Volume IV
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CONTENTS
SlOkam 83 3
SlOkam 84 33
SlOkam 85 48
SlOkam 86 67
SlOkam 87 82
SlOkam 88 105
SlOkam 89 127
SlOkam 90 150 sadagopan.org sadagopan.org sadagopan.org SlOkam 91 171
SlOkam 92 198
SlOkam 93 225
SlOkam 94 245
SlOkam 95 266
sadagopan.org sadagopan.org sadagopan.org
. ïI>.
. ïImte ramanujay nm>.
. ïImte ingmaNt mhadeizkay nm>.
ïImte ïI r¼ramanuj mhadeizkay nm>
SrI vishNu sahasra nAmam
(Volume IV) sadagopan.org sadagopan.org sadagopan.org
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Slokam 83 smavtaeR inv&ÄaTma ÊjRyae Êrit³m>,
ÊlRÉae ÊgRmae ÊgaeR Êravasae Êrairha. 83.
samAvartO nivruttAtmA durjayO duratikramah | durlabhO durgamO durgO durAvAsO durArihA ||
[ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] nAma 779. smavtR> samAvartah a) He Who takes incarnations again and again for the benefit of His devotees. b) He Who performs His function of creation again and again in cycles. sadagopan.org sadagopan.org c) He Whose true thoughts are always revolving around what He can do to help sadagopan.org His devotees. samAvartAya namah. sam is an upasarga here, and can mean “well”, “from all sides”, etc. The term Avarta means “turning around, revolving”. The root from which the word Avarta is derived is vRt – vartane – to exist, to happen, to live on, to occupy
etc. The amara koSa vyAkhyAnam is: Avartate carkravad bhrAmyati iti Avartah – That which rotates around like a wheel. a) SrI bhaTTar’s interpretation is that bhagavAn has this nAma because He takes incarnations again and again repeatedly as needed, for the benefit of His devotees, even though He is birthless. nammAzhvAr refers to Him as piRappu ilpal piRavi perumAn in tiruvAimozhi 2.9.5 (SrI v.v. rAmAnujan). b) SrI Sa’nkara gives the interpretation that bhagavAn has the nAma samAvartah because He skillfully turns the wheel of worldly life – samsAracakrasya samyag-Avartaka iti samAvartah.
SrI kRshNa datta bhAradvAj gives the same interpretation - samyag Avartayati samsAra cakram iti samAvartah.
SrI baladeva vidyA bhUshaN expresses the same idea – because bhagavAn
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repeatedly continues His creation in cycles, He is called samAvartah – samyak tAnAvartayati punah punah sRjati iti samAvartah.
c) An alternate interpretation by SrI kRshNa datta bhAradvAj is that bhagavAn is called samAvartah because His true thoughts are constantly revolving around what He can do to protect His devotees – samIcInah AvartanaS-cintanamsvajana avanamayam yasya iti samAvartah.
nAma 780. inv&ÄaTma nivRttAtmA
a) He whose Nature is different from, and superior to, everything else (Transcendental Form).
b) He whose mind is turned away from worldly attachments. (nara-nArAyaNa incarnation)
c) He who is the AtmA of those who practice the nivRtti dharma (Bestower of benefits according to karma).
d) He whose nature is that He is free from the bonds of samsAra, even when He takes His incarnation amongst us (kRshNa incarnation).
e) He who does not turn away from anything or anywhere because He is sadagopan.org sadagopan.org sadagopan.org Omnipresent. (a-nivRttAtmA - Sa’nkara)
f) He Who withdraws the jIva-s into Him during pralaya
g) He Who has permeated everything completely.
h) He Who is Himself un-impacted or withdrawn with respect to the effects of pralaya of sRshTi.
i) He whose mind turns away from any feeling of self-glory over His kIrti or fame. nivRttAtmane namah.
The nAma nivRttAtmA occurs 4 times in SrI BhaTTar’s system of interpretation. This is one of only two nAma-s that occur this many number of times (the other nAma is prANa-dah). The instances of the nAma nivRttAtmA in SrI BhaTTar’s scheme of interpretation are: nAma 231 (Slokam 25), nAma
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453 (Slokam 48), nAma 604 (Slokam 64), nAma 780 (Slokam 83)
SrI Sa’nkara has given the nAma-s as nivRttAtmA in Sloka-s 25 and 64, as vimuktAmA in Slokam 48, and as a-nivRttAtmA in Slokam 83, with nivRttAtmA being his alternate version in Slokam 83.
What follows is a consolidation of the previous write-ups for this nAma. The nAma has been explained in detail in the previous three instances, using the approach that I have taken for all other nAma-s, namely, giving the different anubhavam-s of the different vyAkhyAna kartA-s for the nAma in one place. We will take a look at the vyAkhyAna for this nAma from a different perspective in the current write-up.
There are two unique contributions that SrI BhaTTar has made in his sadagopan.org sadagopan.org vyAkhyAnam for SrI vishNu sahasra nAmam. These are: sadagopan.org
1. He has approached the elucidation for all the nAma-s with the emphasis on bhagavAn’s guNa-s of saulabhyam and sauSIlyam towards His devotees as the primary guNa-s of bhagavAn that are of interest from the devotees’ perspective. SrI Sa’nakra generally gives his interpretations with emphasis on the parattvam or Supremacy of
vishNu in his interpretations. This point has been brought out in detail in my write-up comparing the two vyAkhyAna-s, and has been mentioned as a reminder under different nAma-s.
2. SrI BhaTTar is unique in viewing the 1000 nAma-s as a collection of 44 discrete groups, each group consisting of a series of nAma-s describing a specific incarnation or manifestation of bhagavAn. This aspect has also been mentioned off and on during the discussion of the nAma-s.
Because of the general approach I have taken throughout, of summarizing the different anubhavam-s of several interpreters under each nAma, I have inevitably lost the stress on the second aspect of SrI BhaTTar’s contribution in my write-ups, even though I try to mention this aspect off and on. In the currentview of the nAma nivRttAtmA, we will emphasize this second aspect of Sri BhaTTar’s vyAkhyAnam for the four instances of this nAma.
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SrI BhaTTar interprets the nAma-s in the following contexts: nAma 231 – as part of the group of nAmas from 226 to 247, reminiscent of the purusha sUkta-upanishad pratipAdita virAT svarUpam. nAma 453 – as part of the group of nAma-s from 451 to 463, describing the nara-nArAyaNa incarnation, as the nivRtti dharma pravartaka. nAma 604 – as part of the group of nAma-s from 590 to 606, describing His guNa as a conferrer of benefits to jiva-s based on their karma. nAma 780 – as part of the nAmas from 697 to 786, describing His kRshNa incarnation.
The meaning for the word nivRtta is to turn away, to abstain from, to be above worldly acts, etc.
a) SrI BhaTTar’s interpretation for nAma 231 (in the group of nAma-s describing the Transcendental Person described in purusha sUkatam etc.,), is
that bhagavAn’s svabhAva (Nature) is past the prAkRta svabhAva (the ordinary nature of mortals), and the meaning given is that His Nature as the Supreme purusha is superior to anything else, and stands above all other things. He is the Master of the Transcendental Glory that is thrice the glory of the material world. He is the svAmI or Lord of all that is this Universe, and sadagopan.org sadagopan.org sadagopan.org all that is beyond this Universe. SrI Bhattar gives the following references: tripAdUrdhvaudait-purushah - The Purusha stands eminent in the parama-pada which has thrice the glory of the material world" - purusha sUkta 4. parAt- param yan-mahatomahAntam - He is greater than the greatest, more exalted than the most exalted.- taitti. nArAyanIya 1.5.
SrI satya devo vAsishTha gives reference to the muNDakopanishad passage, of two birds sitting in the same tree, one representing the jIva and the other the Supreme Soul. His interpretation is: ni is an upasarga; the root involved is vRt– vartane – to exist, to happen, to live on, to occupy; or vRt – varaNe– to choose, to divide. The word nivRtta means One Whose Nature is different– svarUpa paryAyah (SrI vAsishTha).
dvA suparNA sayujA sakhAyA samAnam vRksham parishasvajAte |
tayoranyahpippalam svAdvat-anaSnan-anyo abhicAkaSIti || (muNDa. 2.1.)
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The above sloka talks of two birds, one representing the paramAtmA and the other the jIvAtmA, one watching and shining brilliantly, while the other enjoys the fruits of the karma. It thus illustrates the different nature of the superior Soul, who turns away from the enjoyment that the jIva goes after (nivRtta -anaSnan). SrI vAsishTha captures the spirit of the nAma through the Sloka he has composed for describing the meaning of this nAma, just as he has composed his own Sloka as his interpretation for each of the 1000 nAma-s: ja~jne sa viSvam sa bibharti viSvam sakhA sa jIvasya samAna Sakhah | nASnanjagaj-jAta rasAn aseshAn nivRtta mAtro’Snuta eva sarvam ||
“BhagavAn creates the universe and protects everything, and is a Friend of the jIva-s and treats everything in His creation equally. He does not consume any sadagopan.org sadagopan.org of the fruits of this world, but withdraws everything into Him at the time of sadagopan.org pralaya”. b) In SrI BhaTTar’ interpretation for nAma 453 in Slokam 48 (in the group dealing with the nara-nArAyaNa incarnation), the anubhavam is that bhagavAn has His mind turned away from worldly desires. Since the nara-nArAyaNa incarnation deals with the life of austerity that He adopted, and He taught the
nivRtti dharma to nara, this is an appropriate interpretation in this context.
BhagavAn appeared as nara and nArAyaNa to teach the nivRtti dharma to the world and to practice it with extreme detachment (BhagavAn’s form was nArAyaNa in the role of the teacher, and nara in the role of the student). To indicate His profound detachment (parama vairAgya) to material objects of pleasure, He had His mind withdrawn from them. The nara-nArAyaNa avatAra as well as the nivRtti dharma are embedded in this nAma. The avatAara emphasized nivRtti-dharma and propagated the sacred ashtAkshara. The essence of nivRtti dharma is the realization that nothing is done for our benefit or by us, and everything is for the benefit of nArAyaNa and happens because of Him. We are not for us or for someone else, but only for nArAyaNa.
SrI BhaTTar’s vyAkhyAnam here is: parama vairAgya khyApanaAya
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vishayebhyahpratyAhRta-manAh nivRttAtmA - To indicate His profound non- attachment to material objects, He has His mind withdrawn from them. About His meditation it is said - antarnivishTa bhAvam ca - He who has His thoughts concentrated on Himself. Also, Atma-dhyAna parAyaNAya - To Him who has His thoughts concentrated within Himself"; "hRd - admArpita mAnasam" - "Him with His mind fixed on the lotus-heart", etc.
c) For nAma 604, which is in the group of nAma-s dealing with His relation with the jIva-s in giving them the results of their karma-s, SrI BhaTTar gives the interpretation that He has this nAma because He is the AtmA of those who practice the nivRtti dharma, or the life of renunciation.
SrI v.v. rAmAnujan elaborates on how bhagavAn is the AtmA of those who practice the nivRtti dharma. These are the jIva-s who do not have any interest
in pravRtti dharma, and live their lives with the soul 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 sadagopan.org sadagopan.org sadagopan.org He is the AtmA of all other creations, yet He considers that these nivRtti dharma followers as His soul that supports Him. Another name for these practitioners of nivRtti dharmA is j~nAnI, whom bhagavAn considers as His own soul.
Of the two kinds of dharma - the pravRtti dharma and the nivRtti dharma, pravRti dharma takes us to the world of the pitR-s where we enjoy the fruits of our karma, and come back to this world with the balance of karma-s to our credit; nivRtti dharma is that which leads one to moksha.
d) For the current instance of this nAma in the context of the kRshNa incarnation, SrI BhaTTar’s anubhavam is that even though He took the incarnation among us for our benefit, and even though we are deeply immersed in pravRtti dharma, He keeps Himself in the nivRtti dharma, and is not in any
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way affected by worldly things, and so He continues to be a nivRttAtmA.
Thus, even though the nAma is the same, the anubhavam is related to the context of the particular aspect of bhagavAn that is emphasized in that context. This vision of SrI BhaTTar in recognizing the connectivity between the different nAma-s in sequence has also naturally taken care of the issue of avoiding punar-ukti.
Part-2 (The following list has been revised, and is slightly different from the on e posted yesterday. So it is included here). nAma 780. inv&ÄaTma nivRttAtmA sadagopan.org sadagopan.org a) He whose Nature is different from, and superior to, everything else sadagopan.org (Transcendental Form). b) He whose mind is turned away from worldly attachments. (nara-nArAyaNa incarnation) c) He who is the AtmA of those who practice the nivRtti dharma (Bestower of benefits according to karma).
d) He whose nature is that He is free from the bonds of samsAra, even when He takes His incarnation amongst us (kRshNa incarnation). e) He who does not turn away from anything or anywhere because of He is Omnipresent. (a-nivRttAtmA - Sa’nkara) f) He Who withdraws the jIva-s into Him during pralaya g) He Who has permeated everything completely. h) He Whose Mind turns away from sacrifices that are performed by those who are not qualified. i) He Who is Himself un-impacted or withdrawn with respect to the effects of pralaya of sRshTi. j) He whose mind turns away from any feeling of self-glory over His kIrti or
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fame. nivRttAtmane namah.
(Interpretations (a) to (d) were posted yesterday. This is the continuation).
For the rest of the write-up, new information that was not included in the previous write-ups is included below.
SrI Sa’nkara’s interpretation in Slokam 25 is that bhagavAn is called nivRttAtmA because He is free from the bonds of worldly life – The unbound Self – samasAra-bandhAn nivRtta AtmA savrUpam asya iti nivRttAtmA.
SrI BhaTTar’sinterpretation a) above is along the same as lines as this. For the incidence of the nAma in Slokam 48, SrI Samkara vyAkhyAnam is – svabhAvato vishayebhyonivRtta AtmA manah asya iti nivRttAtmA – He turns away from
material pleasures naturally. SrI BhaTTar’s interpretation b) is along the same lines, eventhough SrI BhaTTar links the guNa to His nara-nArAyaNa incarnation specifically.
e) For the current instance, SrI Sa’nkara uses the pATham a-nivRttAtmA, and then gives the interpretation that because He is present everywhere, there is no turning away from anything for Him, and so He is a-nivRttAtmA. sadagopan.org sadagopan.org sadagopan.org
New interpretations (f, g, and h - below) that have not been presented earlier are from satya sandha yatirAja:
f) nivRttAAtmAno yena pralaya iti – He is nivRttAtmA because He withdraws the AtmA-s (jIva-s) into Him during pralaya.
g) ni – nitarAm – wholly, completely; vRttah – sakala vishayeshupravRttah – exists in everything; One Who exists in everything, On Who has permeated everything completely.
h) ayogya-kRta ya~jnAdibhyo nivRtto vA AtmA mano yasya sa nivRttAtmA – He Whose mind turns away from the sacrifices that are made by those who are not authorized or not qualified to perform these sacrifices.
i) For the instance of the nAma in Slokam 64, SrI vAsishTha uses the meaning “asa’nga - unassociated with” for the word nivRtta, and gives the interpretation
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that bhagavAn is called nivRttAtmA because at the time of pralaya He is not impacted by the effect of pralaya (i.e., He does snot cease to exist), and at the time of creation He is not impacted by the effect of creation (that is, He is not created). So He is unassociated with the effects of the pralaya, sRshTi, etc. – bhagavAn vishNuh sRshTi kAle pralaya kAle ca sRshTim pralayauyathA-kramam vidadhadapi, sva-svarUpavato nivRttAtmA bhavati asa’ngah, pralayakAle vA sRshTer nivartata iti nivRttAtmA vishNurukto bhavati. j) SrI rAmAnujan also gives his anubhavam of bhagavAn's detachment from any feeling of self-glory over His greatness. Here He is, creating this great sadagopan.org sadagopan.org wonder with all its innumerable creatures and all the planets and the different sadagopan.org worlds. He is the svAmi of all these worlds - vIRRirundu Ezhulagum tanik kOl Sella;varambilAda mAyai mAya!. varambilAda kIrtiyAi! (tiruccanda viruttam 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 of pride, and is only
interested in our welfare instead, in whatever He does. Such is His greatness. In this sense also, bhagavAn is 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 orderto 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, because 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.
The writer in dharma cakram points out that the significance of this nAma is to realize that we should live a life with detachment from material objects in order to realize the Truth, and meditating on this nAma of mahA vishNu will help us live that kind of life. Meditating on the Lord who has no attachments
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will lead us to live a life without attachment. He gives the life of Lord Rama as an example of the life of nivRttAtmA.
SrI Sa’nkara pATham: As indicated earlier, for the four instances of nivRttAtmA in SrI BhaTTar’s scheme of interpretation, the corresponding treatment by SrI Sa’nkara is the use of the nAma nivRttAtmA in Sloka-s 25 and 64, vimuktAtmA in Slokam 48, and a-nivRttAtmAin Slokam 83. The adoption of a specific pATham by a given vyAkhyAna kartA can be for one of the following reasons:
1. It may be a result of the specific anubhavam that these great devotees of nArAyaNa have, and the way they feel the enjoyment of the nAma.
2. In addition to the above, the specific pATham may give a beneficial edge in providing an interpretation that supports the specific
philosophy that the particular vyAkhyAna kartA propounds or follows.
3. Adopting different pAThams may be a way of avoiding the issue of punar-ukti (repetition or redundancy).
SrI Sa’nkara’s interpretations for the above nAma-s in Sloka-s25, 48, 63 and 83 respectively, do not seem to suggest that he has adopted the pATham that sadagopan.org sadagopan.org sadagopan.org he has chosen, for illustration of any specific advaita philosophy related issues. So it can be assumed that his choice is more a reflection of 1and/or 3 above.
vimuktAtmA: a) He Who is a naturally free Soul, since He is never born, not touches by effects of karma, etc.
b) He Who liberates the souls or jIva-s.
SrI Sa’nkara’s alternate pATham in Sloka-s 48 is vimuktAtmA. We did not cover this as part of Slokam 48, and so we will cover this here. The root involved is muc – mokshaNe – to set free, to leave, to abandon. Vi is an uapasarga.
a) The interpretation given by SrI Sa’nkara is: svabhAvena vimuktaAtmA yasya iti vimuktAtmA – One Who is naturally free.
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SrI rAdhAkRshNa SAstri gives the interpretation that the nAma stands for One Who has attained “viSeshamukti”, or liberation in a unique or special way. BhagavAn is naturally free in a unique way since He does not have birth and its associated avidyA, desire, etc., like every one else does. He is not affected by karma, the three guNa-s, etc.
SrI cinmayAnanda translates the nAma as “The ever-liberated Self”. b) SrI satya sandha yatirAja, a follower of the dvaita tradition, also uses the pATham as vimuktAtmA here, and gives an interpretation different from SrI Sa’nkara– vimuktA AtmAno jIvA yena iti vimuktAtmA – He by Whom the jIva-s are liberated or released is vimuktAtmA.
SrI satyadevo vAsishTha observes that there is essentially no difference in sadagopan.org sadagopan.org the meaning of the words vimuktAtmA and nivRttAtmA. sadagopan.org
The dharma cakram writer describes the four kinds of karma – nitya, naimittika, kAmya, and nishiddha. nitya karma-s are (such as trikAlasandhyAvandanam) those which are to be done necessarily; doing them does not accumulate puNya, but not doing them accumulates papa. Performance of naimittikakarma-s (such as observance of ekAdaSi) will lead to specific
benefits. Acts that are done with specific desire for benefits (such as special sacrificial rites undertaken with specific benefits in mind) are called kAmya karma-s. The nishiddha karma-s are the ones that are forbidden. BhagavAn is not subject to the effects of any type of karma, because He does not undertake any karma for His benefit; whatever He does is for the benefit of the jIva-s. a-nivRttAtmA: SrI Sa’nkara’s interpretation for this version is that bhagavAn is a- nivRttAtmA, One Who never turns away from anything, because He is in everything and everywhere – sarvatra vartamAnatvAt s-nivRttah kuto’pi a- nivRttAtmA. Not too many other interpreters have used this version.
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nAma 781. ÊjRy> dur-jayah
a) He Who cannot be under control except by devotion.
b) He Who is Invincible.
c) He Who makes it possible for us to conquer duhkham.
d) He Who can be won over by difficult practices such as samAdhi etc. dur-jayAya namah.
dus is an upasarga. ji – jaye – to conquer, is the root involved.
a) SrI BhaTTar’s vyAkhyAnam is that it is impossible to bring Him under control by the ordinary power of human or divine beings. The only thing by which He can be conquered is through total surrender (SaraNAgati) or through
total devotion (bhakti), of which SaraNAgati is an a’nga.
SrI satyadevo vAsishTha observes that anyone who follows the SAstric rules, and who performs actions consistent with His dictates, will always be successful. This is because bhagavAn resides in these people in His form as dur-jayah. sadagopan.org sadagopan.org sadagopan.org This nAma is essentially same as the nAma a-parAjitah (nAma 721, Slokam 76,and nAma 866 in Slokam 92), and ajitah (nAma 553 in Slokam 59). In SrI BhaTTar’s scheme of organization of the nAma-s into groups, nAma 553 is interpreted in the group of names that describe Him as Suddha-sattva- svarUpI, nAma 721 is part of the same group that the current nAma belongs to, in that they both are part of the description in terms of the kRshNa incarnation. nAma 866 is part of nAma-s that stress His guNa as a dushTa- nigrahan – One Who punishes the dushTa-s. So it is interesting to see how SrI BhaTTar achieves differentiation in the interpretation of these three similar nAma-s in their four instances.
For nAma 553, where SrI BhaTTar’s interpretation is in terms of bhagavAn being of Suddha-sattva svarUpam, his anubhavam is that bhagavAn has this nAma because He is the Owner of parama padam, whose other names are ajitA, aparAjitA, ayodhyA, etc. Everything here is composed of Suddha-sattva
14 sadagopan.org jetum na . – “If He does not not does He “If – retation in terms of Lord kRshNa’sretation in terms except when He wishes to reveal except when detailed write-up for nAma 721 indetailed write-up s invincibility, but in each instance a a s invincibility, but in each instance s the interpretation that He cannot s the interpretation ensure invincibility for anyone is His for anyone is His ensure invincibility of His dushTa nigrahatvam, the of His dushTa nigrahatvam, tion as the Ruler over everyone and tion as the Ruler over everyone own because nothing is composed of is composed nothing own because e Who has conquered desires and the “He Who has never been conquered in has never “He Who ssible for anyone to obstruct Him, at obstruct to ssible for anyone 15 and others externally”. Slokam, “He Who is Invincible” – cannot be conquered by that person cannot be conquered kenApyavatAreshu iti ajitah na jitah 59 for details on this nAma. details on this 59 for . - For the instance aparAjitah in Slokam 92, vincibility is stressed. yan-na darSitavAn arhati esha kas-tad-anveshTum any of His Incarnations” – rest internally, and the demons Sakyata iti dur-jayah 2. for aparajitah in Slokam 76, “H 1. ajitah in Slokam 59, For nAma 3. For dur-jayah in the current
show Himself, Who can succeed in seeking and finding Him?” in seeking succeed can show Himself, Who For nAma 866, in the guNAnubhavam is impo it interpretation given is that inanytime, through any means, His func required to In fact, all that is everything. (mahA bhArata udyoga.) udyoga.) bhArata Himself – (mahA blessing: janArdanah | yasya mantrI ca goptA ca suhRc-caiva haih trai-lokya-nAthah sankim nu tasya na nirjitam || that “What is there in this world mentor, protector, and friend?” who has bhagavAn Hari as his Thus, all four interpretations describe Hi role in the mahAbhAratra war (see the mahAbhAratra war (see role in the control or won over, be brought under different aspect of His in b) The corresponding vyAkhyAna-s of SrI Sa’nkara are: For nAma 721, SrI BhaTTar gives the interp For nAma 721, Slokam76). nAma, SrI BhaTTar give For the current perishable material. See Slokam material. See perishable material, and birth and death are unkn and death are and birth material,
“Unconquered by gods and men” – Satrubhih naparAjita iti aparAjitah.
c) Coming back to the interpretations for the specific nAma dur-jayah, in addition to the interpretation ‘jetum na Sakyah dur-jayah’, SrI satya sandhayatirAja gives an alternate interpretation that He has the nAma dur- jayah because He makes it possible for us to conquer duhkha – duhkhasya jayo yasmAtiti dur-jayah.
d) SrI baladeva vidyAbhUshaN gives yet another diversity to the anubhavam: duh-sAdhena samAdhinA jIyate hRdi vaSIkriyate iti dur-jayah – He Who is won over by the difficult practices such as samAdhi etc.
nAma 782. Êrit³m> dur-atikramah
a) He Who cannot be by passed by those who seek relief from samsAra.
b) He Who cannot be transgressed because of fear of the consequences of disobeying Him.
c) He for whom all sorrow is bypassed.
d) He by transgressing whose orders, sorrow is the result.
sadagopan.org dur-atikramAya namah. sadagopan.org sadagopan.org
The root involved in the nAma is kramu – pAda vikshepe - to walk, to step. atikrama means overstepping, going beyond, breaching.
a) SrI BhaTTar gives the interpretation that it is impossible to have any recourse except Him if we wish to cross the ocean of sorrow. He gives several supporting references:
yadA carmavad-AkASam veshTayishyanti mAnavAh |
tadA devam avij~nAya duhkhasyAntam nigacchati ||
(SvetA. 6.20) “The success with which one can reach the end of sorrow without resorting to God, is the same as the success one would have in rolling the whole firmament and putting it into a small leather bag”
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vAsudevam anArAdhya ko moksham samavApnuyAt
“Who can attain salvation without worshipping vAsudeva?” na hi vishNumRte kAcit gatiranyA vidhIyate | ityevam satatam vedA gAyante nAtra samSayah ||
(lai’nga purANam 24.43) “All the veda-s are always singing in chorus that there is no other means of redemption except the worship of vishNu. There is no doubt about this”.
SrI v.v. rAmAnujan refers to the kAkAsura episode in support. He went round all three worlds for someone to protect Him from the astra of Lord rAma, and ultimately had to come back to His feet for rescue. In SrImad rAmAyaNam, hanuman declares that if rAma decides that someone should be killed, then no sadagopan.org sadagopan.org sadagopan.org one in all the three worlds, including indra, brahma, rudra, or any other devatA can protect that person. nammAzhvAr reveals the same truth in his tiruvAimozhipASuram 10.1.1 (kALamEgattai anRi maRRu ilam gatiyE), and 10.1.6 (tirumOgUrAttan – Aptan tAmarai aDi inRi maRRu ilam araNE) – There is no recourse for us except His Feet.
b) SrI Sa’nkara vyAkhyAnam is also that He cannot be transgressed. This is because He is the source of fear for those who transgress His orders, and none will dare to disobey them. He gives kaThopanishad insupport: bhayAt asya agnis-tapati bhayAt tapat I sUryah | bhayAindrSvca vAyuSca mRtyur-dhAvati pa’ncamah ||
(kaTho. 6.3) “Through fear of Him burns the fire, through fear of Him shines the sun, through fear of Him functions indra, the wind, and Death as the fifth”.
We have a similar passage in the taittirIya upanishad: bhIshAsmAt vAtah pavate, bhIsdhodeyti sUryah, bhIshAsmAd agniScendraSca, mRtyur-dhAvati pa’ncama iti | (taitti. 2.8.1)
17 sadagopan.org Srinivasa Raghavanisalmostidenti have similarmeanings.Infact,theone-li c) Barriersbetweenthe seeker andthesought; b) Attributesthatpertain totheSought a) Deficiencies intheapproachofseeker; may bebecauseof: The general ideathatisbeingdescribed lookatSrI BhaTTar’svyAkhyAnam. First, letus interpretation ofthenAma-ssuch opportunity toenjoyhowSrIBhaTTa At firstlook,theabove meanings seem NOTE: lead tosorrow. atikramah Sasanaulla’nghanamasyaitidur-atikramh – bhUshaNgivesasimilar interpretation SrI baladevavidyA ulla’ngatesa SaSavatdukkhamev transgressing whoseorder, explains d) SrIsatyadevovAsishTha sa dur-atikramah theexplanation– c) SrIsatyasandhayatirAjagives Out ofHis fearrunsFire,asal “Out ofHis fearthewindblow
1. 4. 3. 2. Thenextfour nAma-s: dur-labhah dur-AvAsah dur-AvAsah dur-gah dur-gamah –HeWho cannotbeenteredinto.- –Heforwhomallsorrowisbypassed. dur-labhah, dur-gamah. dur-gah, dur-AvAsah dur-gah,dur-AvAsah dur-labhah, dur-gamah. –HeWhom itisimpossibletoattain.- –HeWho isdiffi – HeWhoseplaceof sorrowistheresult– s; OutoffeartheSunrises; so Indra and Death, the fifth”. Death,the so Indraand a Apnotiitidur-atikramah dur-labhah, dur-gamah, dur-gah, dur-AvAsah dur-gah, dur-labhah, dur-gamah, thatthereisnoredundancy. cal forthefirstthreeofthese: cult tobeattained.- 18 residenceisnoteasytoattain. very similar.Sohere wehaveanother , thatmakeitdifficult toaccessHim; ne translationinEnglish givenbySrI the nAmaasmeaningthatHeby r andSrISa’nkaradealwiththe that He is difficult to attain. This – Bypassing Hisorderwill –Bypassing duhkhasya atikramoyasya yo bhAgavatamniyamam . duhkhadah
d) The limitations imposed by the place where the person that is sought is located.
These are precisely the four aspects that SrI BhaTTar addresses, and assigns one of these for each nAma, each of which contributes to the difficulty in His unattainability. Thus once again he has nicely handled the issue of avoiding punar-ukti in the interpretation. nAma 783 ÊlRÉ> dur-labhah
(a) He Who is difficult to attain for those who are not single-minded in their devotion to Him. dur-labhAya namah
The root involved is labh – prAptau – to get. SrI BhaTTar gives the sadagopan.org sadagopan.org sadagopan.org interpretation that bhagavAn is difficult to attain for those who are not single-minded in their devotion to Him - ajitendriya dushprApo dur-labhah sa cakathyate – He is not easy to access to those who have not controlled their indriya-s. SrI BhaTTar gives support from vishNu dharma and from mahAbhArata:
tasyApyanya manaskasya sulabho na janArdanah”
(vishNu dharma 73.6) "janArdana is not within easy reach of those who have their minds after things other than Him." aprApyah keSavo rAjan! Indriyaih ajitaih nRNAm
(mahAbhA.udyoga. 78.21) "O King! KeSava cannot be attained by men if their senses are not conquered by them."
SrI v.v. rAmAnujan refers us to nammAzhvAr pASuram – tiruvAimozhi 1.3.1: pattuDai aDiyavarkku eLiyavan, piRargaLukku ariya vittagan – “He is easy to access to the devotees who worship Him as their Lord, but for others, He is not easily accessible”.
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SrI baladeva vidyA bhUshaN refers us to the following, which indicates how difficult it is for one to get to follow the path of bhakti:
janmAntara sahsreshu tapo dAna samAdhibhih |
narANAm kshINa pApAnAm kRshNebhaktih prajAyate ||
It takes countless births of austerities and other good deeds before a human being is rid of sins and develops devotion to kRshNa.
nAma 784 ÊgRm> dur-gamah
(a) He Who is difficult to attain because of His Effulgence. dur-gamAya namah
The root involved in this nAma is gam –gatau – to go. The meaning given by SrI
BhaTTar is “He to whose nearness One cannot go”. SrI BhaTTar’s vyAkhyAnam here is:
dur-gamah – netra durbalAnAm iva madhyAhna bhAskarahapradhRshya tejAh daNDA pUpikayA dur-gamah – Just as the mid-day sun cannot be seen by men with weak eyes, so also bhagavAn who is endowed with the brilliance and splendor of a thousand suns, cannot be accessed by weak-minded people. sadagopan.org sadagopan.org sadagopan.org (SrIBhaTTar invokes the “daNDa pUpikA” nyAayam here, to reinforce his point: If a cake with some sticks embedded in the cake is left in a room, and if someone declares that sticks have been eaten away by rats, then it goes without saying that the cake has been eaten by the rats too. So also, if a trivial sun cannot be seen by our eyes, need we say anything about our seeing bhagavAn with the radiance of a thousand such suns)?
nAma 785 ÊgR> dur-gah
He Who is separated from us by our avidyA which acts like afortress between Him and us. dur-gAya namah
The root is the same as for the above nAma: gam – gatau – to go. Here SrI BhaTTar ascribes His inaccessibility because of curtains or protections that
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are too difficult for us to go through, in the form of our a-vidyA or Nescience: avidyA AvaraNaih dush-praveSaSca dur-gah. The term dur-gah usually refers to a fortification for a fortress, such as a moat. SrI v.v. rAmAnujan gives the derivation – duhkenApi gantum aSakyah – One Who cannot be reached even with difficulty.
SrI cinmayAnanda translates the nAma as “Not easy to storm into” (since one meaning for the word dur-gah is fort). He observes that the essence of nArAyaNa is fortressed around by the matter vestures and their objects of fascination. Attracted by them, our attention is always distracted towards the joy contents in them. This seducing power of the matter vestures is itself the mighty mAyA, which is crossed over only by very rare, courageous, and blessed ones”. He gives reference to the gItA: sadagopan.org sadagopan.org sadagopan.org daivI hyeshA guNamayI mama mAyA duratyayA | mAmeva ye prapadyante mAyAm etAmtaranti te ||
(gItA 7.14) “This divine mAyA of Mine consisting of the three guNa-s is hard to overcome;
but those who take refuge in Me alone shall pass beyond this mAyA”.
The upanishads say that the Truth cannot be perceived by the senses, imagined by the mind, or thought of by the intellect. These being the only source of our knowing, it seems almost impossible to realize the Truth – yato vAconivartante… (tait. upa. 2.9.1).
SrI cinmayAnanda reminds us that “He is in our heart, but even then He is not easily realized”. nAma 786 Êravas> dur-AvAsah a) He Whose place of residence is not easy to attain. dur-AvAsAya namah.
Here SrI BhaTTar refers to the sheer inaccessibility of parama padam for us, and thus the impossibility of accessing Him in this birth to perform
21 sadagopan.org of yogin-s. onHimforprolon difficulty inmeditating obstacles involvedinth inattainingHim, unanticipated obstacles In SrISa’nkara’sinterpreatation, path ofbhaktiistedious,andso the secondcanrefertomastery ov without necessarilyhavingthedeepdeta Him”. Thefirstcanrefertothosewho Literally, thefirstrefersto“gettingHi The distinctionmadeinthefirsttwonAma-sis“ deep meditation He Whoisnoteasilyretainedforprolonged periods evenby yogin-s during cite –duhkhenaavAsyate dur-AvAsah our attemptstorealizeHim He Whocanbeattainedonlybyoverco dur-gah. iti duhkhAtavApayata dur-gah –antarAyapratihataih One Whoisknownonlywithdifficulty dur-gamah iti –duhkhenagamyatej~nAyata dur-gamah He Whoisnoteasilyattained dur-labhah –dur-labhayAbhak that thereisnoredundancyininterpretation. Now letus seehow SrISa’nkara distin accessible”. in use,and thenit means: SAstriindicatesthat SrI rAdhAkRshNa iti dur-AvAsah. – kaimkaryam toHiminparamapadam
e pathofbhakti; anddu “One Who is far, far, away, and thus is not easily except throughintense devotion tyA labhyataitidur-labhah the acquisitionofknowledgeaboutHim. yogibhih samAdhAviti dur-AvAsah. yogibhihsamAdhAvitidur-AvAsah. 22 evam cadUredushka dur-gah ming severalunantici m”, andthesecondrefersto“knowing can attain Him through pure devotion, can attainHimthroughpuredevotion, er theactualSAstricknowledge.The guishes betweenthefournAma-sso in additiontothe ged periodoftime,even forthebest iled knowledge of SAstra-s etc.,and there isaversion“dUr-AvAsah”also referstothemultitudeof labhayata r-AVAsah refersto the rah tat-padaAvAsa known andinherent pated obstaclesin ” vs.“ j~nAyata ”.
Additional details on the interpretation of the four nAma-s for SrI Sa’nkara’s interpretation are given below: dur-labhah - He Who can be attained only through extreme devotion.
SrI Sa’nkara quotes vyAsa: janmAntara sahasreshu tapo j!nana samAdhibhih | narANAm kshINa pApAnAm kRshNebhaktih prajAyate ||
“Devotion towards kRshNa comes to those men whose sins are burnt up byausterities, wisdom and meditation, practiced in thousands of lives”. sadagopan.org sadagopan.org He also gives support from the gItA (8.22): sadagopan.org purushah sa parah pArtha bhaktyAlabhayas-tad-ananyayA |
The Supreme Person can be attained only by undivided devotion, and by no other means.
SrI rAdhAkRshNa SAstri refers us to the kaThopanishad passage 1.2.7:
SravaNAyApi bahubhir-yo na labhyah SrNvantopi bahavo yam na vidyah |
AScaryovaktA kuSalo’sya labhdhA Ascaryo j~nAtA kuSalA’nuSishTah ||
“Even to hear of It is not available to many; many, even having heard of It, cannot comprehend.
It is rare to find a good teacher for It, and equally rare to find a good student.
Wonderful indeed is he who comprehends It when taught by an able preceptor.”
784b. dur-gamah – He Who is known only with difficulty.
The root from which this nAma is derived is gam – gatau – to go;
23 sadagopan.org during deepmeditation. 786b. dur dur during deepmeditation. 786b. dur dur SrI cinmayAnanda gives a similar interpre asimilar SrI cinmayAnandagives AvAsah SrI Sa’nkara’swords are: probably thesedifficulties thatarebeing referred tohere. there will bemany unexpectedobstaclesthatwillkeepcropping up.Itis dur-gah is: SrI Sa’nkara’sinterpretation durgam pathas-tatkavayovadanti kaTho.kshurasya dhArAniSitAduratyayA one hastotreadapaththatis labhah). Hegivesthesupportfromka treading thepathofdevotionthatwas dur-gama SrI cinmayAnandainterprets – Hegivesreferenc (intense meditation). mananam (individualenquirybased onth as SravaNam(theknowledgeimpartedby that peoplehaveindevelo 1.3.14. SAstriexplainsthis SrI rAdhAkRshNa out earlier. “labhyata” vs.“j~nAyata”inSrISa’n betweendur-labhah The distinction duhkhenagamyate =j~nAyate, during deepmeditation. 786b. dur dur
nAyamAtmA pravacanena lbhyonamedhayAnabahudhnASrutena. pravacanena nAyamAtmA - - - gah gah gah . -Evenforthosewhoattempt thedi – – – Not easily realized due to obstacles anddifficulties. duetoobstacles Noteasilyrealized Not easily realized due to obstacles anddifficulties. duetoobstacles Noteasilyrealized Not easily realized due to obstacles anddifficulties. duetoobstacles Noteasilyrealized - - - AvAsah AvAsah AvAsah
– – – Noteasilyretainedinth Noteasilyretainedinth Noteasilyretainedinth ping thedesireforHim for duhkhena AvAsyatecitte yogibhihsamAdahuitidur-
j~nApyate vAdur-gamah. like walking onarazor’sedge– antarAyapratihataih duhkhAt avApayataiti duhkhAtavApayataiti antarAyapratihataih karabhAshyam hasalreadybeenpointed 24 Thopanishad: HeforWhoseattainment Thopanishad: e to thekaThopanishadpassage(1.2.23) referred tointhepr and dur-gamah basedon the words and dur-gamah e above knowledge), or nididhyAsanam e aboveknowledge),ornididhyAsanam h asreferringtothedifficultyin nAma asreferring to thedifficulty tation –“Noteasyto lodge”within aguruabouttheSAstra-setc.), fficult meanstowardsbhaktiyoga, eir mindbyevenyogins eir mindbyevenyogins eir mindbyevenyogins a start,withmeanssuch evious nAma(dur-
sadagopan.org fortress for those who are duh-sAdhayA prapattyA vAsyate cult to attain, difficult to know, y to attain Him, as long as one can retations that suggest that all these retations that suggest that ets the nAma as referring to the to ets the nAma as referring tely protect us once we surrender to tely protect us once we surrender t seekers who are diligent in their their in are diligent seekers who t condition experienced by the likes of by the likes experienced condition 25 tti. One of these is mahA viSvAsam, or tti. One of these is mahA e manta-matimadbhih iti dur-gamah are not smart enough to seek Him tions clearly bring out this point: because of the fickleness of the mind”. of the mind”. because of the fickleness who seek Him only with mild effort been declared by You, O kRshNa, by You, been declared tIvrasamvegaih iti dur-gah is difficult in this sense.) latvAtsthiti sthirAm || penetrable like one in a one in penetrable like – He Who will be retained in our hearts constantly only only constantly hearts our in retained be will Who He –
Him. Perhaps, this is one of the most difficult mental states to acquire, and so so and acquire, faith that He will defini the unshakable to states mental difficult most the of one is this Perhaps, Him. one can consider that prapatti duhkhena AyAsena gamyatej~nAyayat qualify with the five a’nga-s ofqualify with the five a’nga-s prapa Other anubhavam-s: SrI kRshNa datta bhAradvAj gives interp mRduvega ArAdhakaih iti dur-labhah duhkhena labhyo He is difficult to attain for those to know for thosewho He is difficult (gItA 6.33) 6.33) (gItA this declares pursuit. Arjuna consistent him in the gItA: yo’yam yogastvayA proktahmadhusUdana | sAmyena paSyAmi ca’nca etasyAham na which has “This yoga of equality, interepr SrI baladeva vidyA bhUshaN – in our hearts difficulty of retaining Him hRdiiti dur-AvAsah of prapatti. (According to the rAmAnujathrough the difficult path sampradAyam, prapatti the is easiest wa statements about bhagavAn being diffi only those that do not difficult to access, difficult to retain, etc., all apply to strive with sincerity. His interpreta duhkhena gamyate prApayate a- He is not accessible and im the heart steadily for even the grea for even steadily the heart I do not see that it can be steady I do not see that it can be
not excited enough about attaining Him
duhkhenaAvAsyate hRdaye a-samAhitaih iti dur-AvAsah
He is difficult to retain in heart for those who are not collected and calm enough in their meditation
Thus, SrI kRshNa datta bhAradvAj’s interpretation is that He is a sulabhan, or easy of access, for a true devotee. He is easy to attain, easy to retain, easy to access, etc., as far as a sincere devotee is concerned.
dur-labhah:
SrI satyadevo vAsishTha gives the anubhavam that even though bhagavAn is present in everything and everywhere, and in all of us, and is the force behind
our every action, still it is so difficult for us to appreciate this and even accept this. Given this state of affairs, to know His svarUpam is next to impossible for most of us. Hence He is called dur-labhah. SrI vAsishTha points out that this jIva does not have the ability to know when life will leave this body, and when the jIva will take the next SarIra, or anything else. He rhetorically asks the question of how much more difficult it will be to know His sadagopan.org sadagopan.org sadagopan.org true nature in full, and to attain Him. He observes that even the likes of sage MarkaNDeya with his long life did not succeed in understanding Him fully. So SrIvAsishTha’s interpretation is that bhagavAn is called dur-labhah because He is difficult to attain even for the best of the sages.
dur-gamah:
For the nAma dur-gamah, SrI vAsishTha gives the anubhavam that the nAma refers to bhagavAn’s Eternal Principle that He reflects everywhere in His creation – namely, that even though He is inside all of us and thus very near to us, still He is very far for most of us, and so inaccessible. It is the reflection of this Eternal Principle of dur-gamatvam that we cannot accompany the jIva with our body when it departs the body after our death, no one knows exactly what another person’s thoughts are, etc.
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784c. dur-gamah :
SrI baladeva vidyA bhUshaN interprets the nAma dur-gamah as follows: duh sAdhena upanishad vicAreNa gamyate budhyate iti dur-gamah – He Who is known through the tedious and difficult process of inquiring into the upanishads.
785c. dur-gah:
SrI vAsishTha points out that bhagavAn is ananta or Infinite, and the success in realizing Him is related to the effort that is put in, but is never complete. This is the sense of the nAma dur-gah - He Who is difficult to be accessed in His totality. For humans who are constrained by the limitations of their antah- sadagopan.org sadagopan.org sadagopan.org karaNa-s (the seat of thought and feeling, the mind, the thinking faculty, the heart, the conscience, the soul), He is dur-gah.
785d. dur-gah
SrI satya sandha yatirAja gives the interpretation – durgo duhkhamgamayati
daityAn prati iti dur-gah – He Who causes pain and suffering to the evil- minded rAkshasa-s. The root used here is gam – gatau – to go.
785e. dur-gah
SrI baladeva vidyA bhUshaN interpets the nAma dur-gah using the root gai – Sabde – to sing, and gives the interpretation that the nAma refers to His being sung through sAma gAnam which is difficult to learn, practice and master.
786c. dur-AvAsah
AvAsah refers to the place or location of a person. SrI vAsishTha observes that because He is everywhere and in everything, it is impossible to precisely say where He is, and so He is called dur-AvAsah – One Whose place or location
27 sadagopan.org 785. dur 784. dur 783. dur 786d. dur 785. dur 784. dur 783. dur 786d. dur seek Him b) Noreasilyrealized becauseofunanti a) HeWho isshieldedfromusli upanishads etc. c) HeWhocanbeknownonlybythedifficult processofenquiryintothe b) HeWhose TrueNature canbeknown only with difficulty a) HeWho isunapproachablein thecontext ofHisEffulgence. a) HeWho canbeattainedon To recapitulate,thedifferentanubhava AvAsah. itdur- duhkham anubhavantamAvAsyati yathAvyavastham prANivargam needs of life suchsustains thelivesofevencreatu as air, water,SrI vAsishThagivesanalternateinte etc., He is called dur-AvAsah – air, andwhoseheadisthesky”. “Reverence totheSupreme brahmaNenamah | divamyaScak antariksham utodaram topinpoint precisely. is impossible (atharva. 10.7.32) 785. dur 784. dur 783. dur 786d. dur
------gah: gamah: labhah: gah: gamah: labhah: gah: gamah: labhah: - - - AvAsah AvAsah AvAsah AvAsah AvAsah AvAsah
Brahman, whosebaseis ly bysingle-mindeddevotion ke OneinafortressbyouravidyA Hequotestheatharvavedicpassage: re mUrdhAnamtasmaijyeshThAya res that do not have access to common tocommon haveaccess res thatdonot 28 cipated obstaclesduring ourefforts to m-s forthefournAma-saboveare: rpretation also–BecausebhagavAn earth, whosestomachis durgatamapi durgatamapi sadagopan.org here here dur enemies or mislead are upasarga-s. A and stacles, and makes He is sure that dur nAma-s, of namely, that in the case be specified because He is everywhere because He specified be s to get rid of the -s that are interpreted by SrI BhaTTar for prolonged intervals even by yogin-s for prolonged 29 stands for destroying or killing, derived point brought out by SrI kRshNa datta point brought out by SrI kRshNa the next series of nAma-s, 787 to 810 in the next series of nAma-s, hA gAnam which is difficult to master. gAnam which is ing to the evil-minded rAkshasa-s. evil-minded ing to the
from the minds of the devotees. hA hA hA - - - life as we know them. life as we know An’s Buddha incarnation.
durAri durAri durAri stands samanta for – complete, entire (A samantAt – SrI refers to foe, and A Êrairha Êrairha Êrairha ari
AvAsah: . AvAsah: . AvAsah: . - - -
nAma 787. 786. dur This is the first of the series of nAma series This is the first of the durArighne namah. a) The Dispeller of the evil-minded enemies. evil-minded of the a) The Dispeller b) The Dispeller of evil thoughts of bhagav in the context The word is made up of dur + A + ari + hA. means bad. vAsishTha); a) He Whose place (SrI vaikunTham) is inaccessible to us. (SrI vaikunTham) is inaccessible a) He Whose place retained in their mind b) Not easily during meditation precise location can never c) He Whose and in everything. have not which do those creatures of even d) He Who supports the lives access to the essentials of It is important to keep in mind the these four bhAradvaj in the context of c) He Whose realization is constrained by our own limitations. limitations. by our own is constrained realization c) He Whose suffer causes pain and d) He Who e) He Who is praised by the sAma by the sAma is praised e) He Who removes the ob those who long for Him, He mean easily accessible. He uses diverse them etc. We will see this aspect in them etc. We will see this aspect SrI BhaTTar’s scheme of interpretation. nAma 787. 786. dur nAma 787. 786. dur sadagopan.org durArih from theroot shows themadeceptive form,andrespondstothemasfollows: s comeandseekthe help wherethedeva-s 3.17, vishNu purANam etc., sothattheydonotkeep increasing mislead theevil-doers,andsteerthemaw in thiscontextthatHedecidestotake (vishNupurA.3.18.34) the world,bhagavAnthinksofwaystodi acquired powerstoperpetrateevilfurthe used ittocreateterroramongthe who hasaccumulatedenormouspowersby to causemiseryHisdevotees.Thisis and theirpowerwillcorrespondinglyincr even thedaitya-sorasuras To understand theeasily disposedofbythegods”. significance for theveda-s.Theybecameaverse to of the above, whichtherewas asaresultof astray, it should“By Hispowerfulskill,Heconfounded in be kept in mind that hatASca te’surAdevaihsan-mArgaparipanthinah|| kaScitarocayat|| yathAnaishAmtrayIm vyutthApitA mAyA mohenatedaityAhprakAraihbahubhih sadA| away fromtheveda-s.Hegives of theevil-mindedasura-s. a) SrIBhaTTar’sanubhavamisthatbhag Who destroysthedurAri-s”– durArih iti arpayatiprApayati samantAt
asmeaning“onewhocausespa han – to kill, to destroy. SrIvAsishThaexplainstheterm –tokill,destroy. of bhagavAn,andafter list will have the good effects of practicing the veda-s, One ofthemistomakeweakbyturning durArih tAnhantiitidurAri-hA a quote from vishNu purANam: a quotefromvishNupurANam: 30 in andmiseryfromallsides”– several ways their minds, and ledthem severalwaystheirminds,and deva-s. Whentheasura-susethese no one amongst themwhohadaliking no oneamongst going intherightpa theirpowers.This who havebeendefeatedbytheasura- . The nAma durAri-hA stands for “He standsfor ThenAmadurAri-hA . minish this power of the asura-s. It is somedeceitfulincarnations soasto ease. Andtheasura-susethispower illustratedbythemightofrAvaNa, avAn usesdifferentmeans togetrid the practiceofausterities,andthen r, intheinterestsofprotection ay fromthepracti ening to them, bhagavAn ening tothem,bhagavAn is describedinSrI th, andtheywere . ce of theveda-s duhkham sadagopan.org . idam daurlathyam daurlathyam idam – to control the t to death, for be they om the good and proper to the kaushItakI upanishad, which rent anubhavam. He takes the term posed to the authority of the veda-s, veda-s, posed to the authority of the Sastra and other ways to mislead the as Buddha, your contriving to seduce as Buddha, your contriving ly beguile the daitya-s, so that, being being daitya-s, so that, ly beguile the ddha incarnation in the above context ddha incarnation in the above ctar as Mohini, …These melt my heart. ctar as Mohini, …These melt evainam asAdhu karma kArayati tam cised for the protection of the world”. cised for the protection of 31 the veda-s, they may be pu He makes them deviate fr the nAma-s 787 to 810 – the nAma-s 787 to 810
in his interpretation of led astray from the path of who are op gods, demons, or others, those is exer shall perish by My might, which to the Bu SrI BhaTTar explicitly refers aprapipsupApavishaye budddhAvatAram prayacchan niyacchati – durAri-hA 5.10.4: . tiruvAimozhi to SrI v.v. rAmAnujan refers us purampukkavARum, kaLLa vEDattaik koNDupOyp kalandu aSurarai uLLam uyir uNDa uPAya’ngaLum…. pEdam SeidiTTi say, “Your spreading anti-vedic religions, asura-s at the time of distribution of ne Why do you do all this, My Lord?”. This concept of bhagavAn creating mAyA Your devotees, You create the mAyA SAstra-s also. enemies of SrI rAdhAkRshNa SAstri gives reference also reveals this same truth: “eshau - yamadho ninIshate” (3.9) karma-s, and makes them perish in the process. b) SrI satyadevo vAsishTha gives a diffe (VP 3.17.42) 3.17.42) 3.17.43) (VP (VP mAyA mohao’yam akhilAn daityAnstAn mohayishyati | || bahishkRtAh mArha bhavishyantiveda tato vadhyA | me vadhyA yAvantah paripanthinah sthitou sthitasya brahmaNo ye’dhikArasyadevadaityAdikAh || surAh form of Mine shall whol “This deceptive asura-s is also mentioned in svAmi deSikan’s dayA Satakam 47: asura-s is also mentioned in svAmi deSikan’s “mAyASastrANyapi damayitum tvat-prapanna-pratIpAn” sadagopan.org in ourpathtoHim. With Hishelp,itisnotatalldifficult itiartha atikashTam sAhAyyakAritvAt na tAn hatavAnititatra itidurAriNahkAmAdayah, pratigacchanti dushTArim the enemiesinourdesiretoreachHim– being theOneWho destroysthelikes of SrI baladevavidyAbhUshaNinterprets He destroysthosewhofloutthedhar te caarayahitidurArayah;tAnhantidurAri-hA yaihtedulAh;delAevadurAh; dharma mArgo dolyate utkshipyate andgivesthederivation– to andfro, a mockery of the dharma mArga.eventhough themeaning isthesame– He uses the root dula – utkshepe givesa bhAradvAj SrI kRshNadatta – to shake redeems usfromitssadconsequences,when we invoke Him. Hedest because, outofHiscompassion, SrI cinmayAnandagivesasimilarexplanation–bhagavAniscalleddurAri-hA vareNyam bhargodevasyadhImah indicates thatthisisthewors in our mind when weinterpretation thatthenA resort to Him”durAri torefer thebad aspect –
ma means“OneWhodestro hip we dothroughthemantra i dhiyoyonahpracodayAt”. ma mArgaandwhoareHisenemies. toovercometheenemies such askAma, 32 He Who destroys the enemies who make He Whodestroys theenemieswhomake dur-matih tAmhanititidurAri-hA s ofourintellect,andgivesthe roys the Asuric tendencies in us and different derivation forthenAma, different derivation kAmaetc.thatrepresentthegreat the nAmaasreferringtobhagavAn ys thenegativeaspects “tat savitur . He sadagopan.org scription of the o follow this path o follow this because He makes aning “a constituent
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AAM N EACH
as part of the de essful for those wh s such as trust in SAstra-s, guru’s tantustantuvardhanah | tantustantuvardhanah BEFORE
of the body, a constituent part or an called SubhA’ngah bestowing benefits to His devotees to His devotees bestowing benefits nga-s of bhakti yoga, for those who ext, he uses the me ext, the meaning for the word a’nga. His 33 smerizesmisleads them. the asura-s and this Universal in a beautiful way. Universal this meditated upon by His true devotees. meditated upon by His true AVAM okam 63 (nAma 593). The details covered all times with His auspicious form N
Slokam 84 Slokam Slokam 84 Slokam Slokam 84 Slokam rmation presented for nAma 593. RA P ADD
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nAma 788. according to their efforts. In that cont anubhavam there was that bhagaVan is SubhA’ngAya namh. We studied this nAma earlier in Sl to the info here are supplemental as The word a’nga refers to a limb or part component” auspicious qualities of bhagavAn in essential an or part His devotees succeed in the eight a’ essential component, a part of a division or part of anything, etc. nAma 593 a) SrI BhaTTar has interpreted a) He with a bewitching form that me a) He with a bewitching form with devotion has beautiful gaits d) He Who pervades everywhere at e) He Who in things functional makes f) He Who aspect g) He Who brings the auspicious words ,etc., to His devotees. b) He with an auspicious form thatb) He with an auspicious form is yoga succ c) He Who makes the ashTA’nga nAma 788. nAma 788. sadagopan.org limbs ofperfectbeauty”. thenAma SrI cinmayAnandatranslates ofHistr benefit ofmeditation for thedestructionofHisdevotees’ en devotees. Notethatbothareformsta Sa’nkara interpretstheauspiciousfo instance asHiskapaTaveshamordece Thus, whileSrIBhaTTarinterpretsth c) SrISa’nkara’sinterpretationsare: word a’nga. differentiates theinterpretationsby Thus, forthetwoinstancesofth quote). tousev.v. rAmAnujan’s words, etc., – indeceit(vastreNa,vapushA,vAcA He istrustworthy.Thisdeceitfulformth bewitching formthatmadethemfeel tAnanupravishTah? SubhA’ngah” are: from thevedicobservances.SrIBhaTTar’swords though Hetookthisformonlytosucceed Hiswo easily convincetheasura-sthat bewitching form”,in referencetothe meaning “HeWhohadlimb his interpretationintermsofbhagav b) ForthecurrentinstanceofnA undertake thispathwithfaithinHim(F
2. 1. Who istobemeditateduponwith SubhA’ngah Sobhanaih a’ngaihdhyeyatvAt handsome form sundarIm tanumdhArayanSubhA’ngah s thatwerebewitching”,or“HeWho hada ue devoteesinthelatercase. – How did He enter in their fold? By taking a 34 ma SubhA’ngah,SrIBhaTTarcontinues Buddha incarnation–aformthatcould An’s Buddhaincarnation.Hegivesthe comfortable withHimandbelievethat – by His dress, His appearance, His appearance, –byHisdress, using twodifferent meanings for the or details, please seeunderSlokam63). or details,please ken forthebenefitofHisdevotees- rm thatisworshippedbyHistrue emies intheformercase,andfor e nAmaSubhA’ngah,SrIBhaTTar even rds ofdeceitweretrustworthy, aformofauspiciouslimbs. SubhA’ngah as“Onewith enchanting inmisleading them by divertingthem at He took wasalsooneofperfection at Hetook itful form tofool theausra-s,SrI e nAmaSubhA’ngah initscurrent (Slokam 63)–OneWhohasa (currentinstance)–One “katham sadagopan.org galotpAdakAnia’ngAni – He Who has a form that nt root to the interpretation. He at reach up to His knees, beautiful at reach up to His knees, beautiful i’s question to nArada: “Who is the i’s question to scribes the beautiful appearance of ditate on Him - His Lotus Feet, His tha, who qualifies for all these in one tha, who qualifies d to her. In Sloka-s 9-22 of the 35th wants to make sure that hanuman has to make sure wants kRtaj~nah, satya-vAkyah, and dRDha- kRtaj~nah, the anubhavam of His bewitching form form His bewitching of the anubhavam ng weapons, a muscular body, oneng weapons, a muscular body, who 35 SubhAni darSakAnAm ma’n hmIvAn Subha-lakshaNah || hmIvAn Subha-lakshaNah || AlakANDam1.9-11), describes nArada of the beauty alATah su-vikramah ||
Lord rAma. to sItA – Lord rAma Who is SubhA’ngah. is by SrI baladeva vidyA bhUshaN, form A similar anubhavam of His beautiful who gives the interpretation: by sage nArada and by hanuman, as revealed to us by vAlmIki in rAmAyaNa. rAmAyaNa. in vAlmIki by us to revealed as hanuman, by and nArada sage by SrImad rAmAyaNam begins with vAlmIk is there that him best guNavAn, vIryavAn, dharmaj~nah, tells and vAlmIki to responds nArada world?”. ths in vratah rAma, born to daSara no one other than Sloka-s (b Person. In three rAma’s form: | kambugrIvomahA-hanuh vipulAmso mahA-bAhuh mahorasko maheshvAso gUDha-Satruh arindamah | AjAnubAhuhsu-SirAh su-l samah sama-vibhaktA’ngah snigdha-varNah pratApavAn | pIna-vakshAviSAlAksho laks great facial shoulders, long arms, beautiful neck, “rAma is One with broad at wieldi features, broad chest, great long hands th subdues His enemies easily, gait, …”. head and forehead, beautiful In sundara kANDam, sitA pirATTi asks hanuman to describe rAma and she because lakshmaNa to her, partly to enjoy the by rAma, and partly because she wants sent been genuinely describe anubhavam of His beauty being sargam in sundara kANDam, hanuman de caraNa-vadana nayanAdIni yasya iti SubhA’ngah bestows auspiciousness to those who me form etc. lotus eyes, His beautiful SrI satyadevo vAsishTha takes a differe SrIrAdhAkRshNa SAstri refers us to refers us SAstri SrIrAdhAkRshNa sadagopan.org nAma 789. nAma 789. live, and2.Howtoget mokshamattheend. them that thereareonly from theveda-s.SrI BhaTTarcontinues Sara'ngah" a)SrI BhaTTargivesthevyAkhyAnam- loka-sAra'ngAya namah. g) HeWhohasdevoteessingingHisauspicious qualities. f) HeWhobestowsmoksham,andto bybhakti e) HeWhoisattracted d) HeWho istheobject praNava. c) He Who isreachablethrough thee essenceb) HeWho ofthe graspsthe a) HeWho preachedthesuperficially d) alternate interpretations(d,e,f). interprets theparta’ngaba AsvAsanalakshaNAni a’ngyatiut words oftheAcArya-s, etc. devotees theauspiciousthingssuchas th interprets thenAmaassignifying sameapproachforthewo g) Usingthe auspicious formUniversalinabeautifulway. yasya saSubhA’ngah– e) during utsava-s). gait. (Recallthesimhagati,gajagati, nAma 789.
SobhamAno a’ngati –gacchatiyahsaSubhA’ngah SobhamAno a’ngati a’nganam –sArva-kAlikamsArva-deSik – He Who preached what was more immediately appealing outwardly outwardly –HeWhopreachedwhatwasmoreimmediately appealing
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He Who pervades everywhere at all times with HisHe Whopervadeseverywhereatalltimeswith of devotion (loka-sAra) loka loka loka two thingsto worryabout: sed ontherootagi–gatau - - - sAra'ngah sAra'ngah sAra'ngah palambhayati itiSubhA’ngah. – SubhAni guruSastroktiviSvAsasvapna acceptablegoalsintheworld. world likeasAra'ngaorhoney-bee. 36 at bhagavAnmakesaccessibletothe whomthej~nAni-sareattracted. etc. thatperuMALhasinSrIra’ngam the trustinSastra-s, rd a’nga,SrIbaladevavidyAbhUshaN "loke yatsAramtatgacchatiitiloka- ssence (sAra)oftheveda-s,namely am cavyApanam;Subhama’nganam that inHisdeceitful role, Hetaught
– He Who has a beautiful –HeWhohasabeautiful 1. Howtoenjoywhile we - togo,andgivesseveral sadagopan.org – He (VP 3.18.5) sthiro bhavati iti erent paths that He has n a uRai for this pASuram, in which n a uRai for this pASuram, w of vision is lokah, or He who shines shines who He or lokah, is vision of w u, including those that conflict with, conflict with, u, including those that or essence of the veda-s, namely the veda-s, of the or essence tau – to go; and a'ng– to go. His s". One should go through the entire the entire should go through s". One yadi muktimabhItshTatha" tAmasic people, including the gods and as above for the three parts of the as above for the three atipattavya iti loka-sAra'ngah. several gods, but there is nothing that several gods, but there is nothing avat gRhNAti iti loka-sAra'ngah go. By use of pANini sutra 3.3.17, (sR the nAma starting from the roots lok – the nAma starting from the roots lok – something that moves while remaining something that 37 d like a sAra'nga or honey-bee. d like a sAra'nga or honey-bee. rah – the essence of sandal. rah – the essence and gives two interpretations: rence here is to the diff "kurushvam mama vAkyAni mama vAkyAni "kurushvam loka-sArah – praNavah, tena pr lokAnAm sAram sAra'ngavat bhR'ng lokAnAm sAram sAra'ngavat chapter of SrI vishNu purANam 3.17 and 3.18 to have a full understanding of of understanding full a have to 3.18 and word follow my want salvation, – "If you 3.17 purANam vishNu SrI of chapter the Buddha incarnation. gives support from nammAzhvAr'sSrI v.v. rAmAnujan tiruviruttam 96: palavaNa'ngumtuRaigaL pala Akki vikaRpAl madi piNa'ngumSamaya'ngaL pala pala Akki, avai avai tORu pala AkkiaNan'ngumpala nin mUrti parappi vaittAi iNa'nguninnOrai illAi…. to worship Yo "You created several ways created and contradict each other; You can equal You". has writte SrI K.Ve'nkaTasAmi reDDiyAr He told them He told he explains that the refe rAjasic and created for worship for the processes of worship associated with them. uses the same meanings SrI Sa'nkara nAma –loka, sAra, and a'nga, b) Who grasps the essence of the worl Who grasps the essence of the sAra through is reachable c) He Who praNava. d) e) SrI satya devo vAsishTha derives darSane – to see, to perceive; sR – ga sR – to perceive; darSane – to see, to approach is: loka – He who is in the purvie gatau– – sR aspects; different with sthire) the word sArah refers to fixed; for instance, candana sA
sadagopan.org nAma 790. nAma 790. Sara'ngA monodvatadguNagA – qualities" Who hasdevoteessingingHisauspicious andgivesth kind ofmusicalinstrument, bhakta janAh–thedevotees, andsAra'nga instrument. SrIbaladevavidyAbhUshaN g)The wordsAra'ngaalsorefersto to Whomthej~nAni-sare itilokasA-ra'ngah asau ra'ngaSca itiloka-sAh dadAti lokam sanoti to bedevotedto,inhisinte son ofvasudeva. d) He Who expanded the yAdavac) HeWhohasprogenysuchasbrahmA. race in auspiciousb) HeWho hasexpanded thisUn way by being born as thethem fromescaping. a) Hewhohasapowerful loka-sAh +ra'ngah.Heuses therootssa the f) SrIsatyasandhayatirAjagives So thetwointerpretationsthatSrI vishNuh. loka-sAra'ngo prApnoti, tatpratiAkRshTobhavatiiti Who isattractedbybhakti, sAro bhagavtiprema interpreted bySrIvAsishThaasrefe Choosing thesecondofth sArah nAma 790.
. HeWhoisattractedbybhakti 2. HeWhoistheobjectofdevotion(loka-sAra),or 1. – Onewhomoves whileremainingf
sutNtu> sutNtu> sutNtu>
). HeWhoistherecipientor su su su - - - tantuh tantuh tantuh net of threads to capture the asura-s and retain net ofthreadstocapturetheasura-sand retain devoted, is lokasA-ra'ngah. devoted, islokasA-ra'ngah. rpretation. HisvyAkhyAnamis: e twomeaningsgivenforloka,loka-sArais yakA yasya saloka-sAra'ngah. yakA yasya
; iverse startingfromHimself. loka- sAra'ngah– loka sArah tadgacchati= loka- sAra'ngah–lokasArah rajyantej~nAninah atraitira'ngah – He Who bestows SrI vaikunTham, and He – HeWhobestows SrIvaikunTham,andHe vAsishTha givesforthenAmaare: vAsishTha 38 rring tobhakti towardsbhagavAn( e interpretationforthenAmaas:"He a conchshellorkindofmusical interpretation byviewingthenAmaas n –dAnetogive, takes the word lokA to refer to takesthewordlokAtorefer asareferencetoconchshellor ixed throughout time is sArah. ixed throughouttimeissArah. object of this bhakti,orHe lokA hari-bhakta-janAh lokam vaikunThAdi lokam vaikunThAdi and ra'nj– rAge–
; loka-sAh loka-sAh loke sadagopan.org of cotton, He is does, we see that s the meaning "He, e the evil-minded folks", e the evil-minded e meaning as "He Who is Sobhanah tantuh vistIrNah Sobhanah tantuh vistIrNah and they will continue to expand in in expand to continue will they and ad from a small ball threads" for the term "tantu", and "tantu", the term threads" for an appearance of tranquility and an appearance retation is a continuationretation is a of SrI since bhagavAn created everything since bhagavAn created everything nding at the same time. They have can't out once get caught in this net. can't out once get caught in asura-s are net, and caught up in this nsistent with the second translation to the time of pralaya, the different tiful and attracts the asura-s, and at l expansion that He expansion that He l terpretation based on the meaning "to fully and auspiciously expanded as a fully and auspiciously expanded ", and another give ntu are thread, cord, wire,ntu string,etc. are thread, 787 – 810 in terms of the Buddha of the Buddha 787 – 810 in terms 39 uh yasya sasu-tantuth vishNuh; has such a net to captur has such a net . One translator gives th is derived from the root tanu – vistAre– to spread, to to spread, to vistAre– – tanu root the from derived is tantu is an upasarga. su-tantave namah. namah. su-tantave su go. Among the meanings for the term ta go. Among the above – tanyata iti tantuh Sobhanah tant Sobhanam tanyate viSvam yena sa su-tantuh iti arthah. Consistent with this act of the beautifu a)SrI BhaTTar uses the meaning "a net of uses the meaning a)SrI BhaTTar "One Who gives the meaning called su- tantuh. SrI satyadevo vAsishTha develops his in – vistAre, co the root tanu expand" for right from the start of creation, and up species remain the same and keep expa now, expanded before, they are expanding for the term tantuh. BhagavAn puts in for the term meditation role, and the deceitful in this out of it. This interp could never get BhaTTar's elucidation nAma-s the of is beauti through whom this universe thread". SrI rAdhAkRshNa SAstri explains that of thre long piece a started from Him, like incarnation. net is beau SrI SAstri explains that the the same time is very strong, andthe same time is very strong, so they prapa'nco'syaiti su-tantuh expanded, like the universe beautifully b) SrI Sa'nkara gives the interpretation – sadagopan.org nAma 791. nAma 791. || kshipAmyajastramaSubhAn AsurIshvevayonishu tAnaham dvishatahkrUrAnsamsAreshunarAdhamAn | following sourcesinsupport: ifbystrongfibers."SrIBhaTTarquotesfrom the snare ofsamsAraas taste forsininthese people (whodeserv (gItA santanotiititantu-vardhanah samsAra-tantum a)SrI BhaTTargivesthevyAkhyAnam – the growthorvistAraofthisuniverse. increases themeshesinth this nAma isderivedfromthe The wordvardhanah can be viewedtantu-vardhanaya namah as an exted) HeWho expandedthevasudvafa c) HeWhowithdrawsthisworld 16.19)b) HeWho augmentstheexpansion ofHims a) HeWhoincreasesthemeshes. auspicious waybeingtheprogenyof interpretation thatbecausebhagavAnex the approach,butgives usesasimilar kRshNaSAstry d) SrIananta tantuhcatur-mukhAdi santAnoyasyasasau-tantuh becauseHehastheli su-tantuh andinterpretsthenAmaas term tantu, the sandhayatirAjauses c) SrIsatya each species beingcreated, while oldmembersdie). the future(expansionhereistobe nAma 791.
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tantu tantu tantu e net,orOneWhocontinuestomaintain orsustain - - - vardhanah vardhanah vardhanah into Himselfaftercreatingit. kes ofbrahmaasHisson– mily throughpradyumnaandothers. vasudeva, Heiscalledsu-tantuh. understood intermsofnewmembers 40 nsion of thepreviousnAma– Onewho sense of visTara or expansion forthe sense ofvisTaraorexpansion signifying that bhagavAn hasthenAma thatbhagavAn signifying e tobepunished),Hestrengthensthe root vRdh – vRddhau – to grow. So –togrow. root vRdh–vRddhau panded the race of yAdava-s in an
elf intothis world,byprotecting it. evam paparUcibhihamsubhiriva – "Thus,byaggravatingthe . Sobhanas- sadagopan.org . from the religion of the from the religion his idea d) in the previous nAma, his idea d) in the previous a) – vardhayati – chedayati – cuts h as referring to His extending the rs; and these, again, communicating rs; and these, again, communicating vered is ind – paramaiSvarye– to have another interpretation – He Who He Who another interpretation – the nAma signifies that He augments the nAma signifies that He Nu, became in their turn teachers ofNu, became in ey were still further disseminated, the 41 the world that Heexpanded from Himself from Himself the world that Heexpanded
d deaths, of demons". into the wombs chedayati iti vA tantu-vardhanah the meshes" – tantu-vardhanah. the meshes" – tantu-vardhanah. through pradyumna and others. reflect His Supreme Lordship. reflect His Supreme Lordship. karmA karmA karmA - - - us induced to apostatizeus induced to irapyanye pare ca te | irapyanye pare indra indra indra
#NÔkmaR #NÔkmaR #NÔkmaR
tameva tantum vardhayati iti.
nAma 792. The root from which the word indra is co indra-karmaNe namah. a) He Who did all this for the sake of indra. indra. for the powers of is responsible b) He Who performs acts that c) He Who withdraws the world (at the timewithdraws the world (at the of pralay veda-s by the enchanting power of vish enchanting veda-s by the othe the same heresies, and perverted whom th their principles to others, by daitya race". time deserted by the veda-s were in a short This is how bhagavAn "increased is that b) SrI Sa'nkara's interpretation the web of this world, by protecting - gives c) Alternatively,SrI Sa'nkara is down. SrI Sa'nkaravyAkhyAnam continues on d) SrI ananta kRshNa SAstry and interprets the nAma tantu-vardhana progeny of the vasudeva family "Those haters, cruel, the vilest and the most inauspicious of mankind, I hurl mankind, I inauspicious of and the most vilest cruel, the haters, "Those of births an into the cycles forever (VP 3.18.32) 3.18.32) (VP trayI-mArgasamutsargam mAyAmohena te'surAh | kAritAs-tanmayAhyAsan tathA'nye tat-pracoditAh || tairapyanye'paretaiSca ta of God being th "The foes nAma 792. nAma 792. sadagopan.org
gloriously auspicious actions". SrI cinmayAnandagivesasimilarinterp etc. correct pathswiththeirperi worlds,ensuri supportoftheall – the SrIvAsishTh indra-karmA. Lordship, is karmANi yasyasaindra-karmA gives theinterpretation– usesthege c) SrIsatyadevovAsishTha cause behindindra'spower. indra as His own; in other words, He is the antaryAmigives theinterpretationthatHehasth of indra, and is thus the –aiSvaryakarmetyarthah asya itiindra-karmA greatandglorious,likethoseofindra– actions are b) SrISa'nkaragivestheinterpretation inSrIvishNupurANam, description Please save us from the asura-s."All thegods prostratedbefore Himand We seek refuge in Thee". This is part of the daityebhayahtrAhi itiSaraNArthinah|| prasIdanAtha! tamUcuh sakalAdevAh praNipAta purassaram | He givessupport fromSrIvishNupurANam: in ordertoassistindraandothergods isthat a) SrIBhaTTar'svyAkhyAnam (VPand othersusethegeneric meanin SrI BhaTTargivestheinterpretationus resulting wordindrameans"foremost". Th oftheaffix great power,andtheaddition 3.17.36)
indrANi karmANiyasya –HeWhoseactions reflect HisSupreme g ofthewordindra–foremost. leading totheBuddhaincarnation. leading 42 bhagavAn took this Buddha incarnation thisBuddha took bhagavAn ods, bestowing the sun with its power, thesunwithitspower, ods, bestowing a givesexamplesofHisindra-karmA-s neric meaningind–paramaiSvarye,and e nAmabecauseHehas theactionsof in responsetoth retation -"OneWh thatHehasthisnAmabecauseHis said: OLord!Bemercifultowardsus. ing thereferencetogodindra, ng thattheplanets functionintheir e wordalsoreferstothegodindra. ran per uNAdi sutra2.28; the . SrIrAdhAkRshNaSAstri – indrasyakarmeva karmA indrasyakarmeva karmA eir requestfor help. o alwaysperforms pramaiSvryaSalIni pramaiSvryaSalIni sadagopan.org
. evam prapanna has this nAma . One is reminded . One is reminded janmakarma ca me divyam re perpetrated by Him for rpretation that He the earlier nAma-s. "Even though the earlier o were wedded to unholy practices. o were wedded to unholy practices. thatvAccaparama - kAruNikasyaiva thatvAccaparama - kAruNikasyaiva of change cannot be maintained, is in of change – He Whose actions are great and actions are great and – He Whose fferent interpretations relates the fferent interpretations "To create a cosmos so scientifically time constantly presiding over the acts rent kind for the great deeds referred referred rent kind for the great deeds anna-s - those who had taken refuge in in had taken refuge anna-s - those who great elements, and to sustain them all kartA-s mahA karma-s. on His mahat mahanIyam divyam karmayasya iti 43
ANi kAryANi asyaiti mahA-karmA stifiable, He is mahA-karmA"– stifiable, He is mahA-karmA"– karmA karmA karmA - - - nature, deceitful acts we mahA mahA mahA mhakmaR mhakmaR . He gives the support from gItA 4.9 – – 4.9 gItA from support the gives He . mhakmaR mhakmaR mhakmaR mhakmaR
nAma 793. nAma – "My birth and My actions are of a divine nature". mahA-karmA SrI cinamyAnanda elaborates on this – precise and perfect out of the five all the with an iron hand of efficiency, of destruction without which the world because He performs divine actions – itself, a colossal achievement of Absolute Intelligence". itself, a colossal achievement of SrI kRshNa datta bhAradvaj gives the inte (gItA 4.8). 4.8). (gItA paripAlanArthatvAt durAcAra-daNDanAr nyAya vRttatvAtmahA-karmAvipralambha sambhavah | evam of the well-known Slokam "paritrANAya sAdhUnAm, vinASAya ca dush-kRtAm, – fire and air, dharmasamsthApanArthAyayuge" sambhavAmi yuge water, earth, ether, of creation the as gives examplesSrI Sa'nkara of a diffe such – nAma this in to mahAnti viyatAdIni bhUtAni karm He of magnanimous actions. actions. He of magnanimous mahA-karmaNe namah. yasyamahAnti karmANi sa mahA-karmA The difference in the di magnanimous. of the vyAkhyAna- specific anubhavam continues the thread from a) SrI BhaTTar bhagavAn is of a merciful prap the of the protection the sake of of those wh Him, and for the destruction ju Since all His acts were thus nAma 793. nAma nAma 793. nAma sadagopan.org nAma 794. nAma 794. sense conveyed bythecu unarguably great.Theuseoftheword Lord kRshNaisreferredtoas narakAsuran, andtheslayingofnarakAsu SrImad bhAgavatamthenextensivel withsatyabhAmA,ridingon narakAsura has been forcibly taken away byhis mother'sear-rings,andseatcalle narakAsura, Lord kRshNa went"Having beenrequested by indraforHis to the city of prAg sa-bhAryogaruDArUDhah indreNaj~nApitobhaumaceshTitam| hRtaamara adristhAnena | indreNahRtac-chatreNa hRta-kuNDala-bandhunA Sloka2: adhyAya 59, reference totheseincidentsisfound (bhAga. 10.59.2) by followingthepractices thatHeprea a) SrIBhaTTar'svyAkhyAnam isthatbh kRta-karmaNe namah. d) OneWhohasperformedactsthatnoone elsecaneverperform. c) OneWhokeepsrepeatingtheprocesse b) OneWhohasachievedallthereistoachieve. them. a) HeWhopracticedtheactspreached parva chatraaditikuNDalaAnayan earrings andgivingthembacktotheirowners– incident involvingLordkRshNarestor SrI baladevavidyAbhUshaN'sanubhava nAma 794.
k«tkmaR k«tkmaR k«tkmaR
kRta kRta kRta rrent nAma – mahA-karmA. rrent nAma–mahA-karmA. - - - karmA karmA karmA -jyotisha puramyayau|| a-tarkya-kRt
Ani karmANiyasyasamahAkarmA 44 ing indra's royal umbrella and adiTi's ing indra'sroyalumbrellaandadiTi's atarkya-kRtah here is the same as the hereisthe sameasthe atarkya-kRtah His garuDavAhanam". Thechapterin HisgaruDavAhanam". y describeskRshNa-s fightwith in SrImadbhAgavataminskanda10, ched to the asura-s, to ensurethat ched totheasura-s, to s ofcreationetc.,with perfection d maNi parvatam in sumeru hill, that hill,that insumeru parvatam d maNi help inrecoveringhis royalumbrella, agavAn playedHisrole ofdeception to the asura-s, in order to convince totheasura-s,inorderconvince ra in the end. Then in Slokam 43, m of the mahA karmA's is the isthe mahAkarmA's m ofthe – He Who performs acts that are –HeWhoperformsactsthat mahAnti bhaumavadha maNi mahAnti bhaumavadha . The sadagopan.org na He gives . is to be left yet de sure that the de sure that the – He Who performs (Rg.10.190.3) – "He created (Rg.10.190.3) – "He created ought to be still acquired. Yet I go ought to be still acquired. of the caitanya tradition, has the e three worlds that e three worlds aying of narakAsura,the liberation of aying of narakAsura,the liberation many acts of kRshNa that are in the terpretation that the nAma signifies terpretation that the nAma yday from the beginning of the world, from the beginning yday This process of creation is something that He has the nAma because "He is that He has the repeating the process of creation, repeating the process of rpretation as well ery other code, and ma ery other code, anyaih kartum anarham bahubhirapiyat 45 – One Who keeps doing these actions – One Who keeps doing these , He has nothing more to achieve – , He has nothing svayam anushThita tad-AcArahsvayam He gives the example of the function of the He gives the example of the function ya vidyata iti kRta- karmA. ya vidyata iti kRta- trishu lokeshu ki'ncana | "yathA pUrvam akalpayat" kRtameva jal-lakshaNam karma punah punahkaroti. kRtameva jal-lakshaNam karma
SrI v.v. rAmAnujan comments that bhagavAn stressed bhagavAn comments that rAmAnujan SrI v.v. "ahimsA the motto paramo dharmah" of ev to the exclusion they believed in Him completely – in Him completely they believed One of fulfilled activities", that is One of fulfilled (gItA 3.22) 3.22) other acts. sacrifices and such vedic asura-s rejected (gItA gives the interpretation b)SrI Sa'nkara karma as kartavyam ki'ncidapi SrIkRshNa datta bhAradvAj to gItA 3.22: refers us name pArtha asti kartavyam naanavAptam avAptavyam varta eva ca karmaNi || in all th "For Me, arjuna, there is nothing that anything unacquired there done, nor is on working." c) SrI satyadevo vAsishTha gives the in that bhagavAn is "One Who keeps again and again" – world. and continuing till the end of the that no one else do, with perfection, over and over again. SrI baladeva vidyAbhUshaN, a follower protection, and destruction in cycles protection, and destruction ever sun appearing and setting unendingly of the in terms anubhavam of the nAma – the sl category of "No one else can do" the Rg vedic mantra the Rg as before", in support. everything d) SrI vAsishTha gives an alternate inte do" – the work that no one else can karma, tat karoti iti kRta-karmA. sadagopan.org nAma 795. nAma 795. vedoatharvA'ngirasa vedoatharvA'ngirasa bhUtasyaniSvasitam "asya mahato upanishad: the bRhadAraNya Origin oftheveda-s– b) SrISa'nkara interpretsthenAma intellectually. appealing,and mind, very SrI v.v.rAmAnujandescribestheseAgam sAmayikaAgamahkRtAgamah. Buddha arhata textspropounding th propounded spiritual the evilpeople. To makethembeli a) SrIBhaTTarexplainsthenAmaasa veda-s iskRta-Agamah– is Agama,name knowledge isobtained gives thederivation– derivedfromther The termAgamais kRtAgamAya namah. e) HeWho makesHisappe leelA-s. d) HeWhomadeHisappearanceat c) HeWhoistheOriginatorofpA'ncarAtraAgama. etc. b) HeWhopropoundedtheVedas–Rg,sAma, Buddhism, Jainism,etc.. a) ThePropounderofAgama-s(Spiritual thefreeingof bANAsura, pArijAta treeforsatyabhAmA,thevict the 16000rAjakumAri-swhohadbeen nAma 795.
k«tagm> k«tagm> k«tagm>
Agamyate anenaitiAgamo vedah Agamyate kRtAgamah kRtAgamah kRtAgamah kRto vedAtmaka Agamo yena itikRtAgamah kRto vedAtmakaAgamoyena kRta AgamoyenasakRtAgamah. aniruddha and usha, etc. aniruddha andusha, arance repeatedlythroug something thatcaneasily etat Rg vedo yajur-vedah sAma etat Rg
46 dvArakA after performing Hisseveral dvArakA after oot gam – gatau – to go. SrIvAsishTha –togo. oot gam–gatau eve Himin theseacts,Hefurther ly, theveda-s.HeWhocreated as referring tobhagavAn beingthe continuation of His acts of deceiving continuation ofHisactsdeceiving texts)includingthosedealingwith e faithsofBuddhism,Jainism,etc.– imprisoned byhim,thefetchingof ory overrudrainthebattlewith a-s as attractive totheoutward a-s asattractive h differentincarnations. distract anddeceiveone – That through which
. Hequotes sadagopan.org kRtas-tat-tatcaritAni kRtas-tat-tatcaritAni . "pA'ncarAtrasya kRtsnasyakartA"pA'ncarAtrasya ance". SrI vAsishTha gives an anance". SrI vAsishTha gives rta" – revolution or repeated rta" – revolution or repeated the sun appearing repeatedly, as as the sun appearing repeatedly, harva veda, are the breath of this harva veda, are ts the word Agama as "arrival", and the nAma as referring to His being the nAma as mself appears in His incarnations mself appears in His incarnations He is "Agamah" – He Who appears He is "Agamah" – He Who 47 ma as referring to the arrival of Lord kRshNa in ma as referring to the arrival several of His leelA-s - ama refers to scriptures. ama refers to – The whole of pA'ncarAtra was– The whole of originated nArAyaNa by
prakASya dvArakAyAm Agamo sa kRtAgamah yena means "appear e) The term Agama also "Ava meaning interpretation using the example of appearance. He gives the Hi avibhUti of bhagavAn. BhagavAn also repeatedly, and in this sense repeatedly. Supreme Being". The term Ag The Supreme Being". bhAradvAj explains datta c) SrI kRshNa – of the pA'ncarAtra Agama the Originator nArAyaNah svayam" Himself. d) SrI baladeva vidyA bhUshaN interpre dvArakA after performing itihAsahpurANam vidyAitihAsahpurANam vidyA upanishadah SlokAh sUtrANyanuvyAkhyAnAni vyAkhyAnAni…." yajur veda,sAma"The Rg veda, veda, at gives the meaning for the nA gives the meaning for sadagopan.org nAma 796. nAma 796. between thetwoinstances of iti udgatah" SrI BhaTTarinterpretsbothth above, utkRshTa-excellent, uttama–bestorsuperior,uccaihhigh,etc.). which thevyAkhyAna-kartA- in thedifferent interpreta born. Thetermudbhavareferstoorigin ud lakshmI-pati. interpretation ofnAma 375wasintheco We hadtheanubhavam of this nAmain udbhavAya namah f) HeWhoisbornagainandagai e) HeWho createdtheex d) HeWhoresidesinanexal c) HefromWhomev He likes. b) HeWho is of a superior birth, taking birth as Helikes, where Helikes, when a) HeWhoroseabovesamsAra. the nAmainterms of bhagavAn'sact nAma 796.
is an upsarga; the rootforbhavais is anupsarga;the –"HeWhopullsusout ofthecycl
%Ñv> %Ñv> %Ñv> udbhavah sundarahsundOratnanAbhahsulOcanah | AkaeR vajsin>ï&¼I AkaeR vajsin>ï&¼I AkaeR vajsin>ï&¼I arkO vAjasanihsrungIjayantahsarvavijjayI|| %Ñv> suNdr> suNdae rÆnaÉ> sulaecn>, sulaecn>, rÆnaÉ> suNdae suNdr> %Ñv> %Ñv> suNdr> suNdae rÆnaÉ> sulaecn>, sulaecn>, rÆnaÉ> suNdae suNdr> %Ñv> %Ñv> suNdr> suNdae rÆnaÉ> sulaecn>, sulaecn>, rÆnaÉ> suNdae suNdr> %Ñv>
udbhavah udbhavah udbhavah [ erything originated. P LEASE alted gods and goddesses. alted godsandgoddesses.
ADD ted place(SrIvaikunTham). tions mostlyarisesfromthedifferent ways in s interprettheupasarga thenAmaasfollows: In
P n fortheprotectionofdharma. RA e instancesofthenAmaas Slokam 85 Slokam 85 Slokam 85 jyNt> svRiv¾yI.85. jyNt> svRiv¾yI.85. jyNt> svRiv¾yI.85. N AVAM 48 Slokam41(nAma375).SrIBhaTTar's bhU – sattAyAm – to be, to live, tobe be,tolive, to – –sattAyAm bhU
, source,creationetc. Thedifference of releasingHistrue devoteesfrom BEFORE ntext ofbhagavAnasparavAsudeva,
e ofsamasAra". Hedistinguishes
EACH N AAM
"ut"
Slokam 41,heinterprets A ]
(e.g., udgata – rising (e.g.,udgata–rising
"udgatah bhavAt sadagopan.org "muktyupadeSa "muktyupadeSa eved the objective objective the eved "uttamo bhavo yasya sa in terms of the Buddha of the in terms sound at the time of His sound at the time of His ich is similar to the above. He r points out that by meditating on r points out that e He is the Origin of the Universe, e He is the Origin , His eyes were not closed at birth, , His eyes were not – He was preaching the wrong way to – He was preaching s birth is superior because it is unlike avatam 10.3, which describes child He has indeed achi has indeed He es open; He was not connected to His es open; He was not connected to to which He subjected Himself when subjected Himself when to which He rth; He was not covered with the signs s on the path of release from samsAra. from samsAra. path of release s on the "utkRshTam bhavam janma svecchayA
waves dashing against thesounded shore 49 accompanied by wonderful and uncommon prapa'nca utpatti upAdAna kAraNatvAt – He Who is free from birth or worldly birth – He Who is free from for the current instance is for the current the drum as an auspicious instance, his interpretation instance, gata iti udbhavah" gata iti udbhavah" – He Who is of superior birth, being born of His free will, will, free His of born being birth, superior of is Who He – Or, – He Whose birth is superior, wh is superior, – He Whose birth "dAmodaram bandha haram". existence is udbhavah. being its material cause – udbhavah; udgato bhavAt iti udbhavah 2. 1. is called udbhavah becaus bhagavAn
incarnation is that He misled the asura- is that He incarnation samsAra. In the current In the current samsAra. In the context of Slokam 41, SrI BhaTTa of Slokam In the context His being released from the bondage the bondage from His being released interpretation a) SrI BhaTTar's ud nATitakena bhavAt yaSoDA tied Him to the mortar, we will be released from our bondage of of bondage our from released be will we mortar, the to Him tied yaSoDA samsAra – that attain salvation, and then pretended SrI rAdhAkRshNa SAstri gives the interpretation – the interpretation SrI rAdhAkRshNa SAstri gives ud-bhavah" gives the support from SrImad bhAg mother through the umbilical cord at bi kRshNa's birth to devaki in the prison. Hi but He appeared with beautiful lotus ey of being inside a mother's body, but appeared with a clean and beautiful womb, cakra etc.; the bearing the conch, the wherever He likes. He likes. wherever for this nAma in Slokam 41 was: SrI Sa'nkara's interpretation of rising above samsAra through these wrong means. of rising above samsAra through is – b) SrI Sa'nkara's vyAkhyAnam bhajati it udbhavah" is known, and is any other birth that are born other children who events. Unlike beautiful beat of like the sadagopan.org yatirAja is onewhichdescribes this yatirAja is e) Amongthealternate in place" asSrIvaikunTham. position. Themeaningismoreenjoyable around inahighpositionasmanife existence isatahighlevel. SrI vAsi interpretation – uccaiharthe. upasarga usestheme d) SrIsatyadevovAsishTha to theirkarmA. He decideswhetheroneisbornadeva, One whodecidesthebirthofeachindivi father". great womb,andIamthesowing "Whatever formsareproducedinany pitA || ahambIja-pradah brahmamahad-yonih tAsAm kaunteyamUrtayah sambhavantiyAh| sarva yonishu Slokam 14.4insupport: Whom everythingoriginated–theverysp and giveshisinterpretation themeaning "sourceororigin"forthewordudbhava, SrI cinmayAnandagives (gItA birthetc.,isudbhavah. samsAra, utpattervAudgataitiud-bhavah "bhavAt samsArAt SrI satyasandhayatirAjaconveysa originated fromHim. asya, sarvakAraNatvAt c) AnalternateinterpretationbySrISa'nkarais– this OneWhohasno birth,"was born"todevaki. birth; andallkindsof other unusualan 14.4)
uccaih bhavanamyasyasaudbhavah Using the root bhU – sattAyAm, hegivesthe UsingtherootbhU–sattAyAm, –HeWhohasnobirthor origin,sinceeverything terpretations that are given by SrI satya sandha terpretations thatare givenbySrIsatyasandha forthenAmaas"Theultimatesource"–Hefrom 50 shTha givestheexampleofsunmoving shTha d auspiciousthingsthat happenedwhen nAma asreferring to Hisbeingthe station of bhagavAnbeinginahigh station of a gandharva, an animal, etc., according a gandharva,ananimal,etc.,according womb, Oarjuna,theprakRtiistheir if wetakethereferenceto"high aning uccaihfortheupasaragaut– dual accordingtoeachone'skarma– The meaning is that bhagavAn is the bhagavAnisthe Themeaningisthat similar idea. His interpretation is: His interpretationis: similar idea. ring ofCreation.HegivesthegItA udgatam apagatamjanmA –HeWhoseplace of – HeWhoisbeyond ud sadagopan.org tad- dharma tures well in many ways. beauty of bhagavAn in periya viSvAtiSayi saubhAgyaSalitvAt utkRshTah pArvatyAdibhyo bhavo bhavo pArvatyAdibhyo utkRshTah (gItA 4.8). word dara by itself means "a conch conch "a means itself by dara word other interpretation – He has this – He other interpretation so as to impress and attract a large some in the eyes of the asura- s, andsome in the eyes of the asura- meaning; SrI satya sandha yatirAja meaning; SrI satya sandha at He is of a handsome form, as one riya tirumozhi 9.2, AzhvAr just keeps 51 the context of the Buddha incarnation – the context of the Buddha incarnation s an alternate interpretation. s an alternate interpretation. ble beauty of emperumAn. ble beauty of emperumAn.
. SrI V.N. veDantadeSikan gives the explanation in . SrI V.N. veDantadeSikan gives divided the different crea ugh upasunda (sunda-rah) mbhavAmi yuge yuge sundarah sundarah sundarah
"vambu avizhum mAlai tuzhAi tOL mEl;…..accO! oruvar . suNdr> suNdr> suNdr> _ "Oh! What a bewitching beauty He is! How can I describe this this describe I can How is! He beauty bewitching a What "Oh! _
tiruma'ngai AzhvAr describes this
nAma 797. shell". Most interpreters use the former shell". Most meaning and give uses the second He was hand a) SrI BhaTTar explains that so He is described as sundarah in The word sundara means "handsome". The The word sundara means "handsome". sundarAya namah. yena iti udbhavah yena iti datta bhAradvAj gives an f) SrI kRshNa – to protect dharma He is born again and again nAma because sa samsthAnapArthAya is handsome. a) He Who – pA'ncajanyam. the beautiful conch has b) He Who killed sunda thro c) He Who worshipped and regarded is exceedingly well d) He Who e) He Who has separated or dRshTi manoharah sundarah English as "He Who had a captivating form following." SrI Sa'nkara gives the interpretation th of His inherent and natural qualities – sundarah. tirumozhi 9.2.4 azhagiyavA!" beauty!". In fact, in all the ten pASurams under pe wondering about this indescriba Creator of exalted beings such as pArvati such as of exalted beings Creator – nAma 797. nAma 797. sadagopan.org
(Pic Courtesy: Sri Murali BhaT Murali Sri Courtesy: (Pic undaraya nama - azhagiyamanavalam sundararaja perumal perumal sundararaja azhagiyamanavalam - nama undaraya 52 Tar - www.srirangapankajam.com) www.srirangapankajam.com) - Tar
sadagopan.org
– – "He "sundam sutarAm "sundarah Seyya vAi aiyO ra'nganAtha, and in ra'nganAtha, and brahmA that they would "ari po'ngik kATTum azhagu kATTum "ari po'ngik for the word dara, he gives the for the word dara, he gives – He Who killed sunda through – He Who killed sunda through y" here to the mental peace that isy" here to the is called sunda-rah – the Destroyer is nothing but the manifestation of is nothing but the manifestation d each other. They became very d each other. They became sunda and upasunda were sons of the es, they killed each other. Since all all Since other. es, they killed each cident is given in Apte's dictionary cident is given in Apte's dictionary mha form looked like beauty bubbling beauty bubbling looked like mha form are attributed to him, he exclaims at to him, he exclaims are attributed inner satisfaction that the flashes of of flashes inner satisfaction that the ion on SrIman nArAyaNa. He observes ion on SrIman of ecstasy, the mind feels the peace, ecstasy, of the beauty of Lord bhagavAn, and since He made sure that vam, sundaram" in the upanishads. 53 be contained anywhere. tiruppAN be contained anywhere. AzhvAr I santya sandha yatirAja is I santya sandha gives yet another anubhavam – gives yet another anubhavam – amalanAdi pirAn 9). – amalanAdi pirAn ged to get a boon from Sobhanam darah iti sun-darah Sa'kho yasya nch – pA'ncajanyam". – pA'ncajanyam". nch Sayati iti sunda-rah" nIla mEni aiyO Using the meaning "a conch shell" Using the meaning "a conch
SrIman nAraAyaNa, and this is why He is referred to as "Peace - - "Peace as to nRsi beauty of The tiru. 21) – (nAnmugan referred it couldn't because and spilling over is His exuberance at is unable to contain He that of ten pASuram-s two of the total why is a Beauty! ( crying out "aiyO!" – What His beauty by amalanAdipirAn 7; this and relatesSrI cinmayAnanda the term "beaut meditationderived from contemplat and of supreme and it is at these moments nAraAyaNa, SrIman Si Auspiciousness - Beauty" – "SAntam b) SrI satya sandha yatirAja as gives his first interpretation soundarvAn". additional interpretation – Who has the beautiful co by Sr c) Another interpretation upasundena repayati nA upasunda". related to this in The story tirumazhiSai AzhvAr describes His beauty as beauty describes His AzhvAr tirumazhiSai that when meditation leads to the joy bosom. This flood the beauty-experiences under the meaning for the word “sundah". demon nikumbha, and had mana be not be killed unless they destroye oppressive, and ultimately had to indra send a nymph named tilottamA, and while fighting for her between themselv creation and destruction is because of sunda was destroyed through upasunda, He of sunda. d) SrI kRshNa datta bhAradvAj sadagopan.org nAma 798. nAma 798. a) SrIBhaTTar givestheinterpretation moisten. differentcreaturesinways.) divided the samagram vividhamdRNAti" has composed to explain this nAma is – wings ofthebirds,branches ofthe the different creationsbeing properly ityukto bhavati sundra varNAgamena sanneva kurutesasu-darah yah vidAraNam "nirdosham" se meaning "HeWhodividesor su sundAya namah. c) HeWhobestowsjoyand b) HeWho issofttoHisdevotees. convince them tofollow Hisdeceitfulmethods. a) HeWhopresentsHimselfasaverysoft persontotheasura-s inorderto –totear,divide.Usingsu vidAraNe derives e) SrIsatyadevovAsishTha beautiful of allgods,…shouldbemedita with ahappycountenance,beautifuley inbestow "He Whoisalwaysinterested || su-nAsam su-bhruvamcAru-kapolamsura-sundaram prasAdAbhimukham SaSvatprasannavadanekshaNam| dR –toworship,regard).Hegives worshipped (usingthemeaningssutarAm sundarah iti driyate praSasyata nAma 798.
is an upasarga. Therootinvolvedin isanupasarga. sushThu unattiitisundah suNd> suNd> suNd> . His interpretation isin termsof . Hisinterpretation
sundah sundah sundah
happiness onHisdevotees. – vishNu who has many forms, has separated or –vishNuwhohasmanyforms,separated –HeWhoisexceedinglywellregardedand parates well"for thenAma – –HeWhosoftens. the supportfromSrImadbhAgavatam: 54 an upasargameaning "sa sundaro vishNur-anantarUpoyonIh "sa sundaro the nAma is und – kledane – to wet, to the nAmaisund–kledanetowet, ted uponwithsingle-mindeddevotion." divided orseparated(suchasthetwo the meaningbasedonrootdR– es, nose, cheeks, He who is the most es, nose,cheeks,Hewhoisthemost trees, etc. Part of the Slokamthathe trees, etc.Partofthe ing His blessings on His devotees, He ing Hisblessingsondevotees,He that Heiscalledsundah becauseHe – exceedingly,dRyatefromtheroot allthepartsofbodies (bhAga. 4.8.45) "well", hegives the su =sushTu sadagopan.org , sum sum ramesta ca e – to wet, and ramu - krIDAyAm - to 'pi ca paSyAmah, manushyo jalena jalena manushyo 'pi ca paSyAmah, arded in our personality, because of arded in our personality, y, bhagavAn forgives all sins that a y, bhagavAn forgives paSah; esha yo niyamo sa tasyaiva sa tasyaiva paSah; esha yo niyamo gem. The word nAbhi is derived from retation is that He has this nAma retation is that He has this a's words describing His Mercy are: a's words describing every living being with the requisite every living being with the meaning und – kledan Who is of a melting nature because of Who is of a melting His fascinating form, and drew them and drew form, His fascinating them ed, and the devotee moves more and ed, and the devotee e gem among men –brahmA – originated.
55 . the form of ratna-s in the oceans. of joy and happiness to His devotees – of joy and happiness to His ation of the uNAdi sUtra 3.14 - nAbhah nAbhah nAbhah is derived from the root - - - fluids, the crops with the requisite amount offluids, the crops with the requisite rain, asura-s (aratna-nAbhah). ratna ratna ratna
, etc. rÆnaÉ> rÆnaÉ> rÆnaÉ>
yo vRsha karmaNA samyag unatti; loke
nAma 799. amount of water and other etc. – sukham dadAti iti sum-dah on sundah d) SrI satysdevo vAsishTha uses the providing attributes the nAma to His kvacicca al kvacit bahu-kRtvah si'ncati, vyApakasyavishNoh destroys the c) He Who has ratna in His navel - in d) He Who leading to the word ratnam which means a) He with a gem-like navel. th which from has the navel b) He Who ratna-nAbhAya namah. is given by SrI derivation ratna here represents beauty. The following ratna vAsishTha: The word play, to rejoice, and the applic towards Him. This is true of His mohini incarnation as well as His Buddha Buddha His as well as incarnation mohini His of true is This Him. towards incarnation. interpretation is "He b) SrI Sa'nkara's His great compassion". SrI cinmayAnad the amount of vAsanA-s ho "Whatever be extroverted activities, onceour ego-centric, turns unto Him in total a devotee purifi are the vAsanA-s surrender, all Him". In His infinite merc more towards person might commit in his ignorance. c) SrI satya sandha yatirAja's interp signifying that He is the Bestower melted the hearts of the asura-s by the asura-s the hearts of melted nAma 799. nAma 799. sadagopan.org full stageofmanifestation, theyexpre stage, theygettranslated intoexpre form –vague,incomplete,andasyetnot becomes diml manifest, andtheindividual Infinite beforemanifestation. Fromth thought. Accordingtothe describes thefindings ofdeepthinkers point ofthe thought processinthe SrI cinmayAnandadescribesthesignific ratna-nAbhah bhagavAn – isalsoa SrI Sa'nkara'svyAkhyAnam belly, when Hisnavelwasdisplayed asabeautifulgem". like agreatscholarrequiredcertainexte SrI vedAntadeSikan'stranslationis:"I intamizh,etc.). translation belly (SrI v.n.vedAntadeSikan'stranslatio that oneoftheexternalgesticulations ramya nAbhIratna-nAbhah teachings intheBuddhaincarnation– orlearning,ag sign ofHispANDityam a) SrIBhaTTar'sanubhavamisthatHe beautiful navel isratna-nAbhah. is relevanthere,andtheoneusedby nAbhah means"onewithth themeaning sometimes meaning "navel" inthefeminine gender gives themeaning-"akhsh sUtra 4.126-nahobhaSca,leadingto the rootnah-bandhanetotie,
ratna SabdenaSobhAlakshyate;ra . navel isgivenin the masculine gender aswell. Theterm m, allthoughtsariseinth atriya" tothewordinmasculinegender,and e nAbhi",andsothemeanin . Frommanytranslationsoftheabove,itappears all the vyAkhyAna-kartA-s. HeWhohasa all thevyAkhyAna-kartA-s. pANDitya viDambana mRshTodara vyakta mRshTodaravyakta pANDitya viDambana ssions (madhyamA), andintheirlast ssions (madhyamA), the wordnAbhI.Th 56 bind, and the application of the uNAdi bind, andtheapplicationofuNAdi devotee whoperforms He meditation. ss themselvesasac of a learned person is to massage theof alearnedpersonistomassage fully formed(paSyantee).Inthe next reference tothebeautifulnavelof reference n the formofBuddha,theimposture showedoffHisbeautifulnavelasa abouttheprocessoforigination ain toconvincetheasura-sofHis pointsoutthat . Thekaumudialso is womb (origination), theybecome womb(origination), is rnal gesticulationslikemassagingthe ance of the navel as the origination ance ofthenavelasorigination y awareofthoughtsintheirembryo n inEnglish, SrIv. v.rAmAnujnan's tnavat sundarA nAbhih asya iti nAbhihasyaiti tnavat sundarA eir seedformfrom the g "navel" is theone that e siddhAntakaumudI tions intheouter sadagopan.org ratnam pum- aratnAn arat- ah. He proceeds hence He is called hence He is called d the oceans with ratnam nAbahu yasya iti l is ratna- nAbh sa ratna-nAbho bhagavAn vareNyo s that this may be significance of bes that this may of significance seat of origination of all thoughts of seat of origination taking the nAma as ratna-nAbhah or taking the nAma anations, both of which are different e paSyantee stage is said stage is e paSyantee to be navel ahmA, originates from the lotus from ahmA, originates ocesses on how the thoughts become become thoughts on how the ocesses that He has endowe 57 bhI of bhagavAn, and bhI of bhagavAn, – to kill, to hurt, in this interpretation. – to kill, to hurt, in this interpretation.
– He Who destroys the asura- s. He uses uses He s. asura- the destroys Who He – h, he gives the interpretation - h, he gives the interpretation – He Who has the navel from which the gem which the – He Who has the navel from Abhah, his interpretation is: Abhah, his interpretation ed is loc – darSane – to see. . gives the interpretation - locanah locanah locanah - - - su su su
himsAyAm abhAvepi - He Who has ratnam in His nave - He Who has ratnam in His sulaecn> sulaecn> sulaecn>
is an upasarga. The root involv
nAma 800. su d) SrI satyadevo vAsishTha su-locanAya namah. a) One with bewitching eyes. bewitching a) One with superior wisdom. b) He of c) One Who has the wisdom and the vision of the Self. else the ability to see. gives everyone d) He Who ratnam catur-mukho nAbahu yasya ratnam catur-mukho nAbahu among men – brahmA – originated. c) Taking the nAma as aratna-n daityAn nabhati iti a-ratna-nAbhah the root nabha – manifest for the thinker, the seat of th the seat for the thinker, manifest the considers one When region (nAbhI). seat is the ratna-nA all thinkers, this ratna-nAbhah. SrI cinmayAnanda suggest that the Creator, br the representation the navel of bhagavAn. yatirAjaSrI satya sandha two expl gives on his These are based from the above. aratna-nAbhah. b) Taking the nAma as ratna-nAba ratna-nAbhah as indicating to interpeet the nAma ratnam, which ratnam in His navel - is like loke samudre vidadhAtiratnam world (vaikharee). pr this chain of In nAma 800. nAma 800. sadagopan.org of His tirumEni ( of HistirumEni The nAlAyiramisfullofreferencesto One almostsensestheexclamation beautiful lotus, theOneWho hassubjuga beautiful mouth,eyes, Onefr "My sweetnectarwhoresidesinSrIra – koppUzhil ezhu-kamalappU-azhagarem-AnAr kaN-azhagar, kuzhal-azhagarvAi-azhaghar, en ara'ngattuin-amudar refers ustooneofthese instan praises Hisbeautyinmanyplaces deluding theasura-s,butalsofordraw As we all know,the mindsofallbyHismAyA. His beautyclad incrimson robes,andhadeyeswh is not something that is used by Him only for who hasthewisdomof th present, butthepast andthefutureas everything thatishappeninginallthe of theentirecreation. These eyes "beauty" hereisthatHiseyescansee is reflectedandenhancedbyHisbeauti c) SrIcinmayAnandapointsoutthatina locanam nayanamj~nAnamvAasyaitisu-locanah alternatemean givesthe locanam, and beautiful eyes,andalternatively,assi b) SrISa'nkaragivesthe they aretoo numeroustolist. - eyes which enticedthetender-hearted. becauseHe iscalledsu-locanah (inHi a) SrIBhaTTar'svyAkhyAnamis–
punaSca raktAmbaradhRkmAyA-mohaha-jitekshaNah Sem tAmariak kaNNan,pavala Sem tAmariak e Self",tothisnAma. interpretation thatHeha ces, innAcciyAr tirumozhi11.2– "aiyo" of tiruppANAzhvar here. oftiruppANAzhvar "aiyo" tathA hRdayAlu-cora-locanahsu-locanah her pASuram-s,andSrI v.v.rAmAnujan gns themeaning"j~nAnam"toword 58 ing –Heofsuperior wisdom– s Buddha incarnation) Hehadcharming s Buddhaincarnation) ing Hisdevotees closertoHim. ANDAL constantly theinfinite purposeandgoal 'ngam, theOneWhohasbeautifulhair, three worldsallthe time, notonlythe ich were unconquere the beautyofHiseyes andthebeauty well.Thus,hegives the meaning"One ddition tothebeautyofHisformthat om whosebeautifulnavelsproutsthe ful eyes,thesignificance oftheterm He gives support from vishNu purANa He givessupportfromvishNupurANa of Hiscansimultaneouslyperceive ted meas His own byHis beauty". vAi,kamalacce'nkaN,.... . s thenAmabecauseofHis (VP3.18.16)–Hewas d; andHedeluded Sobhanam ), and – sadagopan.org
yam aho! – to heat, arc-pUjAyAm arkyate stUyate . ed by even the likes of the likes ed by even (bhA. 12.13.1) – He Who (bhA. 12.13.1) tapane stavane ca samyag prANino yasmin locante has an adorable form, and indicates at the meaning can also be derived at the meaning can also be aning that He has this nAma becausethis He has aning that Him, the rest of thecreation is able – tapane – to heat, arkah also refers – tapane – to heat, arkah also refers ma as referring to His being in the t Hundred names oft Hundred names Lord SrI MahA he gives the alternate interpretation interpretation the alternate he gives incarnation by His followers as " 59 – He Who is praised is arkah. – He Who is praised – to praise, and from the root – to praise, and from the root . The sun and the moon are considered His two His are considered and the moon . The sun
retation that He is ador retation that He is ma is derived is arka – SrI kRshNa datta bhAradvAj – – "Oh! A great soul and a highly virtuous one!".
. He gives the support from SrImad bhAgavatam: Rc – stutau arkah arkah arkah e form of the sun. e form
Ak›> Ak›> Ak›> . brahmAdibhih pUjyatamairapi arcanIyatvAt arkah arcyate – stUyata iti arkah candra sUryau ca netre. candra sUryau
nAma 801 to praise. points out th SrI satya devo vAsishTha starting from the root – to worship. arka Based on the meaning to the sun. that He a) SrI BhaTTar gives the meaning Buddha that He was praised in His mahAtma! ati-dhArmikah!" gives the interp SrI Sa'nkara brahmA – brahmA varuNendra marutah stuvanti divyaih stavaih is worshipped through divine adorations by brahmA, varuNa, indra, vAyu,etc. b) SrI cinmayAnanda interprets the nA The same idea is given by The same idea is given by brahmAdibhih iti arkah The root from which this nA that the nAma signifies that because of that the nAma a) He Who is praised. is in th b) He Who arkAya namah. of His beautiful eyes, and in addition,beautiful eyes, of His His manifestationto see well, in sun – as the sUryah udite sati iti su-locanah commentary on the Eigh Thus ends the vishNu. d) SrI satyadevod) SrI vAsishTha me gives the eyes – nAma 801 nAma 801 sadagopan.org nAma 802. nAma 802. b) HeWho providesfortheno eating). eatingalot(a a) HeWhoadvocated He createstheworld. for is born.SoHeplansand provisions providing forthemilk forthe childfrom provision forallliving beings for their fo SrI rAdhAkRshNaSAstriaddsthatth dadAti itvAja-sanah b) SrISa'nkara gives theinterpretation – kabalAngRhNateiti dadhyodana every dayearlyinthemorning– is the vow of a buddhist monkfor theenjoyment ofpleasuresinthis that he should consume mouthfulsbhajati itivAja-sanih of curd-rice is– a) SrIBhaTTar'svyAkhyAnam –todivide,give. dAne derived issan–sambhaktau, The termvAjarefers toannamorfood. (Rg. 3.51.2),10.91.15) nAma isreferredtointheveda-s as"v pATham".Thisis is"vaidika "vAja-sanih" give SrIsatyadevovAsishTha vAja-sanah. SrI BhaTTar givesthenAmaas vAja-sanaye namah. the bodycannotbemaintained. illumining andnourishingeverything. Once Consciouness, SrImannArAyaNa,istheonesourceoflight andenergy form ofthe Sun, usingthemeaning"sun nAma 802.
vajsin> vajsin> vajsin> –HeWhogivesfoodtothosewhoprayfor it. – ByHisatheisticteachings
vAja vAja vAja - - - sanih sanih sanih urishment ofallHiscreation. . kshapaNaka vratamhIdamyatprAtah vAja-sanih
nAstikya vAdenaaihikamannAdikamevasam 60 sustenance ofallcreatureseven beforesustenance world itself.SrIBhaTTarnotesthatit Aja-sanih"– forexample,(Rg.9.110.11), The rootfromwhichsanah orsanihis od even before theyare born, suchas Preacher of mundane pleasures, like Preacher ofmundanepleasures,like probablybasedonthefactthatthis the mother's breasteven asthechild e nAma signifies that He has made e nAmasignifiesthatHehasmade " for theword"arkah".The Infinite He leaves the body of any creature, s bothversions, andpointsoutthat vAjam –annamarthinAmsanoti– , andSrISa'nkara'sversionis He createdatasteinthem sadagopan.org interpretations for of food to all beings, of food to all tellect of all creatures. tellect of all creatures. on that the nAma signifieson that being His (with a bunch of peacock feathers in (with a bunch of peacock feathers also refers to the top of a mountain, One who has a horn, and associates it One who has a horn, with the means to express its SR'nga to express its SR'nga with the means erent meanings and meanings erent s doctrine of ahimsA. He gives support 61 s of the body, mind ands of the body, in of birth in His devotees. of birth in hold all beings by My strength. I nourish all herbs, by My strength. I nourish all hold all beings rms of His being the provided rms of His being covered previously in nAma 540, Slokam 57 -mahA- covered previously
SR'ngI SR'ngI SR'ngI SR'ngI SR'ngI SR'ngI
ï&¼I ï&¼I ï&¼I
nAma 803. the word SR'gan have been SR'ngah; and nAma 869, Slokam 81 - naika-SR'ngah. interprets the nAma as a) SrI BhaTTar with His carrying a bunch of peacock feathers in his hand in His incarnation to delude the asura-s, as a symbol of hi from vishNu purANam: sovereignty, etc. The root and the diff SR'ngiNe namah. The word SR'ngam refers to a horn. It a) He Who appears like having a horn one (gItA 15.13) 15.13) (gItA in te For the interpretation to the gItA: gives references SrI cinmayAnanda | bhUtAni dhArayAmyaham-ojasA gAm-AviSya ca pushNAmi caushadhIh bhUtvA rasAtmakah sarvAh somo || "And entering the earth I up soma". juicy becoming the his hand). and varAha incarnations. His matsya had a horn in b) He Who of govardhana mountain on His hand. the peak c) He With creature d) He Who has provided every or expression of power. destroys the fear e) He Who SrI cinmayAnanda givesSrI cinmayAnanda the interpretati the source or nurturer of the entire world of "emotions-feelings-and- entire of the or nurturer the source the experience thoughts" for nAma 803. nAma 803. sadagopan.org as "HeWhodestroys thefear of is SR–himsAyAmto hurt,tokill),an e) SrIkRshNa bhAradvAjinterpre datta scorpion, asexamples. the SR'nga-sofserpent,andta expression totheirenergy,andsoHeis SR'ngI –thefangsofaserpent are signifies that bhagavAn ha emanation, oranykindofenergy,and interprets d) SrIsatyadevovAsishTha iti SR'ngI carrying thegovardhanamountain– word SR'nga,andgivestheinterpretation the c) SrIsatyasandhayatirAjauses horn.(see nAma542,Slokam58–mahA-varAhah). to HisvarAhaincarnation,whereHe SrI anantakRshNaSAstrycommentsthat horned, duringpralayawhenHe it – where bhagavAnhadahorn b) SrISa'nkarainterpretsthenAma poem, thepRthurAicaritra,itwas still anordinaryaccompanimentofaJa inhistranslation, Wilson addsafootnote of peacock'sfeathers,an the semblanceofa naked mendicant,with "Approaching thedaitya-sengagedinasce || abravIt vacanam SlakshNamidam mAyA moho'surAn dvija| muNDobarhi-patra-dharo tato digambaro (VP 18.2)
pralaya ambhasi SR'ngavAnmatsyaviSesharUpahSR'ngI ambhasi pralaya . s enabledallbeings d addressed themingent d addressed with whichHeguidedthe assumes the formaspecialfish. assumes the re-birthinHisdevotees"– borne bytheBuddhist sinha". amara SR'ngANi govardhanaSR' 62 gives theinterpretationthatnAma gives meaning "summitofamountain"forthe supported theearthattipofHis d givestheinterpretation forthenama the termSR'ngaas in mendicant.AccordingtotheHindi in termsofthematsyaincarnation, that"abunchofpeacockfeathersis il ofascorpionistheSR'nga hisheadshaven,andcarryingabunch ts SR'nga as "destroying", (Theroot ts SR'ngaas"destroying", thatthenAmais tic penances,Heapproachedthemin thenAma canalsobeareference with different waysofgiving boat with satya vrata in boat withsatyavratain le accentsthus". H.H. a referencetoHis meaningarayor gANi asya santi santi gANi asya SRNAti bhava- –HeWhois sadagopan.org jitavAn iti . s that He is the the negative things ere were, among the . The reason for His His for . The reason . tes of theism among the Astikya-vAdinah samvidAtmatva- at the world is an illusion, and that ce", because it is the "grace of the ce", because ation of the point that just as the ation of the point leelA. His interpretation here is that is leelA. His interpretation here m. In this latter case, bhagavAn onlym. In this latter case, bhagavAn theism just to get the powers, which which theism just to get the powers, a purpose. Thus, the creation of the a purpose. Thus, the creation His jayantah guNa that helps us "to "to us helps that guNa jayantah His harm to His devotees (the case ofharm to His devotees (the s desires for the sensuous – and our of the victory of the deva-s over the to be because th to be because at the nAma signifie at and rAvaNa, who was a great expert inand rAvaNa, who was a great 63 are because of Him, because are rthyam; tad-asya asti itiSR'ngI asti tad-asya rthyam;
He conquered the advoca He conquered jayantah jayantah jayantah
jyNt> jyNt> jyNt>
arIn atiSayena jayati, jaya-hetur-vA jayantah
nAma 804. nAma The Conquerer. The Conquerer. helps them more to attain Him the more they wish it. b) SrI Sa'nkara's interpretation is th The root from which the nAma is derived is jI – jaye – to conquer. conquer. to – jaye – jI is jayantAya namah. derived is nAma the which from root The jayantah. continues with the elucid a) SrI BhaTTar universe good things that exist in this asura-s by means of His false doctrines th knowledge – the soul is nothing but vAsaih jitavAn iti jayantah prapa'ncamithyAtva-mithyA understood doing this should be clearly asura-s some who believed in practicing causing they would then misuse for asura-s, SukrAcArya, the guru of the theists who not to the here is reference The are examples.) the veda-s, to attain Hi worship Him with the desire cause or is the of enemies, Conquerer asura-s – SrI rAdhAkRshNa SAstri points to His help to the pANDava-s to gain victory over the kaurava-s. SrI cinmayAnanda points out that it is lower impulses, our endles conquer our pleasures of indulgen craving for the cruel bhayam iti SR'ngam avicintya- sAma iti SR'ngam avicintya- bhayam that exist are also caused by Him, with that exist are also caused part of His mAyA SAstra-s etc., are also this nAma indicates that nAma 804. nAma nAma 804. nAma sadagopan.org hand combataswellverbal enjoyment ofkRshNa asayouth–Heis bhUshaN'sanubha c) SrIbaladevavidyA inattunementwith mind andintellect, kutaScanakvacana tasya na syAt bhayam kutaScanakvacana tasya nasyAt no fear ever,from anywhere deSikanpoin Again inabhItistavam,svAmi "protector"?" when Youhavedecidednottoprotec "When youaretheProtector,whereis theneed forother protectors,and tvayi cArakshatirakshakaihkimananyaih | tvayi rakshatirakshakaihkimananyaih (6): One isremindedofthewordsve who hasHissupportandblessings. No amountofpowerfulweapons oranythi savyebhagavAnjayantah yasyAsti evam hiyovettijayantamagRyamvi interpretationin thefollowingwords: the otherconditionsthatsurroundsituation.Hesummarizes his Wherever thereisHisblessing,vi all thebeingsofUniverse,andkeepingeverything underHiscontrol. SrI vAsishThaexplainsthenAmainterm jayantah. can neverbedefeated underanycircum na kadAcitparAjayam d) SrIvAsishThacapturesthespiritofnAmathus– vAitijayantah yuddhevAg-yuddhe
labhata itijayanatah combatwithHisfriends– . kim Satravas-tasya narasyakuryuh|| kim Satravas-tasya , under any circumstance – , under anycircumstance shNum sa sarvam jayatItibodhyam| shNum sasarvam dAnta deSikainSrIkAmAsikAshTakam 64 the Self"that helpsusachievethis. (abhIti.5). ng elsecanpreventthevictoryof one jayantahbecauseHealwayswonin t, whatistheuse ofanyother ctory isguaranteedirrespectiveof s of bhagavAn being victorious over s ofbhagavAnbeingvictoriousover ts outthatforHisdevotee,thereis vam is morealongthelinesof vam is – He Who is always victorious, and stances by anyone at anytime, is is stances byanyoneatanytime, jayati sakhAnbAhu- yo ho sarvadAjayati, yo hosarvadAjayati, kadAcana kadAcana sadagopan.org ; sarati iti sarvah sarati , and "One Who is to the Sruti for the nAma sarva-vit: fficacy of following vedic procedures fficacy of following vedic procedures owing references to Sruti where the where the to Sruti owing references – todiscuss; ji – jaye - to conquer). – todiscuss; ji – jaye - to conquer). external foes such as the demon demon the as such foes external
He won over the learned people (among He won over the learned people ne Who is sarva-vit" ich then were misused to harm theich then were misused to d He Who overcomes the internal foes internal the overcomes d He Who 65 jayI jayI jayI yantInAm maruto yantvagram | yantInAm maruto - - - ts of the all-knowing sages. d + jayI. (sarva means "all" – d + jayI. (sarva means "all" vij vij vij - - - who had learnt all things. who had learnt all things. sarva sarva sarva
svRiv¾yI svRiv¾yI svRiv¾yI
nAma 805. etc. for acquiring special powers, wh acquiring special powers, etc. for The nAma consists of sarva + vi The nAma consists of sarva sarva-vij-jayine namah. in the e believers the asura-s who were followers of dharma) by His sweet words and convincing arguments. nAma as "O b) SrI Sa'nkara treats the hiraNyAksha). SrI rAdhAkRshNa SAstri gives reference (Rg. 1.91.21) 1.91.21) 10.103.8) (Rg. occurs: nAma jayantah jayantam tvam anumade soma (Rg. abhibha'njatInAm ja devasenAnAm of those a) The Conqueror is Omniscient and Victorious. b) He Who c) He Who had won over the hear – vicAraNe vid – j~nAne – to know, or vid is that a) SrI BhaTTar's interpretation "jayI". His explanation for the nAma is that bhagavAn (sarva-vit) is Omniscient and Victorious (jayI) – sarva-vishayam j~nAnam asya iti sarva-vit; AbhyantarAn bAhyAn hiraNyAkshAdInSca dur-jayAn jetum Seelam asya iti jayI (He Who is complete in knowledge, an such as desire, and also the mighty SrI satyadevo the foll gives vAsishTha nAma 805. nAma 805. sadagopan.org position ofrespectandesteembyvery jayI not in the sense of victory over an adversary, but as One Who isvid– all-knowing,astheot held in a bhUshaNgives c) SrIbaladevavidyA tAnapi niratiSayasarva~jnatay sarvam vidantiitisarva-vidobrahmAdayah; His Supremeandperfectknowledge, Heis sarva-vi-jayI– like,and the all-knowingbrahmAand interprets SrI kRshNadattabhAradvAj the Self,SrInArAyaNa"–So must becomeutterlysilent their wisdom –"Prattlers ofwisdom,ho A different anubhavamisgivenbySrI –jayI. circumstances the Knower ofeverything –sarva-vi enemy that onecanbeassuredofvicto SrI vAsishThacomments thatitisby sarva-vit, Heisable toconquer the He alsoprovidesthelinkbetween the (muNDa. sarva-vit yah savar~jnah, 1.1.9, 2.2.7). vAmadevAdishu jayomahotkarsho'sy people suchasvasish of that theLordhadadistinctposition
her interpretershavegiven, but interprets theword Tha, vAmadeva,etc.– intheirmomentsofsamA Heissarva-vij-jayI. A jayatiitisarva-vij-jayI. inner enemiessuchaskAmaandkrodha. a nityamastiitisarva-vij-jayI. 66 eminenceandglorywiththeall-learned cinmayAnanda: Even those who boast of cinmayAnanda: Eventhosewhoboastof the samemeaningforthetermsarva- the two partofthenAma–becauseHeis ry overtheenemy. SincebhagavAn is knowingtheinnersecretsofone's d, HeistheConqueror underall learned people – His –His people learned since Heis abovethemallbecauseof the termsarva-vitasareferenceto wever eloquentintheirdiscussions, dhi, inthepresence of sarva-vitsu vasishTha vasishTha sarva-vitsu interpretation is
sadagopan.org
tion. The word bindu
A ]
AAM
N EACH
the root vR – varaNe – to choose; sarvavAgIsvaresvarah | dic path from the asura-s with sweet d Who has beautifully divided the BEFORE er, etc. The different interpretations er, etc. The different interpretations have the same meaning. SrIBhaTTar
l, in his interpreta l, apalApe – to conceal, and the meaning applied between the eyebrows, the e word bindu is derived from the root vid – j~nAne – to know. Because of a a of Because know. to – j~nAne – vid 67 ction between ba and va by grammarians AVAM binduh binduh binduh N - - - Slokam 86 Slokam Slokam 86 Slokam Slokam 86 Slokam RA P nsisting of auspicious letters. nsisting of auspicious letters. the auspicious praNava mantra. the auspicious praNava mantra. ADD
suvarNa suvarNa suvarNa
LEASE suv[RibNÊr]ae_y> svRvagIñreñr>, svRvagIñreñr>, suv[RibNÊr]ae_y> suv[RibNÊr]ae_y> svRvagIñreñr>, svRvagIñreñr>, suv[RibNÊr]ae_y> suv[RibNÊr]ae_y> svRvagIñreñr>, svRvagIñreñr>, suv[RibNÊr]ae_y> P [ mhaÿdae mhagtaeR mhaÉUtae mhainix>. 86. mhaÉUtae mhainix>. 86. mhaÿdae mhagtaeR mhaÿdae mhagtaeR mhaÉUtae mhainix>. 86. mhaÉUtae mhainix>. 86. mhaÿdae mhagtaeR mhaÿdae mhagtaeR mhaÉUtae mhainix>. 86. mhaÉUtae mhainix>. 86. mhaÿdae mhagtaeR suvarNabindu rakshObhyah suvarNabindu mahAhradO mahAgartO mahAbhUtO mahAnidhih || || mahAbhUtO mahAnidhih mahAhradO mahAgartO suv[RibNÊ> suv[RibNÊ> suv[RibNÊ>
is an upasarga; varNa is derived from
nAma 806. su words. with golden-colored beautiful limbs. form has a beautiful b) He Who is in the form of c) He Who form, an d) He Who has a beautiful various parts. into their creatures of the universe veda-s co of the e) The Knower sandal wood marks on His beautiful golden-colored f) He Who has the forehead, cheeks, etc. suvarNa-bindave namah. a) He Who concealed the truth of the ve a) He Who concealed varNa refers to color, letter, etc. Th bind – avayave – to split, to divide, or of non- distin rule generally accepted vindu and bindu (ba-va-yor-abhedena), also refers to the decorative mark anusvAra, the marks on the body of a de below are a result of these variations. a) SrI BhaTTar uses the root bidi – uses the root bidi – apalApe – to concea nAma 806. nAma 806. sadagopan.org SrI rAdhAkRshNa SAstri givesrefe SrI rAdhAkRshNa binduSa yasminmantre tan-ma "One Who in the form of "aksharam" for"varNa",and"anusvAra" c) Analternate interpretation by Sr brahmA performedhispenanceinthiskshetram. kuNDamwhen fromtheagni whotookhisarcAmUrtiincarnation pEraruLALan agni-kuNDam inya~jna-sperformedby risingwithgolden tirumEni.Herefersto a bhagavAn goldenformfrom the SrI rAdhARshNaSAstriaddsanother complexion andbeautifullimbsis su-varNa-binduh. yasyasasu-varNa-binduh bindavahavayavAh =Sobhanam; varaNIyam=dRSyamrUpamyasyasasu-varNah; SrI vAsishThagivestheaboveas enjoyed from thedifferent Please refer tothese write-ups forade hemA'ngah, varA'ngah,andcandanA' beautyofHisformandli across the sad bindavah avayavAhsu-varNa gives theinterpretationto b) SriSa'nkarausesthemeaningavayav and thenused thosepowerstoharmHisdevotees,areexamples. SukrAcArya, indrajit,rAvaNa,etc., who go powers,and thenusing thesepowers among thoseasura-swhobelievedin vedic pathfromtheasura-s,andtocr that bhagavAnsuccessfullyused"sweet people andtherebypunishthemforthei specific bhagavAn's Buddhaincarnation, "letters" tothewordvarN
the auspicious praNava" – the auspiciouspraNava" the nAmaas"Onehaving interpreters' perspectives. a, he continues his inte ntrAtmA vAsu-varNa-binduh RSA asyaitisu-varNa-binduh. ngadI (Slokam 79, nAma-s 743 – 746). ngadI (Slokam79,nAma-s743–746). 68 rences totheSruti insupport: I Sa'nkaraisbasedonthemeaning eate a distrust inthevedicpractices eate adistrust one ofhistwointerpretations: one mbs in the nAma-s suvarNa-varNah, suvarNa-varNah, mbs inthenAma-s to harmthedeva-s.Thecasesof r karma-s. Here,theinterpretationis r karma-s. several devotees.WeknowofkA'nci ally takentodeceivetheevil-minded " wordstoconcealthetruthof dimension totheanubhavamofHis tailed accountofHistirumEnitobe for "bindu",thusgivingthemeaning using vedicritesinordertoget ah –limbs, forthewordbindu,and t powersbyperforming vedicrites, . OneWhohasabeautiful Sobhano varNahaksharam limbs radiantlikegold"– rpretation intermsof . We came Wecame su-varNA su-varNA omiti omiti su su sadagopan.org (kaTha. (kaTha. suvarNamiva da-s. He uses the root the da-s. He uses SobhanA varNAyasmin sa varNAyasmin sa SobhanA tah prapa'ncah parasparam su-varNo lalATasthobinduh e golden-colored sandal wood on tion on His forehead, or He Who a Himself is of beautiful form (su- Himself is of patra-phala-pushpa-SakhAdIni patra-phala-pushpa-SakhAdIni cibuka kapola mastake sa su-varna division. In this interpretation, SrI division. In this tion that bhagavAn has this nAma divide, to and using the uNAdi split, the creatures beautifully into their the creatures aning "letter" for the word bindu, and aning "letter" on the forehead" for bindu,SrI bala bindu,SrI bala for on the forehead" SrI vAsishTha interprets the word SrI vAsishTha Undivided One in all of them" – as inUndivided One s" – bindati – avayavAnkaroti,s" – bindati – or "one leaves, etc.,or the different planets of planets of leaves, etc.,or the different 69 m sa'ngraheNa bravImyomityetat a as a reference to the ve s the interpretation – kshobhyah kshobhyah kshobhyah - - - e "Knower of the veda-s" – of the veda-s" e "Knower a a a
yathAyam sUryastathAyamsamas A]ae_y> A]ae_y> A]ae_y>
- - -
– He Who has the decoration with th – He Who has golden mark of decora – He Who has golden mark
nAma 807 The root from which the nAma is derived is kshub – sa'ncalane – to disturb, to to disturb, to – sa'ncalane – kshub is derived is nAma the which from root The a-kshobhyAya namah. avayava-avayava vibhAvam Apannah, avayava-avayava vibhAvam vRkshasyeva. usese) SrI satya sandha yatirAja the me suvarN interprets the term interpreta vid – j~nAne, and gives the th signifying that He is su-varNo vedah; tasya binduh – j~nAtA su- varNa-binduh. mark f) Using the meaning "a decorative deva vidyA give bhUshaN asya iti decorative mark on His golden forehead. SrI kRshNa datta bhAradvAj also gives a similar interpretation – pItAbhA bindavah candana-bindavoyasya binduh His cheeks etc. the solar system – 1.2.15). 1.2.15). d) Based on to the root bind – avayave – (uNAdi. 3.2.169), sUtra bindur-icchuh divide to "one who binduh as referring vAsishTha meaning "One Who gives the varNa), and divided Who has (binduh) while operating as the different parts, its branches, a tree, into the case of brahma (taitt.1.81);brahma tat-te pada who performs the kriyA of avayavawho performs or nAma 807 nAma 807 sadagopan.org the mind with ofthisrAkshasa,mArIca, BhagavAn hasthenAma suvarNa-bindu-ra overhisbody. all sincehehadgoldendots(bindu-s) demon bynamemArIca, suvarNa-bindu-raksho-bhyah mArIca rakshaScasuvrNa-bindu- raksho interpretation is: combined asonenAmaalso–su-v separate nAma-sandgivinginterpretati thenAma-s totreating su addition an c) SrIsatyasandhayatirAjagives kshobhyah. Thos the attributesofasthita-pra~jna. bhagavAn's responseiscontainedinSl arjuna's questioninSlokam2.54( inthegI ofasthitapra~jna description around him,theLordisnotsubjectedto constantly stormedbytheenchanting presence ofdesires,ange explains thatwhileordinarilyanindividu forthe SrI cinmayAnanda'stranslation kshobhyah. tri-da rAgAdibhih,SabdAdi-vishayaiSca, and bytheexternalfoes suchas unshaken bydesire,hatred,etc.,the b) SrISan'kara'sinterpretationis gambhIrASayatvena a-vikAryah. arguments, becausehewaspossess his upagainst totheasura-s,noonecouldstand arguments asBuddha a) SrIBhaTTar's interpretationforthe be agitated.
suvarNa bindavo yasmin tat suvarna-bindu; suvarNa-binduvat suvarNa-binduvat tatsuvarna-bindu; bindavoyasmin suvarNa r, passions, etc., andobjectively anaveragemanis r, passions,etc., - The term suvarNa-bindu rakshahrefersto -Theterm suvarNa-bindu the
70 anubhavam notsharedbytheothers.In arNa- bindu +rakshahbhyah.HisarNa- bindu varNabinduh and akshobhyah as two varNabinduh andakshobhyahastwo that the nAma indicates thatHeisthat thenAmaindicates the enemies of thedeva-s,etc.– oka-s 2.55to2.61,whereHeoutlines sthita pra~jnasyakAbhAsha… al getsdisturbed,subjectively, bythe e are also the characteristicsofana- e arealsothe ons for these, he looks at these two ons forthese,helooksatthesetwo dance of beautifulsense-objects all Sa-aribhiSca, nakshobhyataitia- the goldendotsallover his body. The objects ofsensessuchassoundetc., nAma is that when He presented His nAma is "One who is unruffled". He ed ofimpenetrablethoughts– tA by Lord kRshNa, in response to kRshNa,inresponse tA byLord h; tam bhyAsayati bhIshayati iti bhIshayatiiti h; tambhyAsayati any of these. He refers us to the ksho-bhyah sinceHe causedfear in etc). sadagopan.org
mind here is that ISvarah ISvarah ISvarah - - - as indicating that He is the Lord of ISvara ISvara ISvara point to be kept in brahmA with his four faces and four brahmA with his four on in terms of bhagavAn's Buddha on in terms of bhagavAn's - - - of the world, and so he is sarva- is he so and world, the of e who are "sar-vAg-ISvara-s". The om bhagavAn, the sarva-vAg-ISvara- ubhavam-s on who these "masters over who these ubhavam-s on vara as a reference to brahmA, and signifying that bhagavAn was the clear arguments in the current context were were arguments in the current context ong the rAkshasa-s in arguments and ong the rAkshasa-s e reference of the phrase "sarva-vAg- of the phrase e reference was advancing arguments to promote stery speech is sarva-vAg- over vAk or argument. That skill of vAcaspati is but argument. That skill of vAcaspati 71 . vAg vAg vAg - - - sarva sarva sarva
of brahmA, He has the nAma saarva-vAg- ISvara- g-ISvara-ISvarah svRvagIñreñr> svRvagIñreñr> svRvagIñreñr>
sarveshAm sarva-vAcah vAcah tAsAm Isvarasya rudrasya ca
nAma 808. nAma speech" are. are. speech" interpretati SrI BhaTTar continues his the nAma as incarnation. He interprets masters" am the "learned winner over disputations. after points that vAcaspati is known for piling SrI v.v. rAmAnujan comments in any of his position points in support power. The a tiny fraction of bhagavAn's bhagavAn in his Buddha incarnation, nAstikam among the asura-s, and so his SAstra-s. not consistent with the SrI Sa'nkara interprets sarva-vAg-IS since bhagavAn is the Lord ISvarah. SrIrAdhAkRshNa SAstri points out that mouths,gives the veda-s to the rest different interpreters give different an different interpreters give different vAgISvaran, and he got this power fr The Lord of all who have a mastery over all words. who have a mastery over all The Lord of all namah. sarva-vAg-ISvara-IsvarAya Lord of all who have ma He Who is the ISvara-ISvarahISvara of thos – The ISvara. SrI satya sandha yatirAja considers th ISvarato rudra, and so describes the namA rudra: root bhya – bhaya is used in this interpretation. in this interpretation. – bhaya is used root bhya ISvaratvAtsarva-vA nAma 808. nAma nAma 808. nAma sadagopan.org SAstra-s, and bhagavAnbe SAstra-s, listsbrahma, SrI baladevavidyAbhUshaN from them,allofthese originatefrom species, eachwithits ownuniquestru SrI vAsishThacomments thateventhough there arealarge numberof ISvarah vAgISvarANAmapi gods etc.,andHeis agni,vidyut, vAcaspati, ofSrI vAsishThacommentsthatthegodsor vAk,to actonlyinthepresenceofSrInArAyaNa". and lord.Butthesesubtleinstru immediate so sense-organs,th forallthe Therefore, He isinstruments'. inert matter.Theimmediateanimationto actions andperceptionsthat of thenAmathus:"Itisnotinstruments SrI cimnayAnandaexplains It isBrahmanfromwhichallthese arise. tadviddhi tadeva brahmam and theanswerisgiven: At whosebehestdopeopleutter speech?, keneshitAm vadanti vAcamimam asked: SrI cinmayAnandaquotesthekenopanish sarva-vAg-ISvara-ISvarah sura-guru- sarveshAmvAg-ISvarANAm Same ideaisreflectedinSrI kRshNa ityarthah; yataISvara-ISvar SrutyAdilakshaNA vAcoyatrasa
. ing theLordofallthem,hasthisnAma– . a vidhi- rudrAdi niyAmakah rudrAdi a vidhi- actbythemselves,astheyareallmadeupof called sar-vAg-ISvara-ISvarah– Him, and ultimately subsidein Him. Him,andultimately 72 cture oftheorgans that producesound the Lord of all those gods who are the the Lordofallthosegodswhoarethe ments themselves get their dynamism ments themselvesgettheirdynamism dattabhAradvAj'sinterpretation– druhiNAdInAm ISvarah – SastA iti –SastA ISvarah druhiNAdInAm ad passage where the question is first wherethequestionisfirst ad passage rva-vAk; nikhilaSAstra pratipAdya nikhilaSAstrapratipAdya rva-vAk; e mind-intellect-equipment istheir the equipment isgivenbythe'inner devatA-s for speech andsoundare forspeech devatA-s rudra, etc., as those learnedinthe rudra, etc.,asthose . sarvAh sarvAh sarva sarva sadagopan.org yatrapApa- where the sinners . so that the earth does not become so that the earth incarnation, where bhagavAn was d is mahA-hradah. The term isused to He is the deep lake He refers us to Lord kRshNa's words He refers us to Lord kRshNa's ere the devotees will find their great find their will ere the devotees derived is hrAda – avyakte Sabde –to s drown never to rise again, and the to rise again, never s drown inct, undefined sounds is called hradah. 73
n without ever getting satisfied – hRadate iti hradah d deaths, wombs of demons". into the hradah hradah hradah - - - mahA mahA mahA
mhaÿd> mhaÿd> mhaÿd>
nAma 809. nAma mahA-hradAya anamah. mahA-hradAya anamah. hrada is The root from which the word (gItA 16.19) 16.19) sound, to roar. which makes indist That and makes this soun That which is huge, – again rise etc. – refer to a deep lake, an ocean to never sank, evil-doers the for the nAma isa) SrI BhaTTar's explanation that bhagavAn as Buddha was which in (gItA lake deep a like karmaNah a-punar-utthAnam nimajjanti. in the gItA: tAn aham dvishatah samsAreshu narAdhamAn | krUrAn yonishu || AsurIshveva kshipAmi ajastram aSubhAn and the most inauspicious of mankind, I hurl cruel, the vilest "Those haters, forever into the cycles of births an wh lake deep the also is He drown, will comfort, and will bathe again and agai pApa-karmANah apunar-utthAnam nimajjanti, puNya- kRto gAham gAham tRpyanti, samahA-hrAdah. One is reminded of the nRsimha a) The Vast Lake in which the sinner in which Lake Vast a) The SrI BhaTTar also points out that while b) He Who is associated with the deep waters, as in kAlIya mardanam, or in in or mardanam, kAlIya in as waters, deep the with and again to get relief. devotees dip again associated is Who He b) the Milk Ocean. on His reclining oceans has created the great c) He Who and perish. completely dry nAma 809. nAma nAma 809. nAma sadagopan.org tiruvAimozhi 10.1.8 tirunenDumtANDakam (19)– AzhvArs' aruLic-ceyal-sandothe bhagavAn asthe"coolreservoirofwa nevertoreturn( fall anddrown, immerse andbenefit,Heis alsothe bhagavAn is described"vallarakkarpukkazhunda tayaradan asthese fortheasura-s.nammAzh the largethese, itis wellnear impossibletogetou coolsometimes liesinthepathofrunningwa tankSrI v.rAmAnujandescribestheterm in whichHe wasthecauseofgreatdelightforprahlAda. so manysimultaneously acauseofterrorforhira devotees Here is his vyAkyAnam in his traditional Sloka form: Here ishisvyAkyAnam inhistraditionalSloka the greatoceanssothat th explainsth devo vAsishTha c) SrIsatya hradah. kAle mardana mahAn hradoyasyakAlIya with thedeepwatersinkALIyamardana, the b) SrIsatyasandhayatirAjagives accessible deepreservoirofwaterthat nIrttEkkam pOnRuuLLaAnandakkaDal" muDiyAdaAzhnda SrI rAdhAkRshNaSAstriexplains thenAma intamizh as viSramya sukhamAsteyoginaitimahA-hradah. remain peacefullyinHisbliss byplungingintoit– thatHe is SrI Sa'nkara'sinterpretation Sitamiva hradam reference inSrImadbhAgavatam–
, are givenasexamples. , are e worlddoesnotbecome co poRRAmaraikkayam neerADapponAL vAr referstobhagavAnas: val arrakarpukkuazhunda peRRa marakata maNit taDam" peRRa marakata 74 istheBlissofOceanpersonified. r works:tiruma'ngaiAzhvArin explanation as `One Who is associated explanation as`OneWhoisassociated esha brahma pravishTosmi grIshme esha brahmapravishTosmi ters" forthedevoteesiscommonin large tankinwhichthecruelasusra-s NyakaSipu, andwiththatsameform, NyakaSipu, vA, samudra SayanakAlevAsamahA- vA, samudra or asHereclinesintheMilkOcean"– e nAma as referring to His creating e nAmaasreferringtoHiscreating is likethegreatlakesinceyogi-s hradah aseddy,thedeepditchthat t ofitalive.BhagavAnislikeone ters. Ifonegetscaughtinof
mpletely dryandperish. avagAhyatadAnandam avagAhyatadAnandam ). Thereferenceto .- Thenot-so-easily , andthe "aNDa sadagopan.org ja indicates that ry to the path of garaNe – to swallow, to to which bhagavAn casts away r "garta", and equates the pit in this in this r "garta", and equates the pit this Universe originates, resides, and wing the path contra the path wing 75 gItA, bhagavad rAmAnu
and also the seat of a war-chariot. and also the seat of a war-chariot. the mortal pathway of samsAra". t (with the garuDa in its flag). t (with the garuDa in its flag). mountains such as SeshAcala. mountains such as SeshAcala. gartah gartah gartah - - - rta is derived is gRR – ni dharma, O scorcher of foes, He quotes the gItA Slokam 9.3 in support: Slokam 9.3 in support: the gItA He quotes mahA mahA mahA
loka-s such as the raurava, in mhagtR> mhagtR> mhagtR>
evam bAhya-kudRshTi vinisvishTa nashTAtmanAm rauravAdi-gartA
nAma 810. mahA-gartAya namah. The root from the word ga (gItA 9.3) 9.3) (gItA aSraddadhAnAh | purushA dharmasyAsya parantapa aprApya mAm nivartante mRtyu samsAra vartmani || "Men devoid of faith in this a) He Who pushes the great sinners into the great pit of samsAra. the great sinners into the a) He Who pushes fame. of mahAbhArata b) The Great Charioteer Great Chario with the c) The One d) He Who resides in the great in Pit in which everything e) The Great merges back. devour, to emit. The term is used to refer to a ditch, "pit" fo a) SrI BhaTTar uses the meaning follo by have lost their souls those who dharma – asmAt itimahA-gartah. ever remain without attaining Me, in in Slokam this to vyAkhyAnam his In mahA-hrado vishNur-amogha karmA karoti viSvam bahu- sAdhanAptam | mahA-hradam sa kurute samudram sUrya- kharAmSupAtaihSushyen-na bhUh || nAma to the naraka nAma 810. nAma 810. sadagopan.org d) SrI satya sandha yatirAja uses the sandhayatirAjauses d) SrIsatya ismahA-hradah. garuDa dvajam mahA-gartah yasyaiti dvaja ratho SrIkRshNa dattabhAradvAjgivestheinterpretation: – c) Usingthesamemeaningasabovefo bhArata war. His skillinthisarea isfamousinHis nairuktair- uktah,tasmAtmahA-rathah– mahA-gartah SrI Sa'nkara'svyAkhyAnamforthisnAmais: "ArohathovaruNamitragartam". yAnam| stutatamam ratho'pi gartaucyate|gRNAtehstuti-karmaNah chariot" tothetermgarta.Thisme b) SrISa'nkaragivesanalternatein mAyA". but thosewhotakerefugeinMe(pra overcome; "For, the divine mAyA te|| mAyAmetAmtaranti prapadyante mAmeva ye of Mine | daivI hyeshAguNa-mayImamamAyAduratyayA consisting difficult tocross.HegivesthegItASlokam7.14assupport: of the SrI Sa'nkara describesHimas "Thegr three guNa-sfall intothepit). is hardAScaryam!" to(gItA vyAkhyAna forthisSlokaminhisgItAbhAshyam– because ofaSraddhAorlackfait practice theproper dharmaofworship, butthendeviatefromthe path the peoplereferredtoherearethos 7.14)
– "O! How strange it is! (that people just ignore their dharma and aning isgiveninthe nirukatam3.5: – He WhotheGreatChariotwith –He role astheCharioteer 76 terpretation basedonthemeaning"a padyante) alone shall pass beyond the padyante) aloneshallpassbeyond eat Chasm",becauseHismAyAisvery meaning "mountain" forthewordaga, e whohave attainedthefitnessto h. He exclaims at theend ofhish. Heexclaimsat r garta,namelyrathaorchariot, garta Sabdo ratha paryAyo garta SabdorathaparyAyo .– TheGreat Charioteer. mahAn gartogaruDa- "aho! mahadidam of arjunainmahA- sadagopan.org in terms of the at any time, are all His the High Mountains such as the High Mountains r, it is important to realize that r, it is important to realize nefit of His creation. Thus, it is Thus, nefit of His creation. His role as One who punishes those His role as One who punishes out the effects of their karma to out the effects of their karma how His guNa-s are displayed in His immobile things centered in My body, things centered immobile e evil-minded people in his Buddha e evil-minded people in 77 SrI BhaTTar interprets
any part of the Universe bhUtah bhUtah bhUtah e incarnations such as the Buddha incarnation are - - - mahA mahA mahA path of adharma. mahAntSca te agASca SeshAcalAdayahmahAntSca te iti tatra Rcchati
– He Who goes to (resides) in – He Who goes mhaÉUt> mhaÉUt> mhaÉUt>
nAma 811. a) He Who considers great men as His own. considers a) He Who (gItA 11.7) 11.7) (gItA is He – nAma the on perspective SeshAcala. another give bhUshaN vidyA baladeva SrI e) of Him, and can be that exists is part everything Pit" because "The Great – found in Him ihaikastham jagat kRtsnam paSyAdya sa-carAcaram | || drashTum icchasi mama dehe guDAkeSa yaScAnyat "Behold here, O arjuna, and the mobile universe with the whole desire to see". and whatever else you that This is the last of the nAma-s mahA-gartah and looks at the nAma as mahA at the nAma and looks – tothe root R – gatau based on + aga + a part gatuago (R – ktah). kartari is: His vyAkhyAnam incarnation. It is more pleasant to enjoy His guNa-s in His role of saulabhyam saulabhyam of role His in guNa-s His enjoy to th role of bhagavAn in misleading pleasant more is It incarnation. and sauSIlyam towards His devotees, than Howeve who violate the path of dharma. in whatever happens anywhere actions, and are carried out for the be necessary to realize that th purpose of doling Him for the taken by those who follow the SishTa-paripAlanam role. In the next few nAma-s, we will see nAma 811. nAma 811.
sadagopan.org c) SrIsatyadevovAsishTha givesthein countless previousbirths. sins constantlysauSIlyam arethe guNa-sthatgivehope before, both arevalidaspectsofbhag knowinglyemphasizes thesaulabhyamandsauSIlya SrI Sa'nkara stressestheSupremacy as and unknowingly,between SrISa'nkaraandBhaTTar. inst The nAmagivesanother present, andthefuture– in thisBeing", becauseHeisunlimitedbytheth birthb) SrISa'nkarainterpretsthenAmaas as wellcannot bear aseparationfromHim. as in theHe will not like to be separated from th devotees, toensurethattheydonot pOgal koDAccuDar tiruvAimozhi pASuram2.3.6: bhUta-s" –mahA-bhUtah.nammAzhvArrefe Since bhagavAn considersthemasHis are thosewhosingle-mindedinthei beings asHisown"iscalledmahA-bhUta being", andgivesthemeaning"OneWh a) SrIBhaTTarinterpretstheterm fire, air,andAkASa(prithivI, The termbhUtaalsoisusedtorefer live, tobeborn. The rootfromwhichthenAmacanbe mahA-bhUtAya namah. c) HeWho istheOrigin ofthefiveelements. b) HeWho isaGreatBeing.
–Heislike theflamethatst kAla-trayAnavacchinna sv ance where wecanseethedifferenceinapproach tIrndAr tam manattup piriyAdavar uyirai SorndE piriyAdavaruyiraiSorndE tIrndAr tammanattup ap, tejas, vAyu, and AkASa). andAkASa). ap,tejas,vAyu, 78 suffer because of separation from Him. suffer becauseofseparationfromHim. avAn's guNa-s,butHissaulabhyamand derived isbhU–sattAyAmtobe, to thepa'nca bhUta-s–earth,water, ose giventodevotionHim.Theytoo h. The"greatbeings"referred tohere referring to bhagavAn as "The Great as"TheGreat referringtobhagavAn mahA-bhUta asreferringto"great ree dimensions oftime – thepast, own, He is the "Owner ofthe mahA- terpretation thatbhagavAn ismahA- o possessesmahA-bhUta-sorgreat r devotion toHimaregreatbeings. r devotion tomostofuswhocommitenormous pect of bhagavAn, and SrI BhaTTar pect ofbhagavAn,andSrIBhaTTar m aspects. As has been pointed out Ashasbeenpointedout m aspects. rs to this guNa of bhagavAn in his ays intheheartsofHistrue arUpatvAt mahA-bhUtah. sadagopan.org mahAnti mahAnti nidhIyate ; my body for His very my body for His very is nidhi. Usually the term is is nidhi. Usually the term te nidhivat ati-priyA asya iti mahA- te nidhivat ati-priyA asya iti ure" for the term "nidhi", and gives ure" for the term "nidhi", intensity as He likes tiru vE'nkaTam; intensity as He likes five great elements – air, water, etc., air, water, elements – five great nAma because He values the devotees nAma because He values lly, entirely, continuously, always. nidhi lly, entirely, same attachment He has for tirup dhA – dhArana poshaNayordAne ca – to 79
nitarAm dhIyate pushyata iti dhIyate pushyata nitarAm which His devotees can draw at will. which His devotees can draw nidhih nidhih nidhih - - - complete dependent on dependent complete mahA mahA mahA
; That in which things are stored ; That in which things are mhainix> mhainix> mhainix>
is an upasarga – prefix. ni
nAma 812. sustenance". He now appears to be a put, to grant, to produce, to bear; atra iti nidhih used to refer to treasure. nitarAm – who – reservoir, receptacle, abode pASuram a) SrI BhaTTar uses "treas the meaning tiruvAimozhi his in the vyAkhyAnam that bhagavAn has this bhagavAn of as His treasure – they are so dear to Him: aspect this nidhih. captures nammAzhvAr 10.7.8: uDalE;triup pArkkaDalE en talaiyE; taN tiru vE'nkaTamE enadu manamE vAkkE karumamE oru mA noDiyum piriyAn "bhagavAn loves my head with the parkkaDal; He loves my body with as much a) the nAma is based is which The root on mahA-nidhaye namah. originated. SrI satya sandha yatirAja also a similar gives – explanation yasmAt itibhUtAni AkASAdIni bhUtah. mahA- His devotees. of in the form treasure great has the a) He Who His devotees. is a great treasure for b) He Who Universe. in the of everything is the Abode c) He Who is like a treasure from d) He Who bhUtah because it is from Him that the the that Him from is it because bhUtah nAma 812. nAma 812. sadagopan.org SrI v.v.rAmAnujangivesseveralreferences: for theirenjoymentandsupportalways. AzhvArs refertobhagavAnastheirnidh He isalways therefor th The ideais thatHisdevoteeswillneve devotees –tolootatwill!". and observesthatSrInArAyaNais animated suspension".Healsonotesthe the Infinitesubstratumuponwhichen the nAmaas:"TheEternalSourcefrom thenAma d) SrIcinmayAnandatranslates mahatAm nidhitvAtsamahA-nidhih as thesun– that Heistheabodeofeverythingin givestheinte c) SrIsatyadevovAsishTha He protectsallbeings insideHimlike He iscalled mahA-nidhihbecause Heis is: b) SrISa'nkara'svyAkhyAam irumSolai andtiruvE'nkaTam". deSa shrines.Lord bestows the same attachmentSrI v.n.vedAntadeSikan'sinterpretation on my He body and appears limbs as He does on divya to love my head as much as He does tirumAl
2. tiruma'ngai AzhvAr–periyatirumozhi7.1.7: 2. 1. tiruma'ngai AzhvArintirukkurumtANDakam(1)– are thetreasure inreserve for mewhenI aminneed". enakku nidhiyE pillar madeofpavaLam. we areinneed;He is likethepilla pavaLattUNai mahAntah sUryAdayo'pigrahAyatrapakshiNaivanihitAiti … -HeistheTreasurewhocomesforthwithout failwhen - I have no recourse to any help except Your Mercy; You em toeternallyenjoy. sarva bhUtAniasminni sarva – alltheplanetsresideinHimlikebirds. atreasureatthetimeofpralaya. the Universe,includin 80 the greatTreasureHouseofallbeings. r besatiatedwithHisanubhavam,and meaning "treasure"forthewordnidhi, the richest treasureof allfor His r thatcomesforoursupportlikethe whicheverythingspringsforth,and rpretation thatthenAmasymbolizes i inthissenseofHisbeing available for this pASuram, in part,is:"The forthispASuram,in as"TheGreatAbode".Heexplains tire playofthefiniteisheldin gatiyEl illaininaruLEl dhIyanta itinidhih g suchgreatthings nidhiyinai, – sadagopan.org treasure in reserve (vaitta mA- in reserve (vaitta treasure vaitta mA nidhiyAm madusUdanaiyE nidhiyAm vaitta mA held as a treasure by His devotees - - devotees His by treasure a as held 81 j as a combination interprets the nAma of two …..-MadhusUdanan is like a great is …..-MadhusUdanan nidhi), available in time of need in future. nidhi), available alaRRi 3. 6.7.11: tiruvAimozhi nammAzhvAr,
SrI kRshNa datta bhAradvA SrI kRshNa datta guNa-s- that is also He is great and He pUjyate hi bhaktaih prathamam SrI bhagavAn tasya manomayI tataSca pratimA hRdayenidhIyatedhyAyate ca. sadagopan.org nAma 813. nAma 813. root kai-Sabdeto sound. way to look at the nAma twoorthreepart isThe nAmaconsistsof as ku + mudah. The first partkumudAya namah. is derived from the e) HeWhowearsagarlan d) OneWhodelightsinthesky, intheform ofthesun. c) OneWhobestowstheauspicio b) OneWhogladdenstheearthby devotees. a) He Who is on this earth with deligh modata iti mudah iti modata prthvI koSamgivesthemean The amara have to be partSrI v.v.rAmAnujan wonders aloudhowdifficultitmustbe for bhagavAn to of us just to enjoykumudah. our company.modate -(InthecompanyofHisdevot By comingis kau-prakRti maNDale-(even) inthis into this world,a) SrIBhaTTar interprets others rejoice.Another wayto lookatthenAmaisku+mudah(seecbelow). nAma 813.
. mudah is derived from the root muda - harshe - to rejoice, to be glad.
k…mud> k…mud> k…mud> amrutAsO kumudah kundarahkundahparj Am&tazae=m&tvpu> svR}>svRtaemuo>.87. Am&tazae=m&tvpu> svR}>svRtaemuo>.87. Am&tazae=m&tvpu> svR}>svRtaemuo>.87. k…mud> k…Ndr>k…Nd>pjRNy> pavnae=inl>, k…mud> k…Ndr>k…Nd>pjRNy> pavnae=inl>, k…mud> k…Ndr>k…Nd>pjRNy> pavnae=inl>, -Onewho rejoices, or
kumudah kumudah kumudah [ P LEASE = mrutavapuh sarvaj~nah sarvatOmukhah || sarvaj~nahsarvatOmukhah mrutavapuh d madeofbluelilies. the nAmaintermsofku
ADD kauti dhvanatiitikuh
P RA us worldofparamapadam. Slokam 87 Slokam 87 Slokam 87 riddingitoftheevil-doers. N ing "world"tothewordkuh- AVAM 82 s, dependingontheinterpretation.One t byenjoyingtheassociationwithHis
worldofprakRti;mudah-(taihsaha) BEFORE ees) Herejoices. So Heisknownas modayatiiti mudah modayatiiti anyah pAvanO=nilah|
EACH - that which is full of sound. N + mudah.HisvyAkhyAnam AAM
A ]
-OneWho makes kuh pRthivI sadagopan.org addens the earth", bhagavAn's delight h from its burdens and h from d anubhava-s of bhagavAn. "nATTil piRandu paDAdana paTTu" piRandu paDAdana "nATTil e of His taking many incarnations this lightening of the burden is is this lightening of the burden eir general approach to their to approach general eir e nAma as His giving joy to the earth scientifically precise, is a matter of scientifically precise, is a . He explains that e - the very fact that He has created e - the very fact that He has thus: "One Who gl the difference in the approaches of of the approaches in difference the t us just for the company of, and of, and t us just for the company - dharaNim kum bhAra avataraNam I BhaTTar explains the nAma as His e emphasizes His Power, and the other e company of His devotees. We should 83 Ayu, the slain". eagle) has been cked people (dushTa nigraham). cked people (dushTa nigraham). - He Who frees the eart frees the - He Who illment of His Omnipotence. illment of His Omnipotence. o lots of miseries - o lots of the interpretations are vali
The difference in approach is that on The difference in gives joy to the beings of the earth. gives joy to the beings of the observes that SrI ananta kRshNa SAstry seeing wi through the elimination of the of SrI rAdhAkRshNa SAstri gives the exampl instance more and protect His devotees. people purpose - to destroy the wicked for the same one is Here SrISa'nkara and SrI BhaTTar in th interpretations. SrI Sa'nkara explains th it of its burdens, and Sr by freeing deriving pleasure by th rejoicing and both that mind in keep or "One Who is gladdened by the earth" or "One Who is gladdened by Omnipotenc is a sheer expression of His that is so this dynamic, complex, cosmos delight, since it is the fulf is b) SrI Sa'nkara's vyAkhyAnam kurvanmodayati iti ku-mudah Lord rAma had to undergLord rAma is how He had to live - such is life in this world, that it will make even the the even make will it that world, this in life is such - live to had He how is rAma Himself misery. Lord and suffering parama purushaN undergo enormous miseries – describes His lost have I vanerAjyAt bhramSah nashTah hato dvijah vAsah sItA forest, the in live to have I kingdom, My from away driven was "I this great bird (jat sItA, and now live amongs And yet, He chooses to bharadvAja, atri, agastya,association with, the likes of etc. the nAma SrI cinmayAnanda interprets kANDam 67.24) (AraNya sadagopan.org nAma 814. nAma 814. baladeva vidyA bhUshaN). baladeva vidyA term kuasareference to"mukti-bhUmi", Supreme Reality"or para-tattva j~nAnam. SrI BhaTTarusesthewordkundamas kundarAya namah. devotees (kunda-rah). h) He Who is very pleasedg) HeWho createdtheoceans byte with the offerings orwhatisdesired. f) OneWhogiveswhatissought of the kundahiraNyAksha (kum-darah). pushpa-se) HeWho pierced theearth by inHis varAhaincarnationinsearchof His d) HeWhoacceptsofferingthatarepu c) HeWhobestowsbenefitsasagreea (kun-darah). b) HeWhodissolvesoreliminatesthe a) TheBestower ofthe knowledge of wears agarlandmadeof e) The word kumuda is also used tokumudah; SabdASrayekhemo refer to the blue lily or to theformof sun" -S delights inthesky, lotus. He Who Sabde), andgivestheinterpretation givesthemed) SrIsatyadevovAsishTha Giver orBestower. bestows theworldofmukti,orparama c) SrIM.V.rAmAnujAcAryagivesan andsauSIlyam. emphasizes Hissaulabhayam nAma 814.
k…Ndr> k…Ndr> k…Ndr>
kundarah kundarah kundarah kundarah kundarah kundarah these iskumudah- data iti kumudah sUryah. data itikumudah
aring apart the earth (kum-darah). aring aparttheearth(kum-darah). theSupremeReality (kunda-rah). 84 ble asthekundaflower(kunda-rah). to the term "kumudah" as"OneWho theterm"kumudah" to re likethekundaflowers(kunda-lah). sins accumulatedovercountlessbirths padam -ku=bhUmi,mumukti;dah= additional interpretation:HeWho additional referring to"Theknowledgeofthe rather thanjustasmeaning "bhUmi". This is based onhis interpreting the aning "sky" to"ku"(basedonkai- utpala dhArokumudah abdavat AkASe modayati iti iti modayati AkASe abdavat (SrI sadagopan.org sa eva sa eva – "You are the – "You are the -rah (rAti = dadAti -rah (rAti ree interpretations kumavyayam pApa-vAci, pApamdRNAti sva-sevAnAm iti pApamdRNAti s the sins of His devotees. He - Leave the association with sinful tion for the next nAma, kundah.This tion for the next nAma, kundah.This Umi, namely the knowledge of para- the knowledge Umi, namely is as one of his th terpretation to this nAma, that is terpretation to this nAma, with Me and who worship Me with Me with with Me and who worship AzhvAr's tiruvAimozhi pASuram 2.3.2, AzhvAr's tiruvAimozhi owledge, He is kunda owledge, n (buddhi-yoga) by which they come to 85 "aRiyAdana aRivitta attA!" at SrI BhaTTar is referring to. at SrI BhaTTar is referring – He Who dissolves or eliminates the sins – He Who dissolves or tyajet ku-jana-sa'ngam – He who tears apart or remove
b) The nirukti author has added an in b) The nirukti author has (gItA 10.10) 10.10) (gItA kRshNa's Lord also have We me". to knowledge true the imparted Who AcArya declaration in the gItA: teshAm satata-yuktAnAm bhajatAm prIti-pUrvakam | dadAmi buddhi-yogam mAm upayAnti tam yena te || united are ceaselessly "To those who immense love, dispositio I lovingly grant that mental Me". th This is the para-tattva-j~nanam interpreta borrowed from SrI BhaTTar's the word ku – "sin" for meaning involves the use of the tasya dAraNAt kun-darah (accumulated over countless births). SrI satya devo vAsishTha also includes th for the nAma (the other two are covered below). The amara koSavyAkhyAnam gives the following as an illustration of the use of the word ku with the meaning "sinful" - where he addresses bhagavAn as where he addresses tattva. Since He is the Giver of this kn Giver of this Since He is the tattva. = gives). refers us to namm SrI v. v. rAmAnujan people. SrI vAsishTha's vyAkhyAnam is: kum = kum-darah kundam is that which gives the mukti-bh is that which kundam c) SrI Sa'nkara's vyAkhyAnam is that the nAma signifies that He bestows bestows He that signifies nAma the that is their mind– from the sins removing by makes them see knowledge vyAkhyAnam buddhim jaritur-viSodhya su-medhasam tam kurute sa vishNuh || Sa'nkara's SrI c) sadagopan.org nAma 815. nAma 815. offerings of the kunda pushpa-s byHisdevotees. offerings ofthekundapushpa-s kunda pushpeNaramatiitikunda-rah yatirAjagivestheinterpretation– h) SrIsatyasandha | samudram apartthe bhUmi– HeisreferringtobhagavAn to divide). pRthivIdArayati itikun-darah g) Analternateinterpretation what isdesired"– root rA – dAne – tokundahkamanIyah give, kundarahleading tothewordkundah. means "One Whodesire, andtheapplicationofuN gives what is soughtf) SrIvAsishThaindicates therootfor or darah. jighAmsayA hiraNyAksha dArayAmAsa tear) insearchofhiraNyAksha representing Hisaction oftearing the e) AthirdinterpretationgivenbySr usage – obtain). Hereheusestheru b) HeWho cleansesthe a) HeWhograntsthe successive lAti Adatteitikundarah that arepurelikethekundaflower- d) Alternately,SrISa'nkaragivesthe kunda-rah. kundapushpa tulyAniSuddhAniphalAnirAtidadAtiiti fruits thatareaspureandagreea nAma 815.
ra-la-yoh ekatavasmaraNAt. ra-la-yoh
k…Nd> k…Nd> k…Nd>
kamanIyam vA'ncitam dadAtiitikunda-rah. vA'ncitam kamanIyam sa kun-daro nAma vidArya bhUmim sa Atma-SaktyA kurute sa kun-daronAmavidAryabhUmimAtma-SaktyAkurute – Thatwhichisdesiredorso kundah kundah kundah sins ofHisdevotees. (basedontheroot
le ofmutualinterchange -(basedontherootdRR–vidAraNetotear, He givestheinterpretation stages ofhigherknowledge.
His varAha incarnation: kum– His varAha incarnation: given bySrI vAsishThais:kum– 86 ble asthekunda(j explanation –HeWhoacceptsofferings Adi sutra abdAdayaSca (uNAdi. 4.98), 4.98), (uNAdi. Adi sutraabdAdayaSca kunda pushpa tulyAni SuddhAniphalAni kunda pushpatulyAni I Sa'nkaraisthatHehasthenAma earth or piercing the earth (dara–to earth orpiercingthe earth creatingthegreatoceans bytearing – HeWho isvery vArAham rUpamAsthAyaitvAkun- the word kunda as kamu – kAntau– to the wordkundaaskamu–kAntau–to lA –AdAnedAneca ught foriskunda.Usingthe ught ra andlainconventional asmine) flowers– pleased withthe
bahkta-samarpita bahkta-samarpita kAmayata iti –to take, to to –to take, dharAm dharAm sadagopan.org
. - dah i - eliminates, thus pApam dAyati Sodhayati iti kundah in removing the sins of His devotees sins of His devotees in removing the One Who bestows this knowledge. One Who bestows this knowledge. g "sin" to the word ku, and an the word to "sin" g are somewhat similar. The part tee (kundarah), and then cleanses the cleanses and then tee (kundarah), ma, the interpretation given for the we saw the interpretation "He Who me meaning earlier. SrI BhaTTarme meaning earlier. SrI owledge through self-control etc., in - cleanses, or dyat interpretation. We saw in the previous thor for the previous nAma based on e para-tattva knowledge to those that to those e para-tattva knowledge sins", based on the meaning ku = pApam, ara-tattva-j~nAnam" was given by SrI e jasmine flower. The previous nAma, The e jasmine flower. 87 hatriya kings the earth. from like the kunda (jasmine) flower. kunda (jasmine) like the through the sun, rain, etc. of the earth to kaSyapa Rshi. of the
current nAma is "He Who cleanses the is "He Who cleanses current nAma and the root daip = Sodhane - to purify; He first removes the sins from His devo i) He Who cleanses the earth the cleanses i) He Who sin; as well as bhUmi to refers ku word the nAma, previous the in explained As itself refers to th kunda the word destroys the sins" for the previous nA kundAya namah. d) He Who bestows purity like the kunda flower to His devotees. flower to like the kunda bestows purity d) He Who the spear by name kunta (kuntah) e) He Who has spear kunta is sharp like the who f) One (kuntah). gave an offering g) He Who ks eliminated the bad h) He Who the in referring by one kundah, kundarah, and the current nAma, dAyatiis interpreted as dadAti - gives, previous the leading to the different interpretations. from nAma meaning "p a) We had seen that the current kunda.BhaTTar to the word kundah is the kundarah was also assigned the sa distinguishes current nAma, to bhagavAn's giving th have started climbing the steps of kn steps of para-bhakti,para-j~nAnam, and ultimately parama-bhakti. b) SrI BhaTTar also gives an alternate nAma the assignment of the meanin interpretation added by the nirukti au word ku. While this meaning for the c) He Who is pure and beautiful pure and beautiful is c) He Who sadagopan.org sins sothattheydonotgetback sarva pApa viSuddhyartham vAjimedhena ceshTavAn| viSuddhyartham vAjimedhena sarva pApa from harivamSa: offering of inthefollowing "ku" orearthtokaSyapaRshi"asindicated quote g) OneofSriSa'nkara'salternatein devotees". could also be "One who is The nAmainthiscasewi interpretation forthe occurrence of also svAmi SrI uttamUrvIrarhAvAcArya "One whohasthesp commentsthat e), f)SrIv.v.rAmAnujan svacchatayAsphaTikanirmalahkundah. sundarA'ngatvAt "He Whoisaspureandbeau SrI Sa'nkaragivesseveralinterpretation to Hisdevotees". the kunda flower",or "One representing purity.SothenAma canbe considered asstandingfortheword white fragrant jasmineflower". In for thewordkundais"One phalan fortheirkarma-s. He removesthesinsofHi kundA varumtImaigaLunaDiyArkkuttI c), d) nammAzhvAr uses thedAyati +Sodhayatiitikundah(do nAma kunda in tiruvAimozhi avyayam,tadkhaNDayatiitikundah; itipApArthakam pASuram 2.6.1This isalsooneoftheinterpre - apicavidAritampApamSodhayatiitikundah. dArayati itikundarah,
ear calledkunta"-( ll be"kuntah" insteadof sharp likethekunta spearinremovingthesinsofHis Here,themeaninggiven s devotees,andgivesthem Whobestowspuritylike Whoispure likethe kunda pushpam-thepure = avakhaNDane,daipSodhana). tiful asthekundaflower"- tothedevoteeagain(kundah)- tations givenbySrIvAsishTha- 88 kurundam flower-apurewhite this word in nammAzhvAr's pASuram. this wordin nammAzhvAr'spASuram. nin kaiyilvElpORRi tamizh, the wordkundacanalsobe tamizh, the rttu aSurarukkuttImaigaLSeikundA terpretations is:"OneWhogave an s forthenAma.Thefirstoftheseis: understood as"One the termcanalsobetakentomean refers to this as one possible "kundah". The meaning then by thevyAkhyAnakartA-s that ofthekundaflower to theevil-doersas yad-vA kum=pApam - tiruppAvai). -tiruppAvai). Who ispurelike kundopama pApam kum Sei - sadagopan.org . He - to dispel. He pRthivIm varshaNena Sodhayati pRthivIm additional interpretation using e root aja – ardane a gift of the earth to mArIca a gift of the with ng (dispelling), like a rain-cloud, the a rain-cloud, ng (dispelling), like the thousand arms of kArtavIrya, be mAstu mA'ngalya vivRddhaye harih || mAstu mA'ngalya vivRddhaye d great gifts to be given away, He, ind great gifts = Sodhayatifor dah. He who cleanses , who made the earth free from wicked from wicked , who made the earth free Sa'nkara is: "He Who got rid of the Sa'nkara is: "He 89 rge all his sins, horse performed the m anekaSo bAhuvanam tathA'nchinat | the devotees like the rain-cloud.
arma for this interpretation: arma for this interpretation: kum pRthvIm dyati khaNDayati vA kundah kum pRthvIm dyati khaNDayati dakshiNAm bhRgu-nandanah || bhRgu-nandanah dakshiNAm es through rain etc. - parjanyah parjanyah parjanyah
pjRNy> pjRNy> pjRNy>
nAma 816. explains the nAma in terms of His removi a) SrI BhaTTar derives the nAma from th parjanyAya namah. a) He Who bestows His blessings on His incarnation as the son of bhRgu, made His incarnation b) He from whom a superior birth is attained. protects. c) He Who sacrifice. In that sacrifice that require sacrifice that sacrifice. In that great pleasure". interpretation by SrI h) The third - kshatriya-s from the earth" (hari vamSam 31.106) 31.106) vamSam pu to order in dadau prItahmArIcAya vasundharAm kaSyapAya || bhRgu, of (hari son "The dh gives the support from vishNu tasmin ya~jnetasmin mahA dAne (vishNudharma 43.37) 43.37) (vishNudharma medinI nih-kshatriyAm yaSca cakAra family of the bhRgu "Let Hari, the best yah kArtavIryasya sa bhArgavottamo ma yah kArtavIryasya sa bhArgavottamo kshatriya-s many a time, and who cut off prosperity". with me for the increase of i) SrI satya devo vAsishTha gives an and dAyati themeaning "earth" for ku, the earth of its impuriti iti kundah. nAma 816. nAma 816. sadagopan.org SrI kRshNa datta bhAradvAj looksat bhAradvAj SrI kRshNadatta kAmAnabhivarshati iti parjanyah. showers alldesiredobjectson interpretation SrI Sa'nkara'salternate rest, evenastherain-chargedclou extinguishes thethree kinds ofburning of tApa-s– SrI Sa'nkara'sinterpretationisalsoin thatareca from thetApa-traya-s "Those j~nAni-swhoareimmersedin || janitenasamAdhimantah gharma samsAra tApa-trayeNa vihatimnabhajqanti santah the devoteeswhoareimmersedindevoti SvAmi deSikanreferstobhagavAn'sgu comforting waterformany! You whoarelikethe raincloudforsome (SaraNAgatirain-cloud byAzhvArsforshoweringHisblessingsondevotees: He relieves us from the tApa-traya-s.SrI v.v.rAmAnujan addsthatitisby Bh people, etc. etc., the painthe Adhi-bhautikatypes.Thesethreear caused by fatethree kinds oftApa-s–thetApa-traya or gods, and the pain caused by animals, other dIpikA 23)
. tiruma'ngai–periyatirumozhi7.9.9: 2. tiruma'ngaiAzhvAr's tiruneDumtANDakam(30)– 1. Punal uruvA! tavazhummega-vaNNA! parjanyavat AdhyAtmikAditApa-trayam Samayatiiti
; used bytheheatofsamsAra". d coolstheearthbyitsdownpour". His devoteeslikerain– bestowingtheknowle 90 bhakti yogatowardsYoudonotsuffer terms ofHis removingthethree types -s – AdhyAtmika, the Adhi-daivika, and and theAdhi-daivika, -s –AdhyAtmika, on toHiminhisSaraNAgatidIpikA: miseries concerning thebodyand the Na of removing the tApa-traya-s of of Na ofremovingthetApa-traya-s agavAn isfrequently , likethefireforsome,and e: thepain causeby one'sown mind is thatthisnAmasignifiesHe the nAma as pari-janyah, whichis the nAmaaspari-janyah, karu mA mugil uruvA!KanaluruvA! karu mAmugil dge aboutHimthat minnu mAmazhai referredasthe –"He sarvAn sarvAn sadagopan.org tasyAm cinta- param janyam ; punIte vA; The ; punIte vA; parjanya – parshati – si'ncati – He Who showers His actual in pari. His interpretation is is interpretation His in pari. –i pavata iti pavanah from the root pRsh – secane – to from the root ta-tamah itita-tamah pari-janyah; ikAra-lope fferent ways of deriving the nAma, of deriving the ways fferent – to protect, to fill, to bring out; with becomes which means "One parjanyah, Adi sutra "parjanyah" (3.103), with the Adi sutra "parjanyah" 91 32 (nAma 292). SrI BhaTTar indicates the gives the interpretation – gives the interpretation rs – the kings (pA + avanah). of wind, agni, water, etc. ees to remove their distress.
pAlana pUranayoh pavanah pavanah pavanah
– He from whom a superior birth is attained. – He from whom a superior pvn> pvn> pvn>
– pari-jana-s are those– pari-jana-s are that worship are around Him – those that
nAma 817. root for the nAma as pavi – to go. The amara koSa vyAkhyAnam indicatesroot for the nAma as pavi – to go. The amara koSa vyAkhyAnam the derivation from the root pU'ng – pavane; a) He Who is the form of the wind. of the wind. is the form a) He Who moves to His devot b) He Who purifies in the form c) He Who pavanAya namah. We saw this nAma earlier in Slokam d) He Who protects the protecto d) He Who treated same as parjanyah by dropping the by dropping same as parjanyah treated Him; He Who bestows welfare on them is pari-janyah, which is same as as same is which pari-janyah, is them on welfare hi parijanAh; tebhyo janAh "paritaAsInA bestows Who parjanyah" He Him; bhAradvAj's interpretation.parjanyah in SrI derives the nAma startingSrI vAsishTha application of the uN sprinkle, and the is That which wets or drenches meaning "cloud". iti parjanyah. SrI bala deva vidyA bhUshaN gives a similarinterpretation: amRtam iti parjanyahbhUmau varshati nija-rUpa devotees is parjanyah. Self in the thoughts of His b) SrI satyasandha yatirAja yasmAtparjanyah c) SrI vAsishTha gives at least six di c) SrI vAsishTha gives at starting from different roots. starting from different roots. is pR – One of these the addition of the anya pratyaya, this Who protects". nAma 817. nAma 817. sadagopan.org pavanah. He purifiesanyonewho mere c) SrISa'nkara'sinterpretationforthe ever leaveme. been kind enough to come and take a place in my heart. Only, now please do not kozhundE!…aDiyEnaiagaRRElE ne'njiDamkoNDa vAnavar nammAzhvAr conveysthesamethough mind, andhavedecide manam pugunDAi;mannininRAi This isexpressedbytiruma'ngaiAzhvArinperiya tirumozhi1.10.9: pavate itipavanah. bhagavAn goesHimself(pavi–togo) b) SrIBhaTTar'sinterpretati wind.Ofth moving things,Iamthe 10.31 assupport: Purifier intheformofwind.He In Slokam 32, SrI Sa'nkara's existence everywhere".sustains the interpretation"He Whomanifestsasthelife-givin for the nAmaSrI cinmyAnandaconveysthesameth is that He is the everything withoutexception. The tenpASurams intiruvAimozhi5.7 kARRellAm yAnEennum…. pASuram5.7.3– nammAzhvAr conveysthisinhistiruvAimozhi His power. signifying thatHemovesab for interpretation a) SrIBhaTTar's meanings arethus:thatwhichgoes,
pavanah pavatAm asmi rAmah Sastra-bhRtAmyaham | rAmahSastra-bhRtAmyaham asmi pavanah pavatAm d tostaythere. out intheformofwind,withjustafraction ly remembersHim– smRti- on for thecurrentinstance – You came of Your own free will, entered my ose whobearweapons, IamrAma". has given the reference to gItA Slokam has giventhereferencetogItASlokam oughts inthefollowingwords: 92 t in his tiruvAimozhi 5.7.7– t inhistiruvAimozhi nAma 292 was that He hasthenAma thatHe nAma 292was g atmosphere aroundtheworldand g atmosphere His devoteestoremovetheirdistress- which blows,thatpurifies, etc. current instance of the nAma is that sum up the truth that bhagavAn is sum upthetruththatbhagavAnis –OhLord!Youhave ofthisnAmaisthat mAtreNa punAti iti iti mAtreNa punAti kANginRa ik- vandaruLi en vandaruLi en vandAi; en "Of sadagopan.org punAti dhIro punAti vAyuhpavitram sa 87, and gives the 87, and gives "pavitrANAm pavitram He also has summarized his pAnti iti pA rAjAnah; teshAm in the holy waters, visitingin the holy waters, divya for the nAma. He points out that for the nAma. He points er purifies". He comments that "The "The that comments He purifies". er bhagavAn is present in these rivers in these rivers bhagavAn is present hipping His divya ma'ngaLa vigraha-s, hipping His divya uming, etc. So His purifying power is is power purifying uming, etc. So His rush towards the sense-objects with rush towards the sense-objects form of the wind by blowing, fire by fire form of the wind by blowing, His power occurs when we peacefully peacefully His power occurs when we n "pAvanah", but indicates that the n "pAvanah", but indicates the divine nature and eternal glory of of glory the divine nature and eternal nAma is taken as pavanah or pAvanah. nAma is taken as pavanah or Avanah" in Slokam Avanah" in Slokam pA+ avanah – He Who protects the ourselvesundertake of sins, when we ed when the mind and intellect, in aed when the mind and intellect, r Him, meditating on Him, prostrating, the Great Purifier, SrI rAdhAkRshNaPurifier, SrI Great the 93 le sthale vA pavitA sa eva || le sthale vA e reference to Rg vedic hymn: to Rg e reference sins through His purifying power. sins through His tations, SrI satya sandha yatirAja uses the version – Rg. 1.160.3, and also to niruktam 5.6: that acts such as taking a bath bath a taking as such acts that
SrI cinmayAnanda uses the version "p uses the version SrI cinmayAnanda translation as "One Who ev for the nAma are gather impurities of a personality etc., are all ways to remove our etc., are all ways natural impulse of animal voluptuousness, Sastri comments in his vyAkhyAnam for the Slokam for the Slokam his vyAkhyAnam comments in Sastri yah..", are ways of our ridding kshetra-s, etc., the faith and belief that these acts with and divyakshetra-s. wors Thinking of Him, performingsinging His praise, pUja fo by ego-centric passion". The purification bhuvanAni mAyayA mA punAtu agnih pavitram sa mA punAtu. vyAkhyAnam in the form of the following Sloka: sa pAvano vishNur-amartyakarmA punAti viSvam vividha- prabhedaih | sa evasUrya sa hi vAsti vAyau ja d) In one of his interpre "pAvanah", and looks at the nAma as protectors or kings. His vyAkhyAnam is: avanamyasmAt iti pAvanah. In the context of bhagavAn being of bhagavAn context In the let our minds settle in contemplation of let our minds settle in contemplation SrI nArAyaNa. the versio c) SrI vAsishTha also uses the in ways: many in "He Who purifies", the meaning He gives purifies bhagavAn earth by cons burning, water by washing, th manifest all over. He gives interpretation is the same whether the interpretation is the same whether sadagopan.org nAma 818. nAma 818. k) He Who spent sleepless nights (planning how to save rukmiNi). k) HeWhospentsleeplessnights(planninghowtosaverukmiNi). ugrasenaafterkillingkamsa). j) HeWhogavethekingdom(to i) OneWhohasnobinding topApa,puNya,etc. h) He Who hasnoend. wind, etc. g) OneWhodoesnothaveafixedreside f) OneWhoneedsno support e) HeWho iseverawakened. d) HeWho istheGiver oflife-breath toeverything else. c) HeWhoiseasilyaccessibletoHisdevotees(a-nilah). b) HeWho hasnoenforcer aboveHim. a) HeWho neednotbegoadedbyanyone When meditated bhagavAnmadhus upon, the following insupport: urged by anyone to bless those who worship Him, He is called a-nilah.person His gives who urgesinterpretation basedonth another to doa) Forthecurrentinstanceof an act. Since bhagavAndifferent anubhavam-sbelow. does not haveearth.These different meaning andcombin to be from therootana–prANane-toli tosleep,thro svapna kshpaNayoh– the meanings:tosleep,go,move, the nAmacanbe derived isila–preraNe We looked into this nAma in Slokam 25 (nAma 236). The root word from which anilAya namah. nAma 818.
Ainl> Ainl> Ainl>
anilah anilah anilah tadapyaprArthitam dhyAto tadapyaprArthitam
e rootila–preraNetourge.refers tothat the nAma, SrI BhaTTar derives the the nAma,SrIBhaTTarderives 94 w). SrIBhaTTaralsoderivesthenAma to throw,etc.,forthewordila(ila– ve, tobreathe.ilA alsomeansthe – tourge.Apte'sdictionaryalsogives in Hisblessingthedevotees(an-ilah). udana bestows Hisblessingson udana bestows nce, One Whoisintheformof ations areusedinarrivingatthe dadAti madhusUdanah dadAti - sadagopan.org – all is related to is related , the meaning given , kal– to count (kalilam – - to live, to breathe, and to breathe, - to live, He gives support from the He gives sali-kal-ani-mahi-bhaDi-bhaNDi- kANginRa ik-kARRellAm yAnE ah – Because He sustains the life of life of ah – Because He sustains the interpretation that interpretation : ilati preraNam karoti iti ilah, tad- : ilati preraNam pray for them - vishNu dharma 74.42. dharma 74.42. them - vishNu pray for not there? - (taittirIya nArAyaNa 7); ons is thatons is nAma has this bhagavAn SrI Sa'nkara interprets the nAma a- SrI Sa'nkara – which states thatthe affix ilach – which states ate interpretations for the nAma in to be understood. Using form the noun fraction of Me - The well-known wind is wind is fraction of Me - The well-known based on the meaning "sleep" for the based on the meaning "sleep" for - Whoever can breathe and whoever can - Whoever can breathe and whoever lah –wind), etc. Thus 95 understand for the devotee"- a-gahanah – understand a-gahanah – for the devotee"- rts the wind and all other life. rts the wind and all other life. – Easily accessible to bhakta-s. – Easily accessible to bhakta-s. go down (salilam – water) anila that is bhagavAn. rpretation, anilah is not equated with air or wind, but sed on the root an – prANane sed on the – ilati means sleeps, that is, ignorant; a condition opposed to ilati svapiti iti a~jna ilah; tad- viparItonitya-prabuddha-svarUpatvAt ko hyevAnyAt kah prANyAt ko hyevAnyAt kah prANyAt bhaktebhyah sulabhah bhaktebhyah
the application of the uNAdi sUtra 1.54 – the application of the uNAdi SaNDi-piNDi-tuNDi-kuki-bhUbhya-ilach comes after the verbs sal – to because He has no enforcer above Him above enforcer has no because He but a tiny fraction of this e) SrI Sa'nkara gives several altern is addition to b) above. One of these b) One of SrI Sa'nkara's interpretati of SrI Sa'nkara's b) One – nil root the on based is This BhaTTar rahitatvAt an-ilah. Sri devotees. His to 236), approach also gives another c) SrI Sa'nkara of ease (nAma 25 bhagavAn's Slokam thick, deep, hard gahane – to become in nAma "difficult to understand", nilah meaning this of to nilah as "One Who is not difficult a-nilah - instance the For d) derives the meaning ba to live (ani covered with, mixed), an – – ujjIvanAtfor nAma 236 was – ananAt anil He is anilah. through life-breath, everything 5.6.2 declares: nammAzhvAr's tiruvAimozhi this air and wind around a tiny us is but following: live if the AkASa (i.e., paramAtmA) were (purusha sUktamprAnAtvAyur_ajAyata - The wind was born out of His breath 14). Note that in this inte as His breath – prANa, that suppo word ila – iti vA anilah devotee even when the devotee does not does not the devotee when even devotee sadagopan.org h) Anotherinterpretation itianilah yasya nilayamsthAnam g) Or,onecanuse theamarakoSavyAklhyAnam– of theearth,air,etc.,Heisanilah. support here– atthe nAmaasan+ilah,whereilArefe f) For the instance of the nAma in Sl is an-ilah. ignorance is thatofeverwakeful state; guNa ofbhagavAnis forourlife.With givesusaviewof the formofair,and The dharmacakramwriter givesthemeanin this interpretation: anilah. spRhayA nidrAparityAgAt used herewiththemeaning"sleep", nights thatkRshNaspentplanningonho k) YetanotheranubhavamofSrIvidyA kamsavada nirjitAyAilAyAbhUmehugrasenAya dAnAt. signifying thatHegiftedthekingdo j) AnalternateinterpretationbySrI thesingle-mindeddevotees,Heisni-lah. Since Hetotallyattracts anilah inhisinterpretation – j) SrIbaladeva vidyAbhUshaN seems toHim. Neither puNyamnorpApamstick SrI rAdhAkRshNaSAstriexplainsthisas has nobinding. i) OnemoreofSrISa'nka SrI rAdhAkRshNaSAstri'sinterpretationis- orend; no beginning has Who
avidyamAnA ilAAsrayatayAan-ilah. tathAhamapi tac-cittonidr ra's interpretationsis: given by SrISa'nkarais: nitarAm lAtigRhNAtiaikAntinobhaktAn iti –HeWho doesnothave He quotes Lord kRshNa's words to support wordstosupport HequotesLordkRshNa's andthepATham okam 25,SrIrAdhAkRshNaSAstrilooks vidyA bhUshaNisthatHehasthenAma 96 m tougrasenaafterkillingkamsa– howimportantthemeditation onthis therefore,OneWhois everawakened out foodwecangoon formanydays; bhUshAn isintermsofthesleepless w torescuerukmiNi.Theterm ilAis to use the pATham nilah instead of to usethepATham nilahinsteadof rs to bhUmi, used in the sense of na nilAti Adatte puNyampApam vA na nilAtiAdattepuNyampApam g forthisnAmathat bhagavAn isin Am canalabheniSIti. nanilIyate naSyatiitianilah. anAdAnAt anilah SinceHeneedsnosupport anAditvAt anilah anAditvAt used isanilah. a fixedplaceisanilah. na vidyatenilah –OneWho rukmiNi- –One – – sadagopan.org aSnAti tAn sva-guNaASayati amRtam ta refers to undying or eternal, or or eternal, or undying to refers ta everything, just as air occupies alleverything, just rol and contain air. So also, he can w days; butw days; a few air, but without food for several days (and hasn't he food for several re, just asvishNu mahA mind is. Our zhi 8.8.4, where nammAzhvAr conveys meditation This is another on vishNu. not live without prayer for even a day. not live without root aS – bhojane – to eat. One Who root aS – bhojane – to life. He quotes mahAtmA gAndhi in this mahAtmA quotes life. He 97 esh and blood, life-breath and the faculty blood, life-breath esh and
after churning the Milk Ocean. the Milk Ocean. after churning with the Nectar - Himself. amRtASah
amRtASah amRtASah
– He Who feeds His devotees with the Nectar of His guNa-s. feeds His devotees with the Nectar of His guNa-s. – He Who Am&taz> Am&taz> Am&taz>
tEnum pAlum kannalum amudum Agit tittittu en UNil uyiril uNarvinil
nAma 819. learn to control his mind by constant his mind by constant learn to control nAma. lesson we can take from this proved it several times!), but he could proved it several occupies everywhere, and wanders around Man has learned to cont available space. will to give fruits. c) One Who has an ever-living d) One Whose wishes are failure-proof. is dear to the mukta-s. e) OneWho of survival for His creation. means f) One Who provides unending amRtASAya namah. The nAma consists of a + mRta+ ASah. a-mR to nectar. ASah is derived from the context - that he could survivecontext - that without spread around everywhe The air is also His devotees feeds a) He Who the nectar consumed b) He Who consumed amRtam, or One Who gives amRtam to others, is ASah - minutes. That is how important That is how minutes. so also isour living; and air is for the meditation for our spiritual on vishNu ASayati vAASah. a) SrI BhaTTar's interpretation is – itiamRtASah SrI v.v.rAmAnujan refers to tivruvAimo this: …. uNarndEnE. ninRaonRai fl body, my in is He that feel can "I without water we can survive water we can without for a fe nAma 819. nAma 819. sadagopan.org nAma 820. nAma 820. vishNuh. vibhaktamyathAtadarha jIvanasAdhan for allHiscreation - nAma indicating that He provides forf) Oneoftheinterpretati the unending supply of means of survival itiamRtASah. muktAnAm ASAicchAyasminvishaya word "amRta-s"–"OneWho is "desire orattachment"for e) OneofSrIsatyasandha being failure-proof –amRta". SrI rAdhAkRshNaSAstriexplainsthisas ASAvA'ncAasyaitiamRtASah avinaSvara phalatvAt has anever-livingwill togive or will"for theword"ASA",andgives anadditional c) d)SriSa'nkaragives givingittothedeva-s. to addition churning of theMilk-Ocean andconsum His Ownnature – is called amRtASahb) SrISa'nkaragivesmultipleinterpreta because He bestows mokshamtoHisdevoteesunasked,isamRtASah. consumes amRta bhojayatibhkatAnitiamRtASah ayAcitammoksham ASayati or Immortal Bliss, which is a) HeofaNectar-like body. SrI baladevavidyAbhUshaNgive kArAr karumugilpOlenammAnakkaNNanukku insatiablenectar- gave himblissasthe nammAzhvAr alsodescribesthatbhagav of thinking. Heissweetlikehoney, nAma 820.
Am&tvpu> Am&tvpu> Am&tvpu> sva-rUpa amRtamaSnAti sva-rUpa
amRta amRta amRta ons givenbySrIvAsishTha the word"ASA",and yatirAja's interpretations is based onthemeaning yatirAja'sinterpretationsisbased pravAhato nitya-sthAyI - - - vapuh vapuh vapuh fruits" –OneWhohasamRtAASA milk,sugar,candy,andwhatnot". very deartothemukta-s"– s a similar interpretation– s asimilar
interpretation usingthemeaning"desire 98 the meaningto Ani ASayati=bhojayati itiamRtASo tions. ThefirstoneisthatbhagavAn ing the amRtam from thisactionin ing theamRtamfrom An voluntarilyenteredintohimand referringto"Hisdesiresorwishes itiHealsoreferstobhagavAn's ArA amudamAi al (tiruvAi.2.5.5) . meaning "mukta-s" for the meaning "mukta-s" dam catur-vidha bheda bheda catur-vidha dam is thatbhagavAnhasthe nAma as"OneWho – HeWho feeds– AviyuL kalanda amRtAnAm amRtam amRtA amRtA sadagopan.org amRta enakku ArA Amudu rukkuDantai fame). ent of satisfaction, no es the meaning "Nectar" es the meaning "Nectar" ), 10.10.5 ( is amRa-vapuh. Immortal means appozhudukku appozhudu en ArA appozhudukku appozhudu en m 5.8.1 to 5.8.11 to sing the praise m 5.8.1 to 5.8.11 to sing the – to sow, to scatter, toweave, to – to sow, to at bhagavAn who took incarnations An has a body that is like Nectar.An has a body that is like anam to us still in that form, even 'ngala vigraham – His tirumEni, and 'ngala vigraham tirumEni, and – His Universe continuously irrespective of irrespective continuously Universe rumEni is not made of the perishable previous nAma. The term amRta means previous nAma. to refer to nectar, or amRtam. vapuh is to refer to nectar, refer appearance, to the body, etc. In but instead, its constituent is Suddha- ), etc. d ArAvamudan (of ti 99 ra uses the meaning "undying". "undying". ra uses the meaning of bhagavAn in SrI vaikunTham – mRtam maraNam tad-rahitam vapuh asya that never gives fulfillm with that same tirumEni (this is precisely the this nAma, SrI BhaTTar us bIjasantAne chedane ca bIjasantAne chedane ArAamudamAi al AviyuL kalanda enakkuArA amudamAi enakkuArA – He Who has an immortal – He Who has an form ), 2.5.5 ( ) , 10.10.6 (
a) SrI BhaTTar's vyAkhyAnam is – bhagav a) SrI BhaTTar's vyAkhyAnam for the term amRtam, and SrI Sa'nka for the term amRtam, and SrI His devotees on His divya meditate ma is calle never get satiated. BhagavAn sAgarAntar-nimaghnah sarvAvayavah sukhamAsIta. vyAkhyAnam is – b) SrI Sa'nkara's itiamRta-vapuh time. namah. amRta-vapushe for the was explained The term amRta It is also used "undying, non-decaying". vap –derived from their interpretation for nammAzhvAr dedicates tiruvAimozhi pASura of ArAvamudan– the Nectar matter for we stand in front of Him and worship Him. He again calls how long out to His ArAAmudam in pASuram-s in 2.5.4 ( amudamE AnAyE us of emperumAnAr's SrI vaikunTha gadyam, SrI v.v. rAmAnujan remind where he describes the experience "unconditioned by time". BhagavAn's ti material that our bodies are made of, sattva material, that is eternal and non-decaying. SrI rAdhAkRshNaSAstri's anubhavam is th as rAma, kRshNa etc., is giving His darS after the passage of time, b) He Who has an immortal form. has an immortal b) He Who of this the lives sows and cuts c) He Who cut, to shave. The term vapu iscut, to shave. to used sadagopan.org nAma 821. nAma 821. - - eshasarveSvara sarvaj~nah sarvobhavati - sasarvaj~nah - yahsarvaj~nahsarvavit Srutiwhere SupremeBrahmanisreferred toassarvaj~nah: SrI rAdhAkRshNaSAstrihasgivenseve AzhvAr referstoemperumAnas SrI v.v.rAmAnujanrefersus tonamm (best upAyamandbestupeyam). ayam AtmA Upanishad, to usbRhadAraNya jAnAtiitisarva~jnah. AtmAnam sarvAtmanA sarvaj~nah becauseHeknowsthat a) InSlokam48,SrIBhaTTargivesth This nAmaoccurredearlier sarvaj~nAya namah. b) HeWho knowsallthen a) HeWhoknowsall. the samespecies,withnoviol dharmA–ofpropagation the vistAra the timecomes,HeisOnewhocuts is theOneWhosows theseedoflife co tathA sarvamantakAlecchinatti cut. Hisinterpretationis meaning "onewhosows"forvapuh–va c) Oneoftheinterpretationsgiven concept behindthearcA rUpamofperumAL inourtemples). nAma 821.
saviSvakRt siSvavidAtmayonih j~ (bRha.6.5.7).Heknowsthatis
svR}> svR}> svR}>
sarvaj~nah sarvaj~nah sarvaj~nah (muNDakopanishad 1.1.9); (muNDakopanishad bhagavAn pravAhanityam idam viSvam vapatisantanoti vapatisantanoti idamviSvam bhagavAn pravAhanityam eeds ofallHisdevotees. in Slokam48-nAma454. (praSna4.10); ation ofthisruleanywhere. whichconveysthismessage:
"nirainda j~nAnamUrti" – bhagavAn has this nAma signifying that He (mANDUkya 6); (mANDUkya6); nah kAlakAlo guNIsarvavidyah 100 istheantaryAmIineverything– by SrIsatyadevovAsishThauesthe eachspecies fromothermembers of it also.HeistheOneWhopropagates AzhvAr's tiruvAimozhi 4.7.7,AzhvAr's tiruvAimozhi where ntinuously inthisUniverse,andwhen bIjasantAne chedaneca e interpretationth ral additional references tothe ral additionalreferences thebestmeansandend SrI rAdhAkRshNa SAstrirefers – sarvaj~nan. –sarvaj~nan. idam sarvamyad at bhagavAnis – to sow, to –tosow, (SvetASva. (SvetASva. tathA sadagopan.org He is referred to He is referred am sarvatra sarvadA power of His devotees and His power of He is inside everyone and and everyone inside is He previous instance of this nAma (in s of what is particularly beneficial as the Maker of everything that Maker of everything as the the significance of the "all-knowing" the significance of the "all-knowing" y what is useful for the devotee. His the devotee. His y what is useful for vers everything that is known, and vers everything that is known, and d out of everything there is to know d out of everything i references, where i references, s the past, present and the future – future – s the past, present and the uls are His body, and nothing is beyond 101 SrI sarv bhagavAn hi yo nilAyam carati yah prata'nkam| yo nilAyam carati yah prata'nkam| ja tad veda varuNas-tRtIyah || An knows what is in the – He knows everything, always, everywhere, through all everything, always, everywhere, through – He knows
(atharva.4.26.2) (atharva.4.26.2) SrI kRshNa datta bhAradvAj brings out (yajur. 32.10) 32.10) (atharva.17.1.111) He knows the in an exists (the Creator), everything": as "One Who knows tvam indra asi viSva-jit sarva-vit puruhUtas-tvam=indra | (Rg.10.82.3) (yajur. sa vidhAtAsa no bandhur-janitA dhAmAni bhuvanAni viSvA | veda dhAmAni vedayo nah pitA janitA yo vidhAtA bhuvanAni viSva | yas-thishThati carati yaSca va'ncati dvau sannishadya yan-mantrayete ra words – aspect through the following sarvathAca jAnAti his bhUta-bhavad-bhavishyAdInAm j~nAnam. everything, in and all the so All the bodies everything. antaryAmI His reach. His sarva~jnatvam thus co the is He that know. there is to everything knows He that BhaTTar's anubhavam for theb) While SrI was 48) Slokam what and vyAkyAnam for the current nAma is in term themselves by for the devotee - that He knows precisel accomplish can they what vyAkhyAnam is that bhagav power, their in not is what 2.6.2,16). 2.6.2,16). SrI satyadevo vAsishTha that comments know Who One Only the is He means. about everything. He gives several Srut He gives several about everything. sadagopan.org nAma 822. nAma 822. a) HeWho can beapproa perceptions inanindividual". Illuminator ofallthoughts, allintent c) SrIcinmayAnandagivestheinterpreta j~nah). +j~nah(asqualifying second caseassarvam treats thenAmaassarvah+j~nah(sar itisarva~jnah the currentinstanceofnA "sarvaScaasau j~naScaitisarva~jnah" SrI Sa'nkara bhAshyamfortheinstan tomerightaway!" now, becauseYouarenotgivingYourdarSanam know thepurityandsimplicityofin You knoweverything elsein thisuniv who thosepeoplearethatdo "You know who Your devotees are that cannotEdE ariyIrindaLUrIrE! bear separation from aRivIr, namakku iv-ulagattilellAm You, and nallAr aRivIr,tIyAraRivIr; much AzhvAr issufferingfromtheseparation fromHim: Himself toAzhvArrightaway,withoutde quality ofperumAl,whereAzhvArtake SvI v.v.rAmAnujanremindsusofti on ourwishes. (periyaHe willhelp usachieve thingsthatwe manusandatteitisarvaj~nah. asAdhyAdika they cannotaccomplishbythemselves– tirumozhi 4.9.6) nAma 822.
svRtaemuo> svRtaemuo> svRtaemuo> – He Who knows all. The difference is that in the first case he
sarvato sarvato sarvato ched frommanypaths. notknowthevalueoftheirassociationwithYou! - - - mukhah mukhah ma, his interpretation is – interpretationis– ma, his mukhah 102 erse too!ButsomehowYoudonotseem cannotachieve byourselves, depending - Hewho isallandwhoknows all.For ruma'ngai AzhvAr'spASuramofthis s issuewithperumALfornotrevealing ions, motives,emotions,andallsense tense painthatIamundergoingright vah as a noun or pronoun), and in the vah asanounorpronoun),andin lay, evenafterknowing fullywellhow tion as"OneWho illumines all–"The ce ofthis nAmainSlokam48is Thebenefittousfromthisisthat
teshAm SakyaaSakyasAdhya sarvam jAnAti jAnAti sarvam sadagopan.org re". mukham means re". mukham , where emperumAn is His friend or one who who friend or one is His d not by another. On the On another. d not by s with the utterance of the s with the utterance of the endersto him, even by giving up his giving up his by endersto him, even that the nAma signifies that the nAma that there g Him. He has not laid down any rule g Him. He has long one approaches Him in the name long one approaches Him in ncerity (sa-hRdaya), or with feigned feigned ncerity (sa-hRdaya), or with the name signifies that bhagavAn has ined by means that are sometimes mmediate help (Arta), or one who may y direction, everywhe 103 raNAgati gadyam 17 e future (dRpta), one who ly by a particular means an ly by a particular yena kenApi prakAreNa dvaya vaktA kevalam tvam yena kenApi vyAjena supraveSatvAt sarvato-mukhah. yena kenApi vyAjena supraveSatvAt s on all sides. s on all – As long as one surrender
(yuddhakANDam 18.28). 18.28). sarvatah all sides, in ever means "from opening. in a generic sense, to an mouth, face, and a) SrI BhaTTar gives the interpretation of accessingare many ways and attainin on be attained that He can can be easily atta He other hand, inexplicably simple – us to Sa SrI v.v. rAmAnujan refers tells bhagavad rAmAnuja: madIyayaivadayayA dvaya mantra Divine Grace of bhagavAn with or without sincerity, the natural it with si will protect this person. Be needs i sincerity (a-hRdaya), one who (yuddhakANDam need support sometime in th rAvaNa),is His sworn enemy (such as as of SaraNagati, it is His vow that person. During vibhIshaNa to protect saraNAgati, Lord rAma tells sugrIva that considers it the sworn duty He of a dharmishTananyone who surr to protect if needed – own life Arto vA yadi vA dRptahpareshAm SaraNAgatah | arih prANAn parityajya rakshitavyah kRtAtmanA || b) SrI Sa'nkara's vyAkhyAnam is that b) He Who has face b) He Who namah. sarvato-mukhAya (gItA 13.13) 13.13) faces on all sides – sarvatah pANi-pAdam tat sarvato'kshi Siro mukham | sarvatah Srutiman lokesarvam AvRtya tishThati || (gItA sadagopan.org mukhah. sarvato-mukhahsarva-dig-deSa-vartishu interpretationisgiven A similar bhajamAnaihbhaktair-hi SrImad - sides tolistenallofthem simultaneously are singingHispraisefromallsidessi bySr given Yet anotheranubhavamis directions, orthelightfromalampthat theanalogyof SrI cinmayAnandagives viSvato-mukhah pratya'ng-mukhAs-tishThati sarvato-mukhah pratya'ng-janAs-tishThati viSvato-mukhah viSvataS-cakshuruta SrI rAdhAkRshNaSAstrigivesreferences totheSrutiinsupport: everywhere; Itsearsareonallsides;an "Everywhere areItshandsandfeet (tait. (SvetASva. (tai. AraN. AraN. 2.16)10.1) 10.1)
bhagavato mukhamavalokyate| bhagavato by SrI baladevavidyAbhUshaN– 104 I kRshNa datta bhAradvAj – Bhakta-s I –Bhakta-s kRshNa dattabhAradvAj d Itexistsencompassingallthings". multaneously, andHehasfacesonall shines inalldirectionssimultaneously. ; Its eyes, heads and mouths are ; Itseyes,headsandmouths bhakteshu mukhamasyaitisarvato- thesunwhoselightshinesinall sarvAsu diSAsu diSAsu sarvAsu
atah atah sadagopan.org :- pattuDai The root involved The root involved (vishNu purANam ch (the other being
A ]
AAM N EACH
sukhena saukaryeNa vA labhyahsu- NoorAndhra nishUdanah || sandal paste to Lord kRshNa and got in the first two tiruvAimozhi- s of arts to describe saulabhyam, and His BEFORE or saukaryam here.
nda by the dress and said "Come to my anargho'pi mUlya-bhAsena svIkartumanargho'pi mUlya-bhAsena 105 the devotees very mu AVAM N Slokam 88 Slokam Slokam 88 Slokam Slokam 88 Slokam RA attain sukham (sukham labhata).
P ADD
labhah labhah labhah - LEASE - - (tiruvAi. 1.3.1) – He is extremely easy of access to those (tiruvAi. 1.3.1) – He is extremely easy of access to those P su su su [
sulÉ> suìt> isÏ> zÇuijCDÇutapn>, sulÉ> suìt> isÏ> zÇuijCDÇutapn>, sulÉ> suìt> isÏ> zÇuijCDÇutapn>, Ny¢aexaeÊMbrae=ñTwía[UraNØin;Udn>. 88. Ny¢aexaeÊMbrae=ñTwía[UraNØin;Udn>. 88. Ny¢aexaeÊMbrae=ñTwía[UraNØin;Udn>. 88. Ny¢aexaeÊMbrae=ñTwía[UraNØin;Udn>. sulabhah suvratah siddhahsulabhah suvratah satrujicchatrutApanah | sulÉ> sulÉ> sulÉ>
nyagrOdhO dumbarOsvatthas cA nyagrOdhO dumbarOsvatthas vastre pragRhya govindam mama geham vrajeti vai vastre – su-labhah – Even though He is priceless, He can be easily attained as as attained easily be can He priceless, is He though Even – su-labhah – – He Who is attained easily. – He Who is attained
nAma 823. 5.20.11). SrI sUkti-s SrI v.v. rAmAnujan gives instances from AzhvAr's aDiyavarkku eLiyavan who approach Him with devotion. (After describing bhagavAn's parattvam the first pattu (decad), nammAzhvAr st a) He Who can be easily attained. can be easily a) He Who to b) He Who makes it possible su-labhAya namah. sukham su is a prefix (pratyaya) meaning if for a small price. SrI BhaTTar gives the example of a woman of multi- if for a small price. SrI BhaTTar gives the example defaced body (kubjA) who offered some in the nAma is labh – prAptau – to get. in the nAma labhah In SrI viSishTAdvaita sampradAyam, His soulbhayam is one of the two most by important guNa-s that is enjoyed His sauSIlyam). is – a) SrI BhaTTar's vyAkhyAnam Sakyah govi – She seized Him to visit her house house": nAma 823. nAma 823. sadagopan.org Satrughnena caSatrughna sva-SarIreNavApunah|| yavIyasA| bharatena mahAbAholakshmaNena mama| kimkAryamsItayA tvayi ki'ncitsamApanne tells sugrIva: including protectingsItA.Suchisthe (yuddha.41.5)responsibility toprotectsugrIvaabov for helpin gettinghiskingdomand commentsthat SrI v.n.vedAntadeSikan those whosurrenderthemselvestoHim. aDaindArgatkellAm tana-TAL aNiyan Agum person toblesshim.SuchisHis thinking ofHimasthe26thtattvam,an accidentally utters the Ifsomeonecounts numera paramAtmA. number 26, He is willing tattva-s,thetwenty-fifth (Among the to assume that this person isexcuse tocomeus. utter thenumber26,Heth eninivENDuvam eNNilum varum of perumAL). important tounderstandthatthisis AN nAcciyAr tirumozhi,tounderstand the AzhvAr-shadofemperumAn. For six monthsbeforeregaining consciousness. of emperumAn minglingwithall, andwas soulabhyam ofperumALthatHepassedou to pleaseyaSOdA.Traditionhasitth describing theincidentwhere Hejustle this isthefirstpASuramofth
inks we are referring to willingness tobeeasilyaccessible). (tiruvAi.1.10.2)–ifwecountnumbersand the level whereshewa 106 power ofsurrendertoHim.LordrAma at nammAzhvAr wassomovedbythis nammAzhvAr at those whohavegonethroughANDAL's wife, rAma considered it His supreme rAma considereditHissupreme wife, t Himselfbeboundto themortarjust in this state of lost consciousness for in thisstateoflostconsciousnessfor e anyotherresponsibilityofHis, ird tiruvAimozhi,wherehestarts is thesoul(jIva),and26th ls justforcountingpurposes,and DAL's outburstofemotion,itis whensugrIvasurr That is the kind of anubhavam that Thatisthekindofanubhavamthat (tiruvAi. 9.10.8)-Heisverynearto (tiruvAi. d is willing to appear before this t at this simple, unassuming, virtue t atthissimple,unassuming,virtue Him, andusesthisasan s in her anubhavam s inheranubhavam endered to rAma endered torAma sadagopan.org attainable without sukham labhata iti , I do not care if any of care if any , I do not patra-pushpAdibhih bhakti-mAtra- patra-pushpAdibhih – He Who is easily attainable even even attainable easily is Who He – by devotion alone, with the offer of am where bhagavAn Himself declares declares am where bhagavAn Himself that is offered with sincerity by His that is offered with sincerity by His which are always yai katham na kriyate prayatnah || yai katham na kriyate prayatnah , etc.,full devotion. The key words with sItA, lakshmaNa, bharata,Satrughna,sItA, lakshmaNa, or ccessibility through the simple act of ccessibility through Me, and who ceaselessly recollects Me at Me, 107 u akrIta-labhyeshu sadiava satsu | u akrIta-labhyeshu sadiava satsu ra quotes from mahA-bhArata: ra quotes from
My lack of protecting you) of protecting My lack mAm smarati nityaSah | vratah vratah vratah - - - su su su
suìt> suìt> suìt>
– He Who bestows happiness is su-labhah.
nAma 824. (gItA 8.14) 8.14) (gItA that He is "sulabhah": ananya-cetAh satatam yo Me, with yoginah || tasyAham su-labhah pArthanitya-yuktasya integrated ever is who yogin that to arjuna, O access, of easy am "I but whose mind is not in anything else cost. When such is the case, how is it that people do not even want to try to to try to want even not do attainable "The Ancient Purusha is easily people that it is how even water, leaves, flowers, fruits, and case, the is such When cost. work towards emancipation?" gItA Slok SrI cinmayAnanda quotes the all times". b) SrI satya sandha yatirAja givea a new anubhavam – sulabhah a) He Who has taken a good, strong vow. b) He Who accepts only the pure food selfless devotees. patreshu pushpeshu phaleshu toyesh patreshu pushpeshu phaleshu mukt bhaktyeka-labhye purushe purANe surrender. SrI Sa'nkara's vyAkhyAnam is: Sa'nkara's vyAkhyAnam is: surrender. SrI samarpitaihlabhyata iti su-labhah sukhena fruits flowers, of leaves, by the offer SrI Sa'nka are "with devotion". That is the level of His ease of a of ease His of level Myself". for that matter, the is That the others are left behind – such as such – behind are left the others "If you meet with death (by meet with death "If you nAma 824. nAma 824. sadagopan.org rAmo dvirnaabhibhAshate I willreleaseyoufrom allsins.Grievenot". (rAmA.yuddha.18.33) "Completely relinquishing alldharma-s,seekMealone forrefuge. mokshayishyAmimA Sucah || aham tvAsarvapApebhyo | mAmekamSaraNamvraja parityajya sarva-dharmAn I havenever uttered aliebefore, no (gItAanRtam noktapUrvamme about howseriousHeisinHisvratam: We alsohaveHisownassurancestobh am Thine", tohimIgiveprotection "To himwhohassoughtmyprotectionon a-bhayam sarva-bhUtebhyoda | sakRdeva prapannAyatavaasmiitiyAcate 18.66)vratah. HequotesLordrAma'svratam: through byonemeansoranother,thro vratah" su- vratah dRDha paripAlana "yathA katha'ncitpravishThAnAmsarvathA vow. a) SrIBhaTTarpointstoHissu-vratamas"dRDhavratam"–strong su su-vratAya namah. though HewastheSupreme Soul. e) He Who observedallthe d) HeWho controlseverythinginthis incarnation. c) HeWho controlledwhatHeconsumed
is an upasarga (prefix). (prefix). isanupasarga – He Who has taken a strong vow to – HeWhohastakenastrongvow na cavakshyekadAcana vrata vrata-s rigorously inHiskRshNaincarnation,even vrata-s rigorously dAmyetat vratam mama || mama vratam dAmyetat means "promise, vow". means "promise,vow". from allbeings.Thisismyvow". r will mywordseverbe false. universe andkeepstheminorder. 108 agavad rAmAnuja inSaraNAgatigadyam agavad rAmAnuja ugh whatever means it takes, is su- ugh whatevermeansittakes,is appropriatelyinHis nara-nArAyaNa ly once,andbeggedofmesaying"I protectthosewhocometoHim sadagopan.org – such as in His I ananta kRshNa rm vratam as signifying control or nAma signifies that He accepts only 'nkara is that He controlled what He 'nkara is that He controlled anings for this. Sr anings for etc. And then, He keeps accumulating etc. And then, He keeps accumulating en multiplies them ten-fold, and then en multiplies Sam without about it evening thinking omsoever that has surrenderedomsoever that His at erity by His selfless devotees such as vratam with consumption of food. His mmAzhvAr's tiruvAimozhi 9.10.5, which 9.10.5, tiruvAimozhi mmAzhvAr's 109 avaRRai onRu pattAkki naDattik koNDu avaRRai onRu pattAkki naDattik is symbolized by this nAma. deeds, and protects us. connAi, en aDiyArai nOkkinAi, connAi, en aDiyArai nOkkinAi, bhojanAt nivartayati iti su-vratah Sobhanam vratayati bhunkte.
(tiruvAi. 9.10.5) 9.10.5) (tiruvAi. of bhagavAn: reflects this su-vratam tanaTAL aDaindArgaTkellAmSaraNam Agum vaikunTham koDukkum pirAn maraNam AnAl wh to having vaikunTham SrI grants Lord for "The the time of their death". He does at feet. This person this to vacana bhUshaNam 381: in SrI the following to SrI v.v. rAmAnujan refers us credit "en Uraic connAi, en pEraic give to odu'nga nizhal koDuttAi, ….. avargaL viDAiyait tIrttAi, avargaLukku willing janma paramparaigaL tORum, …. tAnE is He pOrum"- deSam, aIf someone says the name of divya de divya a as divya deSam mentioned the name of His nara-nArAyaNa incarnation, and this d) SrI satyadevo vAsishTha views the te "rAma does not do double-talking". to na refers us rAmAnujan SrI v.v. these over several of our births, and th several these over considers these as our good associates the term b) SrI Sa'nkara vyAkhyAnam is: Different translators give different me SAstry gives the interpretation that the the pure food that is offered with sinc consumed appropriately – Kucela. by SrI Sa interpretation c) The alternate sadagopan.org nAma 825. nAma 825. siddhAya namah. siddhAya perfection. g) HeWhoaccomplishes allHisundert available tous. f) Thefinalconclusion–theUltimate e) HeWho gaveustheSAstra-s,or to attainHim. d) HeWhomakesHisdevoteesaccomplish else. c) HeWho isfullyaccomplished,withou moksham. b) HeWhoisthesiddhopAya–al of Hisdevotees. a) HeWhose protectioniseveravailablewithoutanyspecialeffort onthepart oshadhIr-viSvarUpAhsa yasya vrate Saphavaj-jarbhurIti| prithivInannamItiyasyavrate yasya vrate Sruti: fromthe or niyamanam etc. Hegives thefollowing references to the consequencesoftransgressingHisorders– This is also ascribedthat Hecontrols theworldveryeffectively – to fear of Him evenrestraint – by the likes of vAyu, agni., etc., on janmAshTamI-kArtika-niyamAdIni vratAni yasyasasu-vratah. vratAni janmAshTamI-kArtika-niyamAdIni and thisiswhatconveyedbynAma –S kRshNa incarnation,wasobservingall bhUshaNe) SrIbaladevavidyA givesth nAma 825.
niyamanam
isÏ> isÏ> isÏ>
siddhah siddhah siddhah , andgivestheinterpretation
He Who bestows auspiciousness onus He Whobestowsauspiciousness nah parjanyamahiSarmayaccha|| 110 the vrata-s–ritualsetc.,meticulously, Truth–throughallmeansofproof ready existingmeans-forattaining theinstanceofHisfunctionvrata t dependenceonanyoneoranything akings flawlesslyto completion and e explanationthatbhagavAn,inHis ed – in their tapas and otherefforts ed –intheirtapasand suvratati niyamayatiitisu-vratah. obhanAni paramotsavarUpANi bhIshAsmAd-vAtah pavate bhIshAsmAd-vAtah thatthe nAmasignifies
(Rg.5.83.5)
sadagopan.org - "My goal is Your Feet. The - "My goal is Your Feet. The is already materialized for our r our clinging without any effort on on r our clinging without any effort is sidh – samrAddhauis sidh to reach, to – His protection is available to His available is His protection terialized as a Protectorterialized as One of us, In the current context, the nAma is context, the nAma In the current us to give us vaikunTham just for our us to give us vaikunTham just for our their part. The act of protecting His His protecting The act of part. their tent in Him, and is not conditioned by by tent in Him, and is not conditioned , One Who is perfect, One Who makes perfect, , One Who is lish. We came across a series of nAma- came across lish. We His names which are expressions of His 111 – nAma-s 253 to 256 - siddhArthah,siddha- – nAma-s 253
(tiruvAi. 10.6.3) 10.6.3) (tiruvAi. chanting His many nAma-s: naNNinam nAraAyaNanai nAma'ngaL pala Solli maN ulagil vaLam mikka vATTARRAn vandu ninRu viN ulagam taruvAnAi viraiginRAn vidi vagaiyE eNNinavARAgA ik-karuma'ngaL en ne'njE! "We approached nArAyaNa by reciting us perfect", etc. us perfect", vyAkhyAnam is that a) SrI BhaTTar's any special effort on devotees without is ever exis devotees is natural to Him, anything – asya goptRtvam aupAdhikam, sadA svata eva sarva-goptRtvAt , a-yatna sAdhyahsiddhah. tiruvAimozhi 5.7.10 in support: nammAzhvAr's to SrI v.v. rAmAnujan refers us enRu ozhindAi nin pAdamE SaraN ARu enakku to Your Feet". means, or upAya, is also to cling exist fo These Feet of emperumAn already our part, and so He is siddhah. bhagavAn nammAzhvAr describes that protection (siddhah) since He rushes to The root from which the nAma is derived the nAma is from which The root attain one's end, to succeed, to accomp to end, to succeed, attain one's root in Slokam 27 s based on this samkalpah, siddhi-dah, siddhi- sAdanah. our objectives us materialize Who helps interpreted as "One Who is already ma interpreted as sadagopan.org bestowing moksham (nyAsa vimSati17)– bestowing moksham(nyAsa infinite mercyandSakti,is dayahSrI-sakhahsarva-Saktih muktauniravadhika He isHimselfthealreadyexistingsiddhaupAyam– b) SvAmideSikanexplainsthatamong this couldnothavehappened". in agreathurrytotake me.Omymind! through, taken residence near us in TiruvaTTARu, and waits, even though He isto us,enjoyatour will,whenever qualities. TheLordcomesandhastensto instruct, toturnout wellorau He usesthe root shidhU – bestows auspiciousnessonus. sid-dhah iti dhatta SAstram vA e) SrIsatyasandhayatirAjagivesanew interpretation– from nRsimhottaratApanI9.9- He issiddhabecausehasattained siddhah becauseHegivessiddhitothe SrI rAdhAkRshNaSAstrialsogivesasi serving Him. –The goodonesattainperfectionorfull mean thatHeisOnewho kRshNaSAstrygivesthein d) SrIananta siddhah. siddhitvAt ananyAdhIna perfect –fully accomplished,withou theinterpretation c) SrISa'nkaragives moksham. Heisthepre-existingme and mArgam, need toisfollowoneofth requiring anyspecialeffortonourpart
makes othersperfectthroug e sAdhya upAya-s - either the bhakti or the prapatti e sAdhyaupAya-s-eitherthebhaktiorprapatti SAstre mA'ngalyeca sadevapurastAt siddhamhibrahma. sadevapurastAt - He Who gave us the SAstra-s, or He Who
spiciously", andthe root dhA– 112 the siddha upAyam in thematterof siddhaupAyamin the we wishit.Hehascome thewholeway the upAya-sormeansforattainingHim, siddhi in all respects. He gives support inallrespects. Hegivessupport siddhi You wereveryco-operative;otherwise, ans (siddha upAya) that willgrantthe ans (siddhaupAya)that practitioners of the vrata- s etc., and practitioners ofthevrata-setc., to create this upAya or means; all we the means thatalre hand overSrIvaikunThalokamitself t dependenceon anyoneelse – that the nAma signifies thatHeis thatthenAmasignifies terpretation that the nAma can also terpretation thatthenAmacanalso fruition in tapas, salvation, etc., by fruition intapas,salvation,etc., milar dualinterpretation–Heis –SrImannArAyaNa,with – "to ordain, command, –"toordain,command, h theirdevotiontoHim ady existswithout sidham ma'ngalam ma'ngalam sidham siddhopAyastu siddhopAyastu dhAraNa dhAraNa sadagopan.org
Srama Or, "He who Or, "He who w him, treat this the right mix of the right
to others and acts. enemies of the gods are gods of the enemies He refers to bhagavAn's bhagavAn's to refers He tApanah tApanah tApanah - - - in terms of bhagavAn's direct in terms of bhagavAn's Satru that the nAma refers to "One Who that the nAma refers to "One Satru Satru - - nal result of the analysis, and He isnal result of the - in the Sruti-sand SAstra-s. So He is SAstra-s. So in the Sruti-sand xt few nAma-s will be in terms of His His of terms be in will nAma-s few xt the case of rAvaNa, kamsa, etc., or nah. The essential meaning of the two nah. The essential meaning of the two Himself does this (SrI Sa'nkara's Himself does this (SrI Sa'nkara's the Final conclusion of all enquiries – Final conclusion of all enquiries the r and those who follo the explanation that the nAma means that the the explanation oning flawlessly, with jit jit jit jits to torment His devotees' enemies. which He enters in - - - 113 – For the devotees, He is the prayaksha – For the devotees, to accomplish, with no effort" – to accomplish, with no effort" Satru Satru Satru
establishing the UltimateTruth. establishing the UltimateTruth. ecies, etc., as He decides. ecies, etc., as He decides. – bhagavAn pramANaih siddhah; hi sakalaih BhagavAn ensures that the – "to put, to grant, – "to to produce, in this to bear" zÇuijCDÇutapn> zÇuijCDÇutapn> zÇuijCDÇutapn>
nAma 826. punished and conquered; either He He punished and conquered; either interpretation), as rAma, kRshNa, etc. in All interpreters other than SrI BhaTTa Satru-jit-Satru-tApanAya namah. He Who occupies the bodies of Satru- as two nAma-s: Satru-jit and Satru-tApa interpretations is same – that bhagavAn is the Ultimate End or that bhagavAn the analysts He is the fi pramANam, for interpretation. interpretation. bhAradvAj gives datta f) SrI kRshNa siddhyatisma siddhah pramANam anumAnam bhaktAnAm, pramANam tatrapratyaksham SabdatArkikANAm, pramANam caSruti-SAstrANAm, evam pramANa- sAdhayati tryamapi Sri bhagavantam the Sabda pramANam as declared loudly the end result of all means of g) SrI satyadevo vAsishTha's anubhavam is is there accomplishes everything siddhah. klamtandrAbhih varjito yatnApekshAsiddhiSca completion and perfection always" is siddhahaccomplishes everything to – sarvato siddhih bhAvinI SAsvatI asya iti siddhah. functi and its the universe creation of air, heat, water, different sp the nAma-s SrI BhaTTar has interpreted of the ne incarnations. The interpretation poshNayoh dAne ca poshNayoh indirect incarnations – that is, those in indirect incarnations – that nAma 826. nAma 826. sadagopan.org ApyAyitaih He doesitbyentering into someoneelsewith HisSakti ( purukutsa, thesonof mAndhAtriandyuva "The Adi-purushaand purushottamarepl upaSamamnayishyAmi" gandharvAn mAndhAtuhpurukutsa nAmAputrastamaham purushottamoyauvanASvasya "…Atha bhagavAnAdi-purushah gods ". all movableandimmovablethings,destro "Then, kakutstha(para'njaya),infused nijaghAna" asurAn devAsura sa'ngrAmesamastAneva ApyAyito carAcaragurohacyutasyatejasA "kakutsthah bhagavatah (V.P.4.3.7) Myself". the asura-s "With apartofMe,Iwilldescendinto (V.P.nihanishyAmi" ahamamSenasvayamev tac-charIre (V.P."para'njayo hinAmaSaSAdasyacarA vishNu purANam: His vehicle. SrIBhaTTargivesexamples devotees' enemies)by usingSatru-jits interpretation forthisnAmaisthat His tejas,andthendefeatstheenemie enemies of Hisdevotees),Healso usesHi 4.2.11).explanation that(inadditiontousing Thus, SrIBhaTTartreatsthenAmaas 4.2.8);(SrI BhaTTar'sinterpretation).
), andthenaccomplishesthedestru a avatIrya tAnaSeshAnasurAn a avatIrya jarshes-tanayah kshatriya-varyah| 114 He isSatru-tApanah(TorturerofHis Satru-jit-Satru-tApanah, andgivesthe Satru-jit-Satru-tApanah, His powersdirectlyindestroyingthe with thepowerof yed inthebattleal (those whoconquertheirenemies)as the body of para'njaya and annihilate the bodyofpara'njayaandannihilate s ofHisdevotees s powersbyenteringintootherswith ied: Iwillenterinto thepersonof nASva, andinhimI will quietthese forthisinterpretationfromSrI anupraviSyaetAnaSeshadushTa ction oftheenemies gods the Eternal Rulerof l theenemies ofthe as well. Thus, his sva-tejasA sva-tejasA sadagopan.org the might of the the might of s: "He Who is Satru-jit nAma as "Satru-jit-Satru- tApanah", atharva veda, where this guNa of as his interpretation, the idea of His the idea of His as his interpretation, h sva - paradatta-Saktibhih mahA- h sva - paradatta-Saktibhih and being filled with and being filled o harm His devotees, and punish them. harm His devotees, and punish them. o – He gives His Sakti to the mahA- – He gives His Sakti to 115 satru-tApanah – sarva - suhRdah sAdhUn – sarva - suhRdah sAdhUn satru-tApanah iti Satru-jit- Satru-tApanah". ) destroyed the gandharva-s". tApayati iti Satru-tApanah; in terms of the two part trUNAm tApayan manah |
jit: jit: jit: - - -
Satru a) He Who conquers His enemies. a) He Who ofb) He Who helps us defeat our worst enemy – the identity the body with the soul. The interpretation for Satru-jit and Satru-tApanah as separate nAma-s by SrISa'nkara and his followers is given below: Satru-jit ca asau Satru-tApanan and also Satru-tApanah" – "Satayanti utpIDayanti dhArmikAn iti Satravah; tAn jayati iti Satru-jit;SatrUn (V.P. 4.3.9) 4.3.9) (V.P. gandharva-s.". iniquitous "rasatala gataSca asau bhagavatApyAyita Atma-vIryah tejasA sakalagandharvAn jaghAna" the earth, below the regions "Reaching but gives the interpretation Supreme Deity, he (purutkutsa Supreme Deity, SrI satyadevo also gives this vAsishTha for the nAma indirect incarnations, purushaihtApayati iti Satru-tApanah those wh purushas, who inturn go after from He gives the following support to: is referred scorching the enemies dvishas-tApayan hradah Sa dur-hrAdah sarvAs-tvam darbha dharma ivAbhIntsam tApayan || SrI kRshNa datta bhAradvAj treats the (atharva. 19.28.2) dvishanti ta eva Satrvah, tAnSca ya dvishanti ta eva Satrvah, Satru Satru sadagopan.org Satru Satru etc., andothermeansfortheothe themselves, suchastheho conquering theenemy,bygivingHis commentsth c) SrIsatyadevovAsishTha this enemy,andsoHeiscalledSatru-jit. is theworstofourenemies.Meditation enemies". Inotherwords, it even when theyarealive,bymetingou comments thatthisact oftormentingth a) TheTormentor of thefoes tApanah a) SrISa'nkaragivestheexplanation – b) HeWho destroysthe a) TheTorturer ofthefoes of Hisdevotees. obstacles whitheraway,an But whenanalertseeker turnstonA belligerent forces,and againsttheir co seeker feels thattheseurgesinhim the consequentpassionsofflesh – bothobjective andsubjective. The bosom ofman,hisenemiesarenoneothe who candriveawaytheworstofallth b) SrI cinmayAnanda sees in this nAma the message that bhagavAnConqueror ofthose,andsoHeisSatru-jit. is the One itiSatru-jit Sa'nkara's interpretation is: a) enemies. c) HeWhogivesHiscreationthemean Satru
Satrum jayatiitiSatru-jit - - - tApanah: tApanah: tApanah: – –TheenemiesofthegodsareHisenemies,andHeis
negative tendenciesin rns forthehornedspecies, is theidentificationofth d thusHeisthe"Sup – He Who conquers the enemy is Satru- jit. SrI sura-Satrava evaasyaSatravah sura-Satrava r speciestodefendthemselves. 116 t severeandunbearab the gods:SrIrAdhAkRshNaSAstri creation differentmeanstodefend onHimis theonly s todefendthemselvesagainsttheir rAyaNa who is in his own heart, all rAyaNa whoisinhisownheart, all ncerted onslaughthe e enemies,thatin our mind:"In the constitute averypowerfulteamof r than consciousness of his body and r thanconsciousnessofhisbody and e Satru-s is to punish the evil-doers e Satru-sistopunish theevil-doers at bhagavAndisplaysHisguNaof sura-SatrUNAm tApanAtSatru- thedevotee'sheart. e bodywiththesoulthat reme Conquerorofall thenailsforlion meanstoconquer le punishmentsto feelshelpless". , tAn jayati tAn jayati sadagopan.org of the two parts:
Lakshmi and everything that is everything that is Lakshmi and in all directions in the form of the and his followers. This nAma is anand his followers. This nAma of the devotees who approach Him of the devotees who approach An's nAma "Satru- tApana" indicates An's nAma "Satru- tendencies polluting this devotee's tendencies polluting e lines of his interpretation for theof his interpretation e lines d as two nAma-s by most separate e individual meanings s the uniqueness of SrI BhaTTar'ss the uniqueness of SrI 117 His devotees, and punishes them ea for benefits that they desire. that they desire. ea for benefits rodhodumbarah rodhodumbarah rodhodumbarah - - - nyag nyag nyag
Ny¢aexaeÊMbr> Ny¢aexaeÊMbr> Ny¢aexaeÊMbr>
nyagrodhah nAma 827. heart. folded with Him to bowing below, stand who those by controlled is Who He a) hands. b) He who controls those below Him. is Primordial, and is above all. c) He Who d) He Who is firmly rooted, and extends universe. e) He to Whom those below make a pl that "When the devotee offers himself at the altar of His Feet, He altar of His Feet, He himself at the offers the devotee that "When negative the all down (bhagavAn) burns nyagrodhodumbarAya namah. which is treate This is another nAma illustrate outstanding example that of f) He Who subjugates the enemies – kAme – (rudh Him worship who those by hearts their in desired is Who He g) to desire). previous nAma, and commentsprevious nAma, that bhagav with has the Supreme Abode He Who the command magnificent, but Who is at with folded hands. SrI BhaTTar vyAkhyAna-kartA-sexcept look at th vyAkhyAnam. But first, let us them. th continues along cinmayAnanda b) SrI nyagrodhah nAma 827. nyagrodhah nAma 827. sadagopan.org c) SrISa'nkaralooks atthenAma nyag ruNaddhiitinyag-rodhah. comes upwiththeinterpre b) Inoneofhisinterpretations,Sr ParamAtman beingsubservien yaSodA – SrI v.v.rAmAnujanreferstotheinstance and infiniteauspicesaccu any pretence,atthatverymomentallthe "If anyoneworshipsYourF SubhAnipushNAti najAtuhIyate|| mushNAtyaSubhAnyaSeshatah tadaiva tvad-anghrim uddiSyakadA'pikenacityathAtathAvA'pisakRtkRto'njalih| pointstothisinstotraratnam28(SrIv.v.rAmAnujan): ALavandAr plea hands insupplication),immediately (vishNu dharmottara33.105)-Thesigh of a'njalionbhagavAn– (stotra.below, bowing to Him with rodhah itinyag- vyasthApyate folded hands. SrI BhaTTarnyag-bhUtaih –adhah-kRtA'njalibhih, rudhyate– stresses the influence a) SrIBhaTTar'sinterpretationis: The differentinterpretationsareth rohah, usingagrammarrulethatsaysth vRksham –thebanyan tree. Some vyAkhyAn isalsousedtodenotethevaTa AvaraNe –tooppose.Thetermnyag-rodah which has a couple of different meanings – rudh – kAme – to obey;ratna rudh – 28) nyak gatipUjanayoh –togo,worship. SrI vAsishThaindicatesthederivation of
–Onewhobowslow;Thewordrodh "kaTTuNNap paNNiayaperumAyan", mulate forthisperson". tation that"HeisOnewh eet withfoldedhandseven a'njalih paramAmudrA kshipramdeva-prasAdinI paramAmudrA a'njalih t toyaSodA'saffection. –HeWhoiscontrolledbythosewhostand ni e resultsoftheabovevariations. is an upasarga or prefix. 118 I vAsishTha uses the same roots, and and usesthesameroots, I vAsishTha ses theLordatoncewithoutdelay. as nyag-rohah forthepurposesof as nyag-rohah at the`ha'canbereplacedby`gha'. t ofthea'njali(th the word nyak from the root a'nc– ofHisbeingtiedtothemortarby sins ofthispersonaredrivenaway, ah is derived from therootrudh, ah isderivedfrom akartA-s lookatthenAmaasnyag- akartA-s as anexampleofthisSupreme o controlsthosebelow" svaprasAdaun mukhyena onceatanytimeunder e actofjoining nIcaiha'ncati iti –
sadagopan.org
sarvANi bIja janmani bIja janmani which is generally which is generally rule "pRshodarAditvAt rule "pRshodarAditvAt ement of ha with gha in ha with gha ement of r the word rodhah (rudh nyagbhih anurudhyate = lops all the beings"– ma as referring to this attribute attribute this to referring as ma anation that the nAma signifies that anation that the nAma signifies – "He to Whom those below make a oted, and extends in all directions in meanings given for the nAma is:meanings given for the e interpretation that "He is One who all beings that are below Him, and fferent interpretation. He uses the fferent interpretation. He kara's vyAkhyAnam by SrI kAmakoTi grows in the upward direction. (ruh –to ly rooted, and is extremely stable. SrI rpretation can be derived by using the rpretation can be derived by the nAma as nyag-rohah (similar to SrI the nAma as nyag-rohah the banyan tree, since this tree grows the banyan tree, since this mAyaiyAl mUDik kaTTup paDuttukiRAn" 119
d by using the root ruhd by using – mordial, and is above all". and the meaning "obey" fo invokes the grammatical the invokes which allows for the replac allows for the which of SrI vAsishTha is – of SrI vAsishTha is – Him, and grows or deve – to grow, to increase, to rise, to reach. – to grow, to increase,
hakArasya dhakArAdeSah"hakArasya is: nyag-rodhah. His vyAkhyAnam resulting in the above, nyak arvAk upari vartata rohati sarveshAm - iti nyagrodhah "One Who is Pri translated as interpretation, and then and interpretation, This meaning can be derive This meaning prAdurbhAveca yatirAjaSrI satya sandha looks at also with a di Sa'nkara above), but comes obey all beings "He makes bhUtAni nyakRtya rohati vardhata iti. of the kOSasthAnam in 1948, one meaning ruh – to grow, and gives the expl meaning ruh – to SrI Sa'n In the tamizh translation for tan "ellAuyirgaLaiyum kIzhp paDuttit with His mAyA. This inte envelops them meaning "below" for "nyak", plea for benefits that they desire". f) SrI baladeva vidyA bhUshaN gives th – The nAma signifies He controls that kAme – to obey). refers to d) The term nyagrodhah also grow) – nIcair-gatau parohair-vardhate; nyag rohati – grows downwards. Because of this, this tree is very strong rAdhAkRshNa SAstri interprets the nA ofbhagavAn, namely, that He is firmly ro the form of the universe. e) Another interpretation prArthyate IpsitAptaya iti nyag-rodhah in the downward direction as much as it sadagopan.org udumbarah: udumbarah: superior toall– b) SrI Sa'nkara's qualities(ut). it risesaboveallotherthingsbyitsmagnificent vaikuNTham, isudumbarah.This abodeis vyAkhyAnam itiud-umbarah dhAmaasya is is: vyAkhyAnam a) SrIBhaTTar's that "He is because ofagramma becomes ud-umbara `above eat,to to Sabda sambhaktishu–togo, the sky'ut i..e.,f) HeWhohasthesuperiorpItAmbar He is etc. sa'nkIrtana-s e) He Who is praisedd) OneWhohasthebestofsoun by thec) HeWho nourishestheworld highest andb) HeWho is'abovethesk best of soundsa) HeWhohasthemost SrIvaikuNThamasHisown. auspicious - bhajans, nAma- bhAradvA g) SrIkRshNadatta subjugating). (The root usednyak-kRtya ruNaddhinirayenikshipati is rudhsubjugates theenemies ofHisdevotees – AvaraNe – to oppose, to oppress; nyak-kRtyua - c) SrISa'nkaragives analternateinte the essential principle, nArAyaNa,tran cause SrI cinmayAnandaaddsthatthe their heartsbythosewhoworship itinyag-rodhah hRdaya-pradeSe praNataihrudhyate udumbarah:
is an upasarga (prefix).ambaramrefe isanupasarga
amabarAt udgatah ud-ambarah. amabarAt udgatah y', i.e.,superiortoall. –HeWhohasastheSupremeAbode, SrI in theformoffoodetc. ds – the veda-s, asHisform. ds –theveda-s, Him (rudh–kAmetodesire). sarva-guNaih udgatam ambaram – param param – ambaram udgatam sarva-guNaih j givestheinterpretation: 120 sva-bhakta-drohiNaitinyag-rodhah. am as His garment (ud- ambarah). (ud-ambarah). am asHisgarment scends eventheconcept ofspace. rpretation usingth sound). ut+ambara=ud-ambara,which is subtlerthanth Supremebecause it tical rule- pRshodarAdilakshaNam. rs tothesky(derivedfromam –gati , andoppressesorpunishesthem"–
– He Who is desired in – HeWhoisdesiredin e meaning"food"for e effect,and thus, hasLakshmi,and nyagbhih nyagbhih
sadagopan.org
– ut utkRshTam "Urk annam, tad- "Urk annam, e two nAma-s nyag- rodahe two nAma-s UrgvA annAd yad udumbaramUrgvA annAd - He Who has the superior explanation for the part nyag-rodah of the gods, He is within easy reach ah. Here, he uses the word ambaram ah. Here, he uses the word retation of SrI BhaTTar for this as retation of SrI BhaTTar for ervient to the devotees who stand in Sabde – to sound, and interprets the Sabde – to sound, hands", and for "udumbarah", the o has the Supreme Abode as His, with has the Supreme o sounds: bhajans, nAma- sa'nkIrtana-s bhajans, nAma- sounds: "Even though bhagavAn is One Who is Tha another explanation – He Who gives 121 ent". The reasons for combining the two ent". The reasons – He Who nourishes the world in the form form world in the nourishes the – He Who
e separate meanings of th of meanings separate e ", and gives the explanation for the nAma as for the the explanation ", and gives udumbarah: udumbarah: udumbarah: - - - atyucchrita-sevyo'piatyanta-nIcAnAmapi anuvartana- sAdhyah uccaih sarvata uttamo yasya veda-rUpah Sabdo sa ud- Urk ut sarvata utkRshTatvena ambyate = sa'nkIrtyata = Sabdyate iti ud- rodha rodha rodha - - -
nyag interpretation was that "He is One Wh One interpretation was that "He is Lakshmi and with all that is magnific endowed with everything that is Supreme, He is just at the command of His His of front of Him with their folded command the at just is He Supreme, is that into one nAma now stands out at us: everything with endowed hands". SrI BhaTTar's with folded stand in front of Him they devotees when words are: Though He is worshipped by the highest one nAma. We note that SrI BhaTTar's was that "bhagavAn is One who is subs Now that we have seen th the interp and udumbarah, let us revisit nAma ud-umbarah as "One Who has the best of sounds – the veda-s, as His His as veda-s, the – sounds of best 1.3.8). (tait. brAh. 1.2.7, the has Who "One as uses the root am – d) SrI vAsishTha ud-umbarah nAma form" – vishNuh. umbarahsarveSvaro SrI vAsish e) Based on the same root, the word " the word is praised by the highest and best of is praised by the highest and umbarah. givesf) SrI kRshNa datta bhAradvAj the interpretation: AtmanA viSvamAtmanA poshayan udambarah – gives the support from Sruti of food etc. He etc.,– sah udumbarah ambarampItAmbaram yasya pItAmbaram garment is ud-ambar as His with the meaning "garment". nyag nyag sadagopan.org nAma 828. nAma 828. elements. d) He Whoconstantly changing. pervadesc) He Who eternally rulesover theuniv theetc. entire as theroot b) HeWhoisdescribed universefunctions. ina) HeWhohasestablishedtheimperm the form of the five great kAlAkhyAm tAmasIm mUrtim ASritya grasate jagat || jagat ASritya grasate mUrtim kAlAkhyAm tAmasIm sapAlayan| ASritya paurushImmUrtim sAttvikImyah prajAh | brAhmImASrityasRjati mUrtim rajo-mayIm purANam: replaced by t–itia-Svat-sthah or stha by ttha.Svah – SrI Controller oftheworldsthroughthesego brahmA, indraetc.Thepartsthahre BhaTTar interpretsthisasarefere name Svah thenmeans'nottomorrow', stha (SrIaNNa'ngarAcArya). a) SrIBhaTTar's interpretationisbase aSvattAya namah. qualities ofbhagavAn–HissaulabhyamandsauSeelyam. "bhagavad guNadarpaNam", uniqueness ofhiscontributionthrough SrI BhaTTar'svyAkhyAnamisperhapsoneofthe best examplesofthe language orwordscancapturethissaul of thelowliestpersons nAma 828.
anityam, indrAdityAdipadamyesh
AñTw> AñTw> AñTw> or aSvatthahusingthepRsh
aSvattah aSvattah aSvattah whereherepeatedly brings outthetwosupreme (because it is possible to please Him easily). No (because itispossibletopleaseHimeasily).No Svas
means "tomorrow" (Apte'sdictionary).a- means"tomorrow" BhaTTar givessupportfromSrIvishNu 122 of aneternal aSvatthatreeofsamsAra his titledas vyAkhyAnam,appropriately nce totheimpermanentpositionsof erse thatisnever abhyaam of emperumAn. This nAma in d onlookingatthenAmaasa+Sva ly `thatwhichisimpermanent'. SrI fers toHisbeingthe niyAmakaor anent gods for performing various anent godsforperformingvarious ds whose position is transitory –na ds whosepositionistransitory Am, teshu niyAmakatayA tishThati tishThati Am, teshuniyAmakatayA odarAdi rule, wherebysis odarAdi rule, the same,andkeeps sadagopan.org – He tishThati iti nAtana – Eternal, as a tree that has its - that has roots hanging s like traditional trees. Because of kAla (Siva) composed of tamo-guNa, tamo-guNa, of composed (Siva) kAla of vishNu composed of sattva, and of sattva, and composed of vishNu have all been established in their in their have all been established why He is called sa , composed of rajo, composed guNa, bhagavAn to worship for many different worldly worship for many different to AzhvAr's tiruvAimozhi, where AzhvArAzhvAr's tiruvAimozhi, ons is based to the on the reference tyadevo vAsishTha uses the concept of of concept tyadevo vAsishTha uses the 123 kAla bahir bhUto bhagavAn vishNuh kAla bahir bhUto bhagavAn ati iti aSvatthah That alone is said to be immortal". That the interpretation: Svah = kAle, the interpretation: Svah = kAle, oot above and branches downward. a-nAyaka, the Chief of all gods". a-nAyaka, the Chief of all gods". aSvattham prAhur-avyayam | tadevAmRtam ucyate |" e gItA and in the Upanishads the kaThopanishad passage: aSvattha iva tishTh
creates the world. He takes the body takes the the world. He creates Assuming protects the world. of the body "Residing within the body of brahmA within the "Residing He swallows the Universe". He swallows the to namm refers us SrI v.v. rAmAnujan describes this aspect of bhagavAn: describes this mUrti uNNa ev-vulagukkum tan iRukkum iRai iRuttu tAnE …. ad-deiva-nAyagan niRuttinAn deiva'ngaLAga are wont "The lower deities, whom you is time. This constrained by Who is not 5.2.8) (tiruvAi. benefits, are like tax-collectors. They benefits, are like tax-collectors. positions by my Lord who is daiv positions by my Lord who is SrI sa In one of his interpretations, time (Svas = tomorrow), and gives Svatthah, na Svatthah a_Svatthah, Permanent. He refers to sanAtanah | "Urdhva mUlo'vAk Sakha esho'Svatthah tadeva Sukram tad-brahma pipal tree has its r "This eternal is Brahman. That is effulgent. That b) One of SrI Sa'nkara's interpretati (kaTho. 2.3.1) aSvatta tree – aSvatta tree – from the tree downwards, as well as root this, it is described in th roots from above, and branches below. Urdhva-mUlam adhah SAkham sadagopan.org nAma 829. nAma 829. a) HeWho slew thewrestlerby namecANura. pervades theentireuniverse in th pa'nca mahAbhUtAni,teshu accumulate. Hisinterpretation is to sa'nghAteca – topervade, therootaS–vyAptau meaning startingfrom givesadi vAsishTha d) SrIsatyadevo constantly changing. He Whoeternallyrulesovertheuniver arthah iti nityamniyamyata asti sa asya SvastAd- rUpeNanasthAte theniruktam – basedon universe" forthewordaSvattha, c) SrI baladeva(AraNya.1.11.5) referenced earlier- vidyAtree:- thedescription The Srutialsogives bhUshaNwell astheknowledgethatisneededtofe uses form ofreligiousritesandsacrifices theof itsleaves.Thisknowledge (veda)cons meaningbut theflowcontinueson.Itpropagat "prapa'ncam"flow intothedifferent lifeforms whic cycle ofsamsAra,whichisrootedinBr The reference totheeternal aSvatthatr or "thebranches below.Itsleavesaretheveda "They speakofanimmutableaSvattha veda-vit|| vedasa yas-tam yasyaparNAni chandAmsi (gItA 15.1) nAma 829.
Urdhva-mUlo'vAk Sakha esho'Svatthah sanAtanah| Urdhva-mUlo'vAk
ca[UraNØin;Udn> ca[UraNØin;Udn> ca[UraNØin;Udn> Urdhva-mUlmavAk SakhamvRkshamyovedasamprati Urdhva-mUlmavAk ti aSvatthahprapa'ncah;
cANurAndhra cANurAndhra cANurAndhra vyApakatvena sthitahaSvatthah vyApakatvena : aSnuvate–vyApnuvantiviSvamitiaSvAni– e formof thefive greatelements. 124 es throughtheknowledge intheforms of samsAra intermsoftheaSvatthaof samsAra that promotethetreeofsamsAra,as -s. Hewhoknowsit ahman, and which grows inacontinuous ahman, andwhich h themselvesperish ists ofboththekAmya karma-sinthe se that is never never is that se fferent anubhavam.Hederives the ll thistreethatgrowsbydesireetc. ee hereis areferencetopermanent tree with itsroots aboveand its - - - nishUdanah nishUdanah nishUdanah the same, and keeps the same,and knows theveda-s". aftersometime,
(kaTho.2.3.1)– –HeWho
sadagopan.org – to worship, to or a location called ved from andha – shUdana means "One d who perform acts of giving to be blind, to close their eyes. and be blind, to close their eyes. this cANura is different from the the from different is cANura this terpretation starting from the basicterpretation starting from deceive the good people. - nishUdana ose who cause hardship to the good to the good hardship cause ose who eat or deceive are andhra-s. So eat or deceive are kRshNa (it so happensthat this laterkRshNa (it so happensthat Some interpreters of SrI Sa'nkara Some interpreters of SrI at this nAma refers to bhagavAn's at this nAma s the enemy of indras the enemy of other and gods – urAndhra mallam nishUditavAnurAndhra mallam iti NUra, belonging to theNUra, belonging race, or andhra worship because of their noble hearts worship because NUrAh, praSasta-hRdayAhsAdhavah – Ne– to destroy. ni le. - andhra – deri a race called andhra, 125 cAi – pUjA niSAmanayoh caNanti = dadati dAna-SilAsAttvika-vRttayah
duryodhana and the like. – to give. – Those who are sAttvik by nature an
The term andhra in this nAma is translated differently by the different cANurAndhara-nishUdanAya namah. different interpretation is th a) SrI BhaTTar's the by a low-caste, and who wa one who is from differently tad-virodhinam cANUra-nAmAnam as cANUrAndhra-nishUdanah. translated is nAma SrI v. n. vedAnta deSikan comments that this in one that kamsa had deputed for killing was also a wrestler). andhra term The to it refers translated – either that andhra, or a low-caste called andhra. the was from vyAkhyAnam indicate was sent by kamsa that the cANura that kingdom of andhra. b) SrI satyadevo vAsishTha derives his in of the nAma. roots for the component parts caN – dAne gatau ca cANUrAh others are called cANUra-s. Or, observe. cAyyante = pUjyante iti cA Those noble people who are worthy of inare called cANUra- s. Thus, the term cANUra SrI vAsishTha's interpretation refers to good peop dRshTyupaghAte dRshyupasamhAre – to hayati iti andhrah – Those who ch cheat or cANUrAndhra-s are those who is derived from the root sUd – kshara b) He Who causes utmost misery to th to misery utmost causes Who He b) people of sAttvik disposition.people cANura, slew c) He Who wrestlerslaying of an asura by name cA sadagopan.org nishUdayati iti. andhisbrothers"– duryodhana interpretation isthatthenAma andhisbrotherswereso duryodhana be because they wereblindto truth means blind;thereference interprets thetermandha th c) SrIsatyasandhayatirAjauses mindedpeople". andsAttvik "One Who causesextremepainandmiserytothosewhotroublethegood is: nishUdanah interpretati Thus, SrIvAsishTha's nitarAm bhAdate.. who givesorcausesextremepa
to referduryodhanaandhisassociates(andha to duryodhana andhisasso to duryodhana cANUraSca andhASca in throughmultipleways"– means "He Who destroyed cANura, and "HeWhodestroyedcANura,and means 126 e pAThamcANuRAndhanishUdanah,and and dharma; itcouldalsobe because and dharma; on for the nAma cANUrAndhra- on forthenAmacANUrAndhra- ns of dhRtarAshTra). Sohis ns ofdhRtarAshTra). ciates asandhAhcould duryodhanAdayah, tAn duryodhanAdayah, sarva-prakAreNa sarva-prakAreNa sadagopan.org
(gItA 15.12)
A ]
AAM N EACH
hi mAmakam || BEFORE
He has countless rays emanating from He has countless rays emanating etc. It is because He has endowed the etc. It is because He has endowed able to perform the four functions of: able 127
sÝExa> sÝvahn>, sÝExa> sÝExa> sÝvahn>, sÝExa> sÝExa> sÝvahn>, sÝExa> AVAM N ose name is agnIshomAtman". ose name Slokam 89 Slokam Slokam 89 Slokam Slokam 89 Slokam RA P AkArau locaneSvarau || ADD
devasya paramAtmanah | sahasrArcih sahasrArcih sahasrArcih LEASE
P [ shöaicR> sÝijþ> shöaicR> shöaicR> sÝijþ> shöaicR> shöaicR> sÝijþ> shöaicR> (illuminating). (giving heat), and AmUitRrn"ae=icNTyae Éyk«Ñynazn>. 89. Éyk«Ñynazn>. AmUitRrn"ae=icNTyae AmUitRrn"ae=icNTyae Éyk«Ñynazn>. 89. Éyk«Ñynazn>. AmUitRrn"ae=icNTyae AmUitRrn"ae=icNTyae Éyk«Ñynazn>. 89. Éyk«Ñynazn>. AmUitRrn"ae=icNTyae (drying), (cooking and ripening), amUrti ranaghO=cintyO bhayakrut bhayanAsanah || sahasrArcih saptajihvah saptaidhAh | saptavAhanah shöaicR> shöaicR> shöaicR>
pAcana SoshaNa pratApana prakASana 1. 2. 3. 4.
nAma 830. Him, in the form of the sun, the moon, Him, in the form of the sun, thesun with countless rays that sun is sUryA-candramasau viddhi sa a) SrI BhaTTar's interpretation is that interpretation a) SrI BhaTTar's SrI BhaTTar quotes from the paushkara samhitA and the gItA insupport: agnIshomAtma sam~jnasya (SrI paushkara) paushkara) sahasrArcishe namah. (SrI an embodied form of in are the two eye-gods the moon "Know that the sun and the Supreme Deity ParamAtmA wh yad Aditya-gatam tejo jagat bhAsayate'khilam | yac-candramasi yac-cAganau tad-tejo vidd b) He Whose tirumEni radiates with kAnti that resembles infinite number or or number infinite resembles that kAnti with Universe. in this everything Who illumines a) The Thousand-rayed, radiates tirumEni Whose He b) rays emanating from Him. nAma 830. nAma 830. sadagopan.org "sahasra"– beyond quantification: beyondquantification: "sahasra"– references fromthe Srutitothede but atinyfraction ofHisjyoti. quantified. Theonly thing wecan doisto from thesuncannotbequantified, so of grains of sand in a sea shore. Just as the number of rays of lightpointing totheimmeasurablegloryofbhag emanating SrI satyadevovAsishThacommentsthat th nAma 724),and SrI rAdhAkRshNaSAstrinotesthesimilarnAma-s tirumEni shineswithcoun sahasrArcih" yasyaiti kAnti-kiraNA SrI vigrahodgata gi bhAradvAj SrI kRshNadatta vaNNanaiyE." dazzling radianceofagem–sahasrArcih: AzhvAr referstoemperumAnas SrI v.v.rAmAnujangivesreferenceto be likethesplendorofthatmightyOne". "If athousandsunsweretoriseatonce syAd yadi bhAhsadRSIsA | bhavedyugapad-utthitA sahasrasya divi sUrya sa'njaya's wordsinthegItAsupport: (gItA 11.12) sahsahasrArcih b) SrISa'nkara'svyAkhyAnamis: light fromHim,butHeistheOn SrI cinmayAnandanotesthatit isnoton inthefire–understa moon andthat "That lightwhichisinthesunandillumi
(tiruvAi.3.4.7). –Hewhoradiatesinnumerable sahsrAmSuh tless raysofradiance. bhAsas-tasya mahAtmanah || mahAtmanah bhAsas-tasya (Slokam51,nAma484). e who illumines allexperiences. ves theinterpretationas nd allthatlightisonlyMine". "oLi maNivaNNan" 128 SrI vAsishThahas given innumerable in the sky, the resulting splendor may inthesky,resultingsplendormay nammAzhvAr'stiruvAimozhi,where ly thesunand themoonthatgettheir rememberthatthe nates theentireuniverse,thatin scription of bhagavAn's guNa-s as scription ofbhagavAn's guNa-s sahsrANi anantAniarcIshiyasya sahsrANi alsobhagavAn'sglorycannotbe avAn –itislikecountingthenumber e significanceof thenAmalies in rays issahasrArcih.Hequotes dIpta-mUrtih dIpta-mUrtih –TheOnewiththe –HeWhosedivine "shasrANi arcIshi "shasrANi arcIshi jyoti ofthesunis "oLi maNi (Slokam 77, (Slokam 77, sadagopan.org neral, also to the
etc. ntra-s and made in a sacrifice along along ntra-s and made in a sacrifice -bhuk (fire) carries to the gods the -bhuk (fire) carries to the means tongue in ge l fire accepts the sacrificial offerings l fire accepts the sacrificial idered to have seven tongues named: idered to have seven tongues 129 a poshiNam, sahasra sahasra bAhvah, nse that the interpreters have explained nse that the interpreters have
mA, sahasra vIram, sahasra SR'ngah, ways pleases the entire Universes". ways pleases the entire Universes". jihvA jihvah jihvah jihvah - - - tam Ajya puras-saram | or fire is considered to have seven tongues, and and tongues, seven have to considered is fire or sapta sapta sapta agni
sÝijþ> sÝijþ> sÝijþ>
refers to the number seven. refers to the number seven. 1. kAli, 2. karAli, 3. manojavA, 4. sulohitA, 5. sudhUmravarNA, 6. sphuli'ngini, and 7. viSvaruci,
nAma 831. The seven-tongued. The seven-tongued. sapta-jihvAya namah. sapta-jihvAya sapta sahasra sthUNam, sahasraketum, sahasra cakshasam, se late this in is It fire". of "tongue the nAma in general. of the sacrificia bhagavAn in the form and takes it to the different gods. support: samhitA in SrI BhaTTar quotes the paushkara tad-vaktra-devatAnAm ca huta-bhuk parameSvarah | mantra-pUtam yad-AdAya hu brahmANDa bhuvanam sarvam santarpayati sarvadA || of huta Lord in the form "The Supreme by the ma offerings that are sanctified al with clarified butter, and thereby a) SrI BhaTTar notes that fire is cons sahasra yAjasah,sahasra sahasra parNah, sahasrasahasra pAt, SIrshA, sahasrAkshah,sahasra posham, sahasr mRshTih, sahasrabharah, sahasra yA mRshTih, sahasrabharah, nAma 831. nAma 831. sadagopan.org prakAra jihvam vidhatta iti vidhatta prakAra jihvam to "seven" asareference to "many" – givesanalternat vAsishTha totheinterpretationin b) Inaddition piSAca-s, andrAkshasa-s. with theseventonguesaredeva-s, etc.,inatAmasickarma.He kali,karali, suvarNA, bhadra-lohitA,SvetA,dhUminI, padma-rAgA, karma, bahu-rUpAinasAttvic and atirkatA, kRshNA, suprabhA, Thesevenflames tAmasic: rAjasic, or (muNDa. 1.2.4) offerings areknowndifferently dependin SrI rAdhAkRshNaSAstrinotesthatth | sapta teagnesaamidhahsapta-jihvAh divas-cd-agne mahinApRthivyAvacyan Other referencestotheseventongue andall-shapedgoddess". color, emittingsparks, terrificon blackone, the The One translatortranslatesthisas:"The brilliant viSva-ruciaretheseven flamingtongues". sphuli'ngini,andthe sudhUmravarNA, sulohitA, manojavA, "kAli, karAli, (tait.sphuli'nginee viSva-ruceecadevI (Rg.kAlee karAleeca manojavAcasulohitAyAsudhUmravarNA| muNDakopanishadpassageinsupport: SrI Sa'nkaragivesthe them oblations, andcarrying and theyhavebeenallotte 3.6.2) sam. 1.5.3)
. In thisinterpretation,hisanubhavam isthatjust . In d thedutiesofnourishing to the respective gods. to therespectivegods. e interpretation,inwhic e, swiftasthemind, lelAyamAnAitisapta-jihvAh|| 130 termsoftheseventonguesagni,SrI s ofagnifoundintheSruti are: tAm tevahanayahsapta-jihvAh| also notes that the devatA-s associated also notesthatthedevatA-sassociated are knownashiraNyA,kanaka,raktA, pitR-s, gandharva-s, yaksha-s, nAga-s, yaksha-s, gandharva-s, pitR-s, sevenquivering tonguesoffireare: g onwhetherthekarma isasAttvic, sapta iti anekaupalakshaNam aneka- sapta iti andkAlikAinarAjasickarma, e tonguesoffirethatacceptthe h hetakesthereference the gods, receiving the thegods, receivingthe very red one, of purple very redone,ofpurple sadagopan.org bhavati da talks of (feeding the da talks of (feeding yathaidhAmsi samiddhognir- sapta edhAh yasya santi sah rils, and the mouth. As intelligent rils, and the mouth. As intelligent ngues-of-flame is classified here in ngues-of-flame is classified s. He observes that as the offerings offerings the as that observes He s. , along withvAyu, the prANa is terpreted in terms of the different terpreted in terms of the used to refer to fuel that kindles the the different types of fuels that are fuels types of different the us beams out through seven points in us beams out through seven aits and other such as differing colors one in our heart, SrI nArAyaNa, Who in our heart, one so equipped His creation with several creation with His so equipped nothing different from what happens in what happens in from nothing different ven tongues, the food consumed by the by the the food consumed ven tongues, form of the fuels themselves and in the of the fuels form 131 re by the seven kinds of offerings. the seven kinds of re by anything but real life happenings – anything but real
on, metaphorically, flame out through each one of metaphorically, flame on, TharAgni; thus, what the ve TharAgni; thus, gives the description – – Bg. 4.37). edhA also means `prosperity, happiness'. saptaidhAh saptaidhAh saptaidhAh
sÝExa> sÝExa> sÝExa>
Apte's dictionary gives the meaning "fuel" to the word edhas (he Apte's dictionary gives the meaning
nAma 832. saptaidAh. from the gItA insupport – gives a reference bhasmasAt kurute'rjuna totally manifests as the seven distinct to beings, powers of percepti beings, powers us. The them, illumining the world for the language of lyrics as sapta-jihvah. saptaidhase namah. was in nAma, sapta-jihvah, The previous types of flames, with their individual tr s toattributes, and also carried the whom they the different devatA- offerings. The current nAma refers to used to raise these fires, both in the types of yAj~na-s. form of the different SrI satyadevo vAsishTha gives the root for the current nAma as edh –vRddhau edhas is – to grow, to prosper. The term fire. The nirukti author One Who is kindled in the form of fi is One Who the face – two eyes, two ears, two nost the face – two eyes, two types of tongues for the different specie the different tongues for types of its se feed the agni with in the homa through the tongue different species feed the jA transmitted to different tongues), is fire through the veda is not talkingreal life, and so vedena ca samo lokah. lokena samo vedo conveys the of flame" tongues suggests that the "seven SrI cinmayAnanda in of Consciousness idea that the Light as He has several tongues, He has al He has has several tongues, as He nAma 832. nAma 832. sadagopan.org flames, seventongues". te agnesamidhah,sapta jivhAh" agnih" SrI Sa'nkara's vyAkhyAnamis" kindled intheformof fireby Thus, inSrIBhaTTar's blossoms andthatareusedinsacrifices are: The sticksofsevenforesttreesthat describes thesefurther: etc.,eachofwhichis soma-samstha, it istheofferingsofdiffe SrI BhaTTarproceedstodescribethekinds vyAkhyAnam is "One ofSrIA.SrinivsaRagh translation Who shines like fi a) SrI BhaTTar's interpretationuses a) SrIBhaTTar's
7. pushkara-parNa. 7. pushkara-parNa. 6. aSani-hata, and 5. the SamI, thejacktree, 4. thefigtree, 3. thebanyan tree, 2. thepalASa tree, 1. 3. 2. 1. -Hethathasseven vAjapeya, atirAtra, and aptor-yAma. aptor-yAma. and vAjapeya, atirAtra, soma-samstha andsautrA-maNi. cAtur-mAsya, pitR-yaj~na, paSu-bandha,AgrAyaNa, havir-yaj~na bali. ceremonies,ISAnabali,pAka, ashTakASrAddha,monthly andsarpa pAka-yaj~na (oblations in fire): agni-hotra, darSa-pUrNa-mAsa, piNDa- darSa-pUrNa-mAsa, infire):agni-hotra, (oblations (based oncookedfood):au (yAga-s): agni-shToma, atyagni-shToma, uktya,shodaSa, agni-shToma,atyagni-shToma, (yAga-s): rent kindsintheformof flames. Hegivesthe support fromtheSruti– terpretation, thenAmare the sevenkinds ofofferings". (tait.sam.1.5.3)– "O sapta edhAmsi dIptayo'sya iti saptaidhAh– itisaptaidhAh– sapta edhAmsidIptayo'sya 132 avan) forthewordedhas,andhis re throughthesevenkindsoffuels". themeaning"fuel" sevenkinds.SrISrinivasaRaghavan bear fruit apparently without any withoutany bearfruitapparently of 'fuels' thatkindle this'Fire' – pAsana, vaiSva-deva,sthAlI- pAka-yaj~na, havir-yaj~na, pAka-yaj~na, havir-yaj~na, fers to"OneWhois Fire,youhaveseven (basedonthe "sapta "sapta sadagopan.org Thus, the term Thus, the term our face as sense e considered the units of seven, is sapta- cilities that has provided in units of cilities that has provided in g "an animal used in riding, such as a constellation (marIci,constellation atri,a'ngiras, of the seven Rshi-s in the form of of form the in Rshi-s seven the of e sun)". These ar
His interpretation is that the nAma His interpretation ntra-s in the context of this nAma: associated with these mantra-s are: along through things that are in units rpretation in terms of the sapta-Rshi- in terms of rpretation "One Who has as His vehicle the sun through the seven vAyu-maNDala-s or through the seven vAyu-maNDala-s hayati iti saptaidhAh. hayati iti saptaidhAh. stem, seven holes in h, and satyam. The chandas associated 133 the form of the seven Sun-s. of the seven Sun-s. the form vAhanah vAhanah vAhanah - - - n worlds with prosperity. n worlds with prosperity. ed by things that are in n horses of the Sun. n horses sapta sapta sapta
sÝvahn> sÝvahn> sÝvahn> sapta-RshIn edhayati vard sapta-RshIn edhayati
nAma 833. organs, the seven objects of these sense-organs, etc. of these sense-organs, organs, the seven objects f) He Who conducts the seve regions of air. its horse named sapta. with has a vehicle d) He Who through fa protects the beings e) He Who inseven – seven types of fluids our sy c) He Who supports the three worlds c) He Who supports the three to along, bear to – prApane – vah root the from sapta-vAhanAya namah. derived is vAhana word The carry, to flow. vAhanam also has a meanin b) He Who supports the Universe in propagates or is carried who horse". He (of th has seven horses whose chariot a) He Who has seven vehicles in the form of the seven vedic mantra-s mantra-s vedic seven the of form the in vehicles seven has Who He a) by the seve represented s – the seven stars of the Ursa Major of the Ursa seven stars s – the kratu, and vasishTha).pulastya, pulaha, bhagavAn is the Supporter signifies that the stars – and happiness. of prosperity the sense used in edhas is here of seven, or who is support vAhanah. interprets the nAma as a) SrI BhaTTar presiding deities of the seven veda ma bhU,bhuvah, suvah, mahah, janah, tapa gAyatrI, ushnik, anushTup, bRhatI, mantra-s are respectively: with these pa'ngti,trishTup, jagati. The devatA-s SrI satya sandha yatirAjaSrI satya the inte gives nAma 833. nAma 833. sadagopan.org ArogobhrAjah paaTarah pata'ngah | ArogobhrAjah paaTarah pata'ngah vi jyotishImAn, svarNarah, tosevensuns b) SrISAstrialsopoints vAhanah. avAhana or vehicle with sevenhorses– avAhana or SrI Sa'nkara'sinterpretationisthat sapta-vAhanah. nayati iti tam sUryas the sevenhorses– andbhagavAn's nAmaofsapta-vAhanahsi referstothesevenhorses also ofthesun, sandhayatirAja SrI satya bRhatI, ushNig,jagatI,trishTubh,anushTubh, andpa'nkti". "The sevenhorsesofthesun'scarar anushTup pa'nctir-ityuktAS-chandAmsiharayoraveh|| gAyatrI sabRhat-ushNigjagatItrishTubevaca| hayASca saptac-chandAmsiteshAmnAnAnimeSruNu | horses thatsupportthesunisgiven inV.P.2.8.5: the sunanditscharacteristicsarede SrI rAdhAkRshNaSAstrigivesreferenc kArAr puraviEzhpUNDataniAzhiterAr manDalattAn. niraikadirOn SrI v.v.rAmAnujangives referencetoSi veda mantra-s. We worship Himwho isinthecenter that revealHim,andthey (VPseven meters,Heiscalledsapta-vAhana through thesesevendevatA leadthesuninhisco seven devatA-s These vAgISa(bRhaspati),vruNa,indra,viSvedeva. arka(sun), agni, vAyu, 2.8.5)
sapta-vAhanah sapta vAhA aSvA yasya sah sapta-vAhah sahsapta-vAhah saptavAhAaSvAyasya sapta-vAhanah are couchedinthesevenme bhAsah. seearuNapraSnam 20 -s andthesevenmantra-s 134 urse. Since BhagavAn supports the sun urse. SinceBhagavAnsupportsthe –Arogah,bhrAjah, of thesUryamaNDalamthroughthese bhagavAn intheformofsunhas e themeters oftheveda-s: gAyatrI, scribed. Thereferencetothe seven Riya tirumaDal of tiruma'ngai AzhvAr: Riya tirumaDaloftiruma'ngaiAzhvAr: h. These seven mantra-s arevehicles sapta AsvAvAhanAni e toSrIvishNupurANam2.8,where gnifying thatHeleadsthesunwith ters referredtoabove. associated withthese associated paTarah, pata'ngah, asya iti sapta- asyaiti sadagopan.org eko'Svo eko'Svo the Lord of the mountain, and three mountain, and for which he quotes ons of air in the three e, smell, etc. These are , parivaha, and parAvaha. rasA sR'ng mAmsa medah asti retation in terms of His protecting retation in terms The life energy is exchanged in our The life energy is exchanged in the life- breath of the life- holes) in our face – the two eyes, the ven tongues through which our life is through which our life is ven tongues that there are several aspects of our that there are several aspects agavAn is called since sapta-vAhanah, through these seven vehicles or the or seven vehicles through these part of the meru part of the meru e He supports the life through these Since bhagavAn supports the body withSince ee. We do not see the other six suns, suns, other six do not see the ee. We There are seven dhAtu-s – essential are There ate interpretation ate interpretation 135 o has a vehicle called sapta – sapta called a vehicle o has He has the nAma sapta-vAhanah. of feelings, sight, tast regions of prANA Saktiregions of prANA – vital airs – in theforms describes these seven regi samvaha, udvaha, vivaha according to the ancient medical science - Chyle, Chyle, medical science - according to the ancient called sapta- vAhanah. (tait. AraN. 3.11.9; Rg. Sam. 1.164.2) – The (tait. AraN. 3.11.9; Rg. Sam. horse named
since three of these sustain the lower these sustain the lower since three of svarnaro jyotishImAnsvarnaro | vibhAsah we s that sun Aroga is the Of these, He supports all partsHe supports ofthe Universe ingredients, these seven essential seven vehicles, He is the se are like Or, these seven openings sustained, through the senses shine on the upper part of the meru. Bh of part upper shine on the seven suns. givesc) SrI BhaTTar interp an alternate through seven the Universe maNDala-s or regions of air. of seven vAyu Prof. A. Srinivasa Raghavan worlds as Avaha, pravaha, Since vAyu or air gets its strength from majjASuklAni dhAtavah blood, flesh,fat, bone, marrow, semen. Or, there are seven dvAra-s (openings or two nostrils, the two ears, and the mouth. body through these openings, and sinc ingredients - associated the body – with World, He is the Supporter of all the worlds in the form of the seven seven the of form the in worlds the all of Supporter the is He World, maNDala-s or regions of air. seven. an altern d) SrI Sa'nkara also gives of He Wh support from the Sruti – units vahatisapta-nAmA in sapta is carrying Him. are that e) SrI rAdhA kRshNa SAstri points out body sadagopan.org The seven sense-organsarethe oneslo senses cannotbythemselvesfunction. (muNDa. 2.1.8) nerve centers oftheinnerprinciples of life forces centered inthehearts of objects andtheirknowledge,asalsoth "From Him,too,thesevensenses inthe that sleepinthecavity,havingbeen of fuel,the sevenoblations, andthes "From Himemergethesevensense-orga and seven". move thesenseorgansthataredeposite the sacrificialfuel,andth "From theaksharapurushaemerge clarity. of additional Slightly different translations ofthe || guhASayAnihitAhsapta sapteme lokAyeshucarantiprANA saptaho samidhah sapta prANAhprabhavant insupport: passage gives themuNDakopanishad (firew the sapta-jivhAh,sapta,edhAh prApayatiabhyudayam itisapta-vAhanah. prApayatiabhyudayam conducting theseven worldsprosperously: bhUshangiveshis f) SrIbaladevavidyA these objects. seven objectsofthesesense-organs,si ofthe objectsofthese illumination thetwoears,andmout two nostrils,
mAh (jihvAh)| i tasmAt sapArcishah i tasmAtsapArcishah e seven flames,andthesevenworlds inwhich we deposited byGodingroupsofseven". 136 sense- organs;thesapta-samidah– all creatures. The seven seats are the allcreatures.Thesevenseatsare e sevenseatsofsensetraversedbythe above aregivenbelow,intheinterests thesenses,without e seatswheremovethesense-organs cated in our head ourhead in cated ood), sapta-vAhana, ns, thesevenflames,kinds head, theirpowersofcognition, nce the sense-organsarekindled by seven senseorgans,thesevenfires, d bytheCreatoringroupsofseven interpretation in terms of bhagavAn interpretation intermsofbhagavAn h; thesevenflames –themeans of sapta-bhuvanAni vAhayati – thetwoeyes, which the external which theexternal etc. SrI SAstri sadagopan.org days of the week. days of the week. rating that bhagavAn is 90 ), which we will deal with in 90 ), which we will deal with rt from SrImad bhAgavatam giving SrImad bhAgavatam rt from this nAma of bhagavAn signifies that this nAma of bhagavAn signifies d as His vehicles the following seven, following seven, vehicles the d as His om He presides, in His Nature. mUrti meaning that He does not have a form meaning that presenting the seven in praNavam. the effect of karma similar to ours. 137 is quite different from the gross bodies 'a' iot itself, garuDa, and A'njaneya: iot itself, garuDa,
means "One Who has no form". next few nAma-s as illust jagAma kapiku'njarah || mUrtih mUrtih mUrtih - - - a a a
AmUitR> AmUitR> AmUitR>
nAma 834. SrI BhaTTar interprets the a) He Who does not have a body that is a-mUrtaye namah He has not given the basis for this interpretation. The nAma has similaritiesHe has not given the basis for to 860 – Slokam 36, vAyu-vAhanah (nAma 333, Slokam 90. by the letter is signified b) He Who very different from the jIva-s over wh refers to form. a-mUrti literally a) SrI BhaTTar interprets the nAma as that is like any of our bodies, and it the sun is drawn by the seven horses, re the sun is drawn by the seven (SrImad bhAgavatam 10.89.49) 10.89.49) bhAgavatam 8.3.31) (SrImad the char horses, consisting of four tatra AsvAh pushpa balAhakAh Saibya sugrIva megha syandanam pa'ncamam the chariot itself chandomayena garuDena samuhyamAnah cakrAyudho'yagamadASu yato gajendrah| (bhAga. rUpam Asthitah | bikshu rUpam parityajya vAnara pRshThamAropya tau vIrau is that g) SrI cinmayAnanda's anubhavam 4.4.34) (rAmAyaNam SrI kRshNa dattaSrI kRshNa bhAradvAj suppo gives the interpretation that Lord kRshNa ha Lord kRshNa that the interpretation nAma 834. nAma 834. sadagopan.org
iti a-mUrtih signifies thatbhagavAn is b) SrIkRshNadattabhAradvAjalsogi | amUram gRtsam kavimviSam-idam miyedhe agnim hotArampravRNe amUrtam): thefollowing Rgvedic mantra,which chooses to,andtakewhateverform Itwants.SrIvAsishThagives Brahman is like fire that has no fixed shape or form. It can grow as large as it have aform thatistheresult us fortheenjoyment of the benefitsof (Rg.SrI rAdhAkRshNaSAstriremarksthatmUrtiorformis whichis givento called a-mUrtih. constrained bysuchaformthatneeds thatisofthemovingghana-rUpam or referred tohereis theform thatre non-moving kindsuchastherice forth which isoftwokinds–themovingkind this, andnotesthatthete 3.19.1) amUrtih – lakshaNam has weight andtangibility– SrI Sa'nkaradefinestheterm`mUrti"as karma)–a-kAyam. sa Upanishad(8): fromtheISAvAsya support gives bhAradvAj SrI kRshNadatta mUrtivyAvRttah a-mUrtih. of oursthatiscomposedthefiveelements- paryagAt Sukrama-kAyama-vraNam… paryagAt . Since Heisnotconstrained by tad-rahita itia-mUrtih. . Inthis interpreation, a-mUrtihis:
represented bytheletter rm `ghanarUpam'herere mUrtih ghana-rUpamdhAr of karma-s,Heisa-mUrtih. SrIrAdhAkRshNaSAstrielaborateson 138 describes agni as formless (amUram = describes agniasformless(amUram= quires sustenanceintheformof e humans.The`mUrti"orformthatis , suchastheratforcat,and ves theinterpretationthatnAma the non-moving kind.Since Heis not to be supported as noted here, He is ourkarma.SincebhagavAndoesnot -TheOnewithnobody(caused by an object, moving or unmoving, that unmoving, or anobject,moving any oftheselimitations,Heis "One WhohasthemUrti of fers to consumablefood 'a' aNa samarthamcarAcara aNa samarthamcarAcara – akAro mUrtihyasya sthUla-bhautika sadagopan.org – He Who is samsAra. Even so, int that bhagavAn is a-mUrtih,int that bhagavAn by is his composition expressing this this is his composition expressing soul and the body with which it is body with which it soul and the us, in the midst of ss, but supports the body that it is ss, but supports s role as the Creator, Protector, and Creator, s role as the less Supreme Soul that supports all the less Supreme Soul that supports that SrI BhaTTar stresses in his vahan tathA nAmabhir- ucyate sah || 139 means duhkham or sorrow – He Who does gAtram tathAbhupaiti | yathA nAma
– He Who does not have any sin is an-aghah. Or, Or, an-aghah. is sin any have not does Who He – as nAma 148, Slokam 16. aghah aghah aghah - - - an an an
An"> An"> An">
agha Sabda pApa vacanah, tad-virodhI ca anaghah
nAma 835. The root word involved in the nAma is agh – pApa karaNe –to go wrong, to sin. sin. to wrong, go –to karaNe pApa – agh is nAma the in involved word root The agho nAsti yasmin so'naghah na aghah – anaghAya namah. This nAma occurred earlier opposed to sin is an-aghah. agha also not suffer sorrow is an-aghah. a) BhagavAn birth in the midst of takes is the aspect He is sinless. This a) The Sinless. a) The Sinless. b) He Who is opposed to sin. character. is of blemishless c) He Who sorrow. d) He Who does not suffer Destroyer of the Universe". Destroyer of the brings out the po nicely SrI vAsishTha relation between the pointing out the form represented by the letter "a". the letter "a". by form represented traya sAram: in his rahasya from ashTaSlokI quotes svAmi deSikan jagad-udaya-rakshA-pralaya-kRtakArArtho vishNuh | to Lord vishNu,"a-kAram refers in Hi associated. soul is formle Just as the Here formed entities in this Universe. associated with, bhagavAn is theassociated with, bhagavAn is form interpretation: mUrtam AtmA hi amUrtir-vahate ca vishnUr-hi amUrtih sakalam ca viSvam vishnUr-hi amUrtih sakalam nAma 835. nAma 835. sadagopan.org meaning "sorrow"for theword"agham", the sameapproach that SrIkRshNa the twodifferentmeanings fortheword SrI Sa'nkara distinguishes between the virtues thatreallymarkHimout. last oneisredeemed;thissimplicity seekers, un-mindful ofanydemerits He isstandingthereintiruvE'nkaTam patiently,waitingforprotection- SrI v.n.vedAnta deSikancommentsthatHeiswithout tIdu–anaghan,because irrespective oftheirinfinitefaults inblessing ofsimplicity His guNa tiruvE'nakaTattAn" referstoemperumAnas c) nammAzhvAr why Heisan-aghahfrom beyond the processes of aging, decay, death, disease, etc. This is one reason v.v.rAmAnujan notes thatHisbodyisma v.v.rAmAnujan There areseveralotheranubhava-s as under Hiscontrol– subject towith karma, the and reasonFor thecurrentinstanceofnAma so He why is entire He is sinlessothers. as noted toHimselfbeingsinless,He addition aboveany kind.Heis – it is becausebecause ofHisleelA. Heis He is notpaTTu", enormousSrI v.v.rAmAnujannotesthat eventh hardshipsaghah asinterpretation forthisnAmainSlokam16- part of this samsAra –
. still Hewascompletelysinless.Hi still "kuRaivu onRumillAdagovindan" akarma vaSatvena tan- magna jIva vilakshaNah an-aghah. vilakshaNahan-aghah. tan-magnajIva akarma vaSatvena (tiruvAi. 3.3.5) -Onewith (tiruvAi. 3.3.5) the aspectofHisbody. apahatapApmA , istheaspectthatenjoyed. and magnanimous graceareHisgreatest and magnanimous 140 His devoteeswiththeutmostMercy, istheOnewho re ly different fromthejIva-sthatare , SrIBhaTTar'sinterpretationdeals de ofSuddhasattva thesepersons,notsatisfiedtillthe s agham–duhkhamand pApam.Thisis ough LordrAmahadtogothrough datta bhAradvAjusesaswell. The datta towhybhagavAnisan-aghah.SrI two instancesofthenAmabyusing in additiontothemeaning "sin",is – completely opposed to faults of opposedtofaults –completely s birth and His actions arepurely s birthandHisactions samsAra madhye janitvA'pian- madhye samsAra blemishless character.Here, (ANDAL – tiruppAvai). In (ANDAL–tiruppAvai). "nATTil piRandu paDAdana "nATTil moves thesinsof material, whichis "tIdil SIr sadagopan.org
agham na (3.3.27) – (chAn. 8.4.1) – One Who is
evil deed. Since there is there deed. Since evil chAndogya Upanishad 8.1
bhagavAn of bad deeds, is devoid current instance of the nAma uses current instance Na datta bhAradvAjuses the also the start of the act of sinning. He is He is the start of the act of sinning. the evil deed also – the duhkham. He evil deed also – the duhkham. the the current instance of the nAma is: instance of the nAma the current 141 and the sorrow that result from them. It and the sorrow that result from asya na vidyata iti an-aghah na vidyata asya a'nagho duhkha vyasaneshvagham
tam na dushkRtam sarve pApmAno'to – He is free from sin. – He is free from start with. So there is no and he gives the quote from and he gives the – na agham yasmin nish-pApah. iti an-agho na agham duhkham yasmin iti an-aghah. na agham apahatapApmA
meaning "sin" interpretation for d) SrI Sa'nkara's For the nAma in Slokam 16,For the nAma SrI kRsh agham duhkhamca dvayam pApam SrI rAdhAkRshNa SAstri comments that SrI rAdhAkRshNa SAstri (ISAvAs. 8) 8.7.1) dattaSrI kRshNa bhAradvAj. was: nAma in Slokam 16 for this interpretation SrI Sankara's vidyateasya iti an-aghah, in support – without sin or sorrow. (ISAvAs. for the SrI bhAradvAj's interpretation this meaning: deeds, the sins that result from such sins that is is the thought of committing devoid of such thought to of no evil deed, there is no consequence Sruti in support: gives several quotes from the Suddham apApa viddham (chAndogya. Ever pure, untouched by puNya and pApa. apahatapApma abhayam rUpam…. tad-Apta Atma kAmam kAmam akAmam rUpam SokAntaram AtmA apahatapApamA vijaraj That AtmA which is sinless, ageless, …. na jarA na mRtyur na Soko n sukR upa. 4.3.21) (Brhad. supported by the amara koSam – by the amara supported nivartante apahatapApmA sadagopan.org nAma 836. nAma 836. Upanishad declares that bhagavAnis- "tanakkuuvamai allAdAn". withanyoneoranything.vaLLuvar declaresthatbhagavAnis comparison a) SrIBhaTTar'sinterpretationisthat incomprehensible, HeWhosepowe There aremanyotherwaystoenjoythis nAma–HeWhoseleelA-s are a-cintyah;manaso'pi agocarah. mind isa-cintyah.cintayitum and such,is a-cintyah;Or,HeWhocann tounderstand. samj~nAne –tonotice, givestherootinvolved in thenAmaascit– vAsishTha SrI satyadevo a-cintyAya namah. c) HeWho cannotbecompletely b) HeWhose powercannot beimagined. a) HeWhoisincomparabletoanythingknown. PurestofthePure. nAmam –The "pavitrANAmpavitram yah" SrI baladevavidyAbhUshaNrefe (aliptah). sin anduncontaminated in uscannotaffecttheIlluminatorofa cinmayAnanda commentsthatthepeaceof hunger,andthirst, death, sorrow, toal This istheAtmAthatopposed …. vijighatso'pipAsahsatyakAma satyasa'nkalpah viSoko vimRtyur esha AtmAapahatapApmAvijaro Upanishad 8.1.5: SrI cinmayAnanda givesreferenceto nAma 836.
AicNTy> AicNTy> AicNTy>
a a a - - - The Srutiattemptsto desc cintyah cintyah cintyah in the introductory part of SrI vishNu sahasra intheintroductorypartofSrIvishNusahasra – iyattayA paryavasitum Sakyah cintyah; na cityah paryavasitum Sakyahcintyah;nacityah – iyattayA comprehendedinourminds. r cannotbeimagined,etc.
142 He Who cannot be described as such He Whocannot bedescribedassuch ot becomprehended the nAma indicates that Heis beyond ll consciousness,andHeisfreefrom "golden-colored, with goldencolored l thatis defiling, free from old age, l thatisdefiling,free fromoldage, a similar message in chAndogya inchAndogya asimilarmessage rs ustobhIshma'swords– has truedesireandwill.SrI virtueortheagitationsofsin ribe Him-thechAndogya completely inour sadagopan.org ribe these aspects ribe these stone, describing that especially when it comes especially when it be Your auspicious qualities". (tiruvAi. 1.3.2) (tiruvAi. ther in his tiruvAimozhi pASuram ther in his tiruvAimozhi pASuram arable to You in any respect. With arable to You in any respect. rely enjoyed. Any attempt at verbal rely enjoyed. Any attempt at en after describing His greatness by unnaip pugazhvellAm perumpAlum unnaip pugazhvellAm perumpAlum is just a failed attempt to describe is just a failed attempt to etc. But the Sruti also declares that declares that Sruti also But the etc. if one compares You with familiar You if one compares d gold is a poor comparison,are You which lotus is but a poor simile, with a which lotus is but a poor simile, have that can desc yatovAco nivartante, aprApaya manasA yatovAco nivartante, lden hue, golden mustache, golden hair, mustache, golden hair, lden hue, golden ng a pebble." nammAzhvAr proceeds in a pebble." ng indA" – Who can mingle with even cows. indA" – Who can 143 "param jyoti! govindA! PaNbu uraikka shah dRSyate,hiraNmayah smaSruh, smaSruh, shah dRSyate,hiraNmayah o has never seen a precious every sense of the word., every – "I won't even attempt to descri kaTTuraikkil tAmarai nin kaN pAdam kai ovvASuTTuraitta nan pon un kai ovvASuTTuraitta pAdam kaTTuraikkil tAmarai nin kaN (taitt. upa.).
ofbhagavAn. AzhvAr exclaims: ofbhagavAn. AzhvAr exclaims: So,bhagavAn is a-cintyah in "gov to His auspicious qualities. He is the very next pASuram to declare that ev to proceeds one if Effulgence", the words "param jyoti – The Supreme describe His auspicious qualities His sauSIlyam – His simplicity, and His saulabhyam, there is no word that we mATTEnE" objects that are not even remotely comp remotely objects that are not even to all of beautiful eyes, feet and arms, unalloye dazzling stature to which pure world with words that do You no justice. Any often being pictured by the comparisonto the worldly things of You precious stone as "something resembli description of You is futile, especially description of You is futile, You". It is like some commoner wh saha two ideas toge nammAzhvAr conveys the param jotI! paTTuraiyAip puRkenRE kATTumAl You are to be me "O Supreme Effulgence! moustache, eyes resembling the just-blossomed lotus" - lotus" the just-blossomed eyes resembling moustache, puru hiraNmayah ya eshontarAditye hiraNya keSa apraNakhAt sarva eva suvarNah;hiraNya keSa tasya yahtAkapyAsam puNDarIkamevam akshiNI – of the sun, with go He is in the middle the just-bloomed lotus, eyes resembling words and beyond mind – beyond He is 1.3.2: iv-ulagu tirumEni oLi ovvAduoTTuraittu sadagopan.org else, andsoHecannot bepercei things exceptitself, soalsobhagavAn as theeye cannotseetheeye itselfsinc a-cintyah pramANaagocaratvAt Sri Sa'nkara'svyAkhyAnamis: personification ofwonders". melikegaruDa)". shoulders (treating totake Such aGreatOnehasnowdecided to Himthroughthesheerjoyofthinki – Byrevealing His guNa-s,Hedrawsus that beingwithmeistheonlything He decided to blessof thementalcapabilitieseven me by residing inHim; yAvarkkumSindaikkumgocaranallan my heart; tUyan - His devotees;HeisalsoSEyan–inaccessibletothosewhodonotsurrender He Who considered etc.)., pa'nca mahAbhUta-s(air,water, "He is our body, andcapturing mygreatAcArya'sthoughts: He is also ANDavan's bhagavadvishay tirukkuDanthai the soul of ourThe following explanation oftheabovepASuram ispartlydrawnfromSrImad body; He is (tiruvAi. the soul of the tuyakkan mayakkanennudaittOLiNaiyAnE kAlum eriyumavanESeyanaNiyanyava tAnE ahdEkAyamumSeevanum mAyan enne'njiluLLAnmaRRumyavarkkum explains thenAmaa-cintyah: SrI rAmAnujanreferstoatiruvAimozhi (tiruviruttam 98). "butter thief"– whosubjectsHimself sarva lokeSvaran, nammAzhvAr lamentsattheunimaginable 1.9.6)
ne'njAl ninaippuaridAlveNNeyUNennumEnac-collE ved byanymeansofperception. - Thesimplestwaytoexplainthisisthat just 144 rkkum SindaiyumgocaramallantUyan greatest ofj~nAni-s;tUyan–Evenso, ng about Him; ennuDait tOL iNaiyAn – ng aboutHim;ennuDaittOLiNaiyAn He isaNiyan–veryeasilyaccessibleto HeismAyan–AscaryabhUtan is themeans ofperceiving everything towards Him;mayakkan–Hedraws us HelongedforinallHislife;tuyakkan pASurambynammAzhvArthatnicely e itisthemeansofseeingallother pramAtrAdi sAkshitvena sarva sAkshitvena pramAtrAdi – a-cintyanHeisbeyondthereach behavior ofthisemperumAnwhois a sAram, and is my poor attempt at a sAram,andismypoorattempt to theinsultofbeingcalled possession of me by sitting on my sadagopan.org – gItA 8.9 – of our perception in this of our perception yasyAyutAyutAmSAmSe – He Who is different Who is different – He nded mentally. ayam IdRSa iti viSvaprap'nca iti viSvaprap'nca ayam IdRSa at He is called acintyah because He scussion and analysis, but is revealed Slokam, bhagavad rAmAnuja explains Slokam, bhagavad rAmAnuja explains kRshNa declares this in the gItA: this in the gItA: kRshNa declares ss or subtle, is supported by bhagavAnss or subtle, festations. Here the extent of such festations. Here the extent wer, in such a manner that it does not not does it that manner a such in wer, r words, His full power is beyond our nt and non-sentient entities, whether in whether nt and non-sentient entities, 145 manifestation, and the full extent of His His extent of and the full manifestation, cannot be comprehe of power, or of splendor, or of energy, know or of splendor, or of energy, of power, sarvasya dhAtAram acintya rUpam All that is in the domain All that is in the ma tejo'mSa sambhavam || plained in brief by Me." brief in plained (V.P. 1.9.53) - On an infinitesimal fraction of His (V.P. 1.9.53) - On an infinitesimal fraction of His
SrI baladeva vidyA bhUshaN points out th cannot be understood through tarka or di with an infinitesimal fraction of His po with an infinitesimal fraction (gItA 10.41) 10.41) aSakyatvAd-vA cintayitum vilakshaNatvena a-cintyah Universe. from this expanded a tiny fraction of His universe is but Lord comprehension. vibhUti-s is beyond mani | divyAnAm vibUtinAm parantapa nanto'sti mama divine My to || vibhUter-vistaro mayA prokto esha tUddeSatah limit (gItA no is (gItA10.40) "There manifestations has been ex yad-yad-vibhUtimat-sattvam SrImad-Urjitameva vA | tat-tadevAvagaccha tvam ma "Whatever being is possessed of My power". that as coming from a fragment the next b) In his gItA bhAshyam, for of sentie that this Universe consisting whether gro causal condition, effect or activities. existence or various proper form, its preserving violate His will in He quotes bhagavAn parASara from vishNu purANam: viSvaSaktir-iyam stithA energy, this universe rests. In othe comprehension– He is acintyah. is where bhagavAn gItA, from the gives the reference c) SrI cinmayAnanda described as a-cintya-rUpan – The Creator of all, and One Who SrI Sa'nkara gives the alternate interpretation: interpretation: alternate gives the SrI Sa'nkara sadagopan.org nAma 838. nAma 837. nAma 838. nAma 837. He Whodestroysfear. He Who causes fear. (rAmAyaNa, yuddha.18.34) I granthimshelterand protectionfr "To himwho evenoncebowsto Mesaying that I amThine, declared byLordrAmaduringvibhIs abahayam sarvabhUtebhyoda sakRdeva prapannAyatavAsmIticayAcate | injunctions. removes and commands oftheSAstra-s, Whocauses isOne intensefearinthose whoviolatethe Lord kRshNa prabhuh kRshNahsarva-lokeSvarah bhaya abhayamkarah SrI v.v.rAmAnujangivesthefollowing and dispelsfearinthose whofollow them. explanation isthatbhagavAncreatesfe His SrI BhaTTargiveshisinterpretationforthesetwonAma-stogether. removes fear". "bhayam kRntatiitibhaya-kRt" beviewedabout. ThenAmabhaya-kRtcan as The wordbhayaisderivedfrom theroot bhaya-nASanAya namah. bhaya-kRte namah. (mahAonly throughtheSrutivAkya-s– bhArata) nAma 838. nAma 837.
Éynazn> Éyk«t! Éynazn> Éyk«t! Éynazn> Éyk«t!
bhya bhya bhya
bhaya bhaya bhaya - - - kRt kRt kRt dAmyetad vratam mama || mama vratam dAmyetad - - - nASanah nASanah nASanah
tarka agocarah Srutyekagamyah. tarka agocarah – "OneWhocauses fear",or"OneWho haNa SaraNAgati ontheseashore- haNa SaraNAgati om allevils.ThisisMy vow". 146 supports forthetwointerpretations: ar inthosewhoviolateHis commands, bhI –bhayetofear,beanxious
fear inthose whoobeytheSAstric "bhayam karotiitibhaya-kRt", or or sadagopan.org
147 kURRamumAi tan SaraN nizahR-kIzh nizahR-kIzh tan SaraN kURRamumAi SErnda pirAn en SaraN en kaNNan SErnda pirAn bhaya-nASanAya namah. (Courtesy: http://thiruarangam.blogspot.com)
ulagamvaittum vaiyAdum vaiyAdum ulagamvaittum tiru viN nagar ten SaraN tiSaikkut en appanE ennaiALuDaiyan 6.3.8) (tiruvAi. van SaraN surarkkAi, asurarkku vem asurarkku vem surarkkAi, van SaraN sadagopan.org the sureDeath; vemkURRamumAi devotees, includingthedeva-s, HeisthesurestProtection; first andsecondlinesofthispASuram: The simultaneousroleofbhayakRtand taittirIyaUpanishad declares: taittirIyaUpanishad gods functionproperly andperform theirassignedduties.The bhagavAn, andsobhagavAnisthebhaya-kR the bolt,he,oyemen,isindra".We mountains tremble.Knownasthesomadr "Even theHeavenand Earthbowdownbe nicitovajra-bAhur-yo yah somapA parvatAbhayante| sushmAcidasya namante, dyAvA cidasmaipRthivI In supportofthefirstinterpretation SrI vAsishThaalsogivesbo minds ofHisdevotees(kRt–chedanetocut). (Rg.bhaktAnAmbhayam kRtantivAbahaya-kRt interpretation thatbringsoutHis itibhaya-kRt bhayamkaroti whofollowthewrongpath– causes feartothose SrI Sa'nkaragivestheprimaryinterpre worry ofanysorrow. ilanE also– pASuram3.10.8 2.12.13)His guNaasbhayanASanahisrefl tiruviNnagar–Oppiliappankoil. Such istheNatureofourgreatkaNNanin that havenotsurrenderedtoHimareno have surrenderedtoHimunderHisFeetforprotection;
– By surrendering tothis mAyak kaNNan's divine feet, I have no more feet,Ihavenomore –BysurrenderingtothismAyakkaNNan'sdivine –Justassurely,forthosewithademonicdisposition, Heis tan SaraNnizaR-kIzhulagamvaittum ellai il mAyanai kaNNanait ellai ilmAyanaikaNNanait (kR – karaNe – to do). He gives an alternate th theinterpretationsfornAma"bhaya-kRt". vajra-hastah sajanAsa indrah|| vajra-hastah , hegivesthesupportfromRgveda: 148 bhaya-nASanah isreflectedbothinthe bhaya-nASanah ected innammAzhvAr'stiruvAimozhi guNa ofprotectingthebhakta-s– inker, armedwithth t allowedanywhereclosetoHis Feet. fore Him,beforeHisverybreaththe knowthat indratremblesbefore tation for"bhayakRt"asOneWho –HeWhodispelsfearfromthe t ofthemall,toensurethatallthe surarkku vanSaraNAi tAL paRRiyAnOrduhkam – Keeping thosewho –Keeping asan-mArga vartinAm asan-mArga vaiyAdum under, who wields –ForHis asurarukku –Those sadagopan.org varNa ASrama This can be understood in in understood be can This rya, gArhasthya, vAna prastha, andrya, gArhasthya, vAna prastha, cribed for the four varNa- s as well cribed for the four varNa- s ory practices). No other path is the s - the brAhamNa-s, kshatriya-s, arma – to the practices prescribed arma – to the practices prescribed rama-s as well as the AcAra-s orrama-s as well as the AcAra-s the nAma "bhaya nASanah" stresses the nAma "bhaya nASanah" stresses . Out of fear of Him, does Death, the of fear of Him, does Death, Out . a man who observes the institutions of 149 for the four divisions or varNa- vaiSya-s and Sudra-s; as for the four ASrama-s (brahmaca sanyAsa), or groups. codes of conduct for all these 1. as a reference to varNASrama dh 2. as a reference to the practices pres 3. to the varNa-s, AS as a reference
fifth one, run". fifth one, for the SrI Sa'nkara's interpretation importance dharma-s: the varNASrama of following AcAravatAmbhayam nASayati iti bhaya-nASanah. different ways: bhIshAsmAd vAtahbhIshAsmAd pavate, For sUryah, bhIshodeti rise; Sun the does Him bhIshAsmAdagniScendraSca, of fear For Him; of mRtyur-dhAvati pa'ncama iti | fear of out blows wind "The agni and indra function fear of Him do (VP 3.8.9) 3.8.9) (VP SrI sa'nkara gives support from SrI vishNu purANam of ParASara: varNa ASrama AcAravatA purhseNa parah pumAn | vishNur-ArAdhyate panthA nAnyas-tat-tosha-kArakah || vishNu is propitiated by "The supreme varNa, ASrama, and the AcAra-s (purificat way to please Him". sadagopan.org nAma 839. nAma 839. cetiaiSvaryashTakam ucyate| by thefollowing: orpower).TheashTaaiSvarya-saredeclared are theashTaaiSvarya-s(might SrI aNNa'ngarAcAryanotesthatthepo smaller thananatom,etc. ofHi grandeur ofbhagavAn,consisting The next few nAma-sareinterprete everything (aNa-Sabde). b) HeWhoisthecause ofthesound us. a) HeWhohasthepowerofbeingsmaller nAma 839.
8. vaSitvam, 7. ISitA, 6. prAkAmyam, 5. prApatih, 4. garimA, 3. laghimA, 2. mahimA, 1. aNimA, adhrutah svadhrutah svAsyah adhrutah svadhrutahsvAsyah aNur bruhatkrusahsthUlOguNabhrunnirguNO mahAn|
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ADD P RA Slokam 90 Slokam 90 Slokam 90 N AVAM [É&iÚguR[ae mhan!, [É&iÚguR[ae mhan!, [É&iÚguR[ae mhan!, 150 prAgvamsO vamsavardhanah || prAgvamsO vamsavardhanah s superhumanpowerssuchasbecoming d bySrIBhaTTarintermsofthe
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sadagopan.org aNor- (kaTha. 1.21) to enter into the see something is esha aNur_AtmA aNur_AtmA esha in the hearts of u comes after the u comes after
u here means that He is scrutable, and is to be known rm at will in an instant, in dealingrm at will in an instant,
ility of the eye to ility of dahara AkASam gnifies His ability the smallest object that is known. the smallest object t with respect to size. BhagavAn is ll see this in the next nAma also). He in the next ll see this es that the affix es that the affix to Him. SrI v.v. rAmAnujan points out Him. SrI to man, who had the ability to alternate man, who had the ability sound, through the application of the sound, through us to the taittirIya Upanishad - -s mentioned above - aNimA. The-s mentioned above word Sri SAstri gives several references to Sri SAstri gives several references to ven to those who have His anugraham orven to those who have His anugraham 151 rs to an atom, and here it is used to refer to to refer to used is it here and atom, an to rs so into the subtle jIva. aN - This Self (paramAtman) is in - This Self (paramAtman) - He is subtler than whatever we perceive as subtle. we perceive as whatever than - He is subtler
aNIyAn are natural These aISvarya-s or powers that some of these powers are also gi that some of these powers example of hanu blessing. He gives the outside of this limit on either end (we wi This is the first of the ashTa aiSvarya This is the first from the root aNa - to aNuh is formed uNAdi sUtra - aNaSca which stat (1.8), term aNu refe root aNa. The of becoming smaller than bhagavAn's power the nAma si a) SrI BhaTTar comments that known as infinitesimally small void space BhaTTar refers subtle. SrI extremely a very smallbetween a very large form and fo with surasA (sundara kANDam). from muNDAkopanishad - SrI Sa'nkara gives the support cetasAveditavyah through the mind. SrI rAdhAkRshNa SAstri notes that the ab limi an upper and limit limited by a lower is beyond all the sensory perceptions. support: the Sruti in aNor-aNIyAn na hi su-j~neyam aNur-esha dharmah (kaTha. 2.20, tait. AraN. 10.1) c) He Who is in the form of the veda-s, or He Who reveals the veda-s, the the veda-s, the reveals Who He or veda-s, the of form the in is Who He c) Sabde). etc. (aNa - SAstra-s aNave namah. beings, into prakRti, and al sadagopan.org SrI cinmayAnandagivesthe This ( Sa yaeshoaNimA barley corn, amustardseed,thegrainmillet,etc. This paramAtmanwhoisresidinginmy SyAmAkAd-vA sarshapAd-vA antar-hRdayeaNIyAnvrIher-vAyavAd-vA esha saAtmA SyAmAka-taNDulAd-vA. It issubtlerthanthesubtleand beyo anUparamANAt aNIyAn hyatarkayam That whichissubtlerthanthesubtle. (chAndog. (muNDa. yad-aNubhyo'Nu ca The truthisverysubtleandnoteasilycomprehensible. (kaTha. 2.2.2) 2.8)6.8.7) and thefollowing ones interms of that SrIbhAradvAj does notfollowthe itiaNuh ma aNati -Sabdayati c) SrIkRshNa dattabhAradvAj giveshi different life-forms etc. ether everywhere, and isalsothecause the nAmasuggeststhatHeisin an interpretationbasedon everywhere, andpermeates everything,incl Heispresent that isbyHisaNutvam notesthatit vAsishTha b) SrIsatyadevo hRdisannivishTah
sat - He Who reveals the SAstra-s such as the veda-s etc. We will note ) is ofthenaturebeingsubtle. ) is -"Iamseatedintheheartsofall". kes known,reveals- the rootaNa-Sabdeto support fromthegItA- nd realizationthroughreasoningalone. 152 form ofthesoundthatpervades heart issmallerthan s interpretationbasedonthemeaning the ashTa aiSvarya-s, butgives theashTaaiSvarya-s, of the sound that emanates from the of thesoundthatemanatesfrom approach ofinterpreting thisnAma uding thesubtlejIva.Healsogives aNati Sabdayati vedAdi SAstram aNati SabdayativedAdiSAstram sound, and indicates that indicatesthat sound, and agrainofrice, (chAndog. 3.14.3) sarvasya cAham sadagopan.org (tait. h - He is greater and a'ngula means mahato mahIyAn ved is bRh- vRddhau - to sa bhUmim viSvatovRtvA all its entirety and stood (tirumozhi 3.8.1) - He who cannot be be (tirumozhi 3.8.1) - He who cannot crifice-born, the mountain-born, the the mountain-born, crifice-born, bes His greatness in terms of His bes His greatness in terms that padam is tripAd-vibhUti parama - ntal World (parama padam) can bental World (parama padam) re means endless, en knowing (through meditation) the power called mahimA - of becoming power called at we are aware of. tiruma'ngai AzhvArat we are aware of. tiruma'ngai aNutva that we saw referenced in the the in referenced saw we that aNutva 153 varshIyAnSca pRthivyA om which the nAma is deri ves the purusha sUkta -
- He pervaded the Earth in "aLattaRku ariyAy" bRhat bRhat bRhat
b&ht! b&ht! b&ht!
nAma 840. nAma (SvetASva. 3.7) 3.7) measured. SrI BhaTTar gi (SvetASva. atyatishTat daSA'ngulam daSa he daSa-a'ngula. up beyond by the Sruti: - from yojanA. He gives other supports great. - upa.6.10) - Greater than the than the Earth. additional Sruti references: SrI rAdhAkRshNa SAstri gives abjA gojARtajA adrijA Rtam bRhat The water-born, the earth-born, the sa Truth, the Great…. 2.2.2) tatah param bRhantam brahmaparam After thus praying unto Him and th Supreme Brahman.. infinitely great (kaTha. The Great. The Great. bRhate namah His to is here reference The great. as of His aiSvarya or This nAma describes know we that anything than greater in contrast to the power of vastness, previous nAma. The root fr grow, to increase. SrI BhaTTar descri the vast Transcende pervasion. Even palm. Note contained in a corner of His Universe th three times as large as the refers to bhagavAn as interpretations that are not linked to each other. to each other. are not linked that interpretations nAma 840. nAma nAma 840. nAma sadagopan.org nAma 841. nAma 841. enhanced in HisguNa-s.orauspiciousqualities. live incomfort. theformforjI d) HeWhoparesdown c) HeWho reduces or eliminatesthedifficulties toHisdevotees. b) HeWho isthinner a) HeWho islighte (kaTho.2.20) sandhayatirAja SrI satya beauty exists inanything,isbecauseofHim. bRhat context oftheashTaaiSvarya-s: continues SrI kRshNadattabhAradvAj indefinitely, HeiscalledbRhat. Because of thehugeness and becauseof is– SrI Sa’nkaravyAkhyAnam heart…. thanth Subtler thanthesubtleandgreat jantor-nihitamguhAyAm mahIyAnAtmA’sya mahato aNor-aNiyAn two qualitiesinthesamebreath– experience forthecontemplative mind”. buttheapparentcontradictiondissolvesintoanilluminating paradoxical, SrI cinmayAnandacapturestheidea nothing thatisbeyondHisability. of extremes indealt withintheprevious nAma–aNimA. the next fewNote thatthisaiSvaryaofmahimAis nAma-s. It is to be understood that there is nAma 841.
– He Who enhances or increases th k«z> k«z> k«z>
kRSah kRSah kRSah r thanthelight. than anythingthin.
interprets thenAmaas: bRhatvAtbRmhaNantvAt cabRahmabRhat barhati vardhate pratipadam SobhAyAm iti pratipadamSobhAyAmiti barhati vardhate 154 exactlyoppositeoftheaiSvaryawe asfollows:“Thesetwomayseem Wewillseeafewmore ofthese pairs In fact, the upanishad talks of these Infact,theupanishadtalksofthese e great…islodgedinthecaveof e beautyofeverywhere. Whatever va-s to make it possible forthemto va-s tomakeitpossible his interpretation outside ofthe his interpretationoutside theabilitytoexpandatwill guNaih vRddha –HeWhois – sadagopan.org sarvatra – because He yatra-kAma-gato the nAma in terms the nAma in of the point of not having a gross body. He might have that bhagavAn is so thin that He that bhagavAn is so thin that be lean or thin, or to be light, light, be to or thin, or lean be this nAma and the next one, by and the next one, by this nAma agavAn is One Who is lean or hefty, – to become lean or thin. The nAma is is nAma The thin. or lean become to – ates this as "One Who is of the form form the of is Who "One as this ates hTa aiSvarya-s, laghimA, or called the ter than cotton, wind, etc., and so His ter than cotton, wind, etc., light, and Sri Sa'nkara interprets the interprets and Sri Sa'nkara light, , because of His kRSatvam – leanness or , because of His kRSatvam – "dravyatva pratishedhAt" lean that we cannot see Him, then the that we cannot see Him, lean quotes the bRhadAraNya Upanishad in 155 sides and in all respects – sides and in all respects asthUlam ityAdinA dRSyatva pratishedhAt ner than anything thin, to r. SrI BhaTTar interprets r. SrI BhaTTar – asthUlah, because of the next nAma – sthUlah (as anything that we know is light. The root from which which from root The light. is know we that anything (BU 3.8.8)– He Who is not of . He quotes from mahA bhArata in support – SilAsvapi apratihat praveSatvAt kRSah. asthUlam – He Who can become so thin that He is devoid of visibility. One One visibility. of devoid is He that thin so become can Who He – – He can go wherever He chooses. – He can go wherever He chooses.
avyAhatagatih interpreter has the given the text is b) SrI Sa'nkara vyAkhyAnam is: b) SrI Sa'nkara vyAkhyAnam This nAma represents another of the as another This nAma represents than ability to be lighter is kRS – tanUkaraNe the nAma is derived to referring to the ability interpreted as the interprete depending on be lighter than anything His ability to nAma as One Who can be thin a form. He is ligh a) SrI BhaTTar explains that on all movement is unimpeded vaSI SrI baladeva vidyA anubhavam is bhUshaN's can be even inside a rock unobstructed thinness - kRSah does not have a form. A translator transl of non-material Spirit". SrI Sa'nkara e) He Who makes 'light work' of the asura-s (i.e., He Who destroys the asura- the destroys Who He (i.e., asura-s the of work' 'light makes Who He e) s). kRSAya namah. support – chosen this interpretation the opposite of the next nAma). SrI rAdhA kRshNa SAstri summarizes huge so so either is He or If with. start to Him, observing that the question of whether bh seen, be can see He if only even answered be can not do we that sadagopan.org to makelean,andgives Hetakesth the ashTaaiSvaryaconcept. alsogivesan vAsishTha d) SrIsatyadevo His devotees. itikRSah svajanavipadam is: c) SrIkRshNadattabhAradvAj'sinterpreation few nAma-s. have already seensome examples ofthis incomprehensible withinthecognitionof an artofeffectively employingtermsof SrI cinmayAnandanotesthatthisisan extreme, sthUlah. as kRSah,andinthenextnAmawe exactly theotherextreme, bRhat.In asaNu,and We sawbhagavAndescribed chooses, atHisWill. specifically, isHisability tobecomeas fraction oftime.TheSaktioraiSvarya He choosespointto beunderstoodisthatHecan to be,the very nextwordsays thatbhagavAnis and He canquotes frombRhadAraNyaUpanishad,refe becomeof bhagavAn,whomwecannotsee.In anythingquestion of whether He is lean or huge cannot be answered. That is the Nature He wants in the minutest e) SrI satya sandhayatirA e) SrIsatya inits nAma kRSahtothetvasTA down asneededfor theirsurvival an architecting thecreaturesoffeatur He Who makes'light work'ofthe asura-s.
–HeWhoreduces oreliminatesthedifficulties to the meaningthat ja's interpreationis: 156 the currentnAmaweseeHimdescribes d comfort.SrIvAsishThaequates the will see Him described as its other asits willseeHimdescribed essential meaning(Slokam6,nAma52). example of how"the Rshi-shavemade whateverHechoosestobe,whenever that isdescribedin fact, thepassagethatSrISa'nkara e genericmeaningfortheroot–kRS– in thenextnAmaHewasdescribedas in in the upanishadic passages in the last last the in passages upanishadic the in light asHechoosesorthin thestudentsofcontemplation".We contradictioninordertobringthe interpretationthatisnotbasedon –HeWhodestroysthe evilasura-s. es in various formsbyparingthem es invarious an-aNu rring to bhagavAn as asthUlam, in in rring tobhagavAnasasthUlam, the nAma refers to bhagavAn the nAmareferstobhagavAn daityAn karSayati itikRSah daityAn karSayati also– asthUlam an-aNu kRSyati tanUkaroti kRSyati tanUkaroti thecurrentnAma . The – sadagopan.org who run ahead of It. By It, vAyu without an equal; swifter than the thin as He wishes. Now we have the we have Now thin as He wishes. agavAn has the ability to touch any agavAn has the ability to touch ability to become as big as He wishes. ability to become as big as He s illustration of His aiSvarya called in one place, He has the nAma sthUlah. in one place, He has the nAma , even though It has reached them. It has , even though ISAvAsya Upanishad in support: ISAvAsya Upanishad in support: tiruppAvai uttaman. - O'ngi ulagaLanDa e to measure His extent by our ordinary e to measure His extent 157 usly the wealth of His devotees. of His devotees. usly the wealth tasminnapo mAtariSvA dadhAti || nd-deva Apnuvan pUrvamarshat | nd-deva Apnuvan pUrvamarshat ma can be derived is sthUl - paribRhamaNe - to is sthUl - paribRhamaNe ma can be derived
sthUlah sthUlah sthUlah
SwUl> SwUl> SwUl>
nAma 842. nAma (ISA. 4) 4) (ISA. SrI vAsishTha quotes the mantra from anejadekam manaso javIyo naia tad-dhAvato'nyAnatyeti tishThat "The paramAtman is The One unmoving; mind. The gods have not attained It Remaining stationary, It overtakes others bears water". He also quotes the purusha sUkta mantram in support: sahasra SirshA purushah; sahasrAkshah sahasra pAt | sa bhUmim viSvato vRtvA atyatishThat daSA'ngulam || feet. He and countless heads, countless eyes, with countless "He is One pervades all space, and it is not possibl The trivikrama incarnation is an obviou The trivikrama incarnation nAma - sthUlah. prApti, that is reflected in this - tAL parappi maN tAviya to nammAzhvAr SrI v.v. rAmAnujan givesreferences ANDAL'sISan (tiruvAi. 3.3.11), and to become big or stout, grow bulky or fat. Note that the previous nAma was was nAma previous the that is immense. a) He Who Note fat. or or enhances enormo b) He Who grows bulky grow sthUlAya namah. stout, or which the nA The root from big become become as lean or can kRSah - One Who nAma that describes the aiSvarya of His that since bh a) SrI BhaTTar comments standing world even while object in any nAma 842. nAma nAma 842. nAma sadagopan.org nAma 843. nAma 843. attributes –sattva, rajas, guNa refers to attributes suchasdayA guNa referstoattributes guNa-bhRte namah. c) HeWhobears(has)in b) HeWho supportsthethree guNa-s a) TheSupporterofallthataresubjectto Him. material wealthonly. toHisdevotees inthiswo to Himand the devoteescanbeinform ofth enormously thewealthofHisdevotees,is bRmhayati svajanasampadamitisthUlah b) SrIkRshNa dattabhAradvA etc. constellation ofstarsandgalaxies, bhagavAn manifestsHimselfin theform huge". Amongtheother in 'sthUla' and'ishTha',givi and 47).Thesimilarityarisesbecause the similarityofthis nAmatothenA comprehend Himfrom onemomenttothenext. SrI SAstridrawsattentionto power ofbeingaNu, bRhat,kRSah, SrI rAdhAkRshNaSAstricommentsthatas HeisstUlah. brahmANDa-s orUniverses, stUlah vigrahatvaAt SrI baladevavidyAbhUshaNgivestheexplanation - "Huge". Because is- SrI Sa'nkara'svyAkhyAnam He is the Soulknowledge ofmeansmeasurement". of everything, He is figuratively called sthUlah or nAma 843.
gu[É&t! gu[É&t! gu[É&t!
guNa guNa guNa - SincebhagavAnisintheformofinfinite finite kalyANaguNa-s. ng asoneofthemeanings and tamas. The rootfromwhichthepart bhRt is andtamas.The terpretations forthenAmasthavishThaarethat - - - bhRt bhRt bhRt bhRt bhRt bhRt sarva AtmakatvAt sthU AtmakatvAt sarva
j givestheinterpretation- ma "sthavishTha" (53and 437,Sloka-s6 ma "sthavishTha" 158 ofsattva,rajas,andtamas. eir enjoymentinperformingkainkaryam , dAkshiNya, etc.,an , dAkshiNya, rld, andneednotnecessarilyreferto 'sthavishThah' ismadeofthewords sthUlah, etc.,atwill,no onecan sthUlah.Notethatthe`wealth'for of the huge brahmANDa, thehuge ofthehugebrahmANDa, a consequence of His aiSvarya or ofHisaiSvarya or aconsequence - HeWhogrowsorenhances "HeWho hasWilledtobe lah itiuapacaryate d also to thethree d alsoto koTi brahmANDa brahmANDa koTi sthUlayati sthUlayati - sadagopan.org guNAn j~nAna guNAn j~nAna ent and future of guNAn sattvAdIn – Because of His His – Because of sarvasya vaSI sarvasya – He Who possesses the guNa dayA dAkshiNyAdayahsatvaguNa dayA – Since He supports the guNa-s of the guNa-s He supports – Since all by making all things in all their all things in all their all by making Na-bhRt to cover everything that is Na-bhRt to cover s in the different beings as part of different beings as part s in the in His process of creation, the rajo in His process of creation, like that of a cow to its calf, etc. like that of interpretation along similar lines – interpretation along similar lines – anda comment that He supports the anda comment that He supports em. By His mere Will (sva-sankalpena), (sva-sankalpena), Will mere em. By His rprets the nAma as a reference to as a reference to rprets the nAma nse, He is the ‘Bearer’ of the three and destruction, He is guNa-bhRt. SrIand destruction, He is guNa-bhRt. supports the guNa-s of sattva, three and the tamo guNa in the process of e about the past, pres sattva rajas tamasAm sRshTi sthiti the ability to be kind and sweet even to to to be kind and sweet even the ability 159 a similar interpretation – a similar interpretation hes between the different beings. beings. the different hes between rt from the Upanishad – poshaNayoh – to hold, to support. – to hold, poshaNayoh The explanation (taitt.Upa. 6.1) – He keeps all under control and rules over them all. rules over them all. control and all under (taitt.Upa. 6.1) – He keeps
given by SrI vAsishTha for the nAma is: for the SrI vAsishTha given by rajas tama AdayaSca,= dhAraka ityarthah teshAm bhRt quality of and compassion, He Mercy rajas and tamas, that distinguis expands the meaning of gu a) SrI BhaTTar three guNa-s. He inte subject to the power of ruling over bhagavAn’s supreme derived isderived bhR – dhAraNa states subjectto Him, and supporting th Thus this nAma is an expression of His aiSvarya or power of ISitvam – – ISitvam of power or aiSvarya His of guNa-bhRt. called is He So expression states. an different is their in them of all nAma supports He this Thus suppo the Lordship. He gives ISAnah guNa-bhRtlayakarmasu adhishThAnatRtvAt sattva, rajas,to varying and tamas degree His functions of creation, preservation baladeva vidyA bhUshaN gives bibharti iti guNa-bhRt. cinmayAn Both SrI vAsishTha and SrI the sattva guNa by assuming three guNa-s everything at all times, absolute bliss, b) SrI Sa’nkara’s vyAkhyAnam is: b) SrI Sa’nkara’s vyAkhyAnam guNa in the process of preservation, guNa in the process destruction or annihilation – in this se guNa-s. – c) SrI kRshNa datta bhAradvAj gives the explanation the enemies, attachment to His devotees AnandamAdhurya vAtsalyAdIn bibharti iti guNa-bhRt in knowledg perfection qualities such as SrIsatya sandha yatirAja also gives an sadagopan.org nAma 844. nAma 844. gUnah interpretation is: power thatHewillnotbetaintedby bhagavAn isineternalcontactwitha SrI BhaTTarcommentsthatthenAma guNa-s asweseeinthe interpretation. butintheca contradictory, outwardly the influence ofthe guNa-s.ThenA Supporter ofthethreeguNa-sinprakRt guNa-s andtheirinfluence, He isca arecharacterist tamas,that The term guNahererefers tothe nir-guNAya namah. He Who isbereftofthequa guNAnAnandAdIn bibhartiitiguNa-bhRt. (vishNupurA.1.9.44) bhAradvAjgivestheexplanation – SrI kRshNadatta Ruler. inthe andotherguNa-sthatare sattva sattvAdayo nasantISeyatracaprAkRtA guNAh He bewitchestheentireworl viSvasya mishatovaSI the followingsupports: The supremepowerofholdingothersinma is interpretedbySrIBhaTTarasrepres defects, sinceHeisnotsubjecttoanyon (taitt. 3.6.1) nAma 844.
– EventhoughHeisincontactwith
inguR[> inguR[> inguR[> atatvaSyatayA tat-samsparSe’ atatvaSyatayA
nir nir nir - - - guNah guNah guNah lities (common toothers). lities (common ic ofprakRti.SinceHeis untouched by these d withHiswide-open eyes.
160 lled nir-guNah.WhilebhagavAnisthe ll thejIva-salltime,Hehas prakRti havenoplaceinbhagavAn,the se ofbhagavAn,theyareconsistent any of their defects. SrI BhaTTar’s any oftheirdefects.SrIBhaTTar’s ma-s guNa-bhRt andnir-guNahare ma-s guNa-bhRt
enting theaiSvaryacalledvaSitvam– e, andisaboveall three guNa-s – sattva, rajas, and and three guNa-s–sattva,rajas, i (guNa-bhRt),Hehimselfisbeyond gical submission to Hiswill.Hegives to gical submission nir-guNah indicatesthatwhile nir-guNah all,Heisnottaintedbytheir pi aspRshTa-tad-guNahnir- of them. ThisnAma prAkRta guNa- sadagopan.org sAkshI This is sattvAdi guNa sattvAdi rs of the advaita the witness in everyone, the witness in yam as the ability to enter others’ yam as the ability He can plunge into the earth as He He as earth the into plunge can He d is maha – pUjAyAm – to honor, tod is maha – pUjAyAm – to n in terms of His supreme excellence n in terms of His supreme excellence arya known as prAkAmyam (irresistible ll guNa-s” by followe ll guNa-s” by 161 vastuto guNa abhAvAt nir-guNah. the ashTa aiSvarya-s, BhaTTar SrI explains or forget things at will, etc. or forget s “One who is worthy of worship”. s “One who is worthy of worship”.
the three guNa-s in them. in them. guNa-s the three (SvetAS. 6.11) – He Who is (SvetAS. 6.11) yond comprehension. mahAn mahAn mahAn
parama prakarshAt mahAn. mhan! mhan! mhan!
nAma 845. mind at will, make them remember support: gives the following Sri BhaTTar samprayojya viyojyAyam kAmakArakarah prabhuh | yad-yad-icchet ayam Sauirh tat-tat kuryAt ayatnatah || things separates and unites He chooses. He as acts Sauri, Lord, powerful “The mahate namah. is derive The root from which the nAma a) He Who is supreme in everything. is supreme in everything. a) He Who be is Great b) He Who indra. of likes of worship, and worshiped by the is worthy c) He Who mean delight, to increase. mahAn nAma mahA a) SrI BhaTTar explains the He desires. whatever of achieving will), the power SrI rAdhAkRshNa SAstri describes prAkAm wishes, and emerge out of it as He wants, just as we can enter water and get get and water enter can we as just wants, He as - in everything it of out emerge and wishes, of context out of it at will. In the the current nAma as signifying the aiSv trayavirahitatvAt nir-guNah. SrI satya sandha yatirAja gives sandha yatirAja SrI satya interpretation– a similar rahitatvAt nir-guNah. rahitatvAt nir-guNah. interpretationSrI Sa’nkara’s is: translated as “He Who is devoid of a translated as – from the upanishad SrI Sa’nkara gives support sampradAyam. cetAkevalo nir-guNaSca tainted by but who is not nAma 845. nAma 845. sadagopan.org nAma 846. nAma 846. The rootfromwhich thenAma is de a-dhRtAya namah. b) TheUnsustained. a) TheUnconstrained. SrI baladevavidyAbhUshaN worship (SrIvAsishTha). generic meaning is“mahyate=pUjyate The ontherootmaha–pUjAyAm. the likesofbrahmAismahAn–based nAma-s: continues bhAradvAj c) SrIkRshNa datta five elements, norbytimeandspace”. thesamethought–“Heisnotconditionedby SrI cinmayAnandaechoes as mahAn. guNa-s). He is unconstrainedthen astheotherextreme(small,big, by form, space, time,instance, theprevious sixnAma-sdesc etc. So He is referred byword comprehension anddescription to b) SrIrAdhAkRshNaSAstriexplainsthenA advanced’. pervading, Oneaboutwhomanythingin reference, Onewho isimmeasurablysu na Sakyam, – Him toadescriptionevenforthesakeofdiscussion SrI Sa’nkaraexplainsthenAmainterm effort”. as He likes. Whatever He chooses to do, He can accomplish it without any everyone. abhyarcayatvAt mahAn nAma 846.
mahyate pUjyatebrahmAdibhihitimahAn because He is “One to whom sound and other attributes have no
Ax&t> Ax&t> Ax&t>
a a a - - - dhRtah dhRtah dhRtah – He is called mahAn becaue He is worshipped by
gives theinterpretation– 162 rived is dhR – dhAraNe – to hold,to rived isdhR–dhAraNe –tohold,to ribed Himfirst asoneextreme,and s of the impossibility ofconstraining s oftheimpossibility thin, huge, full of guNa-s, devoid of devoidof thin, huge,fullofguNa-s, the natureofanob btle, Onewhoiseverpureand all- iti mahAn”–HeWhoisworthyof s, thoughts orothermeans.For s, thoughts his independentstyleforthissetof ma as signifying that He is beyond - He who is worshiped by -Hewhoisworshiped tarkato’pi yatovaktum stacle cannotbe sarvaih sarvaih sadagopan.org m is never reborn. m is never reborn. yo hi sarvasya dhAtA nArAyaNa as the support na kenacitdhriyata iti a-dhRtah. na kenacitdhriyata iti a-dhRtah.
the previous nAma (mahAn) as a (mahAn) as nAma the previous s being totally unobstructed or s being totally just as cottonis the support behind behind just as cottonis the support to achieve anything, he explains the he explains anything, to achieve Svarya called prApti – the ability toSvarya called prApti – the 849 as conveying of the Supremacy agavAn is theSupporter of everything cause of His will to bring them back tocause of His will o goes to paramapada anything He wants. Thus, the two nAma- wants. He anything 163
vardhanah. vardhanah. vardhanah.
- - - s the power to achieve anything He wants, without He to achieve anything power s the vamSah vamSah vamSah - - - ould meditate on SrIman dhRtah dhRtah dhRtah He Himself is not supported by anything else – – else anything by supported not is Himself He - - - vamSa vamSa vamSa
- How can He be supported by anything when He is the the is He when anything by supported be He can How - sva sva sva prAg prAg prAg svAsyah svAsyah svAsyah
Svx&t> Svx&t> Svx&t> SvaSy> àaGv
nAma 848. nAma 849. nAma 850. nAma 847. SrI BhaTTar interprets nAma-s 847 to reference to bhagavAn's superior power superior to bhagavAn's reference as a reference to Hi current nAma in His ability to achieve unconstrained us. behind support. While SrI BhaTTar explained explained BhaTTar While SrI support. s together mean "He Who ha s together mean example of bhagavAn first or limitation". He gives the any constraint giving back paramapadam them brAhmin, and then bringing to the sons of the vaidika giving them rebirth be to this world and one wh normally though this earth, even SrI v.v. rAmAnujan indicates that the ai SrI v.v. rAmAnujan indicates by this nAma. achieve anything, is indicated is that bh SrI Sa'nkara's interpretation else that exists, while the is mud dhArkatvAtpRthivyAdInAm dhArakANAmapi and ornaments, – SrI satyadevo vAsishTha rhetorically asks thequestion golden the sa kena dhRtah syAt? behind support the is gold cloth, the everything behind support the is bhagavAn also so pot, mud the behind support in the universe, and we sh Supporter and Sustainer of everything? Supporter and Sustainer of SrI cinmayAnanda gives example that the nAma 848. nAma 849. nAma 850. nAma 847. nAma 848. nAma 849. nAma 850. nAma 847. sadagopan.org nAma 847a. nAma 847a. He WhoisSelf-sustained. poru iltaninAyagan collectors, andwillfall fromgrac (tiruvai.5.2.8) –The othergodshave considered gods– rest ofAll theothergods,whoareallenjoying us, arenatural toHim. establishedetc. BhagavAn'ssublimityisnotdependen the bound souls(baddha jIva-s)canacqui andThis distinguishesthesublimenatureof supportedSovereignty doesnotdependon anything supporting". SrIBhaTTar commentsth by HimFollowing onthepreviousnAma,sv so that namah. sva-dhRtAya they can be and thenlookattheanubhavam together. First,wewilldealwithhis four nAma-sinSrIBhaTTar'sinterpreta grows allthethreecategoriesofjIva-s vamSa-vardhanah Then SrIBhaTTarconcludesthegistof bhagavAn asfollows: nAma 847a.
3. 2. 1. vaikunTham, sinceHe istheiror prAg-vamSah to Himinmanyrespects,butwho svAsyah prayer, etc. above,throughmeditation, wesaw that the sameashTaaiSvarya-s sva-dhRtah
sva sva sva – He is superior over the mukta-s, who have a status equivalent , asreferringtobhagavAn - - - –Heissuperioroverthe dhRtah dhRtah dhRtah –Heis superioroverthenitya-s, theeternalsouls inSrI (tiruvAi. 5.10.8) – The One and Only, incomparable, (tiruvAi.5.10.8)– The OneandOnly,incomparable, niRuttinAn daiva'ngaLAga ad-daivanAyagan tAnE niRuttinAn daiva'ngaLAga
of theothervyAkhyAnakartA-s. e if He does not support them. e ifHedoesnotsupport them. 164 interpretation forallthefournAma-s, igin, sourceandeternalsupport. a-dhRtah means"O a-dhRtah beenestablishedby Himliketax- paramAtmanfromthegreatness that were oncecloude . Becauseof this the effects ofthei else, andisinnate the three nAma-s with thenextone,the threenAma-swith tion, wewilllookat thefournAma-s t on meditation or austerities, butis t onmeditationorausterities, re throughmeditations,austerities at thenAmadeclaresthatHis baddha-s who may have someof mayhave baddha-s who being theOne whofostersand d bynescience. thread between the between thread and natural to Him. and naturaltoHim. ne Who isself- Who ne r karma-slikethe BhagavAn is
sadagopan.org Asanam – One Who has se of the mukta-s. SobhanA AsyA yasya (SrI vAsishTha)
t or superior status; or, st souls – the nitya sUri-s in me unlike in the ca s status is superior in the sense that e nAma is "One Who has a glorious e nAma is "One Who has refer to the nitya-s, or the eternally planation for the nAma as "He Who is ikunTham from the earliest of times. from the root As – upaveSane - to sit As – upaveSane the root from ". vamSa literally means 'race'. SrI in SrI vaikunTham, the mukta-s have vaikunTham, the mukta-s have SrI in meaning 'support' or 'AdhAra'. Their powers, are all derived from His grace powers, are all derived from His at Sri BhaTTar uses. The word Asyam is at Sri BhaTTar be, tainted by His ignorance etc". Thus, 165
to that of the mukta jIva-s. to that of the mukta jIva-s.
vamSah vamSah vamSah - - - eko ha vai nArAyaNa AsIt. vai nArAyaNa eko ha prAg svAsyah prAg svAsyah prAg svAsyah
– One Who has a magnificen
nAma 849a. nAma 848a. nAma the eternal support for the foremo support for the the eternal BhaTTar interprets the term 'prAk' to liberated souls who have been in SrI va and will. Thus, SrI BhaTTar gives the ex prAg-vamSAya namah. prAk means "first, foremost, earliest SrI rAdhAkRshNa SAstri summarizes this explanation as "One Whose status "One Whose as this explanation SrI rAdhAkRshNa SAstri summarizes or will is such that it never was, is, is the cause of the eternally free souls. He Who He interprets the term 'vamSa' as their ashTa aiSvarya-s or existence, sAmyam with their status, Hi bhagavAn in at any ti it was never subject to nescience status is uniquely superior also used to refer to 'face'. We will see later that SrI Sa'nkara uses this this uses Sa'nkara SrI a glorious status.a) He Who has that later see svAsyAya namah will We 'status', and is derived Asya refers to 'face'. to refer This is the meaning th (e.g., Asanam). to used SobhanA, = also su as at interpretation. in his second meaning looked be can nAma a) SrI BhaTTar's interpretation for th The status". sasvAsyah AsyA,svayam svasmin AsyA yasya sa svAsyah status. His own innate natural superior though SrI BhaTTar notes that even Supreme Deity – Supreme nAma 849a. nAma 848a. nAma nAma 849a. nAma 848a. nAma sadagopan.org nAma 850a. nAma 850a. sought inlife. worshipping Himand doing kainkaryamtoHimandHisdevotees thatis tobe This istherealgrowth–vardhana sustaining force". or enjoyment, thetonic forthat enhances thatHeistheme the Lord,anddeclare (tiruvAi. 9.3.4) words –becausetheyareoverwhelmedwi etc.,offerob "The deva-s,nityasUri-s, pirAn…. marundE na'ngaLbhoga magizhccikkuenRu SrI v.v.rAmAnujanrefersusto nammAzhvAr: three typesofjIva-s. increasing thekainkarya rasam (thedesire interpretation forthecurrentnAmais the threetypesofjIva-sthathehas SrI BhaTTarinterpretstheterm vamSa vamSa-vardhanAya namah He WhokeepsHisprogenygrowing. nitya-s. vamSa ofthe vamSa etc.instance, thecandravamSa,sUrya In thisraces aftersomeonewhoisveryimportan sense,SrI rAdhAkRshNaSAstrinotesthatit iscustomarytonamethedifferent bhagavAnthe sAdhyadevatA-s(theet is thesantidevAh foremost insupport: BhaTTar usesthepurushasUktapassage in prAg-vamSaSrIvaikunTham". Ininterpretingtheterm – the nAma 850a.
–paramapadamistheplaceof vi
vamSa vamSa vamSa - - - vardhanah vardhanah vardhanah ernally freeAngels)live.
166 referred tointhepreviousnAma-s.His dicine thatoffersthemtheirbhogam m, theever-increasingpleasurein vamSa, the raghu vamSa,the that bhagavAnisthecauseforever eisance totheLordinuncoordinated theirhappiness,pl perum dEvar kuzhA'ngaL pidaRRum perumdEvarkuzhA'ngaLpidaRRum 'prAk' to refer to the nitya-s, SrI 'prAk'toreferthenitya-s,SrI th theirfeelings (progeny) inthisnAmatorefer to do eternal service to Him) in the to doeternalserviceHim)inthe t and prominent inthatrace–for t andprominent shNu where from time immemorial shNu wherefromtimeimmemorial yatra pUrvesAdhyAh on thethoughtof easure of life and vamSa, theyadu sadagopan.org – He – He Who he interprets the sa bhagavahkasmin on is continually asked, on is continually asked, ng else is supported by – He Who supports and sustains by logic, anything that supports supports that anything logic, by aning sva-janah to the term sva, and aning sva-janah to the term an interpretation alongan interpretation lines of the a-vardhanah. Now we will look at the we will look a-vardhanah. Now erent perspective – – erent perspective cause it is the source of the veda-s. the veda-s. it is the source of cause wealth, and gives the interpretation – vyAkhyAnam for the four nAma-s: sva- vyAkhyAnam for 167 of His devotees (svam – dhanam). of His devotees (svam – dhanam). at is naturally beautiful. (chAn. 7.24.1) – "Where does that Immensity (chAn. 7.24.1) – "Where does (sva referring to Himself). (sva referring mething else. If the questi mething else. If the h we realize that everythi that realize h we
svaih sva-janaih dhRtah citte iti sva-dhRtah
her interpreters. her interpreters. dhRtah: dhRtah: dhRtah: - - - vamSam bhaktAnAm vardhayate bhaktAnAm vamSam vrdhanah iti vamSa- svAsyah sva svAsyah sva svAsyah sva
nAma 848b. nAma 847b. b) He Who has a countenance th has a countenance b) He Who c) One Who has a beautiful face also be there comes a point at whic gives the interpretation – c) He Who is held in their minds by His devotees (sva referring to sva- to SrI BhaTTar: grows His devotees. referring (sva BhaTTar's SrI with So far, we dealt devotees dhRtah, svAsyah, prAg-vamSah, and vamS His by the ot anubhavam of minds their in held is self-supporting b) He Who is Who He c) janAh,the devotees). supports the prosperity d) He Who upanishadSrI Sa'nkara quotes the chAndogya in support – pratishThita iti, sve mahimni own glory." abide, Sir?" "It abides in Its SrI rAdhAkRshNa SAstri points out that something is supported by so Self. One, the Supreme datta bhAradvAj gives the me SrI kRshNa Who is held in their minds by the devotees. SrI satya sandha yatirAja gives a diff SrI kRshNa datta bhAradvAjSrI kRshNa also gives term svam as referring to dhanam – svamdhanam dhRtam yena iti sva-dhRtah prosperity and well-being in everything else. nAma 848b. nAma 847b. nAma 848b. nAma 847b. sadagopan.org nAma 849b. nAma 849b. vamSah– asyavamSah prAgeva,napAScAtya itiprAg-vamSah. existence. Sincetheuniverse orig race being theuniverse, afterwhich b) SrISa'nkarainterpretstheterm'p prAk clearly orloudly. d) HeWhomovesaroundmajestically c) Hefromwhom,brahmA,thefirstofa b) Hefromwhomthefirstrace(nam svAsyah – SrI Sa'nkara'sinterpretationforthrnA – kshepaNe–tothrow).SrISa'nkara usesthissecondmeaning. Asyam asminiti kshipyatenavanItAdih b) ThewordAsyamisalso fromtherootAs–upaveSane-tosit(e.g.,Asanam). Asya -derived We sawearlierthatSrIBhaTTarhasus breath. fromHis vital allarose etc., thesUtra-s, thepurANa-s, veda, theupanishads, etAnisarvANivyAkhyAnAni asyaiva niS-SvasitAni. itihAsah purANamvidyAupanishada etatRg-vedoyaj bhUtasya niS-Svasitam itisvAsyah. upadeSartham tasy SabdarASih vedAtmakomahAn Hismouth– from reflected inthefactthatveda-semanated c) Alternately, SrISa'nkaraexplains Asyanm vadanamyasyaaitisvAsyah. SrI kRshNadattabhAradvAjalsogi nAma 849b.
su = Sobhanam, padmodara talavattA su =Sobhanam,padmodara means "first, foremost, earliest". means"first,foremost,earliest". –HeWhose faceisrosyli
prAg prAg prAg - - - vamSah vamSah vamSah HegivessupportfromtheUpanishad:
ke theinsideoflotus. inated from vishNu, Heiscalled inated fromvishNu, ely, theuniverse itself)originated. used torefer'face'– ves thesameinterpretation– 168 (amara koSa vyAkhyAnam, based on asu vyAkhyAnam,basedonasu koSa (amara vamSa rAg-vamSah' asreferringtothefirst a mukhAt nirgatahpurushArtha ur-vedah sAma-vedah atahrvA'ngirasa sAma-vedah ur-vedah that thebeautyof ll thosethatwerecreated, originated. , andwhosegreatnessisexpressed alone alltheother racescame into h SlokAhsUtrANi anuvyAkhyAnAni h SlokAhsUtrANianuvyAkhyAnAni ma is:"OneWhohasabeautiful face" ed themeaning'status'forword mram abhirUpatamam asya Asyamiti asyaAsyamiti mram abhirUpatamam literallymeans'race'. (bRhad.Upa.2.4.10) –The the faceisalso asya mahato asya mahato Sobhanam asyate asyate prAg- sadagopan.org ). One Who keeps all the keeps all One Who a + a'ncu + kvin = prA'nc a + a'ncu + kvin – He Who moves around e current context for the context e current prakarsha se caltA huA jo prakarsheNa a'ncati = gacchati, owth of yadu vamSa itself as the the as itself vamSa yadu of owth ah santAno yasya iti prAg-vamSah.ah santAno yasya d the nAma vamSa-vardhanah, as a ts the term vamSam as referring to to as referring term vamSam ts the a) in their anubhavam of enjoyment of enjoyment anubhavam a) in their expressed clearly or loudly. (The expressed clearly or loudly. vamSam prapa'ncam vardhayanvamSa- ma-s - sva-dhTtah, and prAg- svAsyah, means "One Who has brahmA as His "One Who has brahmA means r, to aid, SrI vAsishTha gives the ed forwards. Using the root van– Sabde ed forwards. Using to refer to catur-mukha- to refer and brahmA, parIkshit-samrakshaNena pANDu- kulam 169
prAg
growing (vRdh – to grow). e meaning from the root a'nc – gati=pUjanayoh–e meaning from to he derives the meaning: pr meaning: he derives the ing to vamSa-vardhanah as the meaning 'to go' for th the meaning 'to vardhanah vardhanah vardhanah dh – to increase – - - - vamSa vamSa vamSa
prA'ncati it prAg brahmA; sa vamS prA'ncati it prAg
nAma 850b. vardhanah. vardhayati iti vamSa0vardhanah. SrI baladeva vidyA bhUshaN quotes the gr SrI satya sandha tIrtha gives of His growing the example the vamSa of pANDava-s by protecting parIkshit – three kinds of jIva-s growing (vardhan through devotion to Him. "He Who expands the b) SrI Sa'nkara gives the meaning for the nAma as universe", based on vR vamSah, and mean gave the root a'nc. Based on pANini, root a'nc. Based direct – being in front, (pANini 3.2.59) sambhaktau to ca - sound, to hono prAg-vamSah as: explanation for the nAma vanati= SabdAyate sambahajate ca – prAg-vamSah is majestically,and whose greatness givenexplanation in Hindi that is by a translator is: uskA nAm prAg-vamSa hai Sabda yA sambhAgkartA hai b) He Who keeps the Universe (vardh – to cut). at the appropriate time c) He Who cuts off the Universe SrI BhaTTar had interprete Recall that three Na summarization of the previous gives the explanation that the nAma gives the explanation progeny – d) SrI vAsishTha derives th and takes go, to worship, c) SrI kRshNa dattac) SrI interpre bhAradvAj progeny, and he takes the term and he takes progeny, nAma 850b. nAma 850b. sadagopan.org 11.30). SrIvaikunTham (SrImadbhAgavatam destroying theyaduvamSajustbefore SrI rAdhAkRshNaSastrigivesthesp universe. - tocut: c) Analternateinterpretationgivenby there were numerous prominentyAdava-s. yatrashaTpa'ncASat vardhanah example ofHisbeing vamSa-vardhanah–
prapa'ncam chedayanvAvamSa-vardhanah prapa'ncam koTayah pradhAnabhUtAbabhUvuh 170 SrI Sa'nkara is based vardh – chedane SrISa'nkaraisbasedvardh–chedane He decided to leave this world for Hedecidedtoleavethisworldfor vamSam yadoh vardahayatiitivamSa- vamSam yadoh ecific exampleofLordkRshNa – He Who withdraws the –HeWhowithdrawsthe -where sadagopan.org
A ]
AAM N EACH
alization of their true nature and on in the context of bhagavAn's on in the context rived from the same root – bhR – – bhR – rived from the same root the mukta-s or the liberated souls, souls, the mukta-s or the liberated support. bhAra refers to burden.support. bhAra refers to aita tradition, the jIva-s are of three bringing about this liberation of the bringing about this liberation e baddha jIva-s attain liberation and e baddha jIva-s attain liberation BEFORE is described as bhAra-bhRt in SrI is described as bhAra-bhRt in SrI
h suparNO vAyuvAhanah || h suparNO vAyuvAhanah ining the welfare and prosperity of His ining the welfare vaikunTham, performing eternal service vaikunTham, performing eternal gItA, where bhagavAn Himself declares 171 AVAM N
– He Who shoulders the burden is bhAra- is bhAra- – He Who shoulders the burden Slokam 91 Slokam Slokam 91 Slokam Slokam 91 Slokam RA P bhRt bhRt bhRt ADD - -
- LEASE P bhAra bhAra bhAra [
ÉarÉ&Tkiwtae yaegI yaegIz> svRkamd>, svRkamd>, yaegIz> yaegI ÉarÉ&Tkiwtae ÉarÉ&Tkiwtae yaegI yaegIz> svRkamd>, svRkamd>, yaegIz> yaegI ÉarÉ&Tkiwtae ÉarÉ&Tkiwