaryannihilationoftinypart oftheirpride.Thus He observesomeoneelseunde same jIva-s themselves independentofHim andfeel to theday-to-dayeventsinourlives. SrI satyadevovAsishThaexplains thedarp SrI rAdhAkRshNaSAstriexplainsthatbhagavAngivespride( nAma 718.
dpRd> dpRd> dpRd>
darpa darpa darpa "enakku enna tAzhvuiniyE?". - - - dah dah dah
a higher order, and not the pridereferred a higherorder,andnot the 188 thebestamongth He observes that most jIva-s consider jIva-sconsider He observesthatmost "enakku ArumnigarillaiyE" ees, andmakesthemfeelproudofthis the formof pridetoHisdevoteeas from compromising inevenasmallway from compromising rgo suffering,momentarilytheirpride An creates thisprideinHisdevotees, presses thiskindofpridearisingout proud.Then,offand onwhenthese vam isthatbhagavAngivesfull constantly (darpa-hA),evenasHeis ven pridewhenhewascrossingthe a-hA guNa of bhagavAn by alluding ofbhagavAnby a-hA guNa
. BhagavAn makes His makes . BhagavAn e righteousandthe darpo harshah;tam darpo garvah ; "Ar enakku ) to ) to sadagopan.org ). His anubhavam is that ). His dharma, then it is good. Itdharma, then ide per se is not bad. If it is used se is not bad. ide per flecting as "I am followingflecting as "I the path the term darpa as referring to to the term darpa as referring votees to become proud". The LIFCO votees to become proud". The a-darpa-dah. SrI cinmayAnanda gives vaita pATham-s, does not give this udes Ayurveda, jyotisha etc. For this For udes Ayurveda, jyotisha etc. rpa-dah, has given this attractiveness probably a later addition by the more stotram", which gives the alternatives the Lord; I cannot be defeated in my the Lord; I cannot position, and this will help him advanceposition, and this attractiveness arises from the influence attractiveness arises from the 189 pertise in samskRt grammar, the veda-s, t a fruit or cut the hand. A pure devotee the hand. A pure devotee t a fruit or cut tadevAgnis- tad-Adityas-tad vAyus-tadu-
a positive pride that is good. a positive pride dRp - harsha mohanayoh dRp - t if it is used to advance to advance t if it is used dRptah dRptah dRptah - - - a a a
A†Ý> A†Ý> A†Ý>
(yajur. 32.1). (yajur. 32.1).
nAma 719. a-dRptAya namah. a) He Who is not proud Himself.Or dRptah - is not proud a) He Who is ever happy; b) He Who is proud. c) He Who negatively then it is bad, bu negatively then to in the previous nAma. previous nAma. to in the that pr comments cakram writer The dharma for the viSishTAdvaita, dvaita, and ad is like a knife that can be used to cu is like a knife feel proud about his of vishNu should that is attractivethe nAma indicates that anything or beautiful around us has this beauty because Lord vishNu, the da bhagavAn. of to his ex to this object. In addition because powers their also incl etc., SrI vAsishTha's expertise have turn in they and Venus, and moon of Sruti - He gives reference to the candramAh allows His de never "He Who the meaning publication, "SrI vishNu sahasra nAma alternate version; thus, this version is recent interpreters. Some interpreters suggest the pATham Some interpreters suggest further spiritually. The feeling of pride re of pride The feeling further spiritually. aspect of nAma, he indicates that the of dharma; I am a sesha (servant) of of dharma; I Him" is objective of attaining b) SrI satyadevo vAsishTha interprets attractiveness, etc. ( beauty nAma 719. nAma 719. sadagopan.org nanda-lAlana dRptah delighted withtheloveandcare (mahA.SabhA.51.28) SrI BhaTTar'sinterpretationifthe nAma b) eventhough Heiscircumstances, th proud) sinceHeneverviolates SrI vAsishTha'sanubhavamisthatbhag His father.(SrIv.v.rAmAnujan). kumaran",inother He is"nanadagopan He neverbecameproud,becauseofHismajestic nature". thingslikethese, "Even thoughHedidsomanygreat tejasA|| upAgamatpArameshThyena na vismayam | karmANikRtvAgaruDa-vAhanah evam vidhAni following in support: never becameproud,becauseofHisma proud". InHiskRshNaincarnation,even a) SrIBhaTTar's interpretationfora-dR dRptah inhisvyAkhyAnam. the vyAkhyAnamfornAmaasdRptah by followed usingthenAmaa-dRptahfirst, vyAkhyAnam SrI BhaTTargiveshis eternal Blissful nature",and"He isa-dR dRptah" SrI kRshNadattabhAradvAjinterpretsthe nAmaas dRptah. nitya-pramudito rasAsvadanAt svAtmAmRta andisimmersedin ever blissful/satisfied, the interpretation thatHe Samkara gives
dRptah , and , and -HeWho is everhappy. "garva rahitatvAta-dRptah" . Heis "yasOdai iLam Si'ngam" "yasOdai iLam given byyasodAandnandagopa- e UltimateControllerofeverything. any of His commandments under any ofHiscommandmentsunderany any 190 words, OneWhoisanobedientSonto ptah becauseHeisdevoid ofpride". jestic nature.SrIBhaTTarquotesthe thoughHedidmanygreatthings, ptah is - "One Who does not become has the nAma dRptah because He is Histruenaturewh avAn isa-dRptah as an alternate. SrI Samkara uses asanalternate.SrISamkara -"He is dRptahbecauseofHis istakenasdRptah,thatHe
(SrIv.v.rAmAnujan).SrI "nityam harshamayatvAt (One Who isnot ich isPure Bliss- yasodA- sadagopan.org – He (Child (ISAvAsya s of kRshNa's childhood - One Who causes us to - One Who causes yadi Saknoshi gaccha tvam ati- "bAla leelAdiprasa'ngeshu matta- e the former meaning to illustrate meaning to e the former etc, (dRp – harsha mohanayoh). This etc, (dRp – harsha dhR - dhAraNe - to hold, to bear, to -adRptah to combination is analogous of the nAma dur-dharah is "One Who Who "One is dur-dharah nAma the of reted in the sense of "with great reted in the sense of "with AkRshNa SAstri follows this line, and and this line, SAstri follows AkRshNa d realizing Him except by those with (as child kRshNa)". SrI BhaTTar uses (as child kRshNa)". SrI BhaTTar His childhood, was uncontrollable by is the proud as dharma. Fighter for Ultimate Cause of everything, and thus of everything, Cause Ultimate eat difficulty", or "One Who is difficult eat difficulty", or "One Who 191 hant in ruts. SrI BhaTTar quotes the hant in ruts. SrI BhaTTar durvAra-ca'ncala ceshTitah" durvAra-ca'ncala ceshTitah" by the evil-minded (duryodhana). dRpyati iti dRptah
Soka-nASanah, tadejati tan-naijati Soka-nASanah, rprets the nAma in term and dharah dharah dharah - - - dur dur dur
- "O Thou of naughty acts! Now run away if Thou vi-Sokah ÊxRr> ÊxRr> ÊxRr>
nAma 720.
upanishad), etc. upanishad), etc. is interp support; The word duhkhena gr with the meaning difficulty or trouble". Thus, only mind one's in held be can physically to control and be held down leelA-s. The other vyAkhyAna-kartA-s us the difficulty of meditating on Him an trained minds. a) SrI BhaTTar's interpretation is - mAta'ngatvAt tAbhyAm dur-dharah kRshNa), in His sportive activities in yasodA and nandagopa, elep like an dur-dharAya namah. from the root The word dharah is derived the latter meaning and inte the latter meaning and support from vishNu purANam (5.6.15): ca'ncala-ceshTita gives the interpretation that bhagavAn interpretation gives the the seek He is dRptah - SrI vAsishTha: to wise the created all these worlds wonder as to who causes what is from sorrow. This dRptah releases them His nAma-s (as child kRshNa). to control is difficult a) He Who trained of those by cannot be constrained b) He Who (except concentration in held be to difficult is Who He c) mind). c) dRptah - He Who is proud. SrI rAdh is proud. SrI - He Who c) dRptah nAma 720. nAma 720. sadagopan.org SrI rAdhAkRshNaSAstri indicatesthatdh several births,andin thisse anyone except through intense concentr c) AthirdinterpretationforthenAmais court. uncontrollable elephantunderrutwhen SrI rAdhAkRshNaSAstrireferstokRsh caught byforce". nor theEarth cannotbe besupported by theheadofaman;soalso,keSava "The windcannotbecaught (bhAra. keSavobalAt || pRthivImUrdhnA dur-grahah dur-dharA Vana.309.28) dur-grahah pANinAvAyuhduh-sparSahSaSau| or girlthinkofkeeping undercontrolth "These menoflittleknowledgewantto yathAbAloyathA'balAh|| paTenAgnim prajvalitam jidhRkshantialpa-medhasah| imam hipuNDarIkAksham BhaTTar givesthefollowingsupports: cannot berestrainedbytheevil-minde b) Inanother sense,thenAmacanbe nambi!" pOlumnintiRattEnallEn toDarndu ODiOrpAmbaippiDittukkoNDATTinAi kazhagaNDu SeiyumpirAnE!","kanRinai kuDattai uruTTiiLampiLLaikiLLiezhuppikaNNaip puraTTivizhittu mudalA neepiRandaduvE pAlum tayirum SrI v.v.rAmAnujangivessupportfromdivyaprabandham: (bhAra.udyoga. tokRshNa canst" (yasodA'swords 129.16)
(allfromperiAzhvAr'sneerATTam). byhand,norcanthemoon nse alsoHeisdur-grahah. after He was tied to a mortar). after Hewastiedtoamortar). 192 e blazingfire withapiece of cloth". duryodhana triedtobindkRshNainhis vAlOlai kaTTikanigaLudiraeRindu,pin d peopleunderany seize andbindHimjustasaweakboy interpretedtome gap peRRaRiyEnempirAnE!",veNNaik thatbhagavAnisbeyondthegraspof ation and meditation extending over ation andmeditation Na showingHisviSvarUpamlikean AraNa isana'ngaof yogathatis betouched by thehand, an thatbhagavAn circumstance. SrI circumstance. "kaDainda naR- sadagopan.org atheti grantha
(gIta 12.5) aN). Apte in his samskRt aN). Apte in his samskRt duhkhena AyAsena dhriyate duhkhena "duhkhena dhartum Sakhyo dur- "duhkhena dhartum - He Who can be held only with only with can be held - He Who is considered to be indicative of to be indicative is considered tained only after practicing dhyAna dhyAna only after practicing tained the praNava, came out of the throat the praNava, came out of the - na parAjitah kadApi kenApi iti a- s this interpretation, and quotes the and quotes interpretation, s this 193
have a collected and composed mind. collected have a s are set on the Unmanifest; for, s are set on the When atha Sabdam occurs in the middle of of middle the in occurs Sabdam atha When 92 (nAma 866). Please refer to nAma 866 92 (nAma 866). nAma Please refer to hard for the embodied to tread". hard for the embodied ntext of a ma'ngaLa vAkyam - ntext of a ma'ngaLa vAkyam dvAvetau brahmaNah purA | dvAvetau brahmaNah purA | parAjitah parAjitah parAjitah the interpretation - - - - a a a
(SrI baladeva vidyAbhUsh Apraijt> Apraijt> Apraijt>
- One Who can be realized only with great difficulty. SrI kRshNa kRshNa SrI difficulty. great with only realized be can Who One -
nAma 721. hRdaye a-samAhita-mAnasaih iti dur-dharah do not great difficulty by those who atha Sabdam following dur-dharah: co a sentence, it usually has the The Invincible.
SrI satyadevo vAsishTha gives the derivation kaNTham bhitvA viniryAtau tena mA'ngaLikAvubhau || a-parAjitAya namah. This nAma will re-occur in Slokam "Greater is their trouble whose mind whose their trouble "Greater is is very Unmanifest the path of the dharah" datta bhAradvAj gives madhye ma'ngalam dictionary indicates that the word "atha" along with auspiciousness, since this word, of brahma as the first words: OmkAraS-ca atha-SabdaS-ca for additional anubhavam-s. kRshNa SrI conquer. to - jaye - ji is derived is nAma this which from root The datta bhAradvAj gives the explanation over several births. SrI Samkara give SrI Samkara births. over several gItA in support: kleSo'dhika-taras-teshAm avyaktAsakta-cetasAm | avyaktA hi gatir-duhkham dhavadbhir-avApyate || between dhyAna and samAdhi, dhyAna and between is at and nAma 721. nAma 721. sadagopan.org wealth issureinthe skillful, so certainly astruthrests withabrAhmin, without a trace if only vishNu hadnot vishNu without atraceifonly declarethat they BhIshma, droNa,etc., asarms". conch, discusandmace since heis protectedbykRshNa who warriors except"In thefightyoucanwardoffattack the long-armed arjuna who is unassailable || kRshNenarakshyate tena pradhAnah so'stra-vidushAm even Sa'nkha-cakra-gadA-dharam| yam Ahuhamitamdevam to the gods, | durAsadam devairapi Rte arjunammahA-bAhum a-jayyAnScApi a-vadhyAnScavArayishyasi tAnyudhi| The samemessageisgiven as decl nArAyaNa, Incomparable (bhA. Invincible Hari,Whohada he isprotectedbytheGreatLord(kRs vana.260.75) thundering warrior,butthiscannotbeth indra tellskarNa:"Inthegreatfight, catenakRshNenarakshyate|| a-cintyam nArAyaNam vArAhama-jitamharim| yam Ahur-veda-vidusho na tutamprArthayasyekamrakshyatesamahAtmanA|| tammahAmRdhe| ekam hanishyasiripumgarjantam and overagainthatbhagavAncannotbevanquishedbyanyone. (bhA.SrI BhaTTarquotesseveralexampleswh parAjitah. parajitah udyo.129.40)
- He Who cannot be conquered by by conquered be cannot Who He - to jayadrathabyrudra: ssumed theformofWildBoar,andWhois also victoryiscertain fornArAyaNa: ared bythe vedicscholars". 194 is theUnknowable been theirProtector, couldhaveannihilated thepANDava-s hNa). KRshNaisnoneotherthanthe Igiveyouthepower tokillone e one you wish to kill (arjuna), since e oneyouwishtokill(arjuna),since humility iscertainin thepious, and s of all invincible and indestructible s ofallinvincibleandindestructible ere thedeva-shavedeclaredover anyone and through anymeans isa- anyone andthrough Deity Whobearsthe and thatjustas sadagopan.org
a-jitah khaDga- , and nArAyaNa is (gItA 18.78) (yuddha. 114.15); caraka samhitA, where again the the caraka samhitA, where again effective just as the ocean is just as the ocean effective n will never become completely dry". become completely dry". n will never a phala-Sruti Slokam which we will a phala-Sruti invoke the efficacy of the poison- victory, there is wealth, and therevictory, there is wealth, and is es to SrImad rAmAyaNam and re is unapproachable re is, the bow-armed and where pArtha, ements, may be pounded this medicine 195 a-jayyah SASvato dhruvah
arjuna is, there is prosperity, there is arjuna is, there is prosperity, firm justice - this is my conclusion". SrI BhaTTar quotes from the Ayurveda encounter later: encounter later: yatra yogeSvarah yatra kRshNo | pArtho dhanur-dharah tatra SrIr-vijayo || bhUtir-dhruvA nItir-matir-mama the Lord of the yoga-s Where kRshNa, is conveyed: of bhagavAn invincibility witnessed yathA'ham nAbhijAnAmi vAsudeve | parAjayam not have "I mAtuSca pANigrahaNam samudrasya ca SoshaNam | vAsudeva"; for agado hyayam || etena satya-vAkyena sicyatAm defeat no is "There of the following stat "On the veracity effective: be and "the ocea the marriage of my mother"; statements)". (These are all absolute true In vaitaraNa, to the following is used removing mantra: ratnAkara iva akshobhyo himavAniva ca acalah | jAtavedA iva adhRshyo nArAyaNa iva ajayah || poison-removing mantra be "Let this is unshakable, fi imperturbable, himAvan unconquerable". referenc also gives SrI BhaTTar mahAbhAratam: dhruvam vaidhruvam dhruvA sAdhushu satyam brAhmaNe sannatih | SrIr-dhruvA jayah nArAyaNe daksheshu dhruvo cApi || the vishNu sahasranAmWe also have sadagopan.org vanquished byanyoneelse,and one who is para(Supreme)except Him, there isnopossibilityofHis being upapadyate bhagavatah aparAjitaitinAmnAsamkIrtanam dvitIyo natRtIyah"itiatharvavacanA starting fromthewordparameaningSupreme- alsoderi c) SrIsatyadevovAsishTha others cannotconquerHim. internally, desireandtherestcannot b) SrISamkara givestheinterpretation (tiruvAi. 4.6.1). tiRalOn" BhaTTar's vyAkhyAnam: SrI v.v.rAmAnujangivesreferences to of theSword","WherekRshNa "He isInivincible, eternal andsteady"; dhRk
(yuddha.120.14); (tiruVai. 2.7.11); (tiruVai.2.7.11); yatah kRshNahtatojayah anRu aivarai velvitta mAyap pOrt tErppAganAr velvittamAyappOrt anRu aivarai so Heiscalled a-parAjitah. "paRpanAbhan uyarvuRauyarumperum is, therevictoryiscertain". 196 conquer Him, and externally, demons and conquer Him,andexternally,demons "He is unconquered, ves theinterpretationfornAma divya prabandham in support of SrI insupportofSrI divyaprabandham t, tasmAtparAjitvasyaa-sambhavAt that bhagavAn is a-parAjitah since thatbhagavAnisa-parAjitah (bhA.udyoga.6.79);etc.- para evakaScin-nAsti "na -Sincethere isno and istheWielder
sadagopan.org the hearts of all (gItA 10.19). SrI
A ]
AAM
N EACH
va mUrti" form of bhagavAn in in bhagavAn of form mUrti" va the strong ones always do not always the strong ones always do not in which they are performed; You are BEFORE dicating that bhagavAn has thewhole Soul who resides in preserved at all times and under all e bhagavAn is sitting in the hearts ofe bhagavAn is sitting in the
is why the kauravas, with a might army is Ishma and droNa, could not defeat the
197 itR> ztann>. 77. itR> ztann>. itR> ztann>. 77. itR> ztann>. itR> ztann>. 77. itR> ztann>. AVAM N Slokam 77 Slokam Slokam 77 Slokam Slokam 77 Slokam RA P mUrtih mUrtih mUrtih - - - ADD
viSva viSva viSva LEASE
P ivñmUitRmRhamUitR> dIÝmUitRrmUitRman!, dIÝmUitRrmUitRman!, ivñmUitRmRhamUitR> ivñmUitRmRhamUitR> dIÝmUitRrmUitRman!, dIÝmUitRrmUitRman!, ivñmUitRmRhamUitR> ivñmUitRmRhamUitR> dIÝmUitRrmUitRman!, dIÝmUitRrmUitRman!, ivñmUitRmRhamUitR> [ AnekmUitRrVy´> ztmU AnekmUitRrVy´> AnekmUitRrVy´> ztmU AnekmUitRrVy´> AnekmUitRrVy´> ztmU AnekmUitRrVy´> anekamUrti ravyaktah satamUrtih || satAnanah visvamUrtir dIptamUrtiramUrtimAn mahAmUrtih | ivñmUitR> ivñmUitR> ivñmUitR>
"ahm AtmA guDAkeSa! Sarva-bhUtAtaya-sthitah"
nAma 722.
Universe as His body. He is the Inner Universe as His body. He is beings - reason why BhaTTar points out that the is becaus win in conflicts with the weak the weak also, ensuring that dharma is conditions. observes that this SrI v.v. rAmAnujan and with the support of the likes of bh pANDava-s. nammAzhvAr sings this "viS tiruvAimozhi 6.9.7: ulagil tiriyum karuma gadiyAi ulagamAi ulagukkE Or uyirumAnAi... "You are the karma-s; You are the worlds viSva-mUrtaye namah. nAma as in a) SrI BhaTTar explains the a) He Who has the Universe as His body. a) He Who has the Universe Formb) He Who has a beautiful that finds entry into the mind, eyes, etc., of His devotees. in the form of the Universe. has mAyA Sakti c) He Who induce mAyA in everything. has a Form that can d) He Who nAma 722. nAma 722. sadagopan.org Even though every singlething in th Universe withmAyA". Who isthemAyASaktiinformof approximately translatedas:"HeWho viSva mUrtih" viSvam AkAro yasyasahviSva-mUrtih", - following interpretationstothenAma viSva-mUrtih become senseless,for "mUrti"fromthe root to grow, gives vAsishTha satyadevo to prevail,c) d)Inadditiontothemeaning"rUp to be a match for.Form thatItfindsentryintothemi Thus he giveskamanIyA mUrtihyasyaitiviSva-mUrtih the and givestheinterpretation- b) SrIkRshNadattabhAradvAjusesthe rUpam aspectofbhagavAn. to ustheneedfordevelopingourmind rUpam tohim,hewascompletelybewilder showhimtheviSvarUpam, kRshNa to mental maturityrequiredforthat.In significance ofthisviSv writercomments The dharmacakram vainamonamah" viSvarUpAya virUpAksham "Urdhvaretam references totheSruti- bhagavAn revealedinduryodhana'spalace SrI rAdhAkRshNaSAstriidentifiesvi of all. mUrtih" is SrI SamkaravyAkhyAnam the Soul ofallbeings;." .
-HeWho hasthewhole universe as ; "vISvasya mohikA SaktihyasyasaviSva-mUrtih" "vISvasya mohikA a rUpam of bhagavAn, first oneshoulddevelopthe ofbhagavAn,first a rUpam the additional meaning the additional "viSvAtmAnam parAyaNam" "viSvAtmAnam murcchA - mohasamuchrAyayoh "viSvam mUrtih asya sarvAtmakatvAt iti viSva- "viSvam mUrtihasyasarvAtmakatvAtiti viSati manonayanAnisatAmitiviSvA;tADRSI nds, eyes,etc.,ofthegood people. 198 am" or"Form"forthewordmUrtih,SrI the Universe",or"HeWhocanbind the sothatwecancomprehendtheviSva is universeisbut aclearandvivid but whenbhagavAnshowedtheviSva but eva mAyA=vimohikA Saktiyasyasa eva Sva mUrti with"viSvarUpam"that Sva mUrti has theFormofUniverse","He the caseofarjuna,heaskedLord ed andconfused.This nAmasignifies -HeWhohassuchanattractive that inordertoappreciatethe and other instances. He also gives andotherinstances.Healsogives meaning oftherootviS-toenter, His body or form, since He is soul His bodyorform,sinceHeissoul "mAyArUpA mohikASaktih" "mAyArUpA (tait.AraN.10.13), (tiat.AraN.10.14). "viSvameva mUrtih - to faint, to -tofaint, , whichcanbe
sadagopan.org that bhagavAn is e any of that, and e any of deva gandharva mAnavAdi sarva deva gandharva mAnavAdi sarva ), but Prof. A. A. Ramanathan has A. Ramanathan has ), but Prof. A. with all the things moving and non- with all the things resides in and controls all the bodies feel proud that we are in sole control control in sole are proud that we feel h. His anubhavam is h. His anubhavam gItA 11.13, which describes arjuna's immense because it is the resort for is the immense because it us do not recogniz us do s interpretation for the nAma "viSva fors interpretation "viSva the nAma
He gives reference from the gItAas He gives reference from 199 collection of amara koSacollection of vyAkhyAna-s - mUrtih mUrtih mUrtih - - - of bhagavAn's mAyA orof bhagavAn's leelA. My body, and you may also see (in My body) anything mahA mahA mahA
y worthy of worship.
. mAyArUpA mohikA Saktih mAyArUpA mohikA mhamUitR> mhamUitR> mhamUitR>
.
nAma 723.
(gItA 11.7) 11.7) because He a-parAjitah or Unconquerable of all the deva-s, gandharva-s, mAnava-s etc. - SarIrah (gItA His body is a) SrI BhaTTar explains that in the entire Universe. everything support: ihaikastham jagat kRtsnam paSyAdya sa-carAcaram | || drashTum mama dehe guDAkeSa! yacchAnyat icchati Universe the whole "guDAkeSa! See now moving, in one corner of is part of My body)". everything to see (because else you wish SrI rAdhAkRshNa SAstri refers us to in His body: seeing the whole Universe mahA-mUrtaye namah. a) He of Immense form. form. a) He of Immense is immensel b) He Who expression of bhagavAn's Sakti, most of Sakti, most of bhagavAn's expression mUrtih" to nAma a-parAjita the previous e) SrI baladeva vidyAe) SrI baladeva links hi bhUshaN we look at our own form and conclude and and conclude at our own form we look is the result of that. All this dictionaries meaning for the term do not give this later The common "mUrti" (namely, interpretation inincluded this his mUrtih mUrchyata iti nAma 723. nAma 723. sadagopan.org nAma 724. nAma 724. with Hisanugraham,andtheywills their through severalbirthsanddivert between Himandthemthroughtheirkarm embodied soulsdonotrealizeHimbeca for thejIva-stoultimatelyevolve required. Allthesefunctions arehappeni InordertorealizeHim,sAdhan destroyed. as wellsamhAram(destruction).Inor dIpta-mUrtaye namah. He withashiningform. of His body. BhagavAn's body, allareulti embodied soulhasits body includesillustrates afewpoints: Itillustrates The dharma cakramwriter commentsthatthemahAmUrtiformofbhagavAn yasyaitimahA-mUrtih pUjanIyA mUrtihAkRtih worthy worship,insteadof"big" b) SrI kRshNa dattaone canonlytrytoimagineHistruemahAmUrtiform. bhArdvAjariyAi interprets form- mUrti perumAL'smahA tirumozhi,where AzhvArdescribes the SrI v.v.rAmAnujangivesreferenc word mahA as "pUjanIya",or Godofgods". kRshNa) the divisions gatheredtogetherinonesi "There (inthatform)arjunabeheld || SarIrepANDAvas-tathA apaSyat deva-devasya | jagat-kRtsnampravibhakta-manekadhA tatraikastham nAma 724.
- beyond measure. If this whole Universe is but a tiny part of His body,
dIÝmUitR> dIÝmUitR> dIÝmUitR>
dIpta dIpta dIpta - - - mUrtih mUrtih mUrtih ee His mahA mUrti formandbeyond. ee HismahAmUrti in size.Hisinterpretationis- 200 towards Him and realize Him. The Him. The andrealize towardsHim mately dependentonHim,andarepart the wholeUniverse,withitsmanifold
minds towards Him,He willblessthem minds towards ngle spotwithinthebodyof(Lord der for onelifeto live, another lifeis e to tiruma'ngai AzhvAr'speria e totiruma'ngai use ofthescreentheyhavecreated unity indiversity.Eventhougheach unity ng inHimbecause sRshTi(creation), A is required, and for this a body is is thisabody andfor A isrequired, a-s. Whentheyrefine theirminds .
these areessential sthiti (existence), (gItA 11.13) (gItA 11.13) aLattarkku aLattarkku mahatI mahatI sadagopan.org
nandAda - If a svecchayA - He Who - He Who tameva bhAntam signs of which are oLi maNi vaNNan lendor of Lord kRshNa lendor Itself, It also illuminates ). SrI cinmayAnanda gives ). SrI cinmayAnanda in the sky, the splendor of this is dIpta in the sense of not only metimes tend to hide what they do use it gets its shine from Him. He use it gets its eed to hide anything from anyone. He He anyone. from anything hide to eed "explicit", and not hidden. Thus he deliver a baby, the SrI BhaTTar observes that anything in that anything observes SrI BhaTTar 201 s dIpta mUrti character or guNa. s dIpta mUrti character or (peria tirumozhi 1.10.9); reference to kaThopanishad - reference to kaThopanishad tejo'mSa sambhavam || tejo'mSa sambhavam dIptA j~nAna mayI mUrtih yasya iti dIpta- dIptA j~nAna mayI mUrtih of power, or of splendor, or of energy, knowthat of energy, knowthat or of splendor, or of power, e sa'njaya describes the sp or of that Mighty Being. me of the baby's delivery. me of the divi sUrya-sahasrasya bhavedyugapadutthitA (2.2.15) - While shining by ), or because He assumes the radiant form at His own will ( ), or because He assumes the
has a form which shines exceptionally. exceptionally. which shines has a form only beca which shines is this Universe Slokam 10.41 in support: quotes the gItA yad-yad vibhUtimat sattvam SrImad-Urjitameva ca | tvam mama tat tadevAvagaccha is possessed "Whatever being dIptA a-prAkRtadIptA yasya iti dIpta-mUrtih AkArah tejomayI mUrtih as coming from a fragment of My power". as coming from Sri rAdhAkRshNa SAstri gives anubhAtisarvam gRhItA tejasImUrtih asya itidIpta-mUrtih vA reference to gItA11.12, wher to dhRtarAshTra - only a fraction of the splend SrI satyadevo vAsishTha uses the term everything else. everything prabandham in support: to divya SrI v.v. rAmAnujan gives references kozhum SuDarE! e'ngaL nambI (tiruvAimozhi3.4.7) - describing Hi SrI Samkara's vyAkhyAnam because He is is that He is called dIpta-mUrtih ( the incarnation of Wisdom mUrtih thousand Suns were to blaze simultaneously resplendence, but also in the sense of so who comments that unlike the humans is to a woman who gives the example of explicit right up to the ti The dharma cakram writer distinguishes enlightenment: two types between from others, bhagavAn does not have a n sadagopan.org nAma 725. nAma 725. Who hasnofixedforms. e) HeWho takeswhateverFormsHeplease d) HeWhohasFormsthatare c) HeWho thatisnothard,inflexible,etc. hasadisposition b) HeWho Formsthatare a) HeWho haseventhe subtle and is divided eightfold". is divided "Earth, water,fire,air, ether,manas, ahamkAra itIyammebhinnAprakRtir-ashTadhA || vAyuhkhammanobuddhirevaca| bhUmir-Apo'nalo references insupport: asearth, fire, are a-mUrti's",such a) SrIBhaTTarinterpretsthenAmaas a-mUrti-mate namah. (gItAour mindtoseekHim whoenlightensourminds. externally andinternallybybeing the nAma ishas providedforinducingandenlighteni to7.4) realizekeeping negativethoughtsaway.ThegAya thataway. Similarly,theinternallightis bhagavAnis out,andwhenitdark minds. Thebadactsintheexternal wo controlsexternally intheformofSun,and everything knowle enlightenment ofthemindthrough the enlightenmentof theobjects exte in this world both nAma 725.
AmUitRman! AmUitRman! AmUitRman!
a a a - - - . Itistheexternallight mUrtimAn mUrtimAn mUrtimAn not theresultofkarma. indescribable, andnotfixed. formless things as Hispossessions. formless thingsas 202 needed forkeeping themindclean, and
buddhi, and ego-sense - thus My PrakRti andego-sense-thusMy PrakRti buddhi, antaryAmi ofeverything, andcultivating He enlightensusinternallythroughour rld invariablytakeplacewhen the Sun "HeWho owns eventhe formswhich ng themind.Thesignificanceofthis water, wind, etc. He gives several water, wind,etc.Hegivesseveral rnally throughthesunlight,and dge. BhagavAn enlightenseverything trI mantra isonewaythatbhagavAn trI mantra s asHisincarnations,andthusOne of theSunthat keepscrime sadagopan.org . Thus, SrI violation, such an (tiruvAi. 6.9.7) - You matup comes after a word in comes after a first (tiruvAi. 7.8.10) - You are the (tiruvAi. 5.10.6)- (I wonder) at matup ess mukta jIva-s that are in all the ould not be taken to signify the aning One He is formless, as well as aning One He is formless, as will take away the significance and will take away the significance e Form, and you are the also the One e Form, and you are the also the One ed objects as well as the manifested ed objects as "He Who does not have a specific not have a specific as "He Who does rlier and later nAma-s, such as viSva rlier and later nAma-s, such affix in this case. Thus, according to affix in this case. Thus, according tion should be "One Who has as His "One Who has as His tion should be dve vA va brahmaNo rUpe mUrtam ca ul of all things in the world! ul of all things tat asya asti asmin iti matup tat asya asti 203 matup avAn. In addition to the - He Whose body the Unmanifested prakRti is- prakRti the Unmanifested body Whose - He (muNDako. 2.2); - He Whose body the individual - He Whose body brAh. soul is - Satapata (bRhadA. 3.1). puRa aNDattu alagil polinda tiSai pattAua aruvEyO countl are the (Formless) soul of the directions of SrIvaikhunTham tollai nan nUlil Sonna uruvum aruvum nee who is the abstract, invisible, so aruvAya nin mAya'ngaL OnRalA uruvAi as One who is Your wonders - You who has innumerable Forms, as well the (Formless) soul of all beings. Only One with a beautiful, enjoyabl divyo hyamUrtah 2. 3. 1.
ones: a-mUrtam ca SrI rAdhAkRshNa SAstri gives support from the Upanishads expressing that bhagavAn has as His Form the unmanifest interpretation will be contrary to the ea interpretation will be contrary mUrtih, mahA mUrtih, dIpta mUrtih, aneka mUrtih, etc. to nammAzhvAr's SrI v.v. rAmAnujan gives references tiruvAimozhi, where as aru - me AzhvAr refers to emperumAn that He cannot be understood: forms of such complex negation of a form for Bhag
murti or form". The latter interpretation murti or form". The latter sh SrI BhaTTar, the nAma a-mUrtimAn case in the sense of "whose it is" - case in the sense out that the interpreta BhaTTar points possession and not the a-mUrti objects", use of the purpose of the specific subAlopanishad 7. subAlopanishad yasya AtmA SarIram 14.6.30). 5.2.94The pANini sutra says that the affix yasya avyaktam SarIram sadagopan.org nAma 726. nAma 726. the bad. He takesHisformsjustfortheprotecti wetted bythewater,orfishthatlive way bythatform.Thisislikethelotu He desireswhentakesHisincarnatio writercommentsthatbhagavAntakestheforms e) Thedharmacakram but Hebeing Unlimited,like"Space",hasnolimitedform. explan asimilar SrI cinmayAnandagives He iscalled a-mUrtimAn. has formswhichareindescribable,Heis givesthein vAsishTha d) SrIsatyadevo a-mUrtimAn. thatisnothard,inflexible disposition interpre givesthe the wordmUrti,and kAThinyam reference fromvishNu purANaminsupport: order tobealwaysin the company ofHi SrI BhaTTargivestheexample ofLord many differentformsasHede AkArAh svecchAparigRhItA yasyaitianeka-mUrtih – givesthederviation SrI kRshNadattabhAradvAj aneka-mUrtayenamah. He ofmanyforms. for"One alsostands term mUrti c) Asanextensionofthemeaning "tha on bykarma- b) SrISamkarainterpretsthenAmaassi nAma 726.
" -amarakoSa.SrIkRshNadatta
AnekmUitR> AnekmUitR> AnekmUitR> karma nibandhanAmUrtihasya
aneka aneka aneka sires atwillisaneka-mUrtih. - - - mUrtih mUrtih mUrtih who ishard,stubborn,etc.- 204 etc., (krUra, kaThora), He hasthenAma He kaThora), etc., (krUra, s 16,100 Queens. He gives the following s 16,100Queens.He gives thefollowing s leafthatremains
t whichhasaform,shape,etc.", the on ofthegoodand ation -Thelimitedalonehasaform, tation thatbecausebhagavAnhasa gnifying that He ha s in mud but isnotsoiledbythemud. s inmudbut terpretation thatbecausebhagavAn notofafixedformandtherefore, ns, butHeisnotconstrainedinany kRshNaassuming16,100formsin navidyataitia-mUrtimAn bhAradvAj usesthismeaningfor anekA bahavo mUrtayah anekA bahavomUrtayah – He Who can assume –HeWhocanassume in waterbutisnot the destructionof s no form brought brought form s no . mUrtih mUrtih sadagopan.org “ekam sad viprA (Rg.1.164.46). (Rg.1.164.46). (2.5.6) – He has manifold variety in (2.5.6) – He has to all. The deluded world does not that bhagavAn is called a-vyaktah as the kRshNa incarnation, His true the kRshNa as nd the sense organs, He is a-vyaktah. nd the sense organs, He is a-vyaktah. ference to bhagavAn taking different to bhagavAn taking different ference ything that can be perceived throughything that can be perceived of His 16,100 Queens, Lord SrI kRshNa,of His 16,100 SrI BhaTTar gives the support for his SrI 205
o cannot be easily realized. o cannot be easily realized. mAyA samAvRtah | mAm ajam avyayam || ection of the world. vyaktah vyaktah vyaktah - - - born and immutable." a a a
AVy´> AVy´> AVy´>
nAma 727. SrI BhaTTar gives the interpretation because in His human incarnations such nature is not manifest to everyone. recognize Me as the un
(gItA7.25) (gItA7.25) Since bhagavAn is beyo the sense-organs. interpretation from the gItA: nAham prkASah sarvasya yoga mUDho'yam nAbhijAnAti loko "Veiled by My mAyA, I am not manifest He Who is not manifest; He Wh He Who namah. a-vyaktAya vyaktam is an vyaktam means "manifest". the Son of devaki, tookthe Son of devaki, as many forms”. qualities; to to nammAzhvAr’s tiruvAimozhi: gives reference SrI v.v. rAmAnujan related some valor, to relating pala palavE Sodi vaDivu” “pErumpala palavE, some names, in as such aspects, all etc. manifold forms of divine effulgence, SrI satyadevo vAsishTha support from Sruti – gives the bahudhA vadantyagnim yamam mAtariSvAnam Ahuh nAma as a re SrI Samkara interprets the incarnations for the prot (vish purA. 5.31.18) 5.31.18) purA. (vish strI sahasrANishoDaSa tato’dhikam Satamekam | || bhagavAn devakI-sutah cakre rUpANi tAvanti in the company always “In order to be nAma 727. nAma 727. sadagopan.org gocaram allan" SrI v.v.rAmAnujangivessupportfromtheprabandham: remains hiddeninallbeings. bhUteshugUDhah eko devahsarva away, Heisnotseen,andneitherag which conveys theidea thateventhou devasya paSyakAvyamnamamArajIryati|| anti santinapaSyati SvetAsvatara upanishad: quotessupportfromtheatharvavedaand vAsishTha SrI satyadevo vision; nooneseesthis Onewith theeye. kaScanainam vyaktaguNa: SrI rAdhAkRshNaSAstrigivesreferences totheSrutiinsupportofHisa- seen insuchaformasyouhave (atharva.10.8.32)"Not bytheveda-s,norausterities,gifts,sacrifice, can Ibe || dRshTavAnasimAmyathA Sakya evamvidhodRashTum nacaijyayA | nAham vedairnatapasAdAnena (gItA 11.53) SrI Samkara gives the interpretationthat SrI Samkaragivesthe she continuedtotieHim upandbe charioteer only. HerevealedHimself rUpam toarjuna,butafterthisincident an from them, that memory Even when Hereveals Himselfattimes 1.3.4) -(ExceptforHisdevotees)tr logical analysis;
(SvetA.4.20)-Hisformdoesnotexistwithintherange of (tiruvAi. 1.9.6) - He is beyond na sandRSetishThatirUpamasyacakshushApaSyati "yArurmOr nilaimaiyan enaaRivaRiyaemperumAn" "yArurmOr nilaimaiyan santamnajahAti| d becomes a-vyaktan again.HerevealedHisviSva d becomesa-vyaktan see Me" (kRshNa-s words to arjuna). toarjuna). see Me"(kRshNa-swords at HimforHismischief anyway. (Sve. 6.11) - He is One Deity, but He 206 es nordecays-suchisHiswonder. momentarily, He immediately withdraws momentarily, Heimmediatelywithdraws to yaSodA, and following this incident, to yaSodA,andfollowingthisincident, passed, arjuna treated kaNNan asHis treatedkaNNan passed,arjuna bhagavAn is close by and never far bhagavAnisclosebyandneverfar ue Natureisbeyondcomprehension. even though he has various forms in eventhoughhehasvarious forms the graspofanyonethrough mere "yavarkkumcindaikkum (tiruvAi. (tiruvAi. sadagopan.org paSya me tathApi ayam IdRSaeva ction is not the result of ction is not the result interpreting "aneka-mUrtih" as is just a figurative expression, andis just a figurative expression, the seer in His one form at a given in His one form at a given the seer "He is of this nature, He is like this He is like this of this nature, "He is took as different incarnations at took as different incarnations bhagavAn's one form differently at bhagavAn's one form eat interpreters avoid punarukti or (gItA 11.4) - "O arjuna! Look at My My at Look arjuna! "O - 11.4) (gItA tah because He cannot be defined be defined He cannot tah because in the two nAma-s, but the result of is e thousand nAma-s). After assuming a "Sata-mUrtih" to His as referring age that kamsa had set for trapping to the nAma aneka-mUrtih (nAma 726). to the nAma aneka-mUrtih me concept. SrI BhaTTar seems to SrI me concept. the vyAkhyAna kartA for the two nAma- 207 (previous nAma), Whereas SrI BhaTTar's example was of
ata-mUrtih, sahsra-mUrtih, aneka-mUrtih, una, Lord kRshNa tells arjuna - - arjuna tells kRshNa Lord una, mUrtih mUrtih mUrtih - - -
be noted that this distin Sabdam, the sahasra Sabdam, etc., are indicative of Sabdam, the sahasra Sabdam, Sata Sata Sata
ztmUitR> ztmUitR> ztmUitR>
yadyapi aneka mUrtitvamyadyapi aneka asya
nAma 728.
Sata-mUrtaye namah. Sata-mUrtaye similar The nAma Sata-mUrtih is very precisely in His true state in terms such asstate in terms in His true precisely etc." - forms. He with a hundred nAma current The term "hundred" in the that He forms different representing times, and interpreting different forms to simultaneous display of different instant in time. (It should involved anything specific to the words anubhavams by the bliss of different SataSo'thasahasraSah pArtha! RUpANi bodies which are in hundreds and thousands". of His one form SrI rAdhAkRshNa SAstri gives a different anubhavam showing itself as different forms - kRshNa, illustrating His guNa of being Sata-mUrtih: His incarnations, HeHis incarnations, is called a-vyak means "many". The Sata "S words the sense, this In "many". bahu-mUrtih, etc. all signify the sa distinguish two nAma-s by between the how the gr s, and a great example of forms in bhagavAn's ViSva rUpam, SrI SAstri gives arjuna seeing different see different people where the example the same time, as He enters the st iti na vyajyata iti a-vyaktah. iti na vyajyata redundancy in the interpretation of th cosmic form for the sake of aruj nAma 728. nAma 728. sadagopan.org nAma 729. nAma 729. a) HeWhoismany-faced. Sata-mUrtih forms byHisownthoughts- the formofpureconsciousness,Hepr incarnations, andforSata-mUrtih,heexpl mUrtih asfollows:Heinterprets an betweenthenAma-saneka-mUrtihandSata- SrI Samkaradistinguishes form anyonewishestoseeHim -Sata-mUrtih. tree atanygiventime.BhagavAnisexac whichever speciesoffruits will allbefoundatthesametime in all thedifferent fruits andflowers that give anythingthatanyonewisheswhilest theanalogyofth alsogives SrI SAstri thatsomedivineforce yAdava-s felt coming, theyogi-srealizedthatpara felt thatdeathwasapproachinghimin out punishmenttothem,devakiandva arriving, thekingsaffiliated withkamsasawHimas theenemyarrivingtomet men, thewomenfolksawinHimmanmatha boxers sawinHimathunderarriving, "As kRshNaentersthestagesetby .. itividitah vRshNInAm paradevatA yoginAm tattvam-param mRtyuh bhoha-patehvirAtavidushAm SiSuh| kshitibhujAmSastA sva-pitro gopAnAm svajanahasatAm mUrtimAn smaro strINAm mallAnAm aSanihnRNAmnara-varah (bhAga. 10.43.17) nAma 729.
. ztann> ztann> ztann>
SatAnanah SatAnanah SatAnanah or flowerswilljustseewh nAnAvikalpajA mUrtayah samvida-kRteh santiiti mUrtayahsamvida-kRteh nAnAvikalpajA
the kalpaka vRksham, and whoeverwishes the kalpakavRksham,and has arrivedtoredeemtheirprestige". 208 kamsa withHisbrotherbalarAma,the eka-mUrtih intermsofHisdifferent kRshNa's form,theignorant sawaking sudeva saw theirchildarriving,kamsa sudeva saw e kalpaka vRksham -thetreethatcan e kalpakavRksham the menfolksawHimasbestof tattvam was in front of them, and the tattvamwasinfrontofthem,andthe ojects Himself asofmanydifferent anding underthattree.Forexample, normallyappear tly that-Hewillappearinwhatever arriving, thegopa-ssawtheirfriend ains that even though vishNu is of at he/she wishes in the at he/shewishes inthe indifferent seasons sadagopan.org karaNa - He Who has r a root, when relation the A = samantAt anyate = prANyate anyate = A = samantAt ble, etc. Thus the explanation for explanation the Thus ble, etc. ny marvelous aspects, many divine tion of Ananam from the root ana - tion of Ananam rd Sata has the same meaning as in in as meaning same the has Sata rd means (such as nose, mouth, etc.) for mouth, etc.) as nose, means (such ms and provided easy means for their aces" (in different ways) by different aces" (in different 209 when He describes Brahman: - The part of the body which contains the means means the contains which body the of part The - I vAsishTha gives is I vAsishTha gives - the affixlyuT (ana) comes afte - the affixlyuT (ana) comes SatamAnanAni yasya sa SatAnanah =anantAnanah SatamAnanAni yasya
(gItA 11.10) 11.10) (gItA faces. innumerable from gItA 11.10: SrI BhaTTar gives the support aneka vaktra nayanam anekAbhuta darSanam | aneka divyAbharaNam divyAnekodyatAyudham || 13.13, Slokam gItA in "With innumerable mouths and eyes, ma words kRshNa's ornaments, and many - This is how sa'njaya starts divine weapons" the Lord to us refers description of the viSva rUpam that bhagavAn shows to arjuna. cinmayAnanda SrI the same concept which conveys sarvatah pANi-pAdam tatsarvo'kshi-Siro-mukham | sarvath Srutiman-loke sarvam-AvRtya 13.13) tishThati || (gItA the nAma is: SatAnanAya namah. SatAnanAya SrI satyadevo VasishTha gives the deriva life to be sustained.life to be "f different created variousc) He Who has life-for in survival. viewed is Who He d) faiths. location. or instrument an of that is verb to pANini sUtra 3.3.117 - According prANane - to breathe. the to formed adhikaraNayoSca be to word the of The definition that Sr anena iti Anananm = mukham The wo for breathing, namely the face. many, uncounta the previous nAma, namely, b) He Who has provided many different many different has provided b) He Who sadagopan.org d) SrIrAdhAkRshNa SAstriexplainsth upakaraNaih Anayati forms" - life-giver". The meaning given here is thus "He Who has created various life- ways of sustaining life. bhagavAn's actionincreatingthedi makes itpossibletolive". interprets theterm after a rootpANinisUtra 3.1.26- when the operationc) Yetanotherinterpretationprovided of a SatAnananAmnA bhagavAnvishNuhstUyate ityAkhyAtum bhagavata tasyaiva causer is cayady upAyAnAm cabAhuvidyam,tathA to be expressed.etc.), throughwhichlifeissustainedforthedifferentcreatures" Thus, innumeranAma as"HeWho hasprovided he mean"themeans forsustaining Ananam to aseco vAsishThagives b) SrIsatyadevo in theheartsof guhASayah" wherein Brahmanisdescribedas SAstrigivesrefere SrI rAdhAkRshNa faces, eyes,feet,names",etc. referstoHimas"O where nammAzhvAr pErgaLAyirattAi!tamiayanEnperiaappanE! tALgaL AyirattAi! AyirattAi! tuNaimalark kaNgaL AyirattAi! muDigaL tOLgaL AyirattAi! SrI v.v.rAmAnujangivessupportfromtiruvAimozhi: everywhere; Itsears areonall sides;andItexistsencompassingallthings." "Everywhere areItshandsandfeet; (tiruvAi.8.1.10)
catur-vidha SrshTiudvhAvinah catur-vidha -(3.11)"HeWhohasmanyface all thebeings".
"Ananah" = jIvayatiitiSatAnanah. hetumati ca Ananah as Ananam -whichstatesthattheaffix is thus given themeaning isthusgiven "Anayati itiAnanah" 210 fferent life-forms whichhavedifferent ishereinterpretedasreferringto "sarvAnana SirogrIvahsarvabhUta bySrIvAsishThaisbasedonthe nd interpretation, nce totheSvetASvtara Upanishad e nAma in terms of bhagavAnbeing e nAmaintermsof ble ways(suchasnose,mouth,face, ad jIvane Silpa vaiSishTyam tattat ad jIvaneSilpavaiSishTyam Its eyes, heads, and mouths are Its eyes,heads,andmouths life",andgivesth h Lordwithathousandshoulders,
anantAn jIvAn tat-tat jIvanaih anantAn jIvAntat-tatjIvanaih s, heads and necks, and resides necks,andresides s, headsand - "One Who causes, or -"OneWhocauses,or in which hetakes in "jIvan dAtA e meaningtothe Nic isemployed - jIvana - the . sadagopan.org faiths such as the jaina matam, thesuch as the jaina faiths fferently by nyAya, mImAmsA, etc., mImAmsA, etc., by nyAya, fferently 211
bauddha matam,etc.,bauddha and also viewed di the dvaiti-s, adviati-s, etc. seen in different "faces" by the different the by different "faces" seen in sadagopan.org nAma 730. nAma 730. vAsishThaexplainsekahas SrI satyadevo bhIkA. kan,withthemeanings"one oftheaffix go,withtheaddition gatau -to SrI BhaTTargiveshisinterpretationof ekAya namah. One WhoisUniqueandmatchlessinallrespects. SrI kRshNa datta bhAradvAj gi bhAradvAj SrI kRshNadatta 4.1.8) -"He was theonlyKingof the whole world"in support. SrI BhaTTargivestheSrutivAkhyam is noonewhocanbecomparedwi itiekah gacchati advaitam BhaTTar's actualwordsare- bhagavAn, thereisnooneelsetocomp kshatriy five them as"twobrAhmaNa-s, When we have more than one of anythingHe Who ispresenteverywhere. nAma 730.
yadi nobhagavAnprIta ekahsarva-guNASrayah dyAvA bhUmI janayan devaekah dyAvA bhUmIjanayan earth andheaven,."; true thatbhagavAn, who istheantaryA
@k> @k> @k> lOkabandhur lOkanAthOmAdhavObhaktavatsalah|| ekO naikah savahkahkimyattatpadamanuttamam| laekbNxulaReknawae maxvaeÉ´vTsl>.78. laekbNxulaReknawae maxvaeÉ´vTsl>.78. laekbNxulaReknawae maxvaeÉ´vTsl>.78.
ekah ekah @kae nEk>sv>k> ekah @kae nEk>sv>k> @kae nEk>sv>k> [ P LEASE
-Withreference toHisSupremegreatness, there
ADD P ukte mahimni sajAtIyasamkhyeya asambhavAt asambhavAt ukte mahimnisajAtIyasamkhyeya ves thefollowingreferences: RA th Him,andsoHeiscalledekah. Slokam 78 Slokam 78 Slokam 78 -Rg.10.81.3 -"He, theSoleGod,producing N , chief, alone"for thewordekah. ik< yÄTpdmnuÄmm!, ik< yÄTpdmnuÄmm!, ik< yÄTpdmnuÄmm!, AVAM 212 "eka id-rAjA jagato babhUva" "eka id-rAjA
the nAmaekahbasedonroot iN- BEFORE are to Him,and so He is ekah. SrI with similar attributes, wereferto withsimilarattributes, a-s", etc.;however, inthecase of "eti -gacchatisarvatraitiekah" mi ofallthebeings andtheabode
kat
EACH per uNAdi sUtra 326 -iNa peruNAdisUtra326 N -bhAga.9.5.11"If itis AAM
A ]
(tait.yaju. (tait.yaju. - sadagopan.org ntra is ekameva of the previous ther for the many tes everything in this c., and so He is ekah c., and so He is ekah "paramArthatah sajAtIyavijAtIya has many forms, many faces, etc., The One, being devoid of any The One, being devoid ne without a second) in many places. th us, then let this braAhmin be braAhmin be then let this th us, alogy of the one fa nAma to the nAma-s e and Only One, and so He is referred e and Only One, and so He is referred " - plained under nAma 706 in Slokam 75.plained under nAma 706 in
213 ting between the different members of members the different ting between . In the sahasra nAmAvaLi, the ma of different species, et is the One Father who crea Father who is the One vAyum Sivandu kanindu,.., vAyum Sivandu (6.2) - He is One without a second. of all kalyANa guNa-s, is pleased wi is pleased kalyANa guNa-s, of all relieved of his suffering". his suffering". of relieved
children; BhagavAn vishNu Universe, and so He is called ekah (Sata-Murtih, SatAnanah), He is still On (Sata-Murtih, SatAnanah), He is (Unique). SrI Samkara gives the support from chAndogya upanishad - (Unique). SrI Samkara gives the support from chAndogya a-dvitIyam Slokam, and comments that even though He to as ekah in this nAma. d) SrI satyadevo vAsishTha gives the an c) SrI baladeva vidyAbhUshaN links this the same species, members BhagavAn is unique in not discrimina BhagavAn is unique in sva-gatabheda vinirmuktatvAt ekah distinction such as sajAtIya, vijAtIya, and svagata". The concepts of sajAtIya, are ex vijAtIya, and the svagata bheda (tiruvAi. 8.6.2) 8.6.2) 8.8.1) 1.1.3) references: gives the following SrI v.v. rAmAnujan keDa vALi pozhinda oruvanEarakkarai uruk (tiruvAi. periyavAi, kaNgaL Sivandu aDiyEn uLLAnE oruvan oN Sa'ngu gadai vAL AzhiyAn (tiruvAi. ariyavanilanadu uDaiyan idu ena ninaivu .an-nalanuDaiya oruvanai (tiruvAi.1.1.3) eka-mUrtikkE j~nAlam uNDu umizhnda endai (tiruvAi. - b) SrI Samkara gives the interpretation nammAzhvAr refers to Him as "oruvan" (O nammAzhvAr sadagopan.org nAma 731. nAma 731. He Who isnotOneonly. grammar aswellthedifference the Brahman. Thisseemstoexplain each a proper noun in its own right, aspecialnAmaof nAmam istreatedas an different Forms.ThuseachsarvanAma wo treat eachofthenAma-sasadistinct Brahman, whereasthe followers ofthe representing nAmaaspronouns inSrIvishNusahasra thatoccur sarvanAma-s The followers oftheadvaitasampradA declined as apronoun,andthelatterisde thename ofape pronoun) vs.sarvabeing "AshTAdhyAyI of pANini" is that of thThe example givenin explanationofthis etc. ekAya, viSvAya, isdeclinedassarvAya, dative singular declined likeanordinaryno name ofaperson(e.g.,ekahaspers treated asapronoun,andin Howe (pANinisUtra1.1.27). ekasmai etc." viSvasmai, thedativesingularis"sarvasmai, thewordsarva,and similar to whentheyhavetheirtrad are sarvanAma-s When awordispronounorsarvanAm philosophies ofthevyAkhyAna kartA-s. The difference seems toariseasaresu nAmam); vishNu sahasra exists inmany nAma-s: "ekasmai namah" "ekAya namah" nAma 731.
nEk> nEk> nEk> according to the followers of viSishTAdvaitam anddvaitam, accordingtothefollowersofviSishTAdvaitam accordingtotheadviatasa
naikah naikah naikah viSvAya namah naikAya namah
stead referstosomethingspecial,likethespecific stead un suchasnarah,andno inthedifferentphilosophies. 214 vs. d not treated as a pronoun standing for d nottreatedasapronounstandingfor difference in thenAmAvaLi, basedon vs. lt ofthefundamental differencein the bhagavAn withitsow e word"sarva"meaning"everything"(a viSishTAdvaita sampradAyam seemto viSishTAdvaita sampradAyam rson (anordinarynoun).Theformer is on's actual name), then the word is actualname),then the wordis on's yam seemtoconsiderthedifferent personificationofbhagavAninHis clined asanordinarynounlikenarah. sUtra by SrISa Candra Vasu in his a, (and the words viSvam, ekah etc. wordsviSvam,ekah a, (andthe viSvasmai namah rd that occurs as a nAma in sahasra rd thatoccursasanAmainsahasra itional meanings),thenitisdeclined naikasmai namah ver, when this same words is not mpradAyam. Similar difference mpradAyam. Similardifference t asapronoun.Thenthe (First nAma of SrI for nAma 731, etc. fornAma731, n specialmeaning, sadagopan.org (11.40) - "O unique in having unique in having s from the gItA in vibhUtitayA vijAtIyena sarveNa vibhUtitayA s. He is the antaryAmi of all thats. He is the the sense of being the sense of . I don't understand this high-level e His glorious vibhUtis or extensions e His glorious erse. Yet I enjoy You in Your own I enjoy You in Your erse. Yet ories of Mine (What I have stated in ories of Mine (What I have ssession; but He is not one only, since ssession; but en, other relatives all rolled into one. 215 not One only. He quote - Since He has as His glorious all that possessions are in Samkara pATham - see nAma 730). - see nAma 730). pATham in Samkara "nAnto'sti mama divyAnAm vibhUtInAmparamtapa""nAnto'sti mama divyAnAm naikasmai namah naikasmai
a) SrI BhaTTar explains how He is One (the previous nAma), and also "Not one one "Not also and nAma), previous (the One is He how explains BhaTTar SrI a) nAma). He is One in only" (the current as His po in all the Universe everything ar which things other there are all these naikAya namah naikAya ( which are of a nature different from Hi a nature different which are of (tiruvAi. 7.8.1) 7.8.1) BhaTTar's words are - exist. SrI dvitIyavAneva itinaikah is He His, from different nature a of support - end to the divine gl arjuna, There is no My glories)". detail is only a small part of from nammAzhvAr'sSrI v.v. rAmAnujan gives support tiruvAimozhi: kAlAi …tIyAi nIrAi nilanAi viSumbAik tAyAit tandaiyAi makkaLAi maRRumAi muRRumAi niyAya'ngaLE? nIyAy nI ninRavARu ivai enna (tiruvAi. Air. Ether, and "You are the Fire, Water, Earth, father, childr To us You are the mother, You are more; You are the whole Univ beautiful Form. of all this Now pray tell me the secret (tiruvAi. 6.9.1) 6.9.1) abstract mysticism". nIrAi nilanAi tIyAi kAlAi neDu vAnAi SirAr SuDargaL iraNDAi SivanAi ayan AnAi … (tiruvAi. sadagopan.org nAma 732. nAma 732. vAsishTha referstothisasth different - there isnoidentityinanythingthat explanation c) SrIsatyadevovAsishTha's and soHeisOne. However it is He and He alone who is in everything making everything function, without everything thatexists,and "knowledge" level,butHisbeing Manyis re thatHisbeing SrI cinmayAnandaobserves form ofourFatherandMother,in | rUpeNavirAjamAnah SrI-lakshmI-nArAyaNa mAta-pitR-bhAvanayA vindamAnah; dvitAm youngsters ofAyarpADi. d) HeWhoiseasilyaccessi c) HeWho destroysallob b) HeWho isthefinal authorityonallknowledge. a) HeWhospreadsknowledge. b) SrIkRshNa dattabhAradvAjgi pAThamis" theadvaita nAmAvaLi, - HismAyA His manyformsto SrI SamkaraexplainsthenAmanaikah- is notonlyOne,butHealsoMany. Since He is AtmA of all the AtmA-s, He them all)." (You areantaryAmiofallthem;You Brahma. "You areWater,Earth,Fire,Air,and nAma 732.
na ekoyasmAtitinaikah.
s> s> s>
sah sah sah
- He is not One but should be recognized as two - in the stacles toHisdevotees. ble, tothepointofbeing e naikattvadharmaofbhagavAn. naikasmai namah His Form as SrI lakshmI-nArAyaNa. His FormasSrIlakshmI-nArAyaNa. (na tasya pratimA asti - yajur. 32.3.). SrI asti-yajur. (natasyapratimA ves adifferent interpretation - mAyayA bahu-rUpatvAtnaikah 216 iscreatedbyHim,andeverything Ether, theSunand theMoon., Sivaand Him, nothingexists;soHeisMany. became allofthem; Youentered into He Who isnotoneonly, byattributing has alloftheseasHisbody.ThusHe is that Heiscallednaikahbecause alized at the"Being" level.Heisin One (ekah) is to be realizedatthe One (ekah)istobe ". pointed outas"He"by the . Inthe naikah - sadagopan.org SrI - He avanE avanum refers to His His to refers rence here is that "appaDip paTTavar syati vinASayatisva- the obstacles of His terpretation of this this terpretation of (tiruvAi. 9.3.2, and the . The explanation of this . The explanation " by perumAL - sah "appaDip paTTavar" "appaDip (brings to a conclusion, ends the from embAr's interpretation for from embAr's interpretation terpretation that bhagavAn has thisterpretation that bhagavAn Universe functions etc. (see the sva-vishaya syati iti sah j~nAnam -antakarmaNi, is given under item ii) is given under item ii) -antakarmaNi, shNa spreading knowledge about Him shNa spreading knowledge ru and tiruc ca`ngu to even the Azhi ifice (when the nAma is taken as savah) as savah) nAma is taken the ifice (when pASurams - the refe His greatness to them. nammAzhvAr His greatness to them. nammAzhvAr ole truth about emperumAn because he because ole truth about emperumAn 217 e nAma interpreted as "savah"below. is derived in the in is derived in because He destroys and Who dwells everywhere (savah) (savah) dwells everywhere and Who sah sah - He. His actual words are: - He. His j gives the interpretation - sah - He Who is worthy of being praised as such and and such as praised being of worthy is Who He - "mayarvaRa madi nalam - to destroy, to bring to an end. - to destroy, to (syati = antayati= sva-vishaya niScayati j~nAnam). - He is called called is He - below below "ap pUcci kATTuginRAn" "ap pUcci so - antakarmaNi "savah"
f) He Who is the final Knowledge, Knowledge, is the final f) He Who sAya namah. which the word The root from nAma is gives the vyAkhyAnam - a) SrI BhaTTar e) He Who is of the form the soma sacr the soma the form is of e) He Who right from His childhood to everyone. right from His childhood to support the SrI v.v. rAmAnujan gives periAzhvAr's BhaTTar gives the example of Lord kR BhaTTar gives the example His ti even as a child, kRshNa reveals reveals children of AyarpADi and avanum avanum avanE maRRellAmum aRindanamE V. N. VedAnta deSikan). associated vyAkhyAnam by SrI b) SrI satyadevo vAsishTha gives the in nAma because He ultimately determines discussion on) how everything in this additional explanation under ii) for th c) SrI kRshNa datta bhAradvA jana vipada iti sah devotees. d) SrI aNNa'ngarAcArya svAmi seems to give his interpretation using the direct meaning of the word declares that he has realized the wh declares that he has realized Who spreads knowledge about Him is knowledge about Him Who spreads startinginterpretation the root so from under has been bestowed with enRu koNDADat takkavar" such", where I assume that the reference sadagopan.org nAma 733. nAma 733. The Dweller. SrI BhaTTar gives support fromSrIvishNu purANamforhisinterpretation: SrI BhaTTargivessupport etc.). standing for"onewho wasborn" (e.g., na (3.2.101) isappliedinthederivationof dwells astheantaryAmiofeverything.The pANini sUtra The nAmavahisderivedfromtheroot vAya namah. knowledge aboutHimtoHisdevotees,an savah iti vishayam j~nAnam,vasaticasarvatra, alternate interpretation: givestheab ii) SrIsatyadevovAsishTha essence or thefinal extractofeverything thatexists. used inthissacrifice.Headdsthatth because thejuiceextractedfromst SrI rAdhAkRshNaSAstrinotesthatthe explanation isthatHethesomasa is offeredcalledsavah,namely itisavah" atra "sUyate abhishUyatesomah nAma -savah( as twoseparatenAma-s,SrISamkara i) WhileSrIBhaTTartreats savah: innocent gopa-s pointtoHimandsay"He"is inAyarpADicould kRshNa. the nAmasahbecauseHewassuch(a SrI rAdhAkRshNaSAstrigivesasimilar suchasekah,naikah,etc. previous nAma-s nAma 733.
v> v> v> savAya namah savAya
vah vah vah
savah -yohisyati=antayatiniScAyayatisva- ). savah is defined in the amarakoSa vyAkhyAnaas ). savahisdefinedintheamarakoSa sah (the currentnAma) and crifice Himself, andsohasthisnAma. 218 e innermeaningisthatbhagavAnthe this word from its root , similar to the somasacrifice.SrISamkara's treats thetwowordsasformingone d alsodwellseverywhere,issavah. saulabhyan) thattheotheryoungand vas - nivAse - vasati itivah vas -nivAsevasati interpretation, andnotesthat Hehas ems ofthesomaplant (somalatA)is jAyate = a-jah, dvir-jAtah = dvi-jah, jAyate =a-jah,dvir-jAtahdvi-jah, ove interpretation,andalsogivesan -thateventinwhichthesomajuice term savahreferstothesomayAga - HeWho gives thefinal vah anyeshvapi dRSyate anyeshvapi (thenextnAma) - HeWho jah
sadagopan.org Who goes to the
(6.5.76) here always, in his tiruvAimozhi here always, terpretation - "He scription of prahlAda caritram (ref: scription of prahlAda caritram the land and in the sky in all the and the land m occurs in the context where all the m occurs in the all beings and the Inner Soul of all. Inner Soul of all. beings and the all ool waters that are widely distributed , and also in the AtmA of everything; , and also in the AtmA of everything; 219 and kept them in His stomach, gnified by the letter 'va'." gnified by the e'ngum uLan kaNNane'ngum uLan I'ngu illaiyAl enRa maganaik kAyndu,
(tiruvAi.1.1.10) Who is Himself dwell in Him "All beings exception. without of them in all He also dwells Therefore, O sage, He is si Slokam in SrI vishNu purANa (The above word "bhagava" is explained). letters of the everyw being to His nammAzhvAr refers of the de pASuram 2.8.9, in the context SrI v.v. rAmAnujan): enRu iraNiyan tUNpuDaippa.. gives reference to nammAzhvAr's tiruvAimozhi SrI v.v. rAmAnujan also pASuram1.1.10: paranda taN paravaiyuL nIr torum paranduLan ozhivaRak viSumbu paranda aNDam idu ena nila poruL toRum karan Sil iDam toRum iDam tigazh ivai uNDa karanE karandu e'ngum paranduLan (tiruvAi.1.1.10) "He is present in every atom in the c everywhere; He permeates everything everywhere in Universes; in the minutest of things He is present vasanti tatravasanti | bhUtatmanyakhilAtmani bhUtAni vakArArthas-tatosa ca bhUteshvaSeshesu mune || He Who swallowed all these things swallowed all these things He Who is present in everything without their even knowing that". knowing that". without their even is present in everything SrI kRshNa datta bhAradvAj gives the in sadagopan.org nAma 734. nAma 734. level, we see that theeverything kAnti that a living shineHe ispresent everywhere(gati), an being (dIpti), has is only soSrI vAsishThagivestheexplanationthat long thus as He in is in all senseskAnti gatishu, He is calledthe talkweetc.- kah. At an individualcase ofpeoplelikeuswhoseappearance SrI v.v. rAmAnujan addsdo notaffectHimor Hislusterinanyway. that in His case,in everything including thosethatareimpure,sinful, etc.,their impurityorsin His luster is natural,maleemaseshu vasannapikanatiitikah. unlike indirty (astheSouloftheirsoul), the a) SrI BhaTTar points out that even though Hehere toderivethenAmakahfromkanati-Heshines. dwells even in things that are isused 3.2.101) (pANini above vah for applied which rule grammatical same The etc. The rootfromwhichthisnAmaisderive kAya namayh. andthosewhofollowhisbhAshyam. nAma bySrISamkara As pointedoutunderthepreviousnAma, gacchati svajanAyojitabhajanabhavanamitivah abodes ofthosewhosingHispraise", "intellection". d)He WhoremainsanunansweredQues c) HeWho isthepersonification ofhappiness. b) HeWho isinvokedorprai a) HeWhoshines. nAma 734.
k> k> k>
kah kah kah
vastra AbharaNavapushAvAcA. sed throughwordsbydevotees. 220 using themeaningvAti=gacchati; using Even thoughbhagavAn d is kan - dIpti kAnt d iskan-dIpti isdependentonth d enlightens everything ormakes He Himselfisever-resplendent- tion Markwhena becauseHeshines everywhere,and vah isnottreatedasaseparate . Basedon pproached through pproached through e clotheswewear, i gatishu- toshine i gatishu- is the antrayAmi istheantrayAmi kan -dIpti vAti vAti sadagopan.org - - He Who is - He Who is - Happiness is terpretation that the common meaning kam sukhe'pivijAnIyAt e transcends the intellect, kam brahma st people go after. It is only by by only is It after. go people st limit of happiness is the tyAga of is limit of happiness ss of the soul. The first one leads to ss of the soul. The first that the former is sacrificed. It is that the former is sacrificed. root kai - Sabde - to sound, and gives and gives - to sound, root kai - Sabde g, and gives the in sought after, and this is the lesson to at this nAma says that bhagavAn is a proached with the human intellect or the Soul leaves the body, the luster is the luster the body, leaves the Soul retation based on e happiness of the soul is achieved, and is achieved, e happiness of the soul e personification of happiness. He gives e personification of happiness. that there are two kinds of happiness: that there are two kinds of title "amarakoSa" - Part 2, p.228, 1978 title "amarakoSa" 221 d bhagavAn is One who has realized the limit of d bhagavAn is One who has se shines because He is present everywhere and in and in present everywhere He is because se shines ly be experienced when on when experienced be ly
kAyate Sabdyate AhUyate bhaktaih iti kah kAyate Sabdyate kim kim kim
ikm! ikm! ikm!
nAma 735.
a) He about Whom all questions are asked by seekers of Truth (such as – that body as the Soul of the soul; when of the soul; as the Soul that body gone also. This whole Univer This whole gone also. illuminating all. everything, datta bhAradvAjb) SrI kRshNa uses the the interpretation - the interpretation is kah. sound or praised by them through invoked by devotees - happiness is kam word the of meanings the of One c) He is th bhagavAn is called kah because the support from chAndogya 4.10 - Upanishad to the extent the latter is achieved only the happiness of the soul that should be this nAma. from be learnt ap when d) SrI cinmayAnanda adds a new interp answer no with of kah- "Who?". His interpretation is th Mark Question and not through "intellection". ahamkAra and mamakAra, an this. cakram writer points out The dharma that th sacrificing this bodily happiness reasoning alone; He can on (as quoted by A. A. Ramanathan in his (as quoted by this meanin edition). SrI Samkara uses Brahman. adds that the SrI rAdhAkRshNa SAstri of the body and the happine the happiness sorrow, but mo this is the happiness that nAma 735. nAma 735. sadagopan.org are beautifulsinging of Hisbeing everything, line after line. ennum…), of eachpASuram, starting with5.6.1 declares aboutperumAL: SrI v.v.rAmAnujan gives referenceto after, Heis tobe anveshTavyah, saviji~njAsitavyah He isknowing theultimateobjectsoftheirde called kim prashTavyatvAt kim. is: SrI BhaTTar’svyAkhyAnam SrI BhaTTarrealize that Heistheultimateanswertoeveryenquiry. theenquiry of“Wha seek Himstartwith giasked, such as “Who is He, WhatSabde –tosound,leading is He, Where is He”, etc., is givesanalternatederivation SrI vAsishTha about Him,sincetheyallleadtoHimintheend. askedbythosewhowanttorealizeHim,arequestions all questionsthatare bhagavAn iscalled - Hewhoasksis comments: vAsishTha SrI sataydevo are askedbyseekers ofTruth”. ask, toseek.Hereitis usedasano “What?”. Thewordkimisderivedfrom nAma 730).Thecommon usageoftheword ( kime namah c) HeWhoisfittobeenquiredaboutorsoughtafter. b) HeWhosepraiseissungbyHisdevotees Where isHe,What He,Who isHe,etc.)
kasmai namah all thewayupto5.6.10 kim inSamkarapATham–seeexplanationunderekAyanamah, known witheagerness. kim – He is enquired into by all those who are desirous of , orHeaboutwhomquestionsareaskedisalso in thecontextoflatter “kaRkum kalvic cAramumyAnE”. kalvic “kaRkum “kAyati itikim” “kAyati tat sarvepsituhbuphutsUnAmnirupAdhika (kOlam koLSuvarkkamum yAnEennum …….), un, andmeans“Heabou – ChAndogya. 8.7.1 – He is to be sought – ChAndogya.8.7.1Heistobesought "pRcchati itikim|pRcchyatavA|” ves thesupportfromSruti- 222 tiruvAimozhi 5.6.2, wherenammAzhvAr therootpraccha–j~nIpsAyAmto sire without anyothermotive, and so t”, andendupwithHimafterthey aswell,startingfromtherootkai– (kaDal j~nAlamSeidEnum yAnE kimistorepresent thequestion –HeaboutWhomquestionsare thetwo.Inotherwords, t Whomallquestions In fact, every line kim . Thosewho kim . Here sa sa
sadagopan.org – to sound, and perhaps he knows - Was water there,
ku~ng – Sabde kUyate AhUyate – svajanaih (10-129-1) rily knows it, or retation that this nAma means that after; One Who is described as He is the Ultimate answer to all the ma? What is karma? What is said tois said ma? What is karma? What (10-129-6) – Whence was it born, and (10-129-7) – (He) whose eye controls (10-129-7) – (He) whose eye 223 “sarva purushArtha Brahmaiva rUpatvAt (siddhAnta kaumudi, uNAdisutra 600) to derive avad gItA, where arjuna precisely starts with this precisely arjuna avad gItA, where said to be adhidaiva?” iyam visRshTih – As Brahman is the supreme goal among all aims of among all aims supreme goal is the – As Brahman – He Whose praise is sung by His devotees is kim. praise is sung by His – He Whose ambhah kim AsIt gahanam gabhIram this world in highest heaven, he ve he heaven, highest this world in unfathomed and deep? kutah AjAtA kuta whence comes this creation? yo’syAdhyakshah parame vyoman not. uNAdi sutra kAyater dimih 1. 2. 3.
be adhibhUta? Person, who is O Supreme SrI satyadevo vAsishTha gives similar passages from the Rg veda, which ask aboutsimilar rhetorical questions Brahman: SrI Samkara’s interpretationSrI Samkara’s is: (gItA 8.1) 8.1) (gItA first the to us refers He kim. called is so and itivicAryam kim” Brahma after, inquired be to is He life, of Bhag Slokam of chapter8 question: kim tad brahma kim adhyAtmam kim karma purushottama | kim proktam adhidaivam kimadhibhUtam ca ucyate || is adhyAt “What is that Brahman? What Thus, He is called “kim - What” because questions. datta bhAradvAj uses the root b) SrI kRshNa the the word kim, and gives the definition – bhajamAnaih iti kim c) SrI aNNa’ngarAcArya gives the interp He is One who is worth being sought He is One who is sadagopan.org nAma 736. nAma 736. to all questions asked by to allquestionsasked thatwhichisineverything meditation, is beyond the reach etc., thatwhich is beyondtime,space, of the sensesknowing thisTruththateverythingthere and is onlyNature iscontemplated onbythosewh reached byThe dharmacakramwriterelaboratesth true devotion andeagerness. ChAndogya. 8.7.1 – He is to be sought after, and He is to be known with kRshNa”, Ilifthimup fromnarakajustasonetakesalotus free from water “Whoever remembers Mealwaysrepe || jalam bhitvAyathApadmamnarakAtuddharAmyaham kRshNa kRshNeti SrI BhaTTarquotesthefollowingwordsof bhagavAn: yat. iti svajana ApatnivAraNAya mAtreNa prayatate sva-samkalpa elaborat bhAradvAj SrI kRshNadatta yat” attempt. tostriveafter,etc.HisvyAkhyAnamis: SrI BhaTTarderivestheinterpretation fromtheroot or pronoun). ( yate namah c) Thatfrom Whicheverything b) ThatWhichalreadyexists. a) HeWhotakesefforts. anveshTavyahin theUpanishads: nAma 736.
yasmai namah – HeWhotakesalleffortsforth yt! yt! yt!
yat yat yat inSamkarapATham,when
those whoseek theTruth. yo mAm smarati nityaSah | yo mAmsmarati in thisUniversecameabout. sa anveshTavyah, saviji~njAsitavyah sa anveshTavyah, 224 e protectionofHisdevotees. never changes and is eternal, thatwhich eternal, never changesandis es furtheronthesameconcept: and everywhere,isth at bhagavAn iscalledkim–HeWhose at bhagavAn ating thename“kRshNa, kRshNa, o seekthe Truth, becauseit isby is tobeknownknown.Thatwhich yat isinterpretedasasarvanAma “teshAm rakshAyaiyatateiti yat e Ultimate answer e Ultimateanswer – prayatne yatate yatate – to – sadagopan.org indicates a yato vA imAni yat (varAha caram an incorrigible soul-thief, soul-thief, incorrigible an – nammAzhvAr says that – nammAzhvAr – The word yato vAco nivartante aprApya yato vAco nivartante yat Sabdena svatah siddha vastuyat Sabdena svatah siddha e unable to think of bhagavAn, is nammAzhvAr’s tiruvAimozhi nammAzhvAr’s 5.8.9 – ing meaning “Which” the conventional Brahman, who is by nature always Brahman, who is by from Which all the other things in the from Which all the other things e above Sruti vAkyam and gives the e above Sruti vAkyam and bhakti about Him in the devotees). 225 and takes him to His abode. and takes him m is what is reflected here). m is what is reflected here). i (fame) of His devotees i (fame) of His ed, haughty enough to be
tat tat tat (3.1) – From which all these beings come out…. (3.1) – From which all these
tt! tt! tt! (tiatt. Up. 2.9.1) – That from which words retire, along with the (tiatt. Up. 2.9.1) – That from which words retire, along . Slokam)- “I remember My devotee and take him to the Supreme abode”. take him to the Supreme abode”. My devotee and Slokam)- “I remember stat in his final devotee Even if the bhagavAn thinks of the devotee, bhagavAn thinks aham smarAmi mad paramAm nayAmi bhaktam gatim |
nAma 737 a) He Who increases (the j~nAnam and b) He Who increases the kIrt its visiblec) He Who expands the Universe from its subtle form to form etc. senses is not seen by d) He Who tate namah Universe came into existence”. Universe came into existence”. similar usage: SrI cinmayAnanda quotes another manasA sah by brushing aside the water”. aside the water”. by brushing mind, unable to reach. for the word yat. His interpretation is: for the word yat. His interpretation to “That interpretation that yat refers bhagavAn took the effort to impart Atma j~nAna to even him who was was who him even to j~nAna Atma impart to effort the to gives reference SrI v.v. rAmAnujan took iruttum ammAnE” iNaik kIzh un tAL “iSaivittu ennai bhagavAn unrelenting, sensually dispos etc. (nammAzhvAr’s naicya bhaAva us interprets the nAma b) SrI Samkara iti brahmayat uddeSa vAcinA brahma nirdiSyata self-sustaining can only denote entity, taittirIya Upanishad the in support– existing. He quotes bhUtAni jAyante uses th c) SrI rAdhAkRshNa SAstri nAma 737 nAma 737 sadagopan.org Brahman, sincethey constitute themean only final release–theseare designat byth atresults are donewithoutaiming whatever actssuchasthestudyof Bhagavad rAmAnujaexplainsinhisvy In oursamkalpamformanyreligiousri reward bythosewhoseekrelease variou “Acts ofsacrifice,austerityand dAna-kriyASca vividhAhkriyantemokshakA’nkshibhih|| tad-iti anabhisandhAyaphal In Slokam7.25,theterm ordained inthepast”. Associated withthese,theBrAhamaN tat,sat. “Brahman (theveda)isdenotedbyth brAhamaNAs-tena vedAScaya~jnAScavihitAhpurA|| smRtah| tri-vidhah itinirdeSobrahmaNah (pravaNam)-tat-sat expectation ofabenefit, asprescribedin theveda-s. (gItA totheactsofsacrific veda-s. and The term of theLord, thecauseofUniverse. taittirIya nArAyaNIyam(27)– increases thej~nAnamandbhaktiinHi SrI BhaTTar’sbhAshyamis –expands). (tanoti –vistRNAti The rootfromwhichthenAma istanu–vistAretospread,togo isderived ( 17.23)
tasmai namah tat is given anothermeaninginth isgiven in Samkara pATham). inSamkarapATham). tat am ya~jnatapahkriyAh| isexplainedfurther: “sva j~nAna bahktim tanoti iti tat” “sva j~nAnabahktimtanotiiti tat savitur vareNIyam tat savitur (moksha), afterpronouncingtat”. 226 AkhyAnam forgItASlokam7.25,that s giftsareperformedwithoutaimingat ose ofthefirst threestations,seeking e that are undertaken without any e thatareundertakenwithoutany s devotees.Hegivesthesupportfrom Vedas, sacrifices,austeritiesandgifts e three-fold expression:(PraNavam), as, theVedas,andsacrificeswere s for attainment of Brahman. He also s forattainmentofBrahman. Healso tes, westart with“Harir-omtat”. ed bythetermtat, referringto e gItA.Theterm refers to the –Thatsuperiorlustre –HeWho sadagopan.org “tanoti tanoti– or fame kIrti g “That”, the term signifying that the “tanoti vistArayati sva- eat vyAkhyAna kartA-s is aTTar’s interpretation, that He aTTar’s interpretation, that ttamam iti tat-Sabdo hi brahma ttamam iti tat-Sabdo cause He spread the spread the cause He retation that this nAma signifies on of bhagavAn in His guNa of tat on of bhagavAn in His guNa or it is in the form of His spreading “tasmai namah”, i – increases the bhakti in us towards i – increases the bhakti in us ma (yatate efforts to – takes special ng”, which is yet another way that He ll-known that the term tat refers to tat refers that the term ll-known pporting and guiding them, in the end pporting and guiding them, in the end or pronoun, meanin or pronoun, to the visible world forms and shapes to the visible world of increasing our j~nAnam and bhakti am, SrI rAmAnuja interprets the term interprets the term am, SrI rAmAnuja means of attaining Brahman such as the 227 ey interpret the same explanation “ ey interpret the same explanation e SrI Samkara’s vyAkhyAnam is also this world to attain Him. gives the interpretation rse anubhavam-s of the gr – “He is called tat be . “sa vah kah kim yat tat padam anu “sa vah kah kim – expands”. We already saw SrI Bh – expands”. We already saw in the nAmAvalI, the mantra is the in the nAmAvalI,
as “spreading and pervading into everythi into everyone as their antaryAmi and su Brahman- vAcIprasiddhah" to Brahman,tatas referring the or to study of the Vedas etc. nA links the previous SrI v.v. rAmAnujan Whil Him as part of that effort). iti tat”, the diverse ways in which th seen in vistRNAti bhakti in His devotees. and expands the j~nAnam SrI kRshNa dattabhAradvAj janAnAm kIrtim ititat” of His devotees”. SrI rAdhAkRshNa SAstri explains the acti in jIva to function enables the the the that He expands the sUkshma jIva-s in spreading His follow of and form the this in is from it or is in the form Whether it (seed below) Him, learn reach can others we that that so so Him about devotees His of kIrti and fame correct path for their attainment of Him, refers inthis context to the current Slokam (78) Slokam to the current inthis context refers sahasra SrI vishNu of andnAmam, it is thus we observes that of the above gItA Slok In the context protect us), with the current nAma (tanotprotect us), with the current SrI satyadevo vAsishTha gives the interp nAma is treated again as a sarva nAma nAma is treated again as a standing for Brahman. b) The beauty of the dive sadagopan.org nAma 738. nAma 738. SrI v.v. rAmAnujan gives support from nammAzhvAr’s tiruvAimozhi, where SrI v.v.rAmAnujan gives supportfromnammAzhvAr’stiruvAimozhi, paDiparamaprApayamAnavar”. onRillAda mElprApaymAnadu SrI aNNa’ngarAcArya summarizes this intamizh as He istheSupremeGoal forHisdevotees. SrI BhaTTar’sbhAshyamis“ knowledge andeffort attainment refers to “That which isunsurpasse which isnotsurpassedby anything else b) TheUnexcelled Protector ofHisdevotees. a) TheSupreme Goal. which, effortistobeundertaken”. word padamtomean“thatfortheattain j~nAyate,prApyate, yatyatevAtatpadam give vAsishTha SrI satyadevo attain. isderivedpad–gatautogo, The rootfromwhichthewordpadam namah. padAya anuttamAya gives c) SrIvAsishTha everything thatHedoes isforthesakeof Hisdevotees vAguNaih tatatvAd-vAtatitiucyate avedyatvenamukhytovedaikagamyatvAt Sabda vAcyam,haristupratyakshAt the nAmatatasreferringto d) expression toachildwhichiscont Universe thatisinthesthUlaandvi Himinthe He expandstheUniversethatisinside expands theUniverse. Hisexplanation is nAma 738.
satya sandha yatirAja
pdmnuÄmm! pdmnuÄmm! pdmnuÄmm! the interpretation–
, an AcArya from the madhva sampradAyam, explains explains themadhvasampradAyam, from , anAcArya padam anuttamam padam anuttamam padam anuttamam teshAm parama prApyatvAt –padamanuttamam teshAm paramaprApyatvAt “thatwhich isnotseen” – deservetobeundertaken”. ained inheranunseenstate. s the meanings – padyate = s themeanings–padyate . na uttamamyasmAtitianuttamam 228 sible state,justasthemother gives d byanythingelse,andforwhose isanuttamam.Padamanuttamamthus thatbhagavAniscalledtatbecause , and summarizes themeaningof , andsummarizes ment ofwhich,or tanoti viSvamititat
sUkshsma paroksham vastutat theknowledge of state, into a state, – He Who –He “tamakku gamyate, –That ”- sadagopan.org
– padam vyavasiti talai Serttu ollai … talai Serttu ollai “trANam – rakshaNam ……… oLi koNDa Sodiyai……… oLi koNDa uLLattuk ere bhagavAn declares that He is ere bhagavAn declares that An on his head. In other words, His other words, In head. An on his hagavAneva sarvottmas-trAtA sva- ares that bhagavAn is the Supreme, ares that bhagavAn and the pilgrimage (pada)”. He gives and the pilgrimage (pada)”. kinsman on what is right and what is since He is their Best Friend – their their Best Friend – their since He is : “Lord VishNu has this nAma because : “Lord VishNu has this nAma
eem the to be Myvery man of knowledge 229 (3.3.93), to and gives the interpretation to Me alone as the Supreme end”. "nin SemmA pAda paRput "nin SemmA pAda (5.9.1). bound since He is their Support bound since He is their Support bandhuh bandhuh bandhuh - - - loka loka loka (padam anuttamam):
“padam trANam | anuttamam sarvottamam iti padam anuttamam | “padam trANam | anuttamam (Supreme path, Supreme Goal): (Supreme path, Supreme Goal): laekbNxu> laekbNxu> laekbNxu>
- The Unexcelled Protector of His devotees. - The Unexcelled
nAma 739.
wrong through the SAstra-s. ammA aDiyEn vENDuvadu ihdE” 3.7.6, nammAzhvar decl In tiruvAimozhi rakshakan unexcelled koLLum avar kaNDIr meaning uses the datta bhAradvAj b) SrI kRshNa a) The Relative of the World. b) One to Whom everything is Whom everything is related c) One to Father d) One Who provides instructions as a He is the way (pada), the goal (pada),He is the way (pada), the 7.18, wh support from the gItA Slokam self; for he, integrated, is devoted c) SrI cinmayAnanda’s interpretation is c) SrI cinmayAnanda’s interpretation Lotus Feet are the Supreme Goal: Goal: the Supreme Lotus Feet are based on amaraprotection” to the word padam, koSam: trANasthAna lakshmA’nghri vastushu arthAt sarvottamo rakshakah SrI ba janAnAm|” anuttama gati tvAtmaivaudArAh sarva evaite j~nAnI me matam | Asthitah sa hi yuktAtmA mAmeva anuttamAm gatim || but I d generous, “All these are indeed AzhvAr declares that he does not want even SrI vaikunTham, but he only only he but vaikunTham, SrI even want not does he that declares AzhvAr bhagav Feet of have the Lotus wants to this nAma as: nAma 739. nAma 739. sadagopan.org
(Artwork Courtesy: Sow R. Chitralekha) Chitralekha) R. Sow Courtesy: (Artwork loka-bandhave namah. namah. loka-bandhave 230
sadagopan.org – (tiruppAvai 28) He gives the following in following He gives the one hand, and all of on the other, y. There is none whom I like more or or more like I whom none is There y. tween us and bhagavAn is what is tween us and that bhagavAn has this nAma becausethat bhagavAn abide in Me and I abide in them.” the mother, father, brother, abode, things such as limited life etc. as limited things such world and blesses all without exception, mAnujan to emphasize this point are: 231 and grandfather of the universe. a – loka bandhuh. a – loka bandhuh. mayi te teshu cApyaham || me dveshyo’sti na priyah | evam a-viSesheNa a-Sesha anugrahe a-varjanIyam a-Sesha anugrahe evam a-viSesheNa mAtA pitA bhrAtA nivAsah SaraNam suhRt gatih nArAyaNah – The relationship between You on the – The relationship "o un tannODu uRavEl namkku I’ngu ozhikka ozhiyAdu” 1.
The mutual and inseparable relation be The mutual and e) One Who limits everything through everything through Who limits e) One namah.loka-bandhave revealed in this nAma. revealed in this gives the interpretation a) SrI BhaTTar He is the Relative of everyone in this in everyone of Relative the is He – without exception Ah bAndhavam nibandhanam support: - (subAlaopanishad 6) – nArAyaNa is dislike more. But those who worship Me with devotion given by SrI v.v. rA Other references (gItA 9.17) 9.17) 9.29) (gItA goal”. the final and refuge, friend, pitA aham asya jagato mAtA dhAtA pitAmahah | Rk sAma yajureva ca || vedyam pavitram om-kAram (gItA “I am the father, mother, creator, (PraNavam) and alsoI am the purifier. I am the syllable sAma, Rk, and yajus”. same the very conveys 9.29, which to gItA us refers SrI v.v. rAmAnujan has given in his bhAshyam: thoughts that SrI BhaTTar samo’ham sarva bhUteshu na ye bhajanti tu mAm bhaktyA “I treat everyone in creation the same wa sadagopan.org etc. Oneinterpretation hegivesisth the rootslok–darSane, tosee,perceive,andbandh– bind, toattract, givestheex e) SrIsatyadevovAsishTha lokabandhuh. affection – anubhavam thatHeisloka-bandhuhbe usesthe bhAradvAj SrI kRshNadatta kRtavAn itivA. smRti – iii) Heinstructstheworldasakinsman janakopamo bandhur-nAstItivA; to allandthereisnogreate ii) He is the relative of all, since He is badhya AdhArabhUte’smin sakalAlokA the Creator of all and so He is relatedi) Allb), c)&d)SrISamkaragivesthreealternateinterpretations: the worlds are bound to Him since He is the support of all –
4. 3. 2. is permanent,andneveralterable. understand thisabstracthigh-levelmysticism! pray tellmewhat beautiful Form.Now You aremore.rethewhole Universe;yetIenjoy Youinyourown does,childrendo(to does, amother Children, otherrelatives allrolledin ivai ennaniyAya’ngaLE?….. " ma makkaLAi tandaiyAi "o ….tAyAit attA" aRiyAdanaaRivitta "o …..ennappeRRaat-tAyAyt-tandaiyAy more worthyanddeserving tiru. 7)–Ihavenorefugeother th "o nAnunnaianRiilEnkaNDAi lokAnAm bandhukRtyamhitAhitp (tiruvAi. 2.3.2) – You are my Father, my Mother, my AcArya. 2.3.2)–YouaremyFather,Mother,AcArya. (tiruvAi. badhnAti prema–pASenaitibandhuh | lokAnAmbandhuhiti r friendthanthefather–
(tiruvAi. 7.8.1)–YouaretheMother,Father, of protectionthanme. 232 nAraNanE nIennaianRiilai" at bhagavaAn has this nAma because He at bhagavaAnhasthis nAmabecauseHe nta itilokAnAmbandhuhlokabandhuh; cause Hebinds Hisdevoteeswith His in rightandwrong,throughSruti and planation for the nAma starting with planation forthenAmastarting root bandh–tobind,andgivesthe RRumAi muRRumAinIyAinIninRavu an Yu, and You have an Yu,andYou the parentatlatter’soldage). adeSam SrutismRtilakshaNam to one.Youdoallthatafather is the secret of all this. I don’t is thesecretofallthis.Idon’t lokAnAmjanakatvAt noonewho is –(nAnmugan
sadagopan.org badhnAti iti badhnAti perceive, or lok – or lok – perceive, ow, to seek; and nAth – yAc, ow, to seek; and nAth – yAc, om this nAma is to realize that Heom this nAma is to realize that a gives is that He binds all the jIva- a gives is that the attainment of true Realization. the attainment of true een the people of this world through een the people votee prays for; but the devotee can can prays for; but the devotee votee darSane – to see, to things, and so also He is called loka- also He is things, and so pleasant, and Sreyas or the good) , father, mother, etc., or He bestows , father, mother, etc., or He rldly relatives and bestows preyas or rldly relatives and bestows e worldly comforts (the kaThopanishad e worldly comforts (the kaThopanishad a result of His unlimited aiSvaryam those who need to be disciplined. 233
Who regulates the world by energizing regulates the world by energizing Who instance with limited life etc.– with limited instance nAthah nAthah nAthah - - - also He is loka-bandhuh. also He is loka-bandhuh. loka loka loka
– to behold, to shine, to kn or blesses the world or blesses the world laeknaw> laeknaw> laeknaw>
nAma 740. bhAshAyAm dIptau ca The roots involved in the nAma are: lok – loka-nAthAya namah. a) The Protector of the world. a) The Protector b) He Who bestows aiSvaryam on as all is sought after or prayed by all c) He Who He world, or shines in the d) He Who comforts e) He Who f) He Who rules over the world the world rules over f) He Who gives troubles as needed to g) He Who binds all things that are seen, for are seen, for things that binds all Another interpretation that SrI VasishTh Another interpretation bandhuh. without a rope or such sto their karma betw the dealings He binds Or, bandhuh. and so His vedic teachings, loka-bandhu of on the guNa of cakram writer elaborates The dharma gives whatever a de bhagavAn. BhagavAn or for pray either for worldly comfort Him for th Most people prefer to ask describes the two aspects– preyas or BhagavAn acts in the role of the wo of wife, children pleasure in the form The dharma cakram seek Sreyas. guru when we Sreyas in the form of the and us, for good truly is to take fr writer comments that the lesson what realize to need we and way, either bandhu our is seek that from Him. nAma 740. nAma 740. sadagopan.org SrI Samkaragivesfour explanationsforthenAma(b,c,d,e): aiSvaryam onallasa result ofHi itilokanAthah karoti yogenaaiSvaryavantam sva aiSvarya give b) SrIsatyadevovAsishTha toensurethatHiscreati deSam-s only –BhagavAnisseatedto (tiruvAi.7.10.1) concept:- SrI v.v.rAmAnujangivesreferencesfr is naturallyattachedtous. delineated –HeisoursvAmIorMaster isthecauseof bhagavAn andus,that thisnA interpretation isthatthrough casamb svAbhAvikam asAdhAraNam attachment whichisnatural of Hisuniquerelationshiptoallthe thatHe is a) SrIBhaTTar’svyAkhyAnam different interpretationsbelowareco world, andthelattersense,Heseek Who seeks. Intheformer sense,Heis interpreted inthesenseofnAthyate Based onthese,theword master,toharass. –toask,be upatApaih, aiSvaryASIhshu
“ulagam mUnRuuDaiyAi!ennai AlvAnE” irundumSAlappalanALuganduOr ninRumkiDandu j~nAlattUDE naDandum in Yourcreation”. sattva). andthethreetypesof nitya, mukta, Lord, andWhoownstheth this worldatvarioustimesonlyforth uyirgaLkAppAnE iv inidu Ezhulagaiinbampayakka – (tiruvAi. 6.9.3) – “You have appeared in various Forms in – (tiruvAi.6.9.3)“YouhaveappearedinvariousForms lokam signifies the world, and the wordnAthais lokam signifiestheworld,and ree worlds (the threetypes ofcetanas–baddha,ree worlds(the s thefollowinginterpretation: s unlimited aiSvaryam, islokanAthah. s unlimitedaiSvaryam, to Him,astheirMaster– 234 mbinations oftheabovemeanings. ons inallthesevenworldsarehappy. s Hisdevoteesand – OneWhoissought,ornAthate–One One Who is sought by the people of the One Whoissoughtbythepeopleof creatures, whichisthecauseofHis ma, thespecificre , andweareHis belongings,andsoHe andham Aha–lokanAthah. gether withpirATTi inallthe divya is addressed as loka nAthahbecause isaddressedasloka (tiruvAi.6.10.10)–YouWhoisMy e protectionofth om prabandham,thatreflectthis acetana-s–time,prakRti,Suddha His natural attachment tous,is Hisnaturalattachment Dan vIRRirunduAlginRae’ngaLpirAn –HeWhobestows lationship between blesses them.The e all thecreatures lokam nAthati– tan-mUlam His
sadagopan.org ). equately disciplined and lokaih prANibhihsvartha- – He Whose favor is sought by by sought is favor Whose He – a life of unrest. This is the constant a life of unrest. This explanation – that they pray to Him pray to Him – that they explanation s as needed”, and gives the meaning meaning s as needed”, and gives the attain Him ultimately. If anyone attain Him ultimately. If tablished. He ensures that all the all the tablished. He ensures that e world. In this role, He ensures that He ensures that this role, e world. In ts upatapati(see c above for SrI the world, or Who regulates the world Who regulates the world the world, or Those who follow dharma always live in Those e above explanations under the general e above explanations under lokhaih nAthyate yAcyate dharmaarthalokhaih nAthyate “One Who gives punishments as needed as needed “One Who gives punishments 235 lment of their desires is lokanAthah. lment of their
); – He Who is sought after or prayed by all; (SrI (SrI all; by prayed or after sought is Who He – ensures that they are ad ensures ulagai vATTi nal vazhi paDuttubavar mAdhavah mAdhavah mAdhavah
– One Who shines in – One Who shines – One Who rules over the whole world. world. over the whole rules – One Who maxv> maxv> maxv>
– One Who comforts or blesses the world; or – One Who comforts or blesses lokaih nAthyate yAcyate lokaih nAthyate lokAn upatapati lokAn upatapati ASAste lokAnAm IshTa
nAma 741. a) The Consort of MA or Lakshmi about Himself. of Knowledge or Propounder b) The Bestower and disciplines the world ( The Consort of Lakshmi. mAdhavAya namah. siddhaye nAthyate iti loka nAthah prArthyata the world for the fulfil the beings of d) by energizing; e) f) punishment Samkara) as “One Who gives as that this nAma can be interpreted all th The dharma cakram writer weaves the evil is destroyedand good is es His belongings, creatures, who are transgresses dharma, He brought back to the proper way of life. peace, and those who follow a-dharma live rule in His role as loka-nAthah. g) SrI rAdhAkRshNa SAstri interpre g) SrI rAdhAkRshNa SAstri SrI satyadevo vAsishTha – gives the explanation Lord of th concept that bhagavAn is the kRshNa datta bhAradvAj gives a similar gives a datta bhAradvAj kRshNa kAma,for dharma, artha, moksha – and kAma mokshAn iti loka nAthah c) nAma 741. nAma 741. sadagopan.org a) additional informationincluded. belowextendsthedescri description The nAmamAdhavahoccursthreeti g) OneforwhomthereisnoLordabove with therestofUniverse. f) ThenAma thatrevealstheeternalre e) One Whoisbornin the andyoga throughmauna,dhyAna d) OneWhoisattained throughthemadhuvidyA. c) OneWhoisattained vedeshu tAvat SrI-sUktam, medhA sUktam, medhAsUktam, vedeshu tAvatSrI-sUktam, ityAdi tattvapareshu SastreshuamaryAdam| nityaanapAyaSca bhagavat-sambandho autpattiko nirupAdhika paramaiSvaryAdi,jagan-mAtRtvam, AsyAh svarUpavatnitya-nirmala-rUpatvam, Then heproceeds toexplainthequalities sUktam) –Lakshmi,whoisthe Rulerof – BhumiandLakshmiareThyspouses- interpretation fora start:- SrI BhaTTargivesreferencetothe nAma, inSlokam8. explanation isprovidedbySriBhaTTa becauseofHisassoci gets HisLordship one sentence: “Thesecret aboutthetrue rather than dwellvery detailedexplanationforthequalities on the guNa-swith eachother,andinseparable.Asif of bhagavAn.concept hereisthatBhag In the end, he concludes with
mAyAh dhavahmA-dhavah mAyAh avAn and SrI are eternally and constantly associated associated eternallyandconstantly avAn andSrIare race ofmadhu,ayAdhava hrIScsa telakshmISca patnyau –TheLordorconsortofMALakshmi. 236 r undertheveryfirs toemphasizethis,SrIBhaTTargivesa mes (nAma-s 73, 169, and 741). The and741). mes (nAma-s73,169, ofLakshmiinthefollowingwords: Sruti vAkhya-swhichestablishthe ation withLakshmi”.Allthisdetailed asyeSAnA jagatovishNu-patnI ption givenundernAma73,with lationship of the Mother and Father lationship oftheMotherandFather this universethe of MA or Lakshmi under this nAma, nature of SrI is that Lord VishNu t occurrence ofthe t occurrence spouse ofVishNu. (purushasUktam) (nIlA sadagopan.org s dealing with the s dealing d others deal with this subject”. d others deal all delineated in great detail in the in great all delineated who lives in the lotus-like hearts of in the lotus-like lives who , she also does, O best of Brahmins”. , she also does, O best of Brahmins”. arting with the following reference reference arting with the following l Mother, and is ever in union with with and is ever in union l Mother, mantras, and is the eternal Mother of Mother of and is the eternal mantras, is eternal and spotless; Her Supreme is eternal and dowed with diverse forms. Her name is scribed in the Sastra scribed ing and She is considered the power of of the power considered ing and She is ting adjunct; Her universal Motherhood, universal ting adjunct; Her I sUkta, SraddhA sUkta, medhA sUkta, 237 veral references from the purANa-s etc., that from the purANa-s etc., veral references
Supreme Reality as follows: Her From Supreme Reality restricted by any limi Rulership is not Her natural associationbhagavAn, are with vedic literature, the Sr SAstra-s. In VishNu. Just as VishNu pervades all things In Brahma PurANa, we have iti smRtA | tat Saktih durjayA bhImA vishNu-Saktih dharAsarva bhUta hRdabjasthA nAnArUpa parA || prANAkhyA mantra-mAtA ca viSvasya jananI dhruvA | devI bhinnA’njana SyAmA nirguNA vyoma eva hi || "Her power is invincible and awe-inspir the Mother of all prANa or life. She is the Universe”. tathaivaikA parASaktih karuNASrayA SrIh tasya | j~nAnAdi shADguNya mayI yA proktA prakRtih parA || uttara nArAyaNam,uttara kaushItakI brAhamaNamityAdau. Nature“The essential is de of Lakshmi (vishNu purANa 1.8.17) 1.8.17) purANa (vishNu an kaushItakI brAhamaNa uttaranArAyaNa, gives se Then SrI BhaTTar from SrI vishNu purANa: | nityaiva eshA vishNoh SrIr-anapAyinI yathA sarvagato vishNuh tathaiveyamdvijottama || the universa “This Lakshmi is eternal, Being is the Supreme She VishNu Himself. and She is en all beings of the universe speak of the Supremacy of pirATTi, st speak of the Supremacy of sadagopan.org element in all”. of all beingseternal. Her dharmaisthesameasthat on earth.embodiment ofallSakti-s.Sheisendo She isHim, yetremainsdistinct.Shepervad the sourcepowerful. Sheislikethemoon-lightof of allMaster ofgreatglory,whoisendowed Sakti-s“She iseternalandinseparablyassociat and is the sublime yo SaktInAm caivasarvAsAm parAhyeshAsarveshAmprANinAmbhuvi|| prANa Saktih dharmiNI| guNopetAnityamtad-dharma sarvaiSvarya || viSvamvyApyavyavasthitA caiva sarva SaktyAtmikA ekaiva vartatebhinnA jyotsnevahimadIdhiteh| nityaivaeshaanapAyinI|| bhagavad-vAsudevasya mahA-vibhUteh sampUrNashad-guNyavapushahprabhoh| In SrILahsmIsahasranAmam,Sheisdescribedasfollows: non-moving”. wheel ofpowers. Shestandssteady,perv and names, innumerable has and low.She BhagavAn; SheisHissecondandtransfor knowledge andothers.Lakshmiisthesupreme,unique,eternalSaktiof of Mercy. SheiscalledtheSupreme “Likewise, LakshmiisHisSupreme Power, jagat carAcaramidamsarvamvyApyavyavasthitA|| | ananta nAmadeyAcaSakti-cakrasyanAyikA || sanAtanI parAvareNa rUpeNasarvAkArA | parivartate ekaiva SaktihSrIhtasyadvitIyA
ni-bhUtA parAkalA|| 238 prakRti andpossessesthesixqualities, ed with BhagavAn vAsudeva, whoisthe ed withBhagavAnvAsudeva, wed withallgloryandqualities,is thecool-rayedmoon;Sheisonewith BhagavAn.Sheisthe life-giving Sakti with the six qualities, and who is all with thesixqualities,andwhoisall ading theentireuniverse, movingand andSheisendowe es theUniverse,andisvery is theheadofSakti-cakra– ms Herselfintodiverseforms,high d withthequality sadagopan.org mahat – "The mahat – "The “SraddhayA devo ip because of His association orately dwelling on the qualities of of the qualities orately dwelling on mA-dhava in Slokam 18 (nAma 169), 169), (nAma 18 Slokam in mA-dhava for the nAma mAdhava in its first gives alternate explanations for the e vidyA or knowledge of Hari; dhava– the Universe and the beloved consort the Universe sentences each in length, compared to sentences each in length, om Lakshmi are always pervading the the command of SrI, as the cause. as the cause. of SrI, the command his anubhavam of the nAma mA-dhava ss of Lakshmi in the Sloka in bAla ss of Lakshmi in the Sloka hmi’s qualities, SrI BhaTTar points out hmi’s qualities, SrI BhaTTar e that he has given for the first e that he has given for the first meone, these Saktis themselves highly highly Saktis themselves meone, these th in vaishNava smRti and other dharma th in vaishNava smRti and other for mA-dahva, where he attributes the for 239 but the glorious story of sItA”. but the glorious story of sItA”. h Saktayo viSvagAh sadA | viSvagAh sadA h Saktayo about the true nature of SrI”. – Lord VishNu gets His Lordsh His gets VishNu Lord – kAvyam rAmAyaNam kRtsnam sItAyAh caritam
greatness of mAdhava to His associationgreatness of mAdhava to with SrI: devatvamaSnute with Lakshmi. This is the secret nAma mA-dhavah, a couple of but these elaborate description abov the very BhaTTar’s SrI that clear is It 73). (nAma 8 Slokam in nAma the of occurrence thoughts are about our Mother SrI in for the Lord. b) The Bestower of Knowledge (mA – Th Lord, Preceptor, Propounder) For the nAma yasmAt lakshmyamSayasmAt sambhUtA kAraNyatvena jagatyasmin tishThanti || tadAj~nayA tasmAt prItA jaganmAtA SrIh yasya acyuta-vallabhA | tasyasuprItAh Saktayah siddhim diSanti ca || ishTAm emanated fr that have “All the Saktis with one line Lakshmi, and then ending Under nAma-s 169 and 741, SrI BhaTTar entire Universe. They remain, under They remain, entire Universe. the Mother of Lakshmi, Therefore, when is pleased with so of Bhagavan Acyuta one desires.” pleased, bestow prosperity which After this detailed description of Laks SAstra-s. greatne rAmAyaNa also declares the kANDam(4.7):- is entire epic poem of rAmAyaNa vyAkhyAnam SrI BhaTTar concludes his 73), by elab occurrence in Slokam 8 (nAma that this subject is more fully dealt wi that this subject is more fully sadagopan.org permanent basis. of theAtmatattvam, andyogasolidifies results inthecontrol oftheindriya-s; The dharma cakramwriterexplains ma and yoga,HeiscalledmA-dhavah. d) andthethirdoneisthatbecauseHe detailundera)forthisnAma; SrI (theexplanationdiscussedin bRhadAraNya upanishad2.5);thesecond ex (madhuvidyAisreferenc mAdhavah c) firstisthatsinceHecogniz mAdhavah. There arethreeexplanationsthat (mahA.maunAd-dhyAnAcca yogAcca Sriyo’niSam| madhu vidyAavabodhatvAtdhAvatvAt-vA fromthemahAbhArata: SrI BhaTTargivesadditionalsupport introspection andmeditation SrI cinmayAnandaelaboratesfurt “Lord”. Therefore Thouartknownas knowledge. The knowledgeaboutofHariiscalle 3.69.4) nAmAsidh tasmAt mA-dhava bhavAn| Isoyato caharehproktAtasyA mA vidyA both quotethesupportfromharivamSa: being the Propounder(dhavah)ofthemA both SrISamkaraandBhaTTargive
avah svAmItiSabditah|| in theseeker is Madhava. viddhi bhArata mAdhavam || bhAratamAdhavam viddhi mAdhava. Ithasbeen mAdhava. 240 ed through madhu vidyA, Heiscalled ed throughmadhuvidyA, her ontheabove.HeWhohelps dhyAna focusesthemi given intheaboveSlokafornAma d mA.ThouarttheMasterofthat una, dhyAna, and yoga further. Mauna dhyAna,andyogafurther. Mauna una, isrecognizedthroughdhyAna,mauna, vidyA–theknowledge ofHari. They ed in chAndogya Upanishad 3.1, ed inchAndogyaUpanishad3.1, andconsolidatesthis thoughtona the interpretationintermsofHis planation isthatHe stated that dhavameans stated that (3.69.4) nd inthethought
is the Lord of sadagopan.org is the Lord of of Lord the is madhu kule jAtatvAt – He for Whom there – He for Whom (tiruvAi. 6.10.10), and , or in his gItA bhAshya, has given in his is derived from the word vatsa,
o are dear to Him like a calf to the sense, and since He the jIva-s. It is of because of the the of because of is It jIva-s. the bhaj – sevAyAm – to serve, to honor honor to serve, to – sevAyAm – bhaj pANini sutra 5.2.98, the addition of pANini sutra 5.2.98, the addition of TTar for the nAma is that this nAma nAma is that this TTar for the - kASakRtsna dhAtu vyAkhyAna - kASakRtsna shTha). Thus, one who serves, honors, es the countless apacAra-s committedes the countless apacAra-s jan comments the importance of this of this the importance jan comments d pirATTi to the world, and their d pirATTi to I Samkara and SrI BhaTTar give the BhaTTar give and SrI I Samkara e Race of the Madhus, and therefore has has and therefore the Madhus, of Race e 241 makes offerings to Him through yaj~na makes offerings ss of SrI and BhagavAnss of SrI and as Mother and vatsalah universes, He is called mA-dhavah. universes, He is called mA-dhavah. vatsalah vatsalah vatsalah - - - bhakta bhakta bhakta mA dhavah yasya sa mAdhavah mA dhavah
madhu kulodhbahavAt mAdhavah É´vTsl> É´vTsl> É´vTsl>
). bhajati bhajate sevate iti bhaktah bhajati bhajate sevate
nAma 742. c) He Who takes the devotees to Him, wh cow (
a) Affectionate towards the devotees. goes to the devotees who b) He Who bhakta-vatsalAya namah. The term bhakta is derived from the root praises, etc.,is a bhakta. The word is no Master. in any above Him one Since there is no the in all every thing everyone and 1.695,referenced by SrI satyadevo vAsi which by itself means calf. However, by interpretation that He is a scion of th is a scion of that He interpretation of us. SrI v.v. rAmAnu Father of all of bhagavAn an special relationship always, in the protection of togetherness is He that us of all for important forgiv Mother’s nearness that bhagavAn is it that sense this in is It cetana-s. the by ma’ngai uRai mArban” “agalagillEniRaiyum enRu alrmEl with Him. She is always rAghavAcArya g) SrI tirukkaLLam nRsimha another interpretation – e) Under the current nAma, both Sr nAma, both the current e) Under the name mAdhavah ( ofis an illustration the togetherne mAdhavah by SrI Bha given explanation f) Another nAma 742. nAma 742. sadagopan.org one whoisinlove, whoisfriendly bale amsAbhyAmkAma the affixlacafterwordvats examples. their faults,andenjoyingdevoti for itself.BhagavAn’slovetowardsHis the calf,on inotherwords,ittreatsev licks andremovesanydirtorothermateri refers toaffection,of towards Hisdevotees.Asmentionearlier, SrI v.v.rAmAnujanelaboratesontheterm forgets allotherdesires– comments thatHisjoyofhavingattained (i.e., with HimasMasterandkinsman of BhagavAntowardsHisdevotees,whoar isthatthis a) SrIBhaTTar’sanubhavam affectionate towardsHisdevotees.
. WhenBhIshma waslyingonthedeat 2. 1. When Vidura was offering worship to kRshNa at his house, he was forgot HimselfandHis surroundings. having saidthat,He Himself waslost of menislyingthere, justthinking Lord kRshNa,the justinformed utmost devotion. vastu,beca the skinasabhogya also realizethattheskin kRshNawassoimmers mistake. Lord peeled skintokRshNaforeatinginsteadofgivingthepeeled fruitby and hewas peelingoffthe outerla totally immersedinlookingatLord . Thus, the word vatsala mean . Thus,thewordvatsala the kind that a cow shows towards its calf.Thecow the kindthatacowshowstowardsits tal-lAbha sambhramavismRtaanya-kAmah. waswhatHebeing 242 a gives it the meaning“love”– a givesitthe as bhakta-s towards Him). SrI BhaTTar SrIBhaTTar Him). as bhakta-stowards en theblemishes onits calfasbhogyam on instead.SrIrAmAnujangivestwo . Bhaktavatsalanin nAma brings out the special attitude nAmabringsoutthespecialattitude devotees issimilarlyoneofignoring kRshNa withdevotionandaffection, vatsalah, or vAtsalyam of BhagavAn of BhagavAn vatsalah,orvAtsalyam use ithadbeen offeredwiththe al thatmaybefoun e eagertocultivatetherelationship vatsa referstoacalf.Vatsalahalso ofMeandmeditatingonMe”, Hisbhakta-sissogreat,thatHe yer ofthebanana,andgiving h-bed ofarrowsandmeditatingon ed in HisdevoteethatHedidnot ed in onthethoughtof the fellow pANDava-s: “TheLion thefellowpANDava-s: s kAmavat,snehavat,etc.– given, andHealsoate thusOneWhois d onthebodyof Hisbhaktaand
vatsa sadagopan.org – to “bhaktA eva “bhaktam annam “bhaktam annam AdAne dAne ca dAne AdAne er solely and exclusively and exclusively er solely sal – to go, to move is used for the the child. The mother has selfless the child. The mother has e relationship between BhagavAn and e relationship between BhagavAn interpretations for the nAma. One of nAma. One for the interpretations kartAro brAhmaNAn,tAn pratisalati SrI satya sandha yatirAja looks at theSrI satya sandha in the nAcciyAr tirumozhi posting for in the nAcciyAr like the child towards the mother, and like the child towards the rpretation (bhakteshu vAtsalyavAn), SrI vAtsalyavAn), (bhakteshu rpretation – "He Who takes the devotees to Him, takes the devotees to Him, – "He Who 243 by SrI satya sandha yatirAja is d gives the interpretation: d gives the – He Who goes to the devotees who make goes to the devotees who – He Who ing “cooked rice or food” for the term bhakta (see (see bhakta term or food” for the ing “cooked rice d the child trusts the moth the d the child trusts
for its survival. A true devotee will be for its survival. A true devotee all. Mother towards BhagavAn is of course like the
take, to obtain, is used in this interpretation). compares th The dharma cakram writer and us to that between the mother affection to the child, an satyayatirAja sandha two gives other mean on the these is based for bhakta vilocanan the explanation In this interpretation, pASuram 12.6). nAma as bhaktavat-salah, an vatsAh, tAn lAti iti bhaktavatsa-lah” – lA root (The cow”. the to calf a like Him to dear are who b) In addition to giving the above inte yeshAm asti iti bhaktavanto yaj~na yeshAm asti gacchati iti bhaktavat-salah” through yaj~na (the root offerings to Him part, salah).interpretation of the second given c) The other interpretation sadagopan.org nAma 743. nAma 743. SrI v.v.rAmAnujangivesseveralexamples fromprabandham. aunbhavam thattheyhavehadof used intheoutpouringsofAzhvArswho gropeforwordstodescribethe isblemishlesslikegold". svarUpamwhich SrI aNNan'ngarAcAryagivestheex pure", etc. for "thatwhichisextremelydesiredand desired andcovetedbyall blemishless nature,HisIlluminatingPo aspects ofbhagavAnarebroughtoutby nature, itseffulgence,beinghighly "He Who isgolden-hued". has ahuethatisattractivelikegold". suvarNam Sobhana varNasu-varNa, suvarNa-varNAya namah The golden-hued. nAma 743.
nammAzhvAr describes Him in tiruviruttam (85)as Himintiruviruttam nammAzhvAr describes tiruma'ngai AzhvArdescribesHimin pUvinai". their head,etc. - song,fresh honey,shininggold,thefl
suv[Rv[> suv[Rv[> suv[Rv[> suvarNavarNO hemAngOvarA suvarNavarNO vIrahA vishamahsUnyOghrutAsIracalascalah|| vIrha iv;m>zUNyae"&tazIrclíl>.79. vIrha iv;m>zUNyae"&tazIrclíl>.79. vIrha iv;m>zUNyae"&tazIrclíl>.79. [ P "inbap-pAvinai, paccait tEnai, suv[Rv[aeR hema¼aevra¼íNdna¼dI, suv[Rv[aeR hema¼aevra¼íNdna¼dI, suv[Rv[aeR hema¼aevra¼íNdna¼dI,
LEASE suvarNa suvarNa suvarNa
Gold isknownfor itspurityanduntarnished His devotees,etc. Thete ADD P RA - - theindescribable emperumAn. - Slokam 79 Slokam 79 Slokam 79 varNah varNah varNah varNah varNah varNah N iva varNam yasya sasu-varNah varNamyasya iva AVAM 244 Thus, the literal meaning of the nAma is Thus, theliteralmeaningofnAmais nAma-s similar to the current one are tothecurrentoneare nAma-ssimilar
wer, His Purifying Nature, His being wer, HisPurifyingNature, planation: "HeWhohasthedivya tiruk kuRumtANDakam(6)as sweet this nAma,namelyHisEffulgence, BEFORE longed for,thatwhichisflawlessand desiredbypeople ower that the nitya sUri-s wear on ower thatthenityasUri-swearon
ngas candanAngadI|
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AAM rm suvarNaherestands A ]
, etc. All these "ualgu aLanda "ualgu aLanda -"HeWho sadagopan.org - The Gem The Gem - golden beard and golden Sovereign Ruler of them all, smaller smaller Sovereign Ruler of them all, autiful golden hue of perumAL in golden hue of autiful favorite Emerald! The Incomparable Incomparable Emerald! The favorite oppArai illA Anip ponnE!" oppArai 245 "ponnin vaNNam maNiyin"ponnin vaNNam vaNNam puraiyum the golden-hued, creator, lord...". the golden-hued, creator, lord...". seen within the sun, with - (in tretAyugam),(in dvApara yugam), Your hue is golden, and Pure Gold! that measured thethree worlds! My worlds! thethree that measured 4.9.8 as follows: periatirumozhi tirumEni" blue.. Your hue is mANikkamE!En maradagamE! MaRRu Tirum'ngai AzhvAr describes the be Tirum'ngai AzhvAr
(muNDakopanishad 3.3) 3.3) 1.6.6) (muNDakopanishad where the Sruti and smRti-s, gives supports from SrI bhaTTar paramAtman'ssuvarNa varNam is referenced:- yadA paSyah varNam kartAram paSyate rukma ISam purusham brahma yonim "When the seer sees the purusha, praSasitAram sarveshAm aNIyAmsam aNorapi | (chAndog. rukmAbham svapanadhIgamyam vidyAttam purusham param || the Purusha, the Supreme "Let him know bright like gold, than the smallest, a state of abstraction". only when in intellect by the and perceptible Aditya varNam He Who has the lustre of the sun. ya eshontarAdiye hiraNmayah purusho dRSyate hiraNya smaSruh hiraNya keSa ApraNakAt sarva eva suvarNah | "That golden Person who is (manu smRti - 12.122) (purusha sUktam 20) sadagopan.org nAma 744. nAma 744. the previous one- Since Hehasabody hemA'ngah mayama'ngamasyaiti sattva are eternal,celestial,andcomp SrI bhaTTarinterpretsthenAmaasrefe or HeWhohaslimbsthatresemble He Whohaslimbsthatpromote taDRSAni a'ngAniyasyaitihemA'ngah|- hinvanti vardhayanti datta bhAradvAjgivesthefollow derived fromtheroothi-gatau,vRddha SuvarNa andhemaare equivalentwordsth namah. hemA'ngAya He ofgolden-hued limbs. kaccin-na tad-hemasamAnavarNam..." "One Whohasgoldenhue": support fromSrImadrAmAyaNam,wheresItApirATTidescribesrAmaas hariNIm..." PirATTi isalsodescribedalong Equipois". becomesstainle demerits, merits and completely transformed,an witnessing theSelf-Effulgent(Golden) SrI cinmayAnandaexplainsthesignif (sundara.golden altogethertoth hair, 36.28). nAma 744.
(SrI sUktam). SrI kRshNa da
hema¼a> hema¼a> hema¼a>
SobhAm itihemAni| hemA'ngah hemA'ngah hemA'ngah e verytipofHisnails". d "then, the wise one, shaking off all deeds of d "then,thewiseone, shakingoffalldeedsof osed of suddha-sattva material. material. osed ofsuddha-sattva the same lines in the veda-s: the samelinesinveda-s: the beautyofHistirumeni, ing derivationforthenAma:
goldinpromotingHisbeauty. 246 ss, and attains the supreme State of thesupremeStateof ss, andattains icance ofthisSrutivAkhya:Upon u ca-togo,promote.SrIkRshNa . ThisnAma isalogicalextension of Being,theseer's realizationis rring tothelimbsofHisbodywhich whichisgolden-hued, Hisa'nga-s at refertogold.Thewordhemais tta bhAradvAj gives additional givesadditional bhAradvAj tta "hiraNyavarNAm nityam, divyam, nityam, divyam, sadagopan.org SrI bhaTTar are: i) best, excellent, most are: i) best, excellent, tadetat aupanishadamdevakyA vara eyes, to devaki in response to her her to response in devaki to eyes, ild, of the complexion of the petal ild, of the complexion of the lly apply to the previous nAma, are: previous lly apply to the manifested the form with celestial manifested the form with celestial e applicable here as well. Additional well. Additional here as e applicable which describes this beauty of child which describes this beauty of child gazh AnAi! .... ImayOrku enRum mudal gazh AnAi! .... devaki in response to her prayers. devaki in response to her prayers. easing to those who meditate on Him. easing to those who meditate Different interpretations use Different these pramANa-s quoted in support of the in support quoted pramANa-s 247 dhyavartI nArAyaNa ... hiraNmaya dhyavartI nArAyaNa hnam AvishkRtam iti varA'ngah.
varA'ngah varA'ngah varA'ngah
vra¼> vra¼> vra¼>
nAma 745.
beautiful; ii) boon; iii) a wish; etc. beautiful; ii) boon; iii) a marks etc., that are concealed from mortal vriyamANam atinihnuta divya ci refers us to SrI vishNu purANam 5.3.8, kRshNa in vasudeva-s words: phullendIvara patrAbham catur-bAhum udIkshya tam | SrIvatsa vakshasam jAtam tushTAva Anakadundhubhih || "Anakadundhubhi (vasudeva) beheld the Ch varA'ngAya namah Among the dictionary for the term meanings different meanings. "wish" or "prayer" for the term vara, anda) SrI bhaTTar uses the meaning gives the interpretation that because He prayer, therefore He is named varA'ngah: interpretation for the previous nAma ar previous nAma for the interpretation savitR-maNDala"dhyeyas-sadA, ma cakrah....." vapuhdhRta sa'nkha Ezhum kAval pUNDa pu pon AnAi! Pozhil Form to a) He Who displayed His Divine has beautiful limbs. b) He Who a lovable Form that is pl has c) He Who (in sandhyAvandana mantram) likewise are golden-hued. All the All golden-hued. are likewise supports given which equa under this nAma, 10) tANDakam tiruneDum AzhvAr, AnAi! (tirumangai nAma 745. nAma 745. sadagopan.org nAma 746. nAma 746. c) HeWho providesusallwith b) HeWhoisbesmearedwithpleasingsandal. a) HeWhoisadornedwi vishNu,thatevokesbhak Form ofLord nAma-s that we have just gone through, to evokekAmam,thebeautyofdi The dharmacakramwritercommentsthat the threenAma-s. hisanubhavamofthesubtledifferenceinideasconveyedby SAstri gives hemA'nga ofHis form:suvarNa-varNah, We haveseenthree nAma-s aboveinse "lovable" to theterm vara. pleasing (lovable)tothosewhomeditate c) SrIcinmayAnandainterpretsthenA - OneWho hasbeautifullimbs. interpretation forthenAmaas b) SrISa'nkarausesthemeaning"beaut praising Him". themysticmark having fourarms,and of afull-blown blue lilly, nAma 746.
3. 2. 1. together inoneplace,HisForm. varA'ngah attention ofeveryone.- hemA'ngah brilliance- suvarNa-varNah
cNdna¼dI cNdna¼dI cNdna¼dI -One Whohas allthesAmu - One Whohasbeautifullimbs -OneWhohasthenaturalformofsheerexquisite
th delightfularmlets. candanA'ngadI candanA'ngadI candanA'ngadI the means and ways tobehappy. "varANi SobhanAnia'ngAniasyaitivarA'ngah 248 ti inthosewhomediateonHisForm. of SrIvatsa onHischest,andstarted of SrIvatsa quence, whichalldescribethebeauty convey tousthebeautyofDivine iful" for the word vara, and gives the iful" forthewordvara,andgives vine formevokesbhakti.Thethree ma as:HeWhohas aFormthatis on Him. Thus he gives the meaning h, varA'ngah.SrI rAdhAkRshNa
even asbeautyinhumanformtends drikA lakshaNa-sbrought that attractandholdthe " sadagopan.org . - to be candyateanena, candyateanena, "kaNgaL Sivandu this pASuram to . So it is not that al in bringing happiness, al in bringing happiness, AhlAde dIptauca - Countless are the jewels - a'ngam dayate, dAyati,dyati vA candanA'ngadI cand dy is itself an infinitely beautiful dy is itself an infinitely beautiful s of jewels that get their pleasing the other parts, is captured by their pleasing appearance when they they their pleasing appearance when om enemy swords. Thus we get the om enemy swords. Thus we are ornaments of defense worn on the are ornaments of defense worn to protect, to cherish (dayate);or daipto protect, to into the meaning of mAnuja pours out his anubhavam of ..makara kuNDalattan.oruvan aDiyEn d make them beautiful. The a'ngada ord make them beautiful. The but His beautiful Body decorates the ed for the ornament worn on the upper upper on the ornament worn ed for the nammAzhvAr describes in tiruvAimozhi mEni in his SrI vaikunTha gadyam: mEni in his SrI 249 lightful armlets" for the nAma. lightful a makara kuNDala graiveyaka hAra (SrI satyadevo vAsishTha) through - That Suram 8.8.1, starting with uses pleasure is candana - uses pleasure or that which is instrument or that which , and so He is called
pala palavE AbharaNam pErum pala palavE pala pala palavE AbharaNam pErum
"ati manohara kirITa cUDAvatamsak
bhagavAn's beautifully decorated tiru periyavAi, vAyum Sivandu kanindu, uLLAnE". The reader is encouraged to delve deep get the true anubhavam. bhagavad rA The word candana is derived from the root is derived from the root The word candana as - word a'ngada is derived is candana. The The armlets part of the arm (keyUram). shoulders fr upper arm to protect the with de meaning "He Who is adorned a) SrI bhaTTar notes that bhagavAn's Bo a'ngadI get jewel, and objects like the get attached to His Body that are on Him. The beauty of bhagavAn as every part of His body competes and complements the beauty of all nammAzhvAr in tiruvAimozhi pA d) He Who has a'ngada as His pleasing has a'ngada d) He Who devotee. candanA'ngadine namah. - Sodhane to purify, to be purified (dAyati); or do - avakhanDane - to cut, to or do - avakhanDane - purify, to be purified (dAyati); - Sodhane to term is us divide, to move (dyati). The 2.5.6 - glad, to shine. That which ca glad, to shine. tatcandayati vA yat, candanam iti is attained, which happiness - pAlane - de'ng roots are: The relevant His Body, beautiful jewels decorate Body, an jewels that are placed on His of the kind keyUra is only one example with Him. appearance by association sadagopan.org nAma 747. nAma 747. c) TheDestroyer ofthebonds ofyama. onHim. from meditating thosewhoindulgein b) TheDestroyerof a) TheSlayer ofthestrongdemons. of bhagavAn. bhagavAn wherebywederive The dharma devotee". as apleasing cakram writerterm candana,andinterpretsthenAma seesto a'ngada,thesonofvAli.Hegivesth the nAma an in yatirAjagives d) SrIsatyasandha as revealingto behappy" - tocandanA'ngadI asreferringto"HeWho gi us the guNa root as weindicatedearlier,andthe of usestheme c) SrIsatyadevovAsishTha pleasing sandalonHisbody. and givestheinterpretationthatHehas b) SrIanantakRshNaSAstriuestheme and desiredbyeveryone. wordtaDamreferstoac rAma is.The close toits location.Similarly,enemie fear frompoisonouscreatures,becaus taDattinaiyE". describes theJewel SrI v.v.rAmAnujanrefersus toti kA'ncIguNa nUpurAdibhihatyantasukha muktAdAmaudarabandhanapItAmbara kaustubha keyUra kaTakaSrIvatsa nAma 747.
vIrha vIrha vIrha (AhlAdalarIm gatimyodadAti). Marakata maNi hasthecharacteri Marakata maNi
vIra vIra vIra that is perumAL: - - - hA hA hA mentalpeacebythevery meditationontheForm
250 ruvAimozhi 10.1.8, where nammAzhvAr 10.1.8,wherenammAzhvAr ruvAimozhi a'ng - to go, andinterpretsthenAma a'ng -togo, s won'teven getclosetowhere Lord e meaning"pleasing" e theywon't evenapproach anywhere terpretation wherehelinksthenAma as referringto"OneWhohasa'ngada ool reservoirofwater,whichisliked this nAmabecauseHeisadornedwith sparSaih divya gandhaih bhUshitam." sparSaih divyagandhaih aning "pleasing"tothetermcandana "tayarathan peRRamarakatamaNit "tayarathan vain arguments and distract others anddistract vainarguments aning "sandal"tothetermcandana, ves the means or ways for all ofus ves themeansorwaysforall stic thatitwillremove the or "devout"tothe sadagopan.org positive meaning positive meaning aning to the term who is heroic andwho is heroic d without a trace. the path of dharma are rlier (nAma 168 - Slokam rlier (nAma 168 destroying the vIra-s who resort to destroying the vIra-s who resort – to move, to throw, to cast off,– to move, to throw, to cast to have given the me that all vIra-s are not followers of (instead of the meaning ‘brave’, they (instead of the meaning scribed here, namely that He is One scribed here, namely that ibute of a person ibute of a bhagavAn in the en the nAma with the d it is not necessarily where a vIra is. d vAyu when destroying the asura-s. d vAyu when destroying tyadevo vAsishTha elaborates that it is e who go in the wrong path are called are called e who go in the wrong path who has the strength, but who tortures who has the strength, but who tortures SrI vAsishTha and SrI kRshNa datta ’ literally means "He Who destroys the ’ literally means "He Who Slokam 99 - nAma 927). The term vIra is 99 - nAma Slokam 251 ha by showing them the right path. right path. them the ha by showing that go from birth to birth. that go from birth (vIr - vikrAntau - to display - He who valor) h (rA - dAne, chedane ca) - One who destroys his who - One h (rA - dAne, chedane ca) rring to ‘those who violate dharma’, based on the the on based dharma’, violate who ‘those to rring anubhavam of this nAma ea anubhavam of rent ways for His creations to move around. to move for His creations rent ways retation, those who discard retation, those who discard vIrayati itivIrayati vA vIrah
Who destroys ‘vIra-s’, some interpreters Who destroys ‘vIra-s’, some ‘brave’ for ‘vIra’, we should remember dharma. In this nAma, bhagavAn's guNa of a-dharma SrI sa is what is addressed. only where vishNu is that victory is, an the innocent, is called an "aparAdhI" or one who has committed an aparAdham. It is these people that are destroyed by
vIra-s". bhagavAn de Based on the attribute of bhAradvAj below). To understand the interpretation of is. A person Victory is where dharma 18), and we will see the nAma again in nAma see the 18), and we will traditionally attr used to refer to the exhibits valor towardsBased on his enemies in war. amara koSa vyAkhyAnam: viruddhAn rAti hanti iti vIra ‘vIra-hA nAma the enemies; So valor. displays connotation "vIra” itself, with a negative as refe interpret the term root Ir – gatau – to go, or, Ir – kshepe discard). In this interp or thos being referred to as ‘vIra-s’, ‘vIra-s’ (see the interpretations of We have delved into the We have delved vIraghne namaH. vIraghne namaH. d) He Who leads the jIva-s to moks leads the d) He Who e) He Who provides diffe e) He Who by garuDa an f) He Who is accompanied g) He Who ends the various paths ends the various g) He Who sadagopan.org SrI baladevavidyAbhUshaN explainsthenAmaas:" referring to"OneWho re c) Forthethirdinstance vihantRRn haituka-vIrAn BhagavAn destroys them, andso also BhagavAn destroysthem, Him. skill togivefallaciousargumentsandprevent peoplefrommeditatingon context ofthisnAmaarethosethat b) AnotherinterpretationthatSrIBha etc.. rAvaNa kamsa, hanti itivIra-hA kshipanti dharmamArgamitivIrAhka SrI kRshNadattabhArdvAj the samelines, SrI vAsishThagivesthederivation- vIraril vIraroppAr tiruma'ngai AzhvArreferstoHimas characteristic ofHimwheneverHeachievesafeat). His brightteethshowingthroughthered li kuvalayApIdam, etc.Hekilled bakAsuran, (Note thereferencestopUtanA,Saka puL vAipiLaNdukaLiraTTatUmuRuvaltoNDaipirAnai...... peI mulaiuNDuSakaTampAindumarudiDaippOimudalSAittu 5.3.8) (SrIv.v.rAmAnujan): nammAzhvAr describessomeofthesein to killchildkRshNadeceitfully. the likesofpUtanA,SakaTa,twinar a) SrIBhaTTargivesexamplesofthe"v who hasdestroyed)-pANinisUtra3.2.87. suchasvIra-hAkAma words Grammatically,
-Hedestroysthosethatdiscar (periyatirumozhi2.8.2). hatavAn itivIra-hA ofthenAma,SrI BhaTTa moved the strong bondswithyamaforgajendra". givestheinterpretation Heisreferred toasvIra-hA( 252 "the vIra beyond all vIra-s" - viruddha gatInhantiitivIra-hA TTar givesfortheterm‘vIra-s’in msa rAvaNaprabhRtayah;tAnvIrAn juna trees,andsuchotherswhotried Ira-s" covered under this nAma: Itis underthisnAma: Ira-s" covered stances inhistiruvAimozhipASuram proficient inwords,butmisusetheir all these, and then just smiled with all these,andthenjustsmiled TAsuran, thetwinmarudatrees, -hA, etc., signify a past action (one -hA, etc.,signifyapastaction ). ps inamildartisticsmilethatis d the path of dharma, such as pathofdharma,such d the vIram vikrAntam graham graham vIram vikrAntam r explainsthenAma as : viSesheNa Irayanti Irayanti : viSesheNa sva-vedana sva-vedana vem tirAl vem tirAl . Along sadagopan.org
vih = vih = vIram vividhAH - He Who - vishNu is called - vishNu is called . SrI ananta kRshNa as: “The Destroyer (hA) bhagavAn this nAma has cious crocodile. BhagavAn BhagavAn cious crocodile. pASEbhyah SaraNAgatam . asura vIra-s (covered a). In under Sa'nkara gives is thatSa'nkara gives BhagavAn is - referring to all the different - referring to all the different samsArin-s and gives them salvation, - gatau - to go, to give another- gatau - to go, to give tAnsca yo hanti - gamayati jendra by releasing him from the releasing him by jendra ourselves to Him. The lesson to take Da and vAyu in destroying the asura-s. at just as there are those who follow d by BhagavAn, there are the internal interpretation to the nAma as "He Who vira-hA - sarveshAm irANAm bahudhA kAma, krodha, moha and lobha, which are a), SrI satyadevo vAsishTha the uses 253 conferring salvation on the devotees”. conferring salvation on the devotees”. thor summarizes the vyAkhyAnam: m hanti gacchati iti vIra-hA of this interpretation . tations, SrI cinmAyananda takes the term vIra to tations, SrI cinmAyananda takes the term vIra rnate interpretation that rnate interpretation mokshayAmAsa nagendram – He Who destroyed the fero the destroyed – He Who vividham IrativIrah iti
hatavAn iti vIra-hA” hatavAn also destroyed by Him when we devote removed the bonds of yama from ga of yama from the bonds removed - crocodile's jaws us in the form of each one enemies in the path of a-dharma and are destroye (vishNu dharma 69). The nirukti au (vishNu dharma mRtyumtad-bAdhakam hatavAn vIra-hA matah interpretations that SrI d) One of the He destroys the because called vIra-hA addition,alte he gives an the right path to the because He shows samsAriNAm gatIh iti vIra-hA hanti mukti-pradAnena SAstry indicates the derviation of various (vi-) wrong paths (Ira), by e) In addition to the interpretation roots Ir -gatauand hamm - to go, interpretation: ways; in different creatures which move the from derived vIra-hA because He goes along with garu probably is (this ways", or paths g) In one of the interpre different or "various mean root Ir - gatau - to go), and gives the from birth to birth". ends the passage th cakram writer observes The dharma by taking them away from following the various wrong paths - by taking them away from makes it possible for them to go, is makes it possible for them jantUnAm gamayitA vishNuh given by SrI satya sandha tIrtha is: f) One of the interpretations garuDah, Irah = vAyuh; tAbhyA sadagopan.org nAma 748. nAma 748. either depress the whole chariot slightly charioteer forarjuna inthemahAbhArata Tiruc-cakkara "Sittirat tErvalavA! nammAzhvAr namessomeofHis"viDam'n tImaigaL SeikundA! tirukkuraLA ..SeikundAvarumtImai describes thisguNaofbhagavAn: SrI v.v.rAmAnujanrefersustotiru those whoareoffendersofdharma. is verybenevolentwithHisdevotees, becauseHeactsindiffe acts" -vi-samah, interpretation isthatbhagavAn"O conflicting behavior inHistreatm a) SrI bhaTTar'sand dur. anubhavamsUti, samAh is (ashTAdhyAyI)- according topANinisUtra8.3.88 that HisWhen guNa the of prefix vi-samam vi-shamah yasyaiti vigatah samo vi isThe wordvi-shamahisderivedbythecombination: reflects combined invishamAya namah. with His the wordduring thechurningof theMilkOcean. samah,c) He the Who sa destroyed becomesb) HeforWhomthereisnoequal. the effect sha of thea) Heofunequal(conflicting)acts poison that was consumed by rudra obstruct usfromrealizingHim. from thisnAmawillresultinHisdestro from thisnAmaisthatthechanting nAma 748.
- The s of svap, sUti, and sama, is -Thesofsvap,sUti,andsama,
iv;m> iv;m> iv;m>
vishamah vishamah vishamah
-OneWhoisdevoidofequalsvishamah. towards Hisdevoteesvs.enemies ttAi!..ivai enna viDama'ngaLE!" ttAi!..ivai 254 ent ofthegoodvs.bad.His "vaikunthA maNi vaNNanE en pollAt enpollAt "vaikunthA maNivaNNanE and meditation on and meditation ne withunpredictableandconflicting and Heisfearsometerrificwith ying theseinternal ying vAimozhi 2.6.1,wherenammAzhvAr rent wayswithdifferentpersons.He orraiseitslightly, suchthatthe gaL' in tiruvAimozhi pASuram7.8.3: gaL' intiruvAimozhipASuram7.8.3: un aDiyArkkuttIrttuaSurarkkut war. Asarjuna'scharioteer, Hewill changedtoshaftersu,vi,nir, vi +samah=vishamah- su-vi-nir-durbhyah supi, su-vi-nir-durbhyah the mantraderived enemies inus, that He was the wasthe He sadagopan.org "ottAr mikkArai had set, could be had set, could aN, who gives the aN, who gives - Because He is biased - Because He samo na asya vidyatesarva- rthy of reverence. There is none rthy of reverence. There is is precisely this vishama guNa of vishamah
identical to another in this universe creation is unique. No two children of ets without fail. In the war between war between fail. In the ets without miss him, and the arrows of arjuna of arjuna and the arrows miss him, to giving a detailed vyAkhyAnam. His he thought the sun he thought the ed a Slokam for each nAma explaining ed a Slokam for each nAma ate grammatical basis for each of the His cakra to interchange day and night, His cakra to interchange s been indicated in a few places before, in a few places before, s been indicated all that moves and that does not move. all that moves and that does another greater than You in the three the three another greater than You in creation - no two creations are exactly baladeva vidyAbhUsh 255 some instances of His "viDama'ngaL". some instances . He refers us to arjuna's words from bhagavad- . He refers us to arjuna's (2.3.2)" are a mA-mAyan - "You without a peer or a "bhakta pakshapAtittvAt"
ilaiyAya mA-mAyA bhagavAn that He reflects in all His identical in all respects, and every single any parent are identical, and nothing is consisting of countless creations. As ha intric SrI vAsishTha, who explains the nAma-s in great detail, also has compos the significance of the nAma, in addition Slokam for the current nAma is: superior". SrI satyadevo vAsishTha comments that it The same idea is conveyed by SrI is conveyed by The same idea greatness?" worlds, O Being of matchless in his tiruvAimozhinammAzhvAr describes perumAL as: b) SrI Sa'nkara's interpretation is that He is vishamah because He has no no has He because arjuna. These are just eliminated by vishamah is He that is interpretation interpretation vi-samah. He is called towards His devotees, Sa'nkara's SrI b) - everything and He transcends sense, equal in any vilakshNatvAt iti vishamah gItA (11.43): pitA'si lokasya carAcarasya tvamasya pUjyasSca gurur-garIyAn | na tvat-samosti kuto'nyo loka-trayepyapi abyadhikah apratimaprabhAva || of this world, of "You are the Father One most wo You are its Teacher and the be there equal to You. How then can arrows of bhIshma aimed at arjuna will aimed at arjuna of bhIshma arrows meant of the enemies will hit their targ will hit their of the enemies meant arjuna and jayadratha, He just wielded till who was hiding so that jayadratha sadagopan.org qualities ofj~nAna,Sakti, ba g) Heis Leader ofallthosewhofollowthe pathofyoga. f) Heis nothing existsandfunctions. e) Heis inchastising thewickedpeople. d) Heis nature ofthejIva-s. c) Heis andindestroyingtheasura-s. the asura-s, is noonecomparabletoHiminassistin b) Heis and evenmore so,Heisthesole a) Heis is uniqueandwithoutanyone The dharmacakramwritergivesseveral lesson, tochange,belostis itivish-mah) hantisva-nAma-smaraNena rudra duringthechurning oftheMilk Ocean vishamah becauseHe nullified theeffect the sandhayatirAjagives c) SrIsatya species ofdifferentkinds,butalso that nothing is same as another in His creation. This guNa is spreadConsistent withthis guNaofHis,He not only in "The purAnapurusha,vishNu,isdistinct tamAnukurvan vishamampravRttAsamp | svabhAvAt karotiviSvamvishamam vishamahpurANah sa vishNureko
keSavan, KeSi nishUdanan, madhu sUdanan keSavan, KeSinishUdanan,madhu hRshIkeSan vishNu; yogISa yogISa govindan janArdanan bhagavAn Hepervadeseverything and and , sincethere isnoone comparabletoHim inknowing the , who is unique inHis , whoisunique ; thereis nooneasdeterminedandpowerfulHeis - OneWho isunexcelled inHi yogavidAm netA to compareHim-vi-samah. la, aiSvarya,vIrya,and tejas. usedinthisinterpretation). Controllerofallourindriya-s. inmembersofthesamekind". 256 -Thebestamong g thedeva-swhen theyareharassedby at vipac-cApijagatprasRptA|| has alsocreatedeverythingelsesuch . The root mI - himsAyAm - to kill, to interpretation thatHehasthenAma examples toillustratethatbhagavAn fromeveryone else,and isdistinct. of the poison that was consumed by shad-guNya paripUrNattvam shad-guNya He is everywhere.WithoutHim (visham rdura pItam mInAti pItammInAti (visham rdura , etc.Inotherwords,there s control of His indriya-s, s controlofHisindriya-s, the yogi-s and the the yogi-sand -the sadagopan.org nor lets His devotees slip His devotees nor lets His being devoid of defects, His His being devoid of defects, etc. The nAma is interpreted by by etc. The nAma is interpreted fect even though He took human fect even though He took h His weapons etc., and He continues man beings. Even so, He continues to carnations, and so He is without any ct, and this is well accepted. But He ct, and this is well accepted. But at He has this nAma because He was was He because nAma this has He at a few instances that bring out His vi- bring out His that a few instances the time of pralaya, His riddingthe time of pralaya, His His 257 zh tuRRa yAn Or tunbam ilanE. zh tuRRa en He takes births as one of us. births as one en He takes we seek Him through our senses. Him through our senses. seek we utes (advaita interpretation) hs so that He is accessible to the people. He He people. the to accessible is He that so hs viyil tOnRik kaN kANa vandu
SUnyah SUnyah SUnyah
, Who neither slips from His vow, neither slips , Who zUNy> zUNy> zUNy> acyuta
nAma 749.
continues to torture His enemies throug takes birth among the grief-stricken hu have all His parattvam intact in His in defect. He takes these birt a) He Who is devoid of defects wh is devoid of defects a) He Who SUnyAya namah. empty, void, The word SUnyam means in terms of different vyAkhyAna kartA-s BhagavAn is without any trace of defe away from their goal. These are just just These are their goal. away from samattvam, as vishamah. and so He is known any attrib b) He Who is without everywhere. present is or goes everywhere, c) He Who at the time of pralaya. d) He Who cleans out everything is not accessible when e) He Who at destroying everything completely trace, etc. enemies completely without is th a) SrI bhaTTar's interpretation type of de without any trace of any incarnations. nammAzhvAr's to SrI v.v. rAmAnujan refers us tiruvAimozhi pASuram 3.10.6: tuyar il SuDAroLi tannuDaic cOdi ninRa vaNNam niRkavE tuyarin maliyum maniSar piRa tuyara'ngaL Seidu tan deiva nilai ulagil puga uykkum ammAn tuyaram il SIrk kaNNan mAyan puga h) He is h) He nAma 749. nAma 749. sadagopan.org c) SrI satyadevo vAsishTha usestheroot c) SrIsatyadevovAsishTha SUnyah. viSesharahitatvAt SUnyavat anyattributes- is calledSUnyahbecauseHedevoid of b) SrISa'nkara'sinterpretationisare above. prAkRta guNavirahitatvAtSUnyah that bhagavAniscompletelydevoidof givesthein bhAradvAj SrI kRshNadatta dIpikA,Slokam17: SaraNAgati deSikandescribesthesixrahasya- svAmi having theanubhavamofHisthought. thereisnotuyaramin But fornammAzhvAr to tortureHisdevoteesbecause ofeven
6. 5. 4. 3. 2. 1. kRshNa,etc.), humans! when it comes of to any form of defect even when our case).It countless birthsasin He is born among us previous in and notfortheexpiationofkarmaaccumulated protection ofHis devotees,andfor AtmIya raksha,vipakshavinASanArthaih own FreeWill); karma, as is in our case;nija vihAravaSenasiddhaih they are assumed as part of His notofthepa'ncabhUtas sattva, and leelA, by His a-prAkRtaih these incarnations, ajahat-svabhAvaih a-kapaTaih nAnA-vidhaih (they are all His true Forms, not justappearances), (they areallHistrueForms,not (His tirumeniduringHisincarnationsaremadeofsuddha- (they areofdifferent types, (He is full of all His quali allHis of isfull (He , whichisitem 4insvAmideSika's list (These Forms are not a result of pUrva FormsarenotaresultofpUrva (These
258 any guNa-s associated withprakRti- anyguNa-sassociated flection ofhisadvaitaphilosophy-He terpretation thatthenAmasignifies theminutestseparationfromHim. is clearthatbhagavAnaBigZero s of bhagavAn's incarnations, in his s ofbhagavAn'sincarnations,in Sun-gatautogo, andinterprets thisworldbecauseheisconstantly as in thecaseofHiscreations); as in the destructionoftheir enemies, (They are assumed forthe (They areassumed e.g., matsya, nArasimha, nArasimha, e.g.,matsya, ties ofparattvamduring sarva sarva sadagopan.org sva- ). He points out ). He points ghR - secane - to
, and so He is SUnyah. secanam, ksharaNam, dIpanam vA interpretation that He is SUnyah interpretation ing exists only if we can relate to it ing exists only if we can relate using the meaning Rtam also refers to ghee or butter. Rtam also refers to of just a SUnyam next to it in the of just a SUnyam nt from another place to this void is is void this to place another from nt our senses, no matter how much we A'ng - SAsu - icchAyAm - to expect, universe with nothing left, at the time universe with nothing left, at another anubhavam: bhagavAn is called is called another anubhavam: bhagavAn ma are ghRtam and ASIh. There are sult in the different interpretations. us how the number "1" undergoes a ten- "1" us how the number 259 vyAkhyAnam is - ghRtam - secanam,
of ghee in the homa etc. e butter in the gopis' houses. gopis' houses. in the e butter not accessible to the senses to not accessible world with prosperity sires have flown away. ghRtASIh ghRtASIh ghRtASIh
SunatiprApto bhavati sarvatra iti SUnyo vishNuh iti SUnyo bhavati sarvatra SunatiprApto "&tazI> "&tazI> "&tazI>
pralaya kAle padArtha SUnyatvAt sarva SUnyah. -sprinkling, flowing, or shining. gh -sprinkling, flowing, or
nAma 750.
ghRtASishe namah. The two parts that make up this nA a) He Who sprinkles the of th is desirous b) He Who c) He from Whom all de enjoys the offering d) He Who the word ghRtam - several meanings for ghRtam The word ASIh is derived from the root that kham - the word for sky, also means "void" or "a cipher". It is because because is It cipher". "a or "void" means also sky, for word the - kham that thatthere is a void motion or moveme a voidpossible, and thus leads to motion, and leads motion to void. He points out of SUnya by reminding the importance in value by the placement fold increase number system. d) SrI satyasandha yatirAja gives the in this everything out clears because He of pralaya - through our senses. He is combinations re different to bless. The the nAma as referring to "One Who goes everywhere, or is or as referringthe nAma goes everywhere, "One Who to ( everywhere" try. We are used to believing that someth that believing used to try. We are derives his interpretation a) SrI bhaTTar e) The dharma cakram writer gives yet yet cakram writer gives e) The dharma accessible to SUnyah because He is not sprinkle, to cover. SrI bhaTTar's nAma 750. nAma 750. sadagopan.org nAma 751. nAma 751. minded duryodhana and others. and minded duryodhana bhedyaha-calah a) SrIbhaTTargives theinterpretation: called He Whois move,or That whichdoesnot The rootfromwhichthenAmaisderived a-calAya namah. c) HeWho doesnotmoveanywhere, b) HeWho isimmutablein Hi a) HeWhoisunshakableagainstHisenemies. ghRtASIh gavye ASAstihasyaiti the butter(ghRtam)ingopis'ho "ghee orbutter"forthewordghRtam.Si b) Analternateinterpretationgivenby benevolent qualities. ApyAyanam guNaihjagat alighted dIpam. offerings; or,because He desiresorenjoystheofferi He is ghRtASIh givesthein vAsishTha d) SrIsatyadevo because He likesHim, andsoHeisdevoidofallth the offering life, havemeltedaway like day-to-day in the formreceiving itfromsomeone,etc.,which of "the qualitiesSrI rAdhAkRshNaSAstripaintsapicture iti ghRtASIh ofc) SrISa'nkara'sinterpretationis: desiring something, nAma 751.
a-calah.
Acl> Acl> Acl> -Heof non-existent
-Heiscalleda-calah because
a a a - - - calah calah calah - HemakestheworldprosperousbymeansofHis s nature,power,wisdom,etc.
ese qualities ofneed,want,etc". ( requestsisghRtASIh. ghRte ASIhkAmoyasyasaghRtASIh ghRtAh vigalitAh AsishahprArthanAhasya ghRtAh vigalitAh because Heiseverywherealready. mes, He is called ghRta-ASIh - 260 ghee, anddrippedofforoozedout from are common sequences formanyof usin seekingsomeone's gracetogetit, SrIbhaTTarisbasedonthemeaning nce Hehasgreatdesire(ASAsti)for firm in His conviction and action, are andaction, firm inHisconviction terpretations thatHeisghRtASIh ngs of ghRtam or ghee in the fire duryodhanAdhibhih durAtmabhih a- duryodhanAdhibhih durAtmabhih is cal- kampane-to stir, toshake. of thisguNabypointingoutthat He isnotstirredby theevil- gopa gRha ). sadagopan.org and entangled in shake small plants; a place that He is not, place that He is not, dharma is not violated ven seed is only of the seed is only ven - He is Immutable, or a- or Immutable, is He - ttvam in some form. Thus, nce we see in the interpretation of in the interpretation nce we see al-world analogy to illustrate the ticle that had been posted earlier, ticle that had le who are involved ened when he entered the battlefield. the battlefield. he entered ened when able to move and It cannot be wetted and It cannot be It cannot be wetted those that are moving and active, are I cinmayAnanda gives is that because I cinmayAnanda gives is that na svarUpAt na sAmarthyAt na ca na na sAmarthyAt na svarUpAt kara and SrI BhaTTarto the vyAkhyAna 261 the gItA Slokam 2.24 as support: stration ofthis difference. vidyate asya a-calah iti pervading), and there is no able, immovable, and primeval". able, immovable, and primeval". ant that comes out of a gi not of a different type. This h a-calo'yam sanAtanah || ons, the principle of a-cala
calah, because He undergoes no change in His nature, power, wisdom or any any or wisdom power, nature, His in change no undergoes He because calah, other attributes. to the ar againThe reader is referred Sa'n approaches of SrI comparing the of SrI vishNu sahasra nAmam.of SrI vishNu The differe j~nAnAdikAt guNAt calanam guNAt j~nAnAdikAt is another illu the current nAma that Sr c) One of the interpretations bhagavAn is everywhere (All- b) SrI Sa'nkara's anubhavam is: anubhavam Sa'nkara's b) SrI worldly joys and sorrows are shaken up and tossed around emotionally; even arjuna got totally confused and disheart therefore He is a-calah. He gives He is a-calah. therefore ac-chedyo'yam a-dAhyo'yam a-kledyo'Soshya eva ca | nityah sarva-gatah sthANu be burnt; "It cannot be cleft; It cannot and pl or for instance, the tree direction, upward an in directed always same type as the seed, and is it out, shoots fire a When ever. even not in a downward direction. Thus, of a-calattvam. bound by His principle The dharma cakram writer gives a re importance of this nAma. A small wind is trees; however, a mountain is not to uproot even big is able bigger cyclone moved by any of these. Similarly, peop dried; It is eternal, all-pervading, st SrI satyadevo vAsishTha observes that bhagavAn Who is a-calah, has also inculcated in all His creati sadagopan.org nAma 752. nAma 752. right and what is wrong, and so byde right andwhatiswrong, andso intheaboveunderstood instances that intonight.Therealtruth tobe by convertingday cheating jayadratha became acalah-One Whoswerves forHi important for Him than to keep His own promise. So He took to arms,to breakHisownpromise.Making and thus kRshNa hadtoprotectthewordofHis take toarms;whatwasatstake fight soferociouslythenextdayas kRshNa, hadtakenanoathinfrontofkR arjuna. Thesecond reason givenisthat withHiscakraagainstbhIshmatoprotect togo bhIshma, andsodecided was thatHewantedtosaveHisdear this case.Acoupleof reasonsaregive mahA bhAratawar.Thus,Heswerved from bhIshma aftermakingapromiseearlierthat SrI bhaTTargivesthewell-knowninst His enemies;hiscalaguNamis He isalsocalah,Wh We just saw in the previous nAmacalAya namah. that Who isfullofleelA-s. Whorushed outofSrIvaikunThamatth a) He Who swerves. b) He Whothe truepeacethat moves Thepeace His mindbecomesa-calamanas. (in the arou in hisresolve,andheisnottossed form oftheir indriya-scontrolthem.Buthewho vAyu etc.).It isveryrareindeedtofindhuman c) He nAma 752.
cl> cl> cl> calah calah calah we shouldaimfor. o swerves. His a-cala guNam orfirmnesswastowards o swerves.Hisa-calaguNam
reservedfor Hisdevotees. beings whoarenottossedaround,because finition, what He decides is Justice. finition, whatHedecides isJustice. 262 to makekRshNabreakHispromiseand n forHisbreakingownpromise.One the wordofHisdevoteebhIshma, and nd orshakenbyhappenings aroundhim. bhIshma, whowasagreat devoteeof devotee,arjuna,fromthewrath of He is the One who es Onewho He isthe controls hismanasandindriya-sisfirm bhagavAn isa-calah.Nowweseethat devotee even ifitmeant thatHehad devotee's word come true was more devotee's wordcometruewasmore shNa thepreviouseveningthathewill e cry for help from help for cry e ance ofHiscarryingarmsagainst s devotee.AnotherinstancewasHis that comes is outofthis disposition Hisword,andsoHewasacalahin He will never take to arms in the tablishes whatis gajendra. d) He gajendra.d)He sadagopan.org that He is called called that He is an interpretation an interpretation . 263 tation that He has this nAma because He is full of has this nAma because He tation that He vAyu rUpeNa calati iti calah calati iti vAyu rUpeNa
b) SrI Sa'nkara's interpretation is that He is calah, or One Who moves, in the the in moves, Who One or calah, is He that is interpretation Sa'nkara's SrI b) air - form of c) SrI ananta kRshNa SAstry has added d) SrI kRshNa datta bhAradvAj uses the root cal - vilasane - to sport, to to sport, to - vilasane - cal root the uses the elephant-king SrI vaikunTham to help He rushed out of acalah because bhAradvAj datta for help. out he cried gajendra when kRshNa SrI d) the interpre frolic, and gives leelA-s - calati vilasati iti calah vilAsa leelA sampannah. sadagopan.org nAma 753. nAma 753. mAna a) ThenAmaisderivedfromtheroot a-mAnine namah. c) HeWho isbeyondall b) HeWho doesnotmistakenlyidentify a) HeWho isnotproud. pin OrtUduAdimannarkku AgiperunilattAr"innArtudan"ena ninRAn. mun OrtUduvAnarattinvAyil SrI v.v.rAmAnujangivesreferences toprabandham insupport: aForm even asaBoar,Fish, bhagavAn. Forthegoodofworld,He being thecharioteerforarjunaisan for thepANDava-s,eventhough He hadto SrI bhaTTargivestheexampleofbhag (periyalikes ofbrahma. eventhoughHeis vAsishTha), satyadevo about beingrespectedbyothers- garva orahamkAra( ahmakArah tirumozhi 2.2.3) nAma 753.
means garva (pride), ahamkAra meansgarva(pride), sumedhA medhajO dhanyah satyamedhA dharAdharah || sumedhA medhajOdhanyahsatyamedhAdharAdharah (amara koSam 1.7.22). The word a-mAnI means OneWhohasno means koSam1.7.22).Theworda-mAnI (amara
AmanI AmanI AmanI amAnI mAnadO mAnyO lOkasvAmI trilOkadhruth | amAnI mAnadOmAnyOlOkasvAmItrilOkadhruth sumexa mexjaexNy>sTymexaxraxr>.80. sumexa mexjaexNy>sTymexaxraxr>.80. sumexa mexjaexNy>sTymexaxraxr>.80. AmanI mandaemaNyaelaekSvamIiÇlaekx&t!, AmanI mandaemaNyaelaekSvamIiÇlaekx&t!, AmanI mandaemaNyaelaekSvamIiÇlaekx&t!, a a a [ P na mAnogarvoyasyaaitiamAnah - - - LEASE mAnI mAnI mAnI measure inallrespects.
ADD
with thefaceofaLion,etc. mozhindu ...... avanE P RA Slokam 80 Slokam 80 Slokam 80 N AVAM (the feelingof "I"),etc.- 264 mAn -pUjAyAmtohonor,worship. other example ofthesameguNa things suchasthebodywithAtman.
Atma-sammAna bhAvarahitah Atma-sammAna theprabhuWhoisworshippedby BEFORE does nothesitatetotakeincarnations avAn undertaking to beamessenger avAn undertakingto faceindignities inthe process.His
EACH N AAM
A ] ). He is unconcerned
garvoabhimAno garvoabhimAno (SrI sadagopan.org in anAtma Who is willing to Who is willing zhi 11.8 as "One as "One zhi 11.8 . ing of Atman in true seekers, or ing of Atman in true seekers, tional interpretation using the root tional interpretation using a kings, and let Himself be referred be Himself and let a kings, here is that bhagavAn is a-prameya- votees, or denies rewards for the votees, or denies rewards rength, power, or any of the other or any rength, power, varAha, with a dirty body and water varAha, with He is called a-mAnI because He has no He is called a-mAnI because with, and gives the meaning "One Who with, and gives the meaning 265 though He is the Supreme Lord". is the Supreme He though "nADuDai mannarkkut tUdu Sel nambi" "nADuDai mannarkkut tUdu
dah dah dah - - - e and dimension to everything in the Universe. mAna mAna mAna
mand> mand> mand>
nAma 754.
a) He Who honors others. a) He Who rewards on His de b) He Who confers unrighteous (Sa'nkara) c) He Who removes the false understand (Sa'nkara) induces a false sense of Atman in non-seekers His devotees. enlightenment to gives spiritual d) He Who e) He Who gives a measur to as "so-and-so's messenger", even messenger", to as "so-and-so's ANDAL describes tirumo Him in Her nAcciyAr ilAp panRi": become mAna vArA nAL mASu uDambil nIr kiDaNda pAr magaTkup paNDoru pASi tUrttuk mAnamilAp panRiyAm... took the Form of a "He shamelessly tiruvAimozhi 6.6.4. is that b) SrI Sa'nkara's interpretation - in things that are not Atman mistaken notions of Atman vastushuAtmAbhimAno na asti asya iti a-mAnI c) SrI satyadevo vAsishThagives an addi mA - mAne - to measure, to compare regard to st cannot be measured (with conveyed auspicious qualities)". The sense Beyond the scope of definition. "He became the messenger to the the messenger "He became pANDav dripping all over, just for the sake of retrieving bhU devi who was lying under under lying was who devi bhU retrieving of sake the for just over, all dripping growing all over Her..". with fungus the Ocean to Him as nammAzhvAr refers nAma 754. nAma 754. sadagopan.org Ruler and being his vassal, Ruler andbeinghisvassal, honoring arjuna bymaking himthemaster He alwayshonorsHisdevotees.gi a) SrIbhaTTar's interpretationisthat well. The samerootthatwasusedinthelast namah. mAnadAya mAnam AtmAbhimAnamdadAti it mAna-dah. itmAna-dah. mAnam AtmAbhimAnamdadAti attached tothemasiftheyaretheself - false attachmentin objectsthatar vishNu inducesafalsesenseofAtma AtmAbhimAnam forthewordmAnam,and In thefirstofhisin b) &c)SrI interpretationsforthenAma: Sa'nkaragivesmultiple all exampleswhere Hebestows honor of beinga mAna-dah.Hisbe instances wh arenumerousother There mAna-dah. arjunaugrasena yudhisthirAdibhyorath
3. The lastinterpretationofSrISa 3. 2. Hissecondinterpretationisth 1. mAna-dah khaNDayatiitivA anAtmasumAnamAtmAbhimAnam dyati tattva-vidAm because Hedestroysthewrongnoti iti. unrighteous - The thirdinterpretationisthat iti vA confers rewardsonHisdevotees- . . a-dharmishThAnAmmAnam sat-kAram dyati khANDayati khANDayati dyati sat-kAram a-dharmishThAnAmmAnam and makingyudhisthirathe terpretations, SrISa'n ing bornasasontodaSa 266 on thesegreat devoteesofHis. e nottheself, and itva, Adhi-rAjya , bahumAnam dattavAn ,bahumAnamdattavAn Adhi-rAjya itva, n through HismAyA-Hecreatesthe nAmaappliesforthecurrent nAmaas BhagavAn is called mAna-dah because BhagavAniscalledmAna-dahbecause ere bhagavAnhasexhibitedHis guNa ves theinstancesof at vishNuismAna-dahbecauseHe bhaktAnAm mAnam satkAram dadAti dadAti satkAram bhaktAnAm mAnam ofthechariot,makingugrasena 'nkara isthatHehasthisnAma ons ofAtmaninearnest seekers - gives theinterpretationthatLord He prevents rewardstothe sva-mAyayA sarveshAmanAtmasu kara usesthemeaning ratha, vasudeva, etc., are ratha, vasudeva,etc., king andrespecting him- makes peopleget LordkRshNa's sadagopan.org or mAnaS-citta ( mAna dadAti ts the nAma as ts the means "One Who means "One ) to achieve this "citta samunnati" "citta -dah. He also points out
vikarshaNam r life and time by giving respect to s different parts, is because of His parts, is because s different ets having their shapes, orbits, etc., etc., ets having their shapes, orbits, on that the nAma of His giving dimension and definition to divide, in his interpretation of the to divide, in his bhagavAn has this nAma because He bhagavAn has this nAma because , and thus interpre , and thus nment to His devotees, and so He is nment to His aning "parimANam" or measure to the aning "parimANam" own us the principle of the airplanes airplanes own us the principle of the and this universe by both the principles of this universe by both the principles the dharma cakram writer, the lesson ciple of the ship etc., through the bhagavAn has thus given the definition shTha both the roots dad - dAne- uses and to His devotees, and to devote our ese, and thus His guNa of mAna-dah is is mAna-dah of guNa His thus and ese, sishTha-s anubhavam of the nAma goes nAma sishTha-s anubhavam of the etc. Water quenching fire, and fire t, such as a-dharma, injustice, etc. bhagavAn gives respect to His devotees, 267 AkarshaNam tion of bhagavAn as mAna khaNDayati vikarshaNena. mAnam citta-samunnatim dadAti itimAnam citta-samunnatim mAna-dah - amara koSam). - amara koSam).
meaning that He gives spiritual enlighte spiritual gives He meaning that mAna-dah - samunnatih vAsishThae) SrI satyadevo uses the me word mAnam, and gives the interpretati gives dimension to everything". SrI vAsi
to give, and dau - avakhaNDane - to cut, nAma simultaneously, out that and points "elevation of mind" to the word mAna to the word of mind" "elevation in establishes a definition of everything attraction and repulsion ( to everything (mAna-dah) - function of giving dimension AkarshaNena,mAna dyati plan of the various He gives the example only because of this func body, with it that the very shape of the giving dimension and definition to all th giving dimension and definition reflected in everything we see. SrI vA we see. reflected in everything and dimension to everything, He has sh through the birds that fly, the prin creatures that navigate in water, evaporating away water, are all instances unison. together in works such that everything to these elements, Drawing from the thoughts conveyed by to take from this nAma is that just as to Him respect we should learn to give energy to Atma vishayam,not waste ou and d) SrI kRshNad) SrI uses the meaning bhAradvAj datta further, and he points out that because further, and he points out that things that do not deserve true respec sadagopan.org nAma 755. nAma 755. the Supreme BeingHimself! beused worshippable, whatwords can The Object ofhonor. bhuvi souls whohavebeen abletorealize the SupremeBeing– whereSa’nkarausestheterm cUDAmaNi, SrI cinmayAnanda refersusto anot mantra1). HeistheLord,Creato idamsarvamyatkimcajagatyAmjagat ISAvAsyam worshipped, becauseitisofHim pointsoutth vAsishTha SrI satyadevo sarveSvaratvAt itimAnyah all becauseofbeing theSarveSvaran – bhag isthat SrI Sa’nkara’svyAkhyAnam – Youareconstantlythinkingoftheg AzhvAr pointstothisguNaofbhagavAn: SrI v.v.rAmAnujanrefersus where tonammAzhvAr’speriyatiruvantAdi53, death becausetheCharioteerofarjunaisangry”. “In thebattle ofkurukshetratoday,nosA mucyetaraNe’dyakaScit”- kruddhasya kauravANAm sAttvata “na sAratheh Lord kRshNa’sconcernforarjuna throug them– special relationshiptowardsHisdevo SrI bhaTTarcommentsthatbhagavAnis mAnyah pUjAyAm –tohonor,worship. This nAmaagainhasthesamerootasprevioustwonAma–s:mAn– namah. mAnyAya nAma 755.
. If thepeople who haverealized tadIyatvena sanmantavyo mAnyah tadIyatvena sanmantavyo – HeWho isfittobeworshippedorhonoredmAnyah.
maNy> maNy> maNy>
mAnyah mAnyah mAnyah .
r andProtectorofeverything. mAnayitum yogyo mAnyah pUjanIyahiti mAnyah mAnayitum yogyo ood thatYoucandotoYourdevotees. 268 tees basedonHisaffectiontowards to describetheworship-worthiness of avAn isworthyofbeingworshippedby h thefollowing versein mahAbhArata: theSupremeBeing aremAnyahor her work ofSrISa’nkara,viveka . SrIbhaTTargivestheexampleof un aDiyArkkuenSeivan enrEiruttinI that everything exists and functions– that everythingexistsandfunctions– at rightlyHeisworthyofbeing worthyofrespect becauseofHis mAnyah to refer ttvata or kaurava is going to escape isgoingtoescape kaurava ttvata or sarvaih mAnanIyahpUjanIyah (ISAvAsya upanishad - upanishad- (ISAvAsya dhanyah samAnyo to thoseblessed
sadagopan.org interpret ancient ophy through their e difference in the e difference and ilosophy, the view on pirATTi is: ilosophy, the view on pirATTi kartA-s, who are all great devotees kartA-s, who are all ic school of philos s is of course th d this is where all His feeling of all d this is where t show Himself as One Who deserves t show Himself even though bhagavAn is mAnyah (To even though bhagavAn is mAnyah vyAkhyAna-s vishNu for the same will see this briefly for the dvaita briefly will see this their philosophy that are given above. s and purANa-s so that they can claim red (a-mAnI), that His He ensures nveyed by the three nAma-s, a-mAnI, a-mAnI, three nAma-s, nveyed by the e interpreters try to tees who realize this, and it is to those and it is this, tees who realize tyasandha yatirAja, one of the AcArya- anubhavam of the nAma-s are primarily of the nAma-s anubhavam nAma (mAnyah), are based on looking at nAma (mAnyah), are based important point about understanding the 269 the lower desires, and realize Him. the lower desires, and realize rASeh anyo bhinna iti mAnyah. nIyA asya iti mAnyah; jIva than all the other jIva-s; an vishNu in Her parattvam. mAyA ramAyA anyA ceshTa 2. th less She is vibhu, but 2. jIva mAyA ramA upalakshita 1. 1. She is a jIva, but a higher
of the Lord. Another reason is that th is of the Lord. Another reason their specif authority and authenticity for Two of the interpretations that SrI sa reason for the existence of different of reason for the existence sahasranAma stotram. One of the reason vyAkhyAna- anubhavam-s of the different works such as the Sruti, smRti, itihAsa- We interpretation of these scriptures. In the dvaita ph interpretation for this nAma. s in the dvaita lineage, gives for this the nAma as (mA + anyah): of Both of these support the elements
We will use this nAma to bring out an We will use be worshipped), it is only His true devo true His only is it worshipped), be overcome that He gives the ability to mAna-dah, and mAnyah: bhagavAn does no mAna-dah, and lies (mAnyah). respectability writer observes that cakram The dharma oriented towards enjoying bhagavAn’s guNa-s the to as being subservient bhagavAn’s towards enjoying oriented devotees, and SrI Samkara’swelfare of His vyAkhyAnam is primarily oriented towards bringing Supreme out His parattvam and Rulership. us of the idea co SrI SAstri reminds respected and hono to be supremely respected (mAna-dah),devotees are an It is noted again that SrI bhaTTar’s SrI bhaTTar’s again that It is noted sadagopan.org nAma 756. nAma 756. The MasteroftheUniverse. svAmI de relationship ofaffectiontoHis because HeconsidersHims (nAma754) becauseHehonorsHisdevo anyofHisposse He isnotproudof enjoyment ofhisvyAkhyAnam. BhagavAn The thread inSrIbhaTTar’svyAkhyAn nAma is:Heiscalledloka power,wealth, sovereignty, Lordship, intheseAmin afterthewordsvacomes aiSvarye svAmI is One meaning forthewordsvamis loka-svAmine namah. interpreter chosetoseethenAma asmA+anyah. meaning tothenAmaas“HeWhoiswo the root It isworthnothingthat bothSrISa’n svAmI mAnyah asexplainedabove– and mAnI, mAna-dah, interpretation forthecurrentnAmais SrI bhaTTar’s bhAshyam,which can be seen throughout the vyAkhyAnam. His living for thedevoteesandacting for thedevotees, isthecrowning aspect of s, and so Hebut because He istheMasterin simpli is loka-svAmISrI bhaTTar,itisnotbecause ofHis in soulab nAma 756.
(nAma756)–TheMasteroftheUniv . (5.2.126),whichequatestheword mAn svam aiSvaryam asya astiitisvAmI asya svam aiSvaryam
laekSvamI laekSvamI laekSvamI as thebasisfortheirinterpreta loka loka loka -svAmI becauseHeisth - - - elf worthyofrespect svAmI svAmI svAmI aiSvaryam votees. NowwecometoHisnAma– 270
hayam. ThisanubhavamofbhagavAnas akara and SrI bhaTTarchosetouseonly akara andSrI city, basedonthepreviousthreenAma- superior powerorwealthparattvam, etc. Thus, oneinte : he is loka-svAmI because He is a- iscalled amAnI(nAma753)because tees, andheismAnyah(nAma755) ssions or guNa-s, He is mAna-dah He ismAna-dah guNa-s, ssions or nse oflordship. aiSvaryamrefersto am isworthrevisitingforthefull rthy of worship”, while the dvaita rthy ofworship”,whilethedvaita svAmin withaiSvaryam.Theaffix erse. Inwhatsense?Accordingto . The amara koSavyAkhyAnam for . TheamarakoSavyAkhyAnam . ThereisapANinisUtra, tion ofthenAma,andgave e LordoftheUniverse. ka evamkarmakarah?loka- because ofHisspecial rpretation forthe svAmin loka- sadagopan.org
271 (Pic Courtesy: B. Senthil) lOkaswAminE namah - adanur pranavakara vimanam
sadagopan.org nAma 757. nAma 757. sleep) b) TheSupporter ofthethreestates earth inthemiddle). a) HeWhosupportsthethreeworlds(the Universe asHiswealth”. loka-svam, hederivesth oraiSvarya or theUniverseasHissvam givesanalternateinterp SrI vAsishTha that illuminesmatter. experience ofallcreatures,attime Creator, Controller,Director,theLord SrI cinmayAnandacommentsthatHeislo eshalokAdhipatih – supportfromthekaushItakIUpanishad SrI rAdhAkRshNaSAstrigives loka-svAmI. caturdaSAnAm lokAnAmIsvaratvAt the fourteen worlds, thesevenworlds SrI Sa’nkara’s vyAkhyAnam is that He is loka-svAmI because He is the Lord of incarnations – being, eventhoughineverysense He soulabhyam byHisownchoice;Hebeha parattvam,The importantpointherethatbhagavAn butkunRam onRAlmazhaikAttapirAnai…. more so becauseinRi ninRAnaiellAulagum uDaiyAntannai HeenRum onRAgiottArummikkArgaLum,tantanakku is uniquetiruvAimozhipASuram 4.5.7: and excelsThe idea thatSrIbhaTTarreflects everyone in His nAma 757.
iÇlaekx&t! iÇlaekx&t! iÇlaekx&t! aham mAnushammanye (3.9).
tri tri tri e meaning for the nAma as “The Lord Who has the hasthe nAmaas“TheLordWho e meaningforthe - - - loka loka loka - - - dhRt dhRt dhRt . 272 s, everywhere;Heis
ves andseesHimselfasanotherhuman retation, basedon“OneWhohas lokam retains His parattvam inHis human retainsHisparattvam m”. AddingtheaffixAmin totheword aboveandthesevenworldsbelow– andtheGovernorofallfields-of- experience (waking, dreamanddeep ka-svAmI inthesens isconveyedbynammAzhvArin is notonlysuperiorbecauseofHis worlds above,thebelow,and
theConsciousness e that He is the e thatHeisthe sadagopan.org – The Universe, and so Universe, and the interpretation tri-lokAndyu pRthivi – It is His dharma to dhAraNe – to hold, to bear, hold, to bear, dhAraNe – to es the root dhRj – gatau – to go, to to be noted that SrI Sa’nkara and to be noted that SrI Sa’nkara and like the responsibility of a father to like the responsibility hment of the entire hment of the using the version tri--loka-dhRt, and He is the Supporter, in the form of the Supporter, He is ka-dhRk. The interpretation given is ka-dhRk. The interpretation d be impossible for us to have any d be impossible for us to sleep. He then gives then He sleep. where he takes tri-loka to mean the erefore He necessarily has the burden has the burden necessarily erefore He for the word “loka”, SrI cinmayAnanda for the word “loka”, SrI cinmayAnanda at He is One Who has the burden of burden has the Who is One He at g by supporting and protecting all the hRt. gives vidyA SrI baladeva bhUshaN aSeshANAmapi dhAraNa poshakayoh aSeshANAmapi 273 , where the root dhR –dhAraNe – to hold , where the root trIn-lokAn dhArayati iti tri-loka-dhRt (the root involved is dhR – is dhR involved (the root tir-loka-dRg-iti dhArakatayA pAlakatayASca tri-lokIm
SrI bhaTTar have explained the nAma SrI bhaTTar
(dharati) is used. Without getting into intricate grammatical rules, it is difficult to distinguish between the two versions. However, it is his children. his children. SrI Sa’nkara bhAshyam is: worlds. Supporter of the three b) In addition to the meaning “world” also gives an alternate interpretation dream and deep three states of waking, because that bhagavAn has this nAma the kindling since without Consciousness, of the of experience, three states it woul support of life in the bosom, experience. of the nAma is tri-lo Another variant tri-loka-d essentially the same as for the interpretation – dharjati gacchati iti tasyasvAbhAviko’yam dharmah sustain this universe and keep it goin worlds. Here he us creatures of the three move, as the root for this explanation. SrI satya sandha yatirAja gives the interpretation – antarikshAn dharati iti tri-loka-dhRk of responsibility for supportingof responsibility us, just He is called tri-loka-dhRtHe is called – bhArakatvAtloka-svAmI He created us, th to support). Because tri-loka-dhRte namah. namah. tri-loka-dhRte th is bhaTTar’s interpretation a) SrI responsibility for the support and nouris responsibility sadagopan.org nAma 758. nAma 758. the extenttowhichwe areable future. Hecomments thattheintellectofea everywhere, aswell aseventsassociated on ofeverythingthatisgoing bhagavAn thatisalwaysaware memory of gives protectionorsupport”,andexpl givesthemeanin vAsishTha SrI satyadevo interprets thenAmaasme thathasbeen new information,but refer tothe abilityofthe SrI cinmAyanandapointsoutthatwhen surrounding events,etc. anticipating futureeventsoroutcomes SrI rAdhakRshNaSAstrielaboratesthat“superiorintellect”consists in of brightintelligence. SrI Sa’nkarabhAshyam is asyaitisu-medhAh dhAraNavatIdhIh SrI kRshNadattabhAradvAjgivesthederivation– ArAdhakasu-sAdhu buddhihsu-medhAh buddhi”, becauseHeconstantly thinks a) SrIbhaTTar’sanubhavamisthatHisbuddhi intellect” means. The differentinterpretationsinvolve “superior”. SothenAma means“OneWh medhA su-medhase namah. The Well-Intentioned. hasexpl SrI satyasandhayatirAja nAma 758.
means memory orintellect. meansmemory sumexa> sumexa> sumexa>
su su su - - - medhAh medhAh medhAh aning “DivinememoryPower”. self torealizeitstruena “SobhanA medhApra~jnAasyaitisu-medhAh perceive themedhA ofbhagavAn.
ained thenAmaastri-loka-dhRk. su 274 , whichalsoconveys theaboveidea. isaprefixoranupasargawhichmeans . different anubhavam-sofwhat“good different , notbeing disturbedorimpactedby temporarily forgotten byus.Sohe o has a Superior intellect or memory”. o hasaSuperiorintellectormemory”. applied tous,thetermsu-medhAcan ains thenAmaasreferringto ofthegoodHisdevotees– withallbeings–past, present,and g tomedhAas“the ch ofus isdirectlyproportional to ture, somethingthatisnot su-medhA SobhanA medhA intellectthat or “Superior –He sadagopan.org – He has ich enables us to enables us ich A as that power wh A as that u (that I would be born as your son). desirous of having Me as Your son. and deed and realize the potential and deed and e biggest of the big and the smallest the smallest of the big and e biggest d Me in the proper manner before, I the d Me in ormed by her to get Him as son.ormed by her to get Him as This since I have taken birth out of your since I have r potentially, and can realize it once we it once can realize potentially, and r 275 rUpe ya~jne jAtah iti medha-jah rUpe ya~jne jAtah iti medha-jah
prasannena te Subhe! | jah jah jah putrArthinyA tadadya te | - - - result of a sacrifice. a result of sacrifices. to ya~jna or sacrifice. SrI bhaTTar’s vyAkhyAnam is: is: vyAkhyAnam bhaTTar’s SrI sacrifice. or ya~jna to medha medha medha
mexj> mexj> mexj>
nAma 759.
was revealed by Lord kRshNa Himself as soon as He was born to devaki devaki to born was He as soon as or medhA the of result a as Himself devaki to born was He kRshNa that indicating Lord nAma this by perf of austerities sacrifice in the form revealed was (vishNupurANam 5.3.14): stuto’ham yat tvayA pUrvam jAto’hamsaphalam devi! Sa’njAtam yat tavo’darAt || 33.39) “O Revered Lady! You praised Me before, womb”. SrI bhaTTar also gives dharma: support from vishNu sabyagh-ArAdhitenoktam yat tat kRtam saphalam devi! … || you worshippe Lady! When “O Auspicious dharma became pleased and made a promise to yo (vishNu medha-jAya namah. The term medha refers vrataato medhe – devakI putrIya today Your prayers have been fruitful a) He Who was born as a a) He Who was is realized as b) He Who the gatherings of bhakta-s. in His presence makes c) He Who The dharma cakram writer explains medh explains cakram writer The dharma understand and realizeunderstand is th “That which control our thought, word know how to have in us. power that we of the small”. All of us have this powe this have us of All small”. the of nAma 759. nAma 759. sadagopan.org bhakta-s. medha-jah bhavati iti as thebasisforhisin bhUshaN usesthe c) SrIbaladevavidyA 682. Thesehavebeendesc and devayaj~na. pa’ncamahA yaj~na-sare:bhUtayaj~na, a resultofourobservin this nAmaforus.Inother result ofobserving these pa’ncamahAya us shouldbeobserving, The dharma cakram writer describes rich initssuggestiveness. the five typesmedha orsacrifice(medha-jah),andto of yaj~na-s thatspiritual experience oftheSelf isborn each of when allthepersonalitylayersareoffe unmanifested Lord,whopoursHisblessings wherein we offer our capacityintoafiel on thegItA, hegives thedefinitionfo in everyyaj~naHispureForm,weca b) SrIcinmayAnandacommentsthatbe Who manifested Himselffromthesacr SrI rAdhAkRshNaSAstrigivestheadditi because of theirtapas. kAmeshTi yAgam;yaSodAandnandagop known that LordrAmawas bornasason sonas incarnation ofvAmanaasaditi’s the child ofdevotees,asaresultthei SrI v.v.rAmAnujan givesotherinstance That hasbeen carried outnow”.
terpretation: medha– – HeWho makesHis presence and indicates that the realization of theSelfisa therealization of that and indicates words, He becomes accessible and available to us as usas words, Hebecomesaccessibleandavailableto g thepa’ncamahAyaj~ 276 ificial fireofbrahmAinkA’nci. a resultofherpayo n saythatHeisborninyaj~na.Based cause bhagavAn makes Hisappearance cause bhagavAnmakes ribed before, under nAma-s449and r yaj~naas "aco-operativeendeavor . Thus bhagavAn is the result of the red inanactoftotalsurrender,the s wherebhagavAnhastakenbirthas pitR yaj~na,naraRshi r yAga,vrata,etc.HewasborninHis the student ofvedAnta, thetermis to daSarathaasaresultoftheputra j~na-s, andthisisthe significanceof root med, medh – sa’ngame – to meet, –to root med,medh–sa’ngame an had Lord kRshNa as their son an hadLordkRshNaastheirson d of chosen work invoking in it the onal instances ofLordvaradarAja, onal instances in termsofprofit”. bhakta sa’ngamejAyateprAdur- na-s (medha-jah).The inthegatheringsof -vratam; itiswell- Inthissense, sadagopan.org
feet of elders and sukRtI or puNyavAn. and so He is Blessed. nAma as: “One who obtains “sukRti puNyavAn dhanyah”,
(4.4.84), the addition (4.4.84), the of the wish of bhagavAn is fulfilled, He is wish of bhagavAn is fulfilled, He is being born to devaki as the wealth being born to devaki as the permanently deprived of in his life keeps thinking of their welfare; This welfare; of their keeps thinking d wealth by being born to devaki, now d wealth by being born since bhagavAn is One Who does not attain, that He does not have? SrI have? SrI attain, that He does not that falling at the elders right from a very young age, elders right from a very candra sekhara sarasvati (the previous had permanently deprived him of the had permanently deprived eels intensely sorry that his position as position as eels intensely sorry that his 277 – One Who excels in wealth and dharma isexcels in wealth and dharma – One Who
that BhagavAn accepts the sincere offerings in – He is self-satisfied, to wealth. The amara koSa vyAkhyAnam is The amara koSa vyAkhyAnam to wealth. “dhana gaNam labdhA” gives the meaning to this gives the meaning dhanyah dhanyah dhanyah dhanyah dhanyah dhanyah
tad-janma dhana lAbhAt dhanyah. xNy> xNy> xNy>
kRtArtho dhanyah
nAma 760. nAma
He is dhanyah – He is dhanyah dhanyAya namah. refers The word dhanam sAdhuh“dhanadharma dhanyah” sUtra dhanyah. By pANini dhana yat pratyayato dhana or wealth”. have to What wealth does bhagavAn He considered bhaTTar’s anubhavam is that His desire that He coveted. Since He got is that SrI v. v. rAmAnujan’s anubhavam for Him! great blessing have birth normally, this is a In mine. of friend a from received recently I that article an of reminded am (I this moving Sri article, the well-known prostrating was a bhAgyam that he was because of his position). SrI Sa’nkara bhAshyam is that since every dhanyah – SrI kRshNa datta bhAradvAj uses the amaram and gives the interpretation etc., and constantly the form of flowers is sukRtam and puNya kAryam, and so He is dhanyah – The Blessed. The Blessed. since he became the head of the maTham when he was probably less than 10. AcArya of kA’nci Sa’nkara maTham), f 10. than less probably was he when maTham the of head the became he since So he feels intensely for his situation, the sanyAsi and head of his Asrama of the sanyAsi and head the feet of privilege of prostrating at nAma 760. nAma nAma 760. nAma sadagopan.org nAma 761. nAma 761. c) Heof trueknowledge –ofthe b) Heof true knowledge –wi a) Heoftrue thoughts –honest,straightforward. is sincereinwhateverHesays,an a) SrIbhaTTar’svyAkhyAnamisthat satya-medhase namah. from theconceptsbehindthisnAma. what will make onethroughout adhanyah one’s life to be involved in in goodnext deeds, the thoughts future and words. This birth. is births. birth” This is In the“ order lesson to take toinvariably doesforallthenAma-s.In have goodThe dharmacakramwriterdwellsonth antima smRti, one should train oneself “If youhavereallove formeandthink aham vobAndhavojAtahna nAham devonagandharvo (V.P. || mayi sadRSIbuddhir-vahkriyatAma tad-Atam-buddhi SlAghyo’hambhavatAmyadi| mayiprItih yadi vo’sti them: (vishNuperform thegovardhanaepisodeandwonder the instancewherebhagavAn this guNaofbhagavAnasArjavam– satyAasya, nanaTana 5.13.12) purANam 5.13.11) nAma 761.
one who isbenefiting fromthe ( dhanyo’smi
sTymexa> sTymexa> sTymexa> – Iamblessed).Theantimasm mAtram itisatya-medhAh
satya satya satya vaS-cintyamato’nyatA|| yakshonacadAnavah| th foresightandminuteness. addresses His gopa friends, after theyseeHim addressesHisgopafriends,after - - - medhAh medhAh medhAh Vedas andtheirnumerous branches. straightforwardness. SrIbhaTTarquotes straightforwardness. d it is not just forpretence– d itisnotjust 278 common use,theworddhanyah refersto bhagavAn is satya-medhAh becauseHe bhagavAn issatya-medhAh e lessontotakefromthenAma,ashe
that Iamworthyof praisefromyou, good karma-sinhisprevious aloudwhetherHeisreallyoneof . SrIv.rAmAnujandescribes Rti isadeterminantoftheRti medhA sadagopan.org satyA dharma, and thereby eps all the multifarious the multifarious eps all that we will bestowed with true that because bhagavAn unfailingly ists of the ability to foresee things ists of the ability to foresee things are no (nuN aRivu), so that there e kalpa to the end with their proper yourselves (i.e., you must think of me me think of (i.e., you must yourselves knowledge is useful in times of need knowledge is useful in times dertaken by this person will be bound bound be will person this by dertaken llow the path of . SrI rAdhAkRshNa SAstri comments rAdhAkRshNa . SrI interpretation that because bhagavAn interpretation that because pated or overlooked aspects of things of things pated or overlooked aspects d their numerous branches, He has thed their numerous branches, rds realization of Him, therefore He is He is rds realization of Him, therefore He is of unfailing intelligence – He is of unfailing t another anubhavam for the nAma –t another anubhavam for a god, nor a gandharva,a god, nor a yaksha neither 279 “AtmAnam mAnusham manye rAmam manye rAmam mAnusham “AtmAnam ing, and the son of daSaratha.ing, and the son failing knowledge that ke failing knowledge that –
as a gopa, I am neither you all are). as (a demi-god), nor a dAnava (demon). all. You must I am a born relative to you way”. any other me not think of declares: rAma Similarly, avitathA medhA yasya iti satya medhAh then you must think of me as you think of think me as you must think of then you b) SrI Sa’nkara vyAkhyAnam is that that is daSarathAtmajam” vyAkhyAnam as a human be I consider myself Sa’nkara SrI b) that true knowledge (satya medhA) cons If one’s during execution of any action. and to see the inner aspects of things and to see the inner aspects unantici of obstructions caused because any action un with these attributes, then is He knowledge, such with equipped is Who One is bhagavAn Since succeed. to called satya-medhAh. gives the c) SrI ananta kRshNa SAstry of the veda-s an has the true knowledge nAma satya-medhAh. d) SrI satyadevo vAsishThagives ye because bhagavAn has the un creations right from the beginning of th perspectives, He is called satya-medhAh. The dharma cakram writer observes on those who fo bestows true knowledge gives them a mind that is directed towa called satya-medhAh. So the lesson for us from this nAma is that we should should we that is nAma this from us for lesson the So satya-medhAh. called path of dharma so follow the unfailing knowledge. sadagopan.org nAma 762. nAma 762. (tiruma’ngaiAzhvAr,periyatirumozhi 6.10.8) naDu’ngAvaNNamkAttAn ciramattAl Endiniraiyaic pozhiya….neDu’nkAlkunRam kuDaionRu kaDu’nkAl mArikallE kal eDuttukmArikAttAi SrI v.v.rAmAnujangivesseveralrefere their headsasabigumbrellaandsavethem all(fromthisdistress)”. shall byforceuprootthismountainwith “The cowpen withalltheco || pRthucchatramivAparam goshThasya dhArayishyAmi SilAdhanam| ahamdhairyAtutpATyA’’Su imam adrim goshThamtrAtavyamadhunAmayA| tad-etad-akhilam Mountain: bhagavAn’s thoughtsdescribedinvish baladeva vidyAbhUshaN).SrIbhaTTa trouble tothem ( toprotect thecowsandcowherdswhenindracaused mountain govardhana Who borethemountain.Thereference he The nirukti descriptionforthenAmais a) SrIbhaTTargivestheinterpretation depending onwhichcomb etc. ThedifferentvyAkhyAnakartA-s nAma canbeviewed asdhara+Adhara The worddharameansmounta dharAdharAya namah. earth. b) HeWhosupportsthe a) HeWho supportedthe nAma 762.
xraxr> xraxr> xraxr> dharasya govardhanasya girer-dharaNAt dharAdharah girer-dharaNAt govardhanasya dharasya
dharAdharah dharAdharah dharAdharah dharAdharah dharAdharah dharAdharah ination theychoose. Mountain (govardhana). Mountain (govardhana). ws andcowherdsshouldbe (tiruma’ngaiAzhvAr,tirunedumtANDakam 13) in, andtheworddharAre in,
280
nces toAzhvArsonthisincident: Nu purANampriortoHisliftingthe h, dharA + dharah, dharA + Adharah, +dharah,dharAAdharah, dharA h, r givesthefollowingreferenceto big boulders at once and hold it over dharam dhRtavAn dharAdharah dharam dhRtavAn using the word dharam – mountain. usingtheworddharam–mountain. come up with their interpretations come upwiththeirinterpretations re is to Lord kRshNa’s bearing the protected by me now. I fers toearth.Sothe –SrI –He sadagopan.org ”. Just ”. Just e earth”, starting e earth”, starting “amSaih aSeshaih s: “Geographically, s: “Geographically, ma is a mantra), this is matter in general, and dharAdharAya namah – He Who supports all the all – He Who supports vidhRte bhUmi; dAdhartham pports space, is we know that space An’s “support of th atmospheric air, and air by space. If havam of His being the “sole support havam of His being the “sole s. His “support of the earth” is really s. His “support of the earth” is a-s. He is the Creator of everything, a-s. He is the Creator of everything, etc. He quotes the Sruti vAkhyam in etc. He quotes the Sruti vAkhyam ng, and so He is dharAdharah. Several irambAmal – flawlessly) – flawlessly) irambAmal continue He forms. erefore, the ultimate support for the erefore, the ultimate support tellect. All experiences of the intellect of the intellect All experiences tellect. mozhi (3-5) are all dedicated to the mozhi (3-5) are (t ssence from which matter has come to ssence from which matter uses the meaning dharA – earth. dharA – earth. uses the meaning 281 sUkshma form, and how they combine Na”, and so He is dharAdharah. His actual vyAkhyAnam is: His actual vyAkhyAnam ts earth here to refer to hidden in this mantra “ this hidden in (and remember that each nA arAm dhArayandharah" yene me vidhRte ubhe; vishNunA
SeshAdyaih a-SeshAm dh SeshAdyaih a-SeshAm His amSa-s suchearths through as Adi-Sesha. points out the other forms, suchSrI rAdhAkRshNa SAstri as varAha, the of the eight directions, eight elephants support: pRthivImabhitomayUkahih | SrI cinmayAnanda gives a different anub "tiRambAmal malai eDuttEnE ennum…." ennum…." malai eDuttEnE "tiRambAmal of the earth”. He interpre of the earth”. of periyAzhvAr tiru Eleven pASurams govardhana incident. interpretation b) SrI Sa’nkara’s dharAdharah. dharAmdhaArayan tiruvAi. 5.6.5) (nammAzhvAr, the very e observes that bhagavAn is andexpress itself, both its gross subtle another very potent mantra. are established in Consciousness, and th in Consciousness, are established the earth is supported by water, water by the earth is supported by water, and questions what su further one enquires which we experience by our in a concept nArAya is the Supreme entire world The dharma cakram writer explains bhagav from the pa’nca bhUta-s in their together to evolve into their sthUla form a part of His support of the pa’nca bhUt and He is the ultimate Abode of everythi are are the concepts that like all the other mantra-s sadagopan.org nAma 763. nAma 763. we sawinthe previous nA kRshNa incarnation.So heretheprotecti thecurrentnAma-s are be nAma-s,and As allofusknow,SrIbhaTTarsees is tejo-vRshah”. showers splendorintheformofprotecti te lakshaNam "evam suhRt-pAlana a) SrIbhaTTaremphasizesthemeaning showers brightness,Onewho protection,etc. brilliance, splendor. toshower.teja vRsh –secanatorain, tij –niSAne – towhet,ortej–niSAne, The tworootsapplicabletothisnAma tejo-vRshAya namah. devotees. d) HeWhoshowers Hisfierceweapon c) HeWhoshowersHisra b) HeWhoshowersra the formof Hisprotection. a) HeWhoshowersHissple nAma 763.
tejaev&;> tejOvrushO dyutidharahsarv tejaev&;> tejaev&;> pragrahO nigrahO vyagrO naikasrungO gadAgrajah || pragrahO nigrahOvyagrOnaikasrungOgadAgrajah|| à¢hae in¢haeVy¢aenEkï&¼aegda¢j>.81. à¢hae in¢haeVy¢aenEkï&¼aegda¢j>.81. à¢hae in¢haeVy¢aenEkï&¼aegda¢j>.81. [ tejae v&;ae*uitxr>svRzôÉ&ta
tejo tejo tejo in throughthesun. LEASE ma isbeingreferred to. diance oneverything. - - -
ndor onHisdevoteesin vRshah vRshah vRshah ADD P RA Slokam 81 Slokam 81 Slokam 81 N jo varshatiititejo-vRshah"
AVAM 282 are given by SrI satyadevo vAsishThaas: vAsishThaas: are givenbySrIsatyadevo . Thus, the nAma can meanOnewho . Thus,thenAmacan a connection throughthesequence of h alsocanrefertotejas–lustre,light,
on of thegood-hearted beings. So He BEFORE s onHisenemiesin on ofthecowsand ing interpretedasreferring tothe pAlane ca–towhet, toprotect,and asastrabhrutAm varah | varah asastrabhrutAm “protection” inhisinterpretation:
EACH N
AAM A ]
the cowherdsthat defenseofHis – “ThusHe sadagopan.org
sva- – He kra (on the enemies) in rshati iti tejo-vRshah peNa varshaNAt tejovRshah has, is a result of a miniscule miniscule a of result a is has, live without water, we cannot live live without water, we cannot rm that is usable by us, so also His at just as the sea water, which by tta bhAradvAjnAma is that this avAn distills our mind and purifies it referring to bhagavAn showering His showering to bhagavAn referring eps functioning behind our conscious behind eps functioning everything because of His divine and His divine and of because everything e mother cow secretes the milk for its its for the milk secretes e mother cow and SrI Sa’nkara uses this meaning in and SrI Sa’nkara tejAmsi AdAya Aditya rUpeNavarshati form of His protection. The innocent The innocent His protection. form of all their hearts, and Heall their hearts, showered His converted by the sun into potable and potable and converted by the sun into
t another different interpretation: 283 du-s (devotees), is tejo-vRshah. dharah dharah dharah t weapons such as the ca - - - i duh-sahAni tejAmsi va dyuti dyuti dyuti SrI vigrahAt tejasvinah prabhA kiraNAh sarvatahSrI vigrahAt tejasvinah
tejasAm ambhasAm Aditya rU tejasAm ambhasAm *uitxr> *uitxr> *uitxr> Whatever radiance a living organism .
nAma 764. fraction of His tejas. fraction of His tejas. d) SrI baladeva vidyA has ye bhUshaN bandhu rakshAyai cakrAd Who showers His magnificen the cause of protection of His bhan He Who possessed a majesty. dyuti-dharAya namah. calf with all its heart. its heart. calf with all to water, tejas also refers b) The word as we cannot from bad thoughts. Just the sun ke without Him either. Just as water into a fothoughts to purify the sea purify our thoughts constantly. Grace is always functioning to of SrI kRshNa da c) The anubhavaam indicates that His luster on He showers auspicious Form – prasaranti. folks in AyarpADi lovedfolks in AyarpADi kaNNan with on them even as th Grace and protection – his interpretation usable water, so also the thought of bhag tejas or Sakti on His devotees in the devotees in Sakti on His tejas or of the sun. rain through the medium – He always showers SrI ananta kRshNa SAstri elaborates: vA points out th The dharma carkam writer purposes, is itself is unusable for most SrI v.v. rAmAnujan explains the nAma as the nAma rAmAnujan explains SrI v.v. nAma 764. nAma 764. sadagopan.org SrI kRshNa datta bhAradvAjde SrI kRshNadatta that couldbedazzledevendra”. evenatavery effulgence orradiance SrI bhaTTargivestheinte inpreviousSlokam). bears” (seenAmadharAdharah worddharahcanreferto deva-s. The termthatreferstotheuni the dyuti is involved isdyut–dIptau dyuti-dharah interpretation forthisnAma SrI Sa’nkarareferstothekAntiin kAntisampannah We encounteredthephrasedyuti- emanates fromtheinner AtmA, andisre not thephysicalbeauty thatonesees The dharmacakramwriter commentsthat AdhAraSca itiarthah. iti;vAsa prakASamAnah sarvamdharati has Effulgence, and Whoprotectsandeveryoneeverything”– protects”, andthusgivesthemeaningto Who possesseseffulgence”, vAsishThatreatstheword SrI satyadevo aware ofallourperceptions,emotions,andthoughts. itisth outthat SrI cinmayAnandapoints us, isbutatinypartofHisradiance. the deva-s,lightning,ratna,etc.Infa because He supportsthedyutithatisch bhagavAniscalleddyuti-dharah SrI rAdhAkRshNaSAstricommentsthat limbs aredescribed). varNahhemA’ngah varA’ngahcandanA’ngadI
(Slokam 30). dyuti refers to effulgence or radiance. The root . – to shine.SrIrAdhAk –to rpretation forthenAma as“OneWhohad the and thentreatstheword (Recall theSlokam79nAma-s: dharah aspartofnAma276– scribes His uniquekAnti – 284 ct, whateverradianceweallpossess in que effulgencethatischaracteristicof the nAma “dyuti-dharah” as “One Who inthebody,but radiancethat young age in His kRshNa incarnation, young ageinHiskRshNaincarnation, tavika arthah prakASamAnahsarvasya prakASamAnahsarvasya tavika arthah “OneWhoprotects”or aracteristic ofthesun, themoon,all aracteristic flected inthesamebody. Unlikethe allofbhagavAn’slimbsashis is kAntiinusthatenables tobe the dyutithatisreferred tohereis , wherethebeauty andkAntiofHis dyuti itself as referring to “One RshNa SAstricommentsthat dharahas“OneWho ojas-tejo- atiSayita suvarNa- svayam svayam sadagopan.org
dAmnI shTran
– One Who is fit varah varah varah emphasizes that it was - with the affix - - Sas is, rAma and there is no where bhRtAm bhRtAm bhRtAm - - - ons in His fight against the asura by e. One should go through some of of some through go should One e. has the nAma indicating that He was has the nAma the truth of this statement as svAmi the truth of this statement (SrI satya devo vAsishTha): - Sas – (SrI satya devo vAsishTha): - Sas – VarItum arhah varah VarItum SrI bahgavd-dhyAna sopAnam, SrI SrI bahgavd-dhyAna the word Sastra gets the meaning “a the word Sastra gets the rnations to wield these weapons against rnations to wield these the observer. He quotes the famous the famous quotes He the observer. of kAmam in the observer’s mind, the mind, in the observer’s of kAmam – to hold, to support; bhRt means One – to hold, to support; bhRt 285 cause of the dyuti emanating from theemanating from the dyuti cause of Sastra Sastra Sastra - - - o are armed with all weapons. o are armed with all weapons. , whereby the root sarveshAm Sastra-bhRtAm madhye varah – sarva sarva sarva
ha, and others. SrI bhaTTar ha, and others. SrI bhaTTar “rAman irukkum iDattil kAman illai; kAman irrukkum iDattil irukkum iDattil kAman “rAman dhAraNa poshaNayoh svRzôÉ&ta< vr> svRzôÉ&ta< vr> svRzôÉ&ta< vr>
- “There is no kAma where rAma - “There is no
nAma 765.
svAmi deSikan’s stotra-ssvAmi deSikan’s such as This nAma signifies to us that every part of bhagavAn’s Form is such that it it that such is Form bhagavAn’s of part every that kAma is” . us to signifies nAma This devote devotion on the evokes extreme devanAyaka pa’ncAsat,etc., to appreciate the anubhavam of emperumAn. deSikan has sarva-Sastra-bhRtAm-varAya namah. sarva-Sastra-bhRtAm-varAya roots for this nAma are The relevant himsAyAm – to cut up, to destroy; 3.2.182 – on the pANinisUtra based rAman illai” beauty that is seen in the body be in the body that is seen beauty thoughts of bhakti in AtmA, kindles saying in tamizh: wh The Best among those warriors Sasa yu yuja ….karaNe (shTran) Thus, gets the sense of instrument. bhR – weapon”. - – to choose. - vR – varaNe Who holds. who those all among Best is Who “He means nAma the So varah. is be chosen to hold or carry weapons”. – SreshThah. a) SrI BhaTTar’s vyAkhyAnam is that He of weap among the wielders the foremost name naraka, king jarAsand His inca during Lord child’s play for the His enemies: manushya dharma leelasya leelA sA jagat-pateh | physical beauty which stirs thoughts stirs thoughts beauty which physical nAma 765. nAma 765. sadagopan.org those whowieldweapons” ismo “destructive destruction”,and therefore, they employtheirweapons of and togivehimmoksha!–“the auspicio them SrInArAyaNaisdescribedasusin isrepletewithinstan purANic literature outer world,andcompelshimtolean detect a secretfor one’sowninnerunfoldment,slowly hand Inthematurityvision’ –su-darSana. that diligentlydestructions’; therefore, theLord’sDi significant thatalldestructionsin weapon destruction”. Hiswo about“destructive of annihilation asopposedtoot destruction”, wield weapons, because He uses th SrI cinmayAnandapointsoutthatbhag indiscriminately ga’ngA”. andofrivers,Iam Of fishes,Iammakara, Of thosewhobearweapons,IamrAma. “Of movingthings,Iamthewind. – for He is ever asmijAhnavI|| srotasAm jhashANAm makaraS-cAsmi just. pavanah pavatAmasmirAmah It is 10.31: thesupportfrombhagavadgItA SrI anantakRshNaSAstrygives also enemies”. against His the human beings“For theLordofworldWhowasdive it was(gItA10.31) mere play to discharge rUpANiyadarAtishumu’ncati|| astrANyaneka different kinds of weapons
Sastra-bhRtAm aham| destruction,theresult st significantforaseeker.” 286 of one’sevolution whenonebecomesfit cuts offallthisconnectionswiththe us vision”–su-darSa moreandonthehigher.Our her weapon-wielders whobring her weapon-wielders naturearealways‘constructive g His weapon to destroy thedevilish– g Hisweapontodestroy avAn isthe“Best”amongthoseWho but irresistibly,theseekercan ever to invoke Him as the “the best among to invokeHimasthe “the bestamong em to bring about “constructive em tobringabout“constructive ces, and,withoutexception,inallof scus isitselfcalled‘theauspicious rds are: “The Lord never uses His rting Himselfwiththeactivitiesof (vishNupurANa5.22.14) invariably endsinasad na. Others, when sadagopan.org
sarva- in his primary own protection. He own protection. grah f the ability to strike with al question as to why He should be be should He why to as question al it is because rAma and kRshNa used it is because rAma and kRshNa oot involved in the nAma is grah – – grah is nAma the in involved oot en necessary. Thus, the enormous Thus, the enormous en necessary. evil and for the protection of the of the evil and for the protection atrocities only ended up being ruined. ruined. atrocities only ended up being rike down masses of etc., are people, protect themselves with their teeth protect themselves -s among wielders of weapons. Those for its own protection and for its for its own for those creatures with claws, the for those creatures prakarshaNena gRhNAti iti pragraphah such weapons for its such weapons ssed Himself by equipping every living every by equipping ssed Himself hand, He has equipped the different the equipped hand, He has 287 and so He is rightly as the known
deems necessary on a mass scale. . He also reserves for Himsel . He also reserves pragrahah pragrahah pragrahah
à¢h> à¢h> à¢h>
is an upasarga or prefix, and the r
nAma 766. interpretation. upAdAne – to take hold of, to seize. unique or excellent, special, a in controls Who He – vAsishTha) devo satya (SrI bhAshya-s differ on what is controlled by Him. SrI way. The different for the term receives” “He Sa’nkara uses the meaning
pra prgrahAya namah. The Controller. The Controller. enemies’ destruction. On the one one the On enemies’ destruction. considered the “Best among those the “Best considered it by pointing and answers with weapons”, expre because He has out that it is the appropriate weapon creature with different claw types creatures with SrI satyadevo vAsishTha asks the rhetoric asks the vAsishTha SrI satyadevo different types of teeth for those that of teeth for those different types weapons that He wields as He from their enemies, with their fangs, horns, etc. However, it is to be noted noted be to is it However, etc. horns, fangs, their with enemies, their from has only one or two that each creature is the origin of all these Sastra-s, Sastra-bhRtAm-varah and wh all the weapons as necessary epidemics that st earthquakes, the great and more that The dharma cakram writer comments of the for invention of used of their weapons for the destruction be days should modern they or vara SreshTha-s good,that they were these that in is this from weaponry, for committing that used their weapons take to advanced lesson The technologically more good of mankind, destruction. and not for their nAma 766. nAma 766. sadagopan.org receives, andgives th prakRshTa– special, exalted, andthe e) SrIkRshNadatta bhAradvAjtake involvement insense-objects, andproceedstothetruerealization. It is because of His anugraham –prgrahah. aSmineva badhnAtiitvApragravat tat-prasAdena that a true vAjinaha, indiriya AraNyedurdAnta devoteedhAvato vishaya is able to overcomeforest ofsense-objects– the on adevotee’s otherwiseuncontrolled s (a),and(b)also.Here,herefersto inte analternate gives d) SrISa’nkara and allanimals,men,plants,etc. ultimate recipientoftheworshipoffere different dimensiontothisnotion– patra pushpAdikampragRhNAtiitipragrahah offerings suchasleaf,fruit, interpretation thatbhagav c) SrISa’nkarausesthemeaning“tore gRhNAtiviSvam iti exceptional control ofeve explainsth vAsishTha b) SrIsatyadevo viddhi, manahpragrahamevaca AtmAnam rathinamviddhi,SarIramra themasterofth AtmA the reins (seekaThopanishad– arjuna likethereins thatcontrolthe starting fromnAma697,allthewayup kept inmindthatSrIbhaTTarisco control overarjuna,eventhough Hewason a) SrIBhaTTarexplainsthenAmaas
. e interpretation– An has the nAma parigrahah becauseHereceives An hasthenAmaparigrahah manah pragramevaca manah e chariot,thebodyisli ). etc.,fromHisdevotees– rything in theuniverse – 288 the overall control that bhagavAn exerts the overallcontrolthatbhagavAn ntinuing thethread ofkRshNAvatAram rpretation along thelinesofvyAkhyAna- rpretation along horse. Thewordpragrahamrefersto ceive” forthewordgrah,andgives word grahah asOneWho acceptsor word grahah to nAma 786. Lord kRshNa controlled to nAma786.LordkRshNacontrolled He ispragrahahbecause He isthe referring to Lord kRshNa’s excellent referring to excellent LordkRshNa’s thameva ca,bhuddhimtusArathim horse-like sensesroaming overthe d by people of al e nAmabyreferring tobhagavAn’s s theprefixpraas representing prakRTo grahah svIkAro yasya iti prakRTo grahahsvIkAro yasyaiti ly arjuna’s charioteer. It should be . SrIcinmayAnandagivesa – mind is like the reins , with ke thechariot,etc.– l creedsandraces, bhaktaihupahRtam prakarshaNena sadagopan.org – nigRhNAti – nigRhNAti . nigrahaNa means o stray away from the NAgati) is unique, exceptional, is unique,NAgati) exceptional, ent interpretation from the above. ent interpretation from the above. tee; such is the superiority of His superiority tee; such is the svajanam sakRdapisvajanam SaraNAgatam nAma signifies that He controls all He controls nAma signifies that has this nAma since He successfully has this nAma since He successfully keeping in check; jatiiti prakRshTa eva grahah prabhoh jatiiti prakRshTa 289 gives the interpretation to His subduing all asura-s – the t as illustrations of this nAma. nigRhyante pArtha-Satravah kaka-dRshTinA
aN refers to His control of the enemies of – He restrains those wh in check”. The different vyAkhyAna kartA-s give different The check”. in s the SaraNAgati from His devotee the very first from His devotee the s the SaraNAgati the mahAbhArata war by a Charioteer, His skill as sarvam sva-vaSena nigRhNAti iti nigrahah sarvam sva-vaSena nigRhNAti nigrahah nigrahah nigrahah .
. in¢h> in¢h> in¢h>
– One Whose acceptance (of sara acceptance Whose – One
nAma 767.
nigrahAya namh. restraining, The word nigraha means a) SrI bhaTTar’s vyAkhyAnamis that He in subdued all the enemies of arjuna or his valor. without expecting the support SrI Sa’nkara’s vyAkhyAnam is that the of yama – pANDava-s in the form special, exalted. His vyAkhyAnam is: vyAkhyAnam exalted. His special, a) The Subduer. all creation. has a firm control over b) He Who Thus, the nAma means “One Who holding back or down, suppressing. restrains”, “One Who keeps different instances of His restrain things independently – SrI satya sandha yati raja alludes daityAn iti nigrahah SrI kRshNa datta bhAradvAj vipathagAminah iti nigrahah path of dharma. SrI bala deva vidyA bhUsh anena iti nigrahah b) SrI satyadevo vAsishTha gives a differ pragrahah svIkRtya punah kadApi tam na partitya svIkRtya punah He is the Lord Who accept Who Lord the is He devo ever forsake the time,and will never SaraNAgati. acceptance of nAma 767. nAma 767. sadagopan.org nAma 768. nAma 768. e) HeWho usesgaruDaasHisvehicle. d) (a-vyagrah–HeWho isnotconfused–dvaitapATham) c) HeWho movesaroundinmanydifferentways. b) HeWho hasnoend. during themahAbhAratawar). enthusiastic(to a) HeWhowasvery mayA’dya|| mayA’dya|| bhIshmam rathAtpaSyata pAtyamAn Ye’vasthitAsatvaramte’piyAntu | ye yAntiyAntyevaSini-pravIra! down theenemiesofarjuna.Thisisev the mahAbhAratawar,becauseHecould isthat Lord a) SrIbhaTTar’svyAkhyAnam mean “front,first”. ofthea uNAdi sutra2.28,theaddition The rootfromwhichthetermagrahis vyagrAya namah. also means“OneWhoabsorbs diseases inthepatients,sunisth His destroyingtheegoindevotees.Th and pointsoutthatsuchanAmaisju c) SrIcinmayAnandaliterallytranslates is fittobedestroyed,etc. this universe as He wishes, creating what is fit to be created, destroyingyena itinigrahahvishNuh what vAsishTh seize, SrIsatyadevo Taking theupasargani,androot nAma 768.
Vy¢> Vy¢> Vy¢>
vyagrah vyagrah vyagrah - bhagavAn has a firm grasp and leads everythingin andleads - bhagavAnhasafirmgrasp
the devoteesuntoHimself”. a givestheinterpretation: am droNamcasankhye sa-gaNam 290 e destroyer ofdarkness,etc.ThenAma idenced byHis actionagainstbhIshma: stified forbhagavAninthecontextof destroytheenemies ofHisdevotee grah –upAdAnetotakeholdof, ffix raleads tothewordsagra,which the nAma “nigrahah” as “The Killer”, derived is agi –gatau. Throughthe derivedisagi–gatau. not put up with any delay in putting not putupwithanydelayinputting is likeadoctorwho“murders”the kRshNa took the lead as needed in niScayena gRhyate sadagopan.org
vyagro na – “You are watch Me defeat vigatamagram asya am”, and gives the the gives and am”, ison to the asura-s that different ways is vyagrah. different ways is vyagrah. “vividham gamanam yovidhatte s from His forgetting chariot, even guNa of bhagavan in tiruvAimozhi when it comes to getting rid of the Dar Sei kaDu vinai ne’njE! atever You have to do eliminate the atever You also droNa with his army”. So saying, e deva-s”. (SrI v.n.vedAnta deSikane deva-s”. (SrI v.n.vedAnta Thus, He is One Who does not delay Thus, He is One Who does (mahA bhArata,bhIshma. 59.86) bhArata,bhIshma. (mahA get rid of enemies. Thus, the nAma enemies. get rid of t , and leaving the horses, advanced the horses, advanced t , and leaving em all go at once. You will see now that will see now that You em all go at once. ” for the word “agr i)! Those who have gone, have gone gone, have who have i)! Those pATham a-vyagrah for the nAma as his d let the remaining 291 s attack, and then kRshNa declares: is “One Who is not confused” – is Who is “One , He is the efficacious po , He is the efficacious ng that is moving is a manifestation of His guNa of ng that is moving is a manifestation – He Who moves around using many (agram – antah, vinASah). amararkku iDar keDa aSurarukku i amararkku iDar keDa aSurarukku
……. rathAt avaplutya visRjya vAhAn || visRjya vAhAn avaplutya ……. rathAt bhIshma is thrown from his chariot, and bhIshma is thrown His devotees. enemies of this nammAzhvAr beautifully captures demons when it comes to protecting th comments that in this regard “O Sini-pravIra (referring“O Sini-pravIra Satyak to are still left, let th who forever. Those down from the chario kRshNa jumped bhIshma. forward against quote from mahA translates the above SrI v.v. rAmAnujan bhArata slightly forces are running the pANDava where He describes the scene differently: of bhIshma’ confused at the intensity an keep running, run who “Let those bhIshma and droNa”; so saying, He jump to weapons. His own promise not to take to to His determination comes when it impatience indicates His intolerance and 9.2.10: to do wh Mind the determined One with will not fail, and for which there is no antidote). b) SrI Sa’nkara uses the meaning “end interpretation that because He has no end, He is vyagrah – interpretation that because He has no end, He is vyagrah itit vyagrah c) SrI satyadevo vAsishTha gives the derivation sa vyagra ucyate He points out that everythi vyagra, or movement in various ways. d) SrI satyasandha yatirAja uses the primary interpretation. The meaning sadagopan.org nAma 769. nAma 769. harm totheirenemies, asalsotode i) He Who has provided diverseh) HeWho hasmanyraysofef means to the different livinghorned varAha. beings to cause g) (eka-SR’ngah–satyasa Hisrole f) HeWhohasmanyaspectsto e) HeWho hasmanydimensions world throughdharma. d) HeWhohasthefourhornsinfo “horns” –akAra, ukAra,makAra,andnAda. c) HeWhocanbecontrolled(reached) the formoffourveda-s. b) HeWho canbebrought under control a) HeWhoadopteddiversetacticsfo meanings –dIpti(radiance), “meansof uNAdi sUtra126, hurt. The wordThe rootinvolved inthenAmais SRR–hims SR’ngah is derivednaika-SR’ngAya namah. from this root by the application of the istheopposite. confused”, andavyagrah a-vyagrah bhavati iti Who hasgaruDaasHisvehicle(togo,tomovearound). sandha yatirAjagivestheexplanation: e) Inhisalternativeinterpretation us koSa vyAkhyAnam). Who isconfused,withmultiplepaths nAma 769.
nEkï&¼> nEkï&¼> nEkï&¼> SRNAter-hrasvaSca
. (Inthisinterpreatation,vgagrahmeans“Onewhois
naika naika naika ndha yatirAja)–HeWhot - - - SR’ngah SR’ngah SR’ngah fulgence radiating fromHim. to His Lordship (prabhutvam). to HisLordship(prabhutvam). fend themselves fromtheirenemies. r controllingHisdevotees’enemies. 292 and notknowingwhattochoose–amara
destruction”, and “means for protection and“meansforprotection destruction”, ing the pATham “vyagrah”, Srai satya ing thepATham“vyagrah”,Sraisatya “vih garuDoagreasyasavygrah . SrIsatyadevovAsishTha givesthe as aBestowerofHisdevotees’ wishes. rm of the four veda-s, to control the rm ofthefourveda-s,tocontrol through thepraNavam,withitsfour vividham agramasya iti vyagrah vividham agramasyaiti (realized) throughthefourhornsin AyAm –totearpieces,kill, ook incarnation as the one- ook incarnationasthe –One ” – He sadagopan.org ” in his ” in his SR’ngam iti dIpter iti dIpter SR’ngam ngah, and gives the himsA sAdhanam – He Who has multiple – He Who has and SrI Sa’nkara uses this meaning and SrI Sa’nkara . de sure that His design succeeded”. scribes this guNa of His (SrI scribes this guNa of His – the four “horns” referred to by referred “horns” – the four kRta-bAdhA-nivAraNa-sAdhanamapi kRta-bAdhA-nivAraNa-sAdhanamapi apon but actually making use of His apon but actually making use ed, bhagavAn comes under control of emies. SrI BhaTTar elucidates his emies. SrI d several devices for bringing about d several devices for bringing Interchanging day and night is another Interchanging day and night d advice, skillfully driving the chariot, d advice, skillfully n” for the word SR’ 293 p pAzh paDa nUtRiTTup pOi…. r has used the meaning ‘ meaning r has used the stances of mahA bhAratastances of mahA – a + SR’ngah = naika-SR’ngah a + SR’ngah = catuh SR’ngah naika-SR’ngah – fabricated, as it were, all these mAya-s). – fabricated, as it were, all these . The word SR’nga also means horn, . The word SR’nga nooTriTTu
nAma, himsA-sAdhanamnAma, tathApara- SR’ngam meaning “He With Many Horns”. with horns come SrI rAdhAkRshNa SAstri explains that just as the animals are seiz horns under control when their veda-s the four His devotees through against obstacles from others”,for the word SR’ngam – the word SR’ngam others”,for obstacles from against pretending that he would not use a we that he would pretending the people, of ahamkAra the by caused world this of weight the reduce “To Lord caused bhArata war, performed the mahA many miracles, as if some and ma mantra was invoked for each step, ( SrISa’nkara – in his interpretation. in his interpretation. SrI bhaTTa a) Of the above, distress tomeans for causing en His using the in interpretation buddhi-yogah sArathyam grahaNa vyAjah anAyudha prAptakAle tad-grahaNam iti bahu-vairi-bAdhakam asya iti na-eka-SR’ngah since He adopte “He is naika-SR’ngah soun like giving of the enemies, thefall etc”. weapon at the opportune moment, of the tactics that He used. nammAzhvAr’s tiruvAimozhi 6.4.10 de v.v.rAmAnujan): maN miSaip perum bhAram nI’nga Or bhArata mA-perum pOr paNNI mAya’ngaL Seidu Senaiyai “hor uses the meaning b) SrI Sa’nkara interpretation. na + ek interpretation. sadagopan.org f) Inhisalternate interpretation, he splitsthewordas establishes dharma” (vRsha –dharma). as “HeWhohasmultipleformsinHis – anekAniSR’ngANiyasyavR f) SrIsatyasandhayatirAja (medinaHe quotesmedinIinsupport–SR’gamprabhutve Sikhare itinaika-SR’ngah. SR’ngamprabhutvamyasya naikam vividham – refers toHismanyaspectsLordship usesthis meaning, and give bhAradvAj e) ThewordSR’ngamalsomeansLordsh and causalbodiesrespectively. Awareness. Heinterprets thethreefeet four StatesofConsciousness –thewaking, dream,deep-sleep,andPure “catvAriSR’ngA” intheRgvedicquote SrI cinmayAnandainterpretsthe form ofthefourveda-s, uses thatHe 3.25).d) Athoughtthatcomesoutofb)isth catushTayopetah – nAdaforthePraNavam and makAra, SAyaNabhAshyam, whichincl c) SrIrAdhAkRshNaSAstrigives four veda-s,thethreefeetrefer to oftheRgvedi above inhistranslation (Ralph T.H.Griffithgivesanexplan tridhA baddhovRshabhororarvItima | catvAri SR’ngAtray’syapAdAdveSirshesaptahastAso’sya SrI San’karagivessupportfromRg
; from theniruktam - sha rUpesanaika-SR’ngah gives theinterpretation– gives udes thefour“horns”, namelyakAra,ukAra veda –catvAriSR’ngA(RV4.58.3)- thethree dailysacrifices,etc.). ation basedonSAyaNabhAshyaforthe 294 hAdevo martyAgmAviveSa|| tocontroltheworldthroughdharma. catvAri SR’ngAitivedAvAuktah. c hymns.Thefourhorns referto the at bhagavAnhasthe aspect astheBestower,orOneWho akAra ukAramakAranAdarUpaSR’nga above (4.58.3)asareferencetothe ip, supremacy,etc.SrIkRshNadatta s theinterpretationthatnAma reference to“thefourhorns as thethreestatesofgross,subtle other interpretationsfromthe , which can be translated , whichcanbetranslated na ekaSR’ngo,ekAni nA eka-SR’ngah four horns in the inthe four horns
, and sadagopan.org SR’ngah as the nAma, as the nAma, SR’ngah the parama purushatvam of purushatvam the parama on are also the same instruments foron are also the same instruments shNa is the elder brother of a child shNa is the elder brother of a child rs to vishNu’s form as the one-horned on, he points out the sharp nails in the out the sharp nails on, he points for its protection, the horns of the for its protection, the horns the meaning “dIpti”the meaning for the word hands for the man are his SR’nga’s for for the man are his SR’nga’s hands ted sound (in the form of veda-s) ted e same examples hold for the 2nd e same examples hold for referring to One Who has many radiant has One Who referring to 295
and talk (gada + agra + jah) ), and then takes eka- ), and then gives two other interpretations – gives two other interpretations moksha dharma in support – aNa-s healthy (spiritually) rAho nandi-vardhanah| rAho nandi-vardhanah| separately as referring to as referring separately a result of mantra. gadAgrajah gadAgrajah gadAgrajah nA gda¢j> gda¢j> gda¢j>
parama purshatvAt nA parama paragrapah). 2. He Who provides many ways to ward off from himsA (see the first first the (see himsA from off ward to ways many 1. himsA; and has many ways of causing He Who provides Who He 2.
nAma 770. d) The Foremost among those who crea d) The Foremost among those who brAham keeps the e) He Who a) SrI bhaTTar's vyAkhyAnam is that kR c) He Who pervades those who walk c) He Who gadAgrajAya namah. a) The elder brother of gada. was born as b) He Who bhagavAn ( bhagavAn interpretation that it refe and gives the He quotes varAha incarnation. bhUtvA va eka-SR’ngah tato bhUmimeka-SR’ngah. imAm ca udhRtvAt h) SrI satyadevo vAsishTha uses the nAma as “SR’nga”,and interprets rays emanating from Him. He also As illustration of the third interpretati As illustration of the third paw of the lion are its horns (SR’nga) paw of the lion are its horns the buffalo are its way of protection, for protection, etc. All its SR’nga elephant are protection, the tusks of the their protecti these same instruments for destruction himsA, and thus th or explains the word explains interpretation above as well. interpretation above as well. nAma 770. nAma 770. sadagopan.org Sabdam kurvatAm manushyANAm ag manushyANAm Sabdam kurvatAm d) Anotheralternateinterpre ityarthah SarIra evajIvAtmAno'vabhAsahprakASa itivishNornAma. gadAgraja pratIyamAno gadana Seeleshu,agreshu -gamana movearound. of thesoul)thosethatspeakandwalkor jah. Thus,hisinterpretationforthenA uses themeaningjAta-anupavishTa -to speak;Foragra,hederivesthemean gada +agrajah.Forgada, c) SrIvAsishThagivesadifferentinte Him bythisname,gadAgrajah. calls rukmiNi SAstrinotesthatinherlettersto kRshNa, SrI rAdhAkRshNa "Elder brother ofgada" ashissecondinterpretation. ( nigadena mantreNaagrejAyataiti"ni"SabdalopamkRtvAgadAgrajah kAmeshTiyAgha). Hetreats mantra (asinthecaseofLord rAma b) SrISa'nakra seesthenAmaas(ni) the wivesofvasudeva. named Whose Grace thebrAhmaNa-s arehealthy. agadAgrajah yasmAt iti brAhmaNA agrajA agadA nIrogiNo healthy, withoutdisease,andagrajarefe agadAgrajah as "theelderbrother of gada",al addition sandhayatirAja,in e) SrIsatya vAcaspati. here is to thosewho foremost andthebestamong His revelation of the veda
gadyateiti gadah gadyateiti gada , borntovasudevaafterkRshNa. , andseesthenAmaasagada , referring to mantra-s). He also gives the interpretation tomantra-s).Healsogivestheinterpretation , referring he derivesthemeaningfrom ni tation bySrIvAsishThais: as lopa 296 rajah -=jyeshThah =SreshThah (left out,elided)inthisinterpretation- (left so considersthealternate pATham -s. Forthisreason, whowasbornasaresultofputra who entersorpervades,forthepart ma is"HeWhopervades(intheform to the interpretation for gadAgrajah totheinterpretationforgadAgrajah rpretation: HelooksatthenAmaas gada-agrajah, orbornasaresultof gada-agrajah, rs tobrAhmins.Hisinterpretationis: Seeleshu, anupravishTojAtaiva have producedsound.Thereference ing fromagi-gatautogo;andhe SabdAyamAne, gamanaSIleca jIvita Thereferencecanbe tospiritual Gada's motherissunAmA,oneof Gada's + agrajah. Hereagadameans + agrajah. . gada vyaktAyAm vAci gada vyaktAyAm gadAnAm vyaktam vyaktam gadAnAm - He because of -Hebecauseof He isalsocalled Gadeshu - - The .
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health because of the vedic chanting. vedic chanting. because of the health sadagopan.org nAma 771. nAma 771. He ofFourForms. and aniruddha(balabhadra kRshNa, Hehadfourforms,intheform incarnationspradyumna, andaniruddha).Thesefo such asimmediately remindsoneofthe four rAma, kRshNa,different ways.SrIbhaTTarcommentsth etc.Different vyAkhyAnakartA-shaveanub Even in His vibhava The nAmameansHeofFourForms. form ascatur-mUrtaye namah. Lord forms: the SrI rAdhAkRshNaSAstriprovides uncomp subtle, turIya (gross, SrI Sa’nkarareferstoHisFourForm yAgam. thatwasgiventodaSara same pAyasam four brothers(rAma,lakshmaNa,bharat Si Hisgrandson). is son, andaniruddha nAma 771.
. Inthe processofcreation 1. of mUlaprkRti
ctumURitR> ctumURitR> ctumURitR> caturmUrtis caturbAhuscaturvyUhascaturgatih| caturAtmA caturbhAvas caturvedavidekapAt || caturAtmA caturbhAvascaturvedavidekapAt cturaTma ctuÉaRvítu cturaTma cturaTma ctuÉaRvítu cturaTma cturaTma ctuÉaRvítu cturaTma [ P
catur catur catur before it startedevolving. ctumURitRítubaRhuítuVyURhítugRit>, ctumURitRítubaRhuítuVyURhítugRit>, ctumURitRítubaRhuítuVyURhítugRit>, LEASE
is theelder brother of - - - ADD mUrtih mUrtih mUrtih ounded, andtranscendent). P RA Slokam 82 Slokam 82 Slokam 82 , thefirsttattvaiscalled N AVAM veRdivdekpat!. 82. veRdivdekpat!. 82. veRdivdekpat!. 82.
298 ur vyUhaformsprecededthevibhava vyUha forms (vAsudeva, sa’nkarshaNa, sa’nkarshaNa, vyUha forms(vAsudeva, s as virAT, sUtrAtman, avyAkRta, and sUtrAtman,avyAkRta, s asvirAT, milarly, inHisincarnationasrAma,the s of balabhadra, vAsudeva, pradyumna, pradyumna, s ofbalabhadra,vAsudeva, tha at the end of the putra kAmeshTi tha attheendofputrakAmeshTi
a, andSatrughna)originatedfromthe BEFORE following explanation for thefour havam ofHisfourfolded-nessin at the reference to “Four Forms” at thereferenceto “FourForms”
EACH N
kRshNa, pradyumnaisHis AAM
A ]
avyakta , thestate sadagopan.org nd the three states above, and nd the three states is the form in which bhagavAn is the form ribes the terms viSva, taijasa, ribes the terms ttama. This is the state in which ttama. This is e form of antaryAmi and made it and made of antaryAmi e form ance, with a shape and a form. paramAtman. This latter is similar to paramAtman. This latter and manas (sUkshma form); and manas (sUkshma turIya, and in the macrocosm, they are 299 and the Pure Self state. In the microcosm, these and the Pure Self state. refers to the prANa Sakti in all of us; SrI SAstri refers to us; SrI SAstri refers to Sakti in all of prANa refers to the state is the one that is beyo state is the one refers to the sthUla form of the evolved state of mUla prakRti, prakRti, mUla of state evolved the of form sthUla the to refers turIya appear sthUla is the external aspect sUkshma refers to manas, prANan, etc. virAT it in th bhagavAn entered before functional. SUtrAtman HiraNyagarbha. This this form as in our buddhi manifests Himself exists, with His Supreme and He alone in Him, is contained everything get their forms etc. jIva-s before the effulgence, is called parama pursha or pursho is called parama 1. sthUla, and 2. sUkshsma, 3. kAraNa. 2. 1. white in kRta yuga, 2. red in tretA yuga, 3. yellow in dvApara yuga, and 4. dark (black) in kali yuga. 3. 4. The
called virAt, hiraNyagarbha, ISvara, andcalled virAt, hiraNyagarbha, the interpretation by SrI Sa’nkara. Again, SrI rAdhAkRshNa SAstri desc prAj~na,and turIya. SarIram has three aspects to it: He also refers to the four states of the self – the waking state, the dream dream the state, waking the – self the of states four the to refers also He state, state, the deep-sleep SrI cinmayAnanda refers to His four forms with four different colors in the SrI cinmayAnanda refers to four yuga-s: are called viSva, taijasa, praj~nA, and sadagopan.org nAma 772. nAma 772. Under nAma142inSlokam 15,catur-bh Several referencesare givenunde vibhava incarnationin Hisbirthtodeva vyUha incarnationwithfourarms,andth hisinterpretation kRshNa. Correspondingly, segment whereheishavinganubhavam describes bhagavAn’svyUhaincarnations, or incarnationofbhagavAn. nAma142occursinthesegmentwherehe nAma-s asconnected toeachotherina been pointed outearlierthatSrIBha This nAmaisequivalenttothe catur-bAhave namah. The Four-armed. Sveta dvIpetRtIyAcacaturt vaikunThe prathamAmUrtihsatyaloketathA’parrA| insupport: andkshIrAbdhi SvetadvIpa, satyaloka, refersto SrI kRshNadattabhAradvAj beyond this feeling of“I”ness, ownership foritsbodyetc.Whenth wrongly considersthatthesarIra belo person inthe waking, dream,orsleepstat kArANaSarIra-s. sthUla, sUkshma,and The viSva,taijasa,andprAj~naarethest by cryingitwillgetmilk,suckingat An example of thisis theknowledge that nAma 772.
from previousbirths. ThekAraNaSarIraaspectisreflectedinthememoriesacquired
ctubaRhu> ctubaRhu> ctubaRhu>
catur catur catur - - - bAhuh bAhuh bAhuh hI kshIrasAgare|| this stateistheturIyastate. r boththe nAma-sinsupport.
300 142 (Slokam15)–catur-bhujah.Ithas the mother’s breastitwillbefed,etc. string that describes a particular form string thatdescribesaparticularform e jIvarealizes thetruth andpasses ujah, SrIBhaTTargives thefollowing TTar interpretsdifferent groupsof e current interpretation refers to His e currentinterpretationreferstoHis respectively. Hequotesthefollowing ngs to“It”,andhas thefeelingof es. In all the above states, the jIva es. Inalltheabovestates, ki as child kRshNa with four arms. ki aschildkRshNa with four arms. a child has as soon as it is born, that a childhasassoonitisborn,that and thecurrentnAma (772)isin the HisfourformsinSrIvaikunTha, of thevibhavaincarnationLord ates ofthejIvaassociatedwith These arealsoassociatedwiththe of nAma 142 refers to bhagavAn's sadagopan.org tam (SrImad bhAgavatam - tiruvAimozhi 8.8.1 (v.v. fers to His divine form with four His divine form with fers to e the interpretation is in terms ofe the interpretation ference to His appearance as child as child ference to His appearance way (as before) with crown and with e to vishNu purANam in support, as that four-armed shape (that is, in the i tvAm drshTum aham tathaiva | ms etc., in SrImad bhAgavatam - ms etc., in SrImad bhAgavatam 301 nAngu tOLan tat catur-bhujam | ’nkha cakra gadhA-dharah” a that belongs to the asura race know that you are to the asura race know a that belongs
(SrImad rAmA. yuddha. 114.15); 114.15); yuddha. rAmA. 5.34). moksha. (SrImad sametam” - “bhujair-caturbhih catur-bAhuh, wher nAma, For the current have a re the kRshNa incarnation, we bhArata four ar kRshNa to devaki with the (mahA just two, normal the of instead arms long four has He if as is It rAmAnujan). to embrace AzhVar! arjuna re In gItA Sloka-s 11.45 and 11.46, hands: kirITinam gadinam cakra hastam icchAm tenaiva rUpeNa catur-bhujena sahasra bAho bhava viSva mUrte || in the same adorned see You “I wish to mace and discus in hand. Assume again (vishNu purANam); purANam); (vishNu references: cakrAdyAyudha udArA’ngam - “catur-bhujam bhUshaNam” dhAtA- “tamasah paramo Sa (V.P. 5.3.13) 5.3.13) within form (V.P. jAnAtu mA’vatAram te kamso’yam diti-janmajah || four-armed this withdraw Please beings! all of Soul Inner The “O Yourself. Let not this kams the incarnation of vishNu”. nammAzhvAr refers to Him as adbhutam bAlakamambujekshaNam catur-bhujam….adbhutam bAlakamambujekshaNam referenc 10.3.9). SrI BhaTTar gives soon after He was born: devaki describes Him upasamhara sarvAtman rUpame sadagopan.org - describing bhagavAnasOnewithFourarms: givesth SrI kRshNadattabhAradvAj andeitherlo Sa’nkha, cakra,gadA, SrI rAdhAkRshNaSAstripointsoutthat mAmSaraNAgatam raksha puNDarIkAksha for vAsudeva(recall SrI Sa’nkarapointsoutthatthenAma “malai ila’ngutOLnAngEmaRRuavanukku!eRREkAN” AzhvAralsoreferstoHis tiruma’ngai stotramofsvAmideSikan). weapons inthosehands(SrIshoDaSAyudha AzhvAr came witheightarms;sudarSana devotees as occasionnumber ofarmsasneeded,tocarry demands.bestowing thefourpurushAtha-s.Itis Thus, whenPerukkAraNai SrIcakravartyAcArya’san He came to protectSelvat tirumAl” gajendra, HeANDAL describes Him as Thou UniversalBeingwiththethousand-arms”. divine form of vishNu – deva rUpam as mentioned in the previous Slokam), O in theenchantmentof that directlyleadsto PeaceandPerfecti The maintaining dharmaamongmankind. carrying theSa’nkha,cakra,gadA, Under Slokam15,SrIcinmAyanandade gadAyudAryudham - (bhAga.8.18.1);
tam adbhutambAlakamambujeks catur-bhujah Sa’nkhagadAbjacakrah (tiruppAvai30). (tiruppAvai30).
Sa’nkha theimmediatesense-joys, refu “Ir IraNDu Mal varait tO “Ir IraNDuMalvarait
cakra gadA pANedvArakA-nilayAcyutagovindaa cakra gadA tus ordhanusinthefourhands. 302 piSa’ngavAsAnalinAyatekshaNah and padmam. Thesearemeantfor and padmam. e reference to SrImad bhAgavatam e referencetoSrImadbhAgavatam catur-bAhuh istraditionallyreserved four armsinperiyatirumozh8.1.1– on, to His Lotus Feet. But most ofus, on, toHisLotusFeet. Butmost many moreweapons toprotectHis conch calls mantotherighteouspath scribes thefourarms ofbhagavAn asifHejustkeepsincreasingthe ubhavam isthatthefourarmsfor that He carries has 16 arms, and 16 arms,and that Hecarrieshas16 vishNu istypicallypersonifiedwith ). haNam catur-bhujamSa’nkha . L Se’nKaN tiru mugattu L Se’nKaNtirumugattu se tolistenthesmall (bhAga. 10.3.9).
sadagopan.org
the “conch”, then then the “conch”, of communal, social or national of communal, tes the entire being. The call and the The call and being. tes the entire
listening to the call of listening to the wardshis Ultimate Goal, represented by 303 (Pic Courtesy: Sri. B. Senthil) Chaturbhuja gopalan-arimeya viNNagaram
calamities.If still the individual is not Wheel of Time, annihila the cakra - the all onlypunishment are to take man to His hand. the “padma” in inner voice of conscience from His conch. For those, He wields the Mace Mace the wields He those, For conch. His from conscience of voice inner (gadA) very small calamities we suffer gently, and and tragicin our jerks form in the existence, otherwise smooth sadagopan.org nAma 773. nAma 773. interpretations: sandha SrIsatya For catur-bhujah, 'Mace', and represented bytheLotusorPadma, c) HeWhomanifests Himselfaspurusha, pradyumna, andaniruddha). b) HeWho hadfour manifestationsin a) Heofthe form offour containing theconch, themace, mind, intellect,cit,andego,thes A relatedexplanationisthat aha~nkAraScaturbhujah" tamaiti rajas "sattvam SrI rAdhAkRshNaSAstrigivesthefollowing support: from withinthebody. arecontrolle all thephysicalactivities Th (ahamkAra). objects (citta),andego equipments inman–mind(manas), hands representthefourfactors th SrIcinmayAn For thenAmacatur-bAhuh, (gopAlottaratApini 55). nAma 773.
2. 1. since Hecan onlybeknownbythe fourveda-s. jAyateabhityAjyate iticatur-bhujah catur-bhugj~nAnamtena caturbhyah vedebhyahbhavatiiti deserved. kAma,and mokshatobeexperiencedbythe artha, makes dharma, mokshANAmbhujah catur-bhujah bhun’gte bhunaktiitibhujah; mind
ctuVyURh> ctuVyURh> ctuVyURh> isthe'Discus'.
catur catur catur Emanations (vyUha forms). Emanations(vyUha - - - the Self functions ina vyUhah vyUhah vyUhah the cakra,andpadma.The 304
d, regulated, and constantly commanded commanded andconstantly d, regulated, His vibhava form (as kRshNa, balarAma, His vibhavaform(askRshNa,balarAma, tellect (buddhi),tellect thoughtflowtowards e arerepresented by thefour arms ese arethefouragentsthroughwhich caturNAm dharma artha kAma caturNAmdharmaartha at togetherconstitutetheinner chandahpurusha,veda purusha,and – vishNuiscatur-bhujahsinceHe yatirAja hasgiventhefollowing intellect anda’s anubhavamisthatthefour – vishNuisknown ascatur-bhujah isthe'Conch', four-fold patterninvolving ego is the isthe cit is sadagopan.org separate, to resolve, etc. It separate, to resolve, etc. It (who are never involved at any time or time. SrI This is His form in nifestations and functions of the six tions of creation, preservation, and and tions of creation, preservation, a-s. The para form is full of the six six the of full is form para The a-s. pradyumna, and aniruddha. VAsudeva of the attributes is for the sake of Ama 140). The root is Uh – vitarke– toAma 140). The ees to salvation. The vyUha forms are rya, Sakti, tejas. The vyUha mode of ves, quiet, profound, still, limitless and e Kalpatharu Research Academy (S. e Kalpatharu Research Academy r maintaining the world and protecting owledge and bliss abound unobstructed, owledge and bliss abound unobstructed, d integral concept of the pA’ncarAtra pA’ncarAtra d integral concept of the and equal dominance. VAsudeva appears tyadevo vAsishTha gives the expansion – gives the expansion tyadevo vAsishTha transcendental mode, the Deity is like an 305 ished by the four-fold veda-s. the four-fold ished by with the pA’ncarAtra Agama. with the pA’ncarAtra Agama. me additional Vol.4 information, mostly taken from – He Who forms Himself into four forms for the – He Who forms Himself means to divide, to distribute, to vyUh
and which is populated by the nitya sUri-s ocean of nectar altogether devoid of wa devoid ocean of nectar altogether by space unfathomable, un-fragmented vaikunTham. It is the plane in which kn in transmigration etc.), and by the mukt attributes – j~nAna, bala, aiSvarya,, vI ma bhagavAn emphasizes the differential configuration attributes. creative This creation and evolution of the world, fo leading the devot the devotees, and for four in number: vAsudeva, samkarshaNa, has all six attributes in their fullness conjecture, to reason,conjecture, to SrI sa to infer. The term para or Agama. In this concept, in the We dealt with this nAma in Slokam 15 (n We dealt with catur-vyUhAya namah. catur-vyUhAya viSishThA UhA vyUhA purposes of creation etc. with so a recap Following is of the Agama-koSa published by th K..Ramachandra Rao), dealing para vAsudeva the four forms in which is used to refer to or nArAyaNa for His func decided to divide Himself an destruction. This is a fundamental mahApurusha. is establ Supremacy d) He Whose e) He Who is in the form of four divisions of speech (three veda-s, and and veda-s, (three speech of divisions four of form the in is Who He e) ordinary speech) four kinds of greatness (vyUhaf) He Who has = mahimA). sadagopan.org bhagavAn’s vibhavaincarnation asLord b) ForthenAma773, whereSrIBh namah|| aniruddhAyasAttvatAm-pataye pradyumnAya ca| namahsa’nkarshaNAya namaste vAsudevAya four vyUha-sarementioned: refersus bhAradvAj SrI kRshNadatta the breath issuspended. does notfunction,andthereisonlybreathing; andinthe do notfunction,butonlythemind inthe isactive; In the that areassociated states ofmeditation of meditationandworship(dhyAna vehicles, banners,etc.Theseforms are that eachofthevyUha formshavetheir pradyumna,an samkarshaNa, (vAsudeva, a) As part of his description of thisvibhava incarnationasLordkRshNa. terms ofthevyUhaincarnationsbhag Slokam15, thefirstinstanceofthis As inthecaseofot as threeadditionalsequent
4. 3. 2. 1. 3. 2. 1. turIya sushupti svapna jAgrat Sakti +tejas aiSvarya +vIrya j~nAna +bala Wakeful state –The fourthand FinalState. –The –Wakeful state; –Wakeful - Stateofdreams; –Deepsleep; and =aniruddha = SamkarshaNa , theexternalsensesfunction;in = pradyumna = pradyumna her nAma-s of thisSlokamthatarecommonwith her nAma-sof ial emanationsasfollows: nAma intermsofthevyUhaincarnations 306 nAma is explained by SrI BhaTTar in nAma isexplainedby SrI BhaTTarin kRshNa, the explanation he gives is the theexplanationhe gives isthe kRshNa, witheachofthesefourformsare: assumed by bhagavAn for the purpose assumed bybhagavAnforthepurpose out d aniruddha),SrIBhaTTarpoints ArAdhana) byHis devotees.Thefour avAn, andthesecondintermsofHis aTTar continues his description of aTTar continueshis description toSrImadbhAgavatam,wherethe own limbs,color, ornaments,weapons, Sleep state (bhAgavatam. 10.40.21) turIya state svapna state , eventhemind , even , they
sadagopan.org Rg, “catvAri vAk generic meaning SarIra purushaS-chandah refers to the soul or AtmA refers to the soul or AtmA is the AtmA in the form of of form the in AtmA the is is the AtmA in the form of the of the nAma in Slokam 15, he gives gives he 15, Slokam in nAma the of ah, he uses the retations for the nAma in their two retations for e explanation that He has this nAma e explanation that He has this the four divisions of the veda-s – is grandson). in the vyUha Just as daih vyUhyate vRdhyate pareSatvena balabhadra (balarAma, His brother), (balarAma, balabhadra pradyumna, and aniruddhapradyumna, and two of had AraNyaka declaration, describes the ur vyUha incarnations. He quotes the the body, the purusha in the chandas, chandas, the body, the purusha in the being free from punar-ukti dosham of being free from n also, kRshNa was full of all the six n also, kRshNa (ait. AraN. 3.2.9). SrI rAdhAkRshNa 307 vedapurusha SarIra purusha refers to the purusha in the form of kAla or uses the Rg vedic passage vedic uses the Rg or chandahpurusha tions such as creation”. ,and the great purusha – purusha . mahA purusha (1.164.45), and interprets the nAma as referring to “four (1.164.45), and interprets the nAma
parimitApadAni" yajus, sAma, and atharva: caturbhih ve yam iticatur-vyUhah vAsishTha e) SrI satyadevo the veda-s; and the Time. d) SrI baladeva vidyA bhUshan gives th Supremacy is established by because His
correctly pronounced mantra-s; the SAstri expands on this: pradyumna (His son),andpradyumna (H aniruddha vibhava incarnatio the incarnation, in baralAmaqualities, and (sankarshaNa), dominating.the six qualities interp different gives two SrI Sa’nkara with the trait of instances, consistent For theauthentic vyAkhyAna-s. instance inthe interpretation of terms the fo words of vyAsa in support: vyUhya AtmAnam caturdhA mUrtibhih vai, vAsudevAdi | sRshTyAdIn prakarotyesha,viSrutAtmA janArdanah || as viSrutAtmA, janArdana, etc., divides Himself known into four “He Who is forms, and performs the func catur-vyUh c) For the current nAma the aitareya “manifestation”, and using purusha in four manifestations as the in the veda-s the purusha purusho veda purusho mahApurushah in the SarIra of the cetana-s; four forms of kRshNa or vAsudeva, of kRshNa four forms sadagopan.org nAma 774. nAma 774. interpreters. Oneis that thefour mind. Twodifferent interpretationsha SrI bhaTTardoesnotexplicitlyspecifywh kramAt catasrahprAptayahasminiticatur-gatih byHisdevotees – the fourgoalsdesired a) SrIbhaTTarinterpretsthenAmaas arthArthI, andj~nAnI) e) HeWho istheRefuge for thefour d) HeWho isthegoal ofthefo c) HeWhohasthefourgaits(vRsha b) HeWho providesthefourgoals: a) HeWho isintheform bhagavAn ashavingthefollowing fourmahimA-s: vyUhato mean“greatness”, f) Thedharma writergivesadifferent cakram interpretation. Hetakes three veda-s, andtoordinaryspeech asthefourthone. understanding knowthem”.RalphGriffith speech”.Thepassagecont divisions of nAma 774.
.Te am acceptance calm 4. The Therevelation oftherelation 3. Revealing thegreatnessofparA 2. Performingthefunctionofcreation 1. destruction ofthevRshNirace. destruction being thenAthasimultaneouslyforinnumerable gopi-s; and rAsa-krIDA; His leelA-s;
ctugRit> ctugRit> ctugRit>
catur catur catur of the four purushArtha-s. of thefourpurushArtha-s. - - - and theninterpretsthe gatih gatih gatih ofthecursegAndhArirelatingto ur varNa-sandthefour ASrama-s. goals arethefourpurushArtha-s –
indra, brahma, kaivalya, and moksha. indra, brahma,kaivalya,and bha, gaja, vyAghra, and simha gati) andsimha bha, gaja,vyAghra, 308 between jeevAtmAandparamAtmAby inues to say “The brAhmins who have inues tosay“ThebrAhminswhohave referring to Hisbeing the pathforall kindsofbhakata-s(Arta,ji~jnAsu, -bhakti (extremedevotion)through -bhakti ve beengivenbythe subsequent interpretsthisasareferenceto at the four goals are thathehasin at thefourgoalsare upAsaka abhiyogatAratamyakRta- upAsaka , destruction etc., just as part of , destructionetc.,justaspartof . nAma asrepresenting dharma , sadagopan.org "mArI emperumAn’s emperumAn’s
. ), and the four , referring to the four sannyAsa catur-daSasamadvandvaS- elephant, characterized by characterized by elephant, of an angry tiger), and zed by pride and exultation), zed by pride and exultation), and ), when their respective codes I’nganE pOndu aruLi” d by its ability to overpower and d by its ability to overpower
bes Lord rAma to sItA pirATTi with to sItA pirATTibes Lord rAma with Sudra rence to the beauty of Lord rAma’s rence to the I v.v. rAmAnujan refers us to the I v.v. rAmAnujan refers us sition of indra, brahmA, kaivalyam,sition of indra, or in SrI ra’ngam utsavam-s. These are (the ultimate end) for the word gati, ving the meaning to the nAma as “One n by SrI aNNa’ngarAcAryan by SrI few and a 309 and ASramANAm varNAnAm caturNAmyathokta- “un koil ninRu “un ). This is traditionally). using the translated is This that the nAma means Goal of the “He Who is the – He is the goal of the four stages of life or or life of stages four the of goal the is He – on the merit of the upAsaka, bhagavAn takes bhagavAn theof the upAsaka, on the merit undara kANDam 35.20 – undara kANDam . (associated with the anger (the gait of an infatuated (the walk of a bull, characteri (the walk of lordliness associated with its position the as moksha for the part , and brahmacarya, gRhasta, vAnaprastha brAhmaNa, kshatriya, vaiSya, Rshabha gati Rshabha gati matta gaja gati majesty), the vyAghra gati simha gati an king of the four-legged species conquer the other four-legged species). kAma gaja simha gatI vIrau SardUla vRshabhaupamau , 2. 3. 1. 4.
meaning “gait” for the word “gatih”, gi meaning “gait” for the word the name catur-gatih (s the name catur-gatih catur-damshTraS-catur-gatih gaits”. Sr Who has the four kinds of ARAyirap for tiruppAvai paDi vyAkhyAnam pASuram 23 – malaimuzha’ngil”, artha b) An alternate interpretation, give interpretation, alternate b) An depending others, is that, upAsaka to the po one of the four goals: moksham. rAmAyaNam,c) In SrImad hanuman descri naDai is enjoyed four different ways in the: In SrImad rAmAyaNam we have the refe gait – kAriNAm gatih catur-gatih ASrama-s ( and gives the interpretation four varNa-s and ASrama-s” – gaits described above. “goal” d) SrI Sa’nkara uses the meaning castes ( sadagopan.org nAma 775. nAma 775. etc. g) He Who is the antaryAmi of the four taijasa,prA`jna,andturIya. states -viSva, f) HeWhomanifestsHimselfinfourfo e) HeWho isbehind thefunctions cAturya AtmA) d) He Who is skilled in keeping His AtmA pure frompreservation anddestruction. attachment etc. (catura - c) HeWhohasafour-foldmanifestationinHisfunctionsofcreation, rAma b) HeWho hasfour manifestations in a) HeWhohasfourformsinHisvyUhaincarnation knowledge”. theseekersafterknowledg distressed, “Four typesofmengooddeeds Arto ji~jnAsur-arthArthIj~n bhajante mAmjanAhsukRtino’rjuna| catur-vidhA reference tothegItASlokam7.16: sandhayatirAjaalsogive SrI satya AsryatvAtcatur-gatih arthArthI, orj~nAnI– (gItAbecause HeistheRefuge forthefour bhUshaNgivesthe e) SrIbaladevavidyA of conductareobserved. 7.16) nAma 775.
cturaTma cturaTma cturaTma . catur catur catur caturNAm ArtAdInAm bhaktAnAm yathA-bhAvam ArtAdInAmbhaktAnAm caturNAm - - - AnI cabharatarshabha|| AtmA AtmA AtmA of manas,citta,buddhi,andahankAra.
310 worship Me,Oarjuna. Thesearethe His vibhavaincarnationsofkRshNaand s thisinterpretation,andgivesthe kinds of bhakta-s – the Arta,ji~jnAsu, kinds ofbhakta-s–the typesofdevotees- Arta, arthArthI, interpretation thatHehasthisnAma e, thewealth-seekers, andmenof rms to support thejIvainits four support rms to sadagopan.org jIva, antarAtmA, jIva, antarAtmA, brahmA (catura = kuSala, (catura = kuSala, brahmA as nAma-s 775 and 773, in terms n, and the occurrence of the same of n, and the occurrence His vyUha incarnations (vAsudeva, what related. So I am re-visiting all all re-visiting am I So related. what ddha), and nAma-s 697 to 786 in d catur-vyUhah as nAma-s 139 and or vyUha incarnation in the former to the form of bhagavAn that he is he is to the form of bhagavAn that -sunder the kRshNa incarnation, he -sunder the kRshNa or nature, Form, image etc. (VAman or nature, Form, and the previous nAma in the current nAma in the and the previous of bhagavAn as Lord kRshNa. before, that a unique feature of SrI before, that a unique feature okam 15, and the current nAma), and okam r-mUrtih (nAma 771 in the current also used refer to the Supreme Self Supreme Self to the used refer also 311 ven nAma. For instance,interprets: he and refers to His four vyUha incarnations for the and refers to in Slokam 15 (nAma 139). The term Atman usually Atman (nAma 139). The term in Slokam 15 t being - the four-faced four-faced - the t being . th why He took these forms, for nAma 140. terms of the vibhava incarnation samkarshNa, pradyumna and aniru 140 in terms of the vyUha incarnatio nAma-s catur-AtmA and catur-vyUhah incarnations. of His kRshNa 1. the nAma-s 123 to 146 in terms of 2. the occurrence of catur-AtmA an
dealing with for any instance of a gi dealing with for any instance vyUha, instance of the term nAma 139, and deals wi of nAma the series When interpreting Apte’s dictionary). The nAma-s catu Apte’s dictionary). The nAma-s the above nAma-s here. in many places out It has been pointed in nAma-s of groups between connection a sees he that is bhAshyam BhaTTar’s andSrI vishNu sahasra nAmam, has grouped the 1000 nAma-s into 44 groups, the see will we bhAshyam, BhaTTar’s SrI in So flower. lotus a of petals 44 like interpretation that is most appropriate Thus, he uses the meaning “Emanation” fit) of AtmA-s: Himself in four kinds i) He Who manifest paramAtmA, j~nAnAtmA namah.catur-Atmane this nAma We dealt with individual soul, but is refers to the (ParamAtman), one’s essential essence Slokam), catur-AtmA 139 (nAma in Sl Slokam 15, catur-vyUhah (nAma 140 in that are someSlokam have interpretations h) He Who created the fi created h) He Who sadagopan.org diverse anubhavam-s ofbhagavAn’s gu With thatdiversion onhowthegrea yuga-s: white,red,yellowandblackbodies. Hisappear aspect ofbhagavAn’sguNa-s– the great purusha.ForthenAma catu purusha inthebody, different interpretation, incarnations, andforthesecondinst nAma catur-vyUhah, heusestheinterp nAma catur-vyUhah, or Selfpurefromanyattachmentetc. gives theinterpretationthatnAmare as catura+AtmA,andgivesthemeanin InthesecondvishNu purANam. instance roles ofprotection,creation,anddest and explains theinstances ofcatur-AtmA.Inthefirst nAma in terms of fourHe usesdifferent meanings for thewo manifestations“accepted” andexpected traitorlaksha of His in each punar-uk alsoavoids BhaTTar hasdone),he of His he weavesathreadofconn Even though SrISa’nkarahasnotadop repetition orpunar-ukti. the diversityaspects ofbhagavAn’smanifestationsan meanings,theinterpretation or similar of the guNAnubhavamThe pointtobemadeisthateventhou under nAma775. is provided them fornAma773,andthemeditation 771),thedistri for catur-mUrtih(nAma to us, (Hisbrother),pradyumna(H samkarshaNa with norefers dosham of to the four manifestations of kRshNa as vAsudeva (Himself),
based onthedifferent ection between groups of nAma-s as a rule (as SrI 312 gh the nAma-s may have outwardly same outwardlysame gh thenAma-smayhave t vyAkhyAnakartA-s provideuswith chandas, thepurusha Similarly, forthefirstinstanceof ance ofthesamenAma,hegivesa g “cAturyam”tothewordcatura,and ted aschemeofinterpretationwhere rds inhisinterpretationsforthetwo instance, he uses uses he instance, of the same nAma, he views the nAma ofthesamenAma,heviewsnAma d guNa-s,andthusthefull benefit of retation interms Na of the great vyAkhyAna kartA-s. kartA-s. Na ofthegreatvyAkhyAna Na-s and eliminate the purnar-ukti eliminatethepurnar-ukti Na-s and r-mUrtih, hedrawsonyetanother is made with emphasis on different ruction, basedonquotesfromSrI of thesefourformsbythedevotees bution ofthesixqualitiesbetween fers to His skill in keeping His AtmA fers toHisskillinkeepingAtmA ing withdifferentcolorsinthefour is son), and aniruddha (His grandson) (Hisgrandson) aniruddha is son),and ti orrepetitionbecausethisisaan forms ofpurusha-The the meaning“four", of thefourvyUha in theveda-s,and sadagopan.org given for the term term given for the vAsudevAdi rUpatvAt e for experience of the e for experience of the each of His functions of creation, state, the sleep state, and the turIya state, the sleep Here the meaning Here the meaning ubhavam of the current nAma – catur- of the current ubhavam mself in four vyUha forms – vAsudeva, mself in four vyUha He has this nAma because He is skilled nAma because He is He has this ma caturAtmA, SrI Sa’nkara views the es the meaning cAturyam for the word in the current Slokam, he gives the in the current graph, for nAma 139 SrI bhaTTar gives 139 SrI bhaTTar gives graph, for nAma 313 d others, time, and all creatures. the devotee to meditate on Him. the devotee An makes Himself availabl . 1. and In creation: brahmA, daksha time, others, and all creatures 2. In preservation: vishNu, manu and and all others, time, creatures 3. In dissolution: rudra, yama an
preservation, and destruction. These four forms are: preservation, and destruction. vishNu purANam 1.22.30-32: this interpretation from He supports brahmA dakshAdayah aklhila jantavah | kAlah tathaiva vibhUtayA hariretAjagatah sRshTi-hetavah || vishNur manvAdayah ca dvija | kAlah sarva bhUtAni sthiter nimitta bhUtasyavishNoretA vibhUtayah || rudrah kAlah antakAdyaSca samastASvaiva jantqavah | caturdhA pralayAyaitAjanArdana vibhUtayah || d) For the current instance of the nA nAma as catrura + AtmA, he us where catura. His interpretation here is that c) SrI Sa’nkara’s vyAkhyAnam for this nAma in Slokam 15 is that His Sakti is is Sakti His that is 15 Slokam in nAma of capacity state, depending on the this for vyAkhyAnam Sa’nkara’s SrI c) manifestation in expressed in a four-fold AtmA. out in the previous para a) As pointed of states four the of basedAtmA is rUpam, description on the nirukti – any in form, caturAtmA itikathyate sUkshma in and of this nAma b) For the instance sthUla in interpretation that bhagav both devotees state, the the waking dream experience: dosham, wedosham, summarize will briefly the an the interpretation that He manifests Hi that He manifests the interpretation samkarshaNa, pradyumna, and aniruddha. sadagopan.org His formas form iswhereHesupports the in Hisformas whereHesupportsthe manifestation tApinI. ThisdescribesHismanifesting f) SrIrAdhAkRshNaSAstrigivesain catushTaya expresses Itselfasthefour to thisinterpretation–catvara+AtmA thepATham as SrI cinmAyanadagives amI|| garvas smaraNamvishayA samSayo niScayo mano buddhir-aha’nkArahcittamkaraNamAntaram| AtmA. – Since bhagavAnthis process.Thesefourarecalled thefo isexecution, andtheaha’nkAra isthefeel the AtmA ofof analysis,thecittafunctionison functionmind function involvesthinking ofdoin behindmind function,thebuddhi function, the these, HeSrI rAdhakRshNaSAstrielaborateson is called catur-AtmA AtmakatvAt catur- words are: (intuition), andsoHeisinthesefo behind, thefourtypesofinternalorgans e) An alternate interpretation by SrI Sa’nkara is that He caturaAt deveshAdirahitatvAt is in the form of, or in keeping His AtmA or Self pure and free from attachment etc. – previous birth,suchas thememoryofth called of third aspectordimension
prA~jna . sUtra virAT ), whichisresponsible formemori mano buddhi ahankAra cittAkhyAntah karaNacatushTaya karaNacatushTaya mano buddhiahankAracittAkhyAntah . This combinedmanifestationiscalled . This . Thecombinedformof . thesoul,whichis called mA mano asya iticaturAtmA mA manoasya sUkshma SarIra pects ofourinnerequipment– 314 ur forms – catur-AtmA. SrISa’nkara’s ur forms–catur-AtmA. sthUla SarIra g something, thebuddh e ofdrawingonprior experiencesin –“TheOneInfiniteEffulgencethat catvarAtmA as the one corresponding astheonecorresponding catvarAtmA citta function,andtheaha’nkAra.The – mind, intellect, sense(ego), and citta citta sense(ego),and –mind,intellect, e newbornchild thatcryingwillresult terpretation based on nRsimhottara terpretation basedonnRsimhottara ing ofaccomplishmentattheend ur antahkaraNa-s, or internal organs. internalorgans. ur antahkaraNa-s,or this. Hedescribes thefouras Self in four forms. The first is the viSvaandvirATis es thatarecarriedover from ofthejIvacalled ofthejIva (called kAraNa SarIra anuj~nAtA . i functionisone otA antah karaNa . Thesecond taijasa . Thereis viSva (also (also rAga , in , in ), sadagopan.org . His Self . His Self BhagavAn is called (1.11). The first three (1.11). The first caturshu dharma artha anu~jnaikarasa s Self described above – s Self described atha turIyaS-caturAtmA is called is called ing for purposes of creation, in the in the purposes of creation, for ing interpretation that the nAma refers refers interpretation that the nAma ur types of devotees – the Arti, ur types of devotees – the dies of all creatures with the four dies of all creatures with AreNa AtmA mano yasmAt sa yasmAt mano AtmA AreNa His Self that supports His Self this kAraNa th the dream state, the prA~jna with state, the prA~jna th the dream e who seek knowledge, and those who e who seek knowledge, rpretation that is based His being the the state that is above all the other the state that is above all e paramAtman, and through knowledge s another anubhavam: 315 ISvara . The nAma caturAtmA, based. The nAma the on . to the four forms of Hi to the four forms avikalpa ekarasa, and avikalpa –ekarasa, and aspects of the soul, and which is realized through realized through soul, and which is aspects of the caturNAm Arta arthArthi ji~jnAsu mumukshUNAm AtmA is called .
caturAtmA because He created the fit be
nRsimhottra tApinI, refers nRsimhottra tApinI, which is past these three which is past brahma j~nAna anu~jnA otA, anu~jnAtA, three, the moksha state. g) SrI kRshNa datta bhAradvAj gives the of the fo to His being the antaryAmi arthArthI,j~nAnI and mumukshu – those who worship Him for relief from sufferings, those who seek wealth, thos seek moksha – antaryAmI priya iti caturAtmA SrI satya sandha yatirAja gives an inte cause of the four types of desires in the devotees: yogyatAnus kAmamoksheshu janAnAm caturAtmA h) SrI satya sandha yatirAja also give the sleep state, and the turIya with the sleep state, and the turIya SarIra ofSarIra as in His form the soul turIyAvasitvAt ekaikasya otAnu~jnAtranu~jnAvaikalpaih the fourth form – th forms lead to realization. purANa which from mArkaNDeya gives reference Raghavendran SrI T. S. enters the bo declares that paramAtmA and turIya:forms of viSva, taijasa, prA~jna, | paramAtmA catu-rUpah sarva-prANi-sarIragah viSvaSca taijasahprA~jnas-trIyaSceti kathyate || associates the viSva form with the explanation, SrI Raghavendran In his taijasa wi wakeful state of the jIva, the in its getting milk. The manifestation of manifestation milk. The in its getting sadagopan.org nAma 776. nAma 776. nivishTo hRdaye nityamrasam pibati karmajam|| nivishTo hRdayenityamrasampibati sthitah| itiharir-ekaevadvi-vidhA AtmA antarAtmA hari: betweenAtmAandantarA to distinguish explanation providedbySrIRaghavendr maya herereferto Hismanifestatio an vi~jnAnamaya, annamaya, mano maya, Upanishad– taittirIya paramAtmA istheSupreme Soul. He ex rUpa inthe in ourhearts,andresides SrI T.S.Raghavendranexplainsthat j~nAnAtmalakshNAyasya iticaturAtmA paramAtmA, AtmA,antarAtmA, AtmA-s: the nAmacaturAtmAbecauseHehasall i) AnotherofSrIsatyasandhayatirAja’s means ‘manifesting, reveal means ‘manifesting, a) SrIbhaTTarinterprets theword‘bhA into existencebyhimself, one be “Onewhoexists,onethroughwhom live, tobeborn.SrIvAsi The rootfromwhichthewo catur-bhAvAya namah. c) HeWho createdthefourkinds ofspecies. b) TheSource ofthe four–varNa- actions. a) HeWhogivesexpressiontothefo form ofbrahmA - nAma 776.
AtmA, antarAtmA, paramAtmA, antarAtmA, AtmA,
ctuÉaRv> ctuÉaRv> ctuÉaRv> caturah kuSalaAtmAcatur-mukhoyasmAtiticaturAtmA
catur catur catur satyam j~nAnamanatambrahma shTha notesthatthemeanin ing’. –bhAvah=bhAvanA rd bhAvahisderived - - - bhAvah bhAvah bhAvah who makesothersappear”etc. s, ASrama-s, pururshArtha-s, etc. pururshArtha-s, ASrama-s, s, parmAtmA, in therUpaofAtmA,resides in parmAtmA, 316
of antarAtmAintheheartsoul. ur vyUhaforms throughfour kinds of ns as j~nAnAtmA according to the ns asj~nAnAtmAaccordingtothe d Anandamaya.Manomayaand an. HealsoquotesthebRhatsamhitA plains j~nAnAtmA byreferencing the and existence takesplace,onewho came interpretations is that bhagavAnhas interpretationsisthat va’ asstandingfor‘bhAvanA’, which tmA as distinct manifestations of distinctmanifestations tmA as the qualities of the four types of the qualitiesoffourtypes j~nAnAtmA bhU -sattAyAm–tobe, g forthewordbhAva can = abhivya’njanam,which . HeisprANamaya, ( catvAra AtmAnah – AtmAnah catvAra ). . sadagopan.org and interprets the and interprets urce of the Four”, and urce of the Four”, and svakRtavyavasthayAcatur- terpretation that the current nAma terpretation that the current nAma creator, know Me as non-agent and and non-agent as Me know creator, that the nAma represents bhagavAn bhagavAn that the nAma represents of the beings, and propagation of the beings, of the the four varNa-s, the four ASrama-s, the four varNa-s, ted by Me according to distinction of ssion of these vuYha forms throughssion of these His vyUha forms, His vyUha . These are distributed respectively as respectively as . These are distributed rushArtha-s: dharma, artha, kAma and 317 . – One Who has created the four kinds of species – One Who has created the four kinds of species e generic meaning “The So g’. He continues his interpretation linking the nAma linking the nAma his interpretation g’. He continues e four kinds of species: – manifesting, revealing. – sthiti, keeping the universe in form; universe the – sthiti, keeping – sAstrapradAnama good number – bequest of of – rakshaNa, protection; – universe creation; sRshTi, dharam artha catushTayam bahavati kAma mokshAkhya purushArtha vAsudeva sa’nkarshaNa pradyumna aniruddha for living. instructional scriptures as guides abhivya’njanam 1. 3. 5. 2. 4.
means ‘manifesting, revealin to the previous ones, which dealt with which dealt previous ones, to the current nAma as revealing the expre as current nAma sustenance, protection actions. Creation, SAstra-s are the four actions or duties SAstra-s are follows: Sa’nkara gives the interpretation b) SrI as the Source of the four kinds of pu of the four kinds as the Source moksha – SrI cinmayAnanda takes th – utpadyate asmAt iti catur-bhAvah (gItA 4.13) 4.13) (gItA Source of then expands on it. He is the (see b above). He gives reference to the gItA the four purushArtha-s etc. Slokam 4.13 in support: cAtur-varNyam mayA sRshTam guNa karma vibhAgaSah | tasya kartAramapi mAmviddhi akartAram avyayam || “The system of four stations was crea guNa-s and karma. Though I am their immutable”. c) SrI satyadevo vAsishTha gives the in signifies His creation of th vidhAm sRshTim utpAdayati sadagopan.org nAma 777. nAma 777. b) SrI Sa’nkara’s vyAkhyAnam is that He has this nAma because He is the Only berealized. mahimA can vibhavaincarnations But inHisvyUhaand To know Him as He is in parama padam is extremely difficult, cAham||”. veda-videva vedAnta-kRt, to say the least. | “vedaiScasarvamahamevavedyah knows theveda-s– brings aboutthefruitionofritual from alltheveda-s,HeisOneWho gItA 15.15, Lord kRshNa reveals andvedamrefers undevoted, that He is the Only One Whothis pASuram.MaRairefersto is to be known SrI V.N.VedantadeSikanpoints theus cuDarE” addressesHimas a) nammAzhvAr cannot becomprehendedbyanyone. magnificence displayedinthevyUhaand the four veda-s,seebutadropoftheGreat Ocean thatHe is,becausethe veda-s. Thisunequivocallyapplies only Literally, thetermcatur-veda-vitrefersto catur-veda-vide namah. c) HeWho makesitpossibletoknowthefourveda-s. b) HeWho istheKnower ofthefourveda-s. a) HeWhoisknownbythosewho the species suchastrees,andthehumanspecies. such asbirds,serpent,etc.;thehumming through His ownFreeWill.Thefourspecie nAma 777.
in tiruvAimozhi 1.3.10(SrIv.v.rAmAnujan). in tiruvAimozhi
ctuveRdivt! ctuveRdivt! ctuveRdivt!
catur catur catur toitsbeingrevealed tothegreatdevotees.In - - - veda veda veda are learned in the four veda-s. are learnedinthefourveda-s. - - - 318 vit vit vit “maRaiyAya nAlvEdattuLninRamalarc great secretbeingconcealedfrom the s of the veda-s, and HeistheOneWho theveda-s, and s of to bhagavAn.Otherwhoarelearnedin created theveda-s,HeisOneWho e of the two words maRai and vedam, in e ofthetwowordsmaRaiandvedam,in
kind, such as the mosquito, bee,etc.; kind,suchasthemosquito, vibhava isvastliketheocean,which , with His Grace, a tiny part ofHis , withHisGrace,atiny part s are: those that come from an egg, s are:thosethatcomefromanegg, one who is an expert in all the four sadagopan.org . In yathAvat ). . t only it is true that He alone alone He that true is it only t this Universe is only one-fourth of this Universe is only th their correct meanings, but He is meanings, but He is th their correct I kRshNa datta bhAradvAj give the different anubhavam of the nAma – different anubhavam of the anything (one-fourth), or to the or anything (one-fourth), foot. Him will a student of veda be able to student of veda Him will a the One Who enables His devotees to enables One Who the Him is only possible for those who have have only possible for those who is Him eka-pAde namah 319 ut as our Sole Protector (ekapo + at) ‘a part or a fraction’ of something. when he has realized the Lord. when he has realized the Lord. s a similar – interpretation and their meanings correctly. and their meanings correctly.
pAt pAt pAt - - - caturo bhaktAn iti catur-veda-vit vedAn vedayati eka eka eka
@kpat! @kpat! @kpat!
nAma 778. The word pAda refers to a quarter of Generically, the term is also used to
eka-pade namah. (Both SrI satyadevo vAsishThaand Sr mantra corresponding to this nAma as a) He Who manifests only a part of His mahimA when He takes incarnations incarnations takes He when mahimA His of part a only manifests Who He a) amongst humans. manifestation in the form of b) He Whose Himself. is constantly on the look-o c) He Who vetticaturNAm artham iti catur-veda-vit vedAnAm SrI kRshNa datta bhAradvAj give One Who knows the meanings of the veda-s as they are - are as they of the veda-s meanings the knows One Who catvAro vedA RgAdayah | iticatur-veda-vit. tAn aSeshAn vetti no Sastri comments that SrI rAdhAkRshNa He is bhagavAn has this nAma because knows the four veda-s completely and wi knows the four knowing Himself. Thus, also the veda-s and with their true meanings. learned the veda-s correctly to have can be considered that a student of veda SrI cinmayAnanda comments achieved his study’s objective only c) SrI baladeva vidyAbhUshaN has a know the four veda-s – devotion to other words, only through know and understand the veda-s nAma 778. nAma 778. sadagopan.org tato vishva’ngvyakrAmat |sASanAnaSaneabhi“ tri-pAd-Urdhva udait-purushah |pAdo’syehAbhavAtpunah | | divi pAdo’syaviSvAbhUtAni|tri-pAdasyAmRtam “etAvAn asyamahimA|atojyAyAgmScapUrushah | passage b) SrISa’nkaragivestheinterpreta vishNu”. delightoftheikshvAku race “rAma, the bhAgamputramikshvAkunanadanam VishNor-ardham mahA “He hascomedowntothisworldonly urvyAm AmSAmSena avatIrya ofHimself”. asmall part (bAla. “O Brahmarshi!ThisincarnationoftheLord brahmarshe!Yo’yamyadukulodbhavah amSAvatAro SrI BhaTTargivesthefollowing references: dIpikA,whichhas SaraNAgati ofthesixrahasya’s deSikan’s description manye (V.P.where Lord rAmaemphasizesth does not invokehas Hiscompleteandundiminishedattr them18.12) or usemean thatHeactuallyhasonlypartof them. Thisapart ofHisgreatnesswhenHetakesin is revealed(V.P.a) SrIbhaTTar givestheinterpretation in SrImad rAmAyaNam, 5.1.3) 5.1.2)
), eventhough viSvAmitraandothe been described previously). at Heisonlyahuman–( with apartofHimself”. 320 His mahimA during the incarnations. He HismahimAduringtheincarnations.He tion interms ofthepurushasUktam carnations amongst us. (This does not (Thisdoes carnations amongstus. ibutes atHiscommand,butHejust that bhagavAnchoosestoshowonly rs knowHis trueNature. SeesvAmi , took birth as half the amSam of , tookbirthashalftheamSamof of HisincarnationsinSlokam17 as kRshNa in the yadu race is only
aham mAnusham aham mAnusham sadagopan.org – He Who is – to go constantly The remaining three-The remaining sAtatyagamane his interpretations by looking at the his interpretations by looking are nothing more than a tiny part ofare nothing more than a tiny I K. SrInivAsa aiye’ngArI K. SrInivAsa the gives ich is expressed in His manifestation in His ich is expressed Ati – protects), also suggests that the following reference from the smRti: from reference following with a fragment of Mine (My power)”. with a fragment of Mine (My 321 th of His mahimA. th of His mahimA. are parts of His immeasurableare parts of His mahimA. at He is the Sole Protector. Protector. the Sole at He is “ekapo mukhya pAlakah san atati” this extensive knowledge O arjuna? O arjuna? this extensive knowledge mekAmSena sthito jagatmekAmSena sthito || (To Be Continued in Vol. IV)
-dAsan kRshNamAcAryan (gItA 10.42) 10.42) a four is only universe through this in parama padamfourths is found to one- The reference in His nitya vibhUti. here really fourth and three-fourth (gItA support: the gItA in reference to SrI Sa’nkara gives tava arjuna | etena kim j~nAnena athavA bahunA kRtsna vishTabhAyahamidam “But of what use to you is all I stand sustaining this whole universe SrI baladeva vidyAbhUshaN gives the In his purusha sUktaIn his Sr vyAkhyAnam, interpretation that the leela vibhUti wh leela vibhUti that the interpretation aNDAnAm tu sahasrAnAm sahasrAnyayutAni ca | IdRsAnAm tathA tatra || koTi koTiSatAni ca All the thousands of together universes Him. c) SrI satya sandha yatirAja bases one of the root at – nAma as ekapo + at, and using (atati). His interpretation is constantly on the lookout as the Sole Protector. The root pA – rakshaNe – to protect (p th as meaning nAma can be viewed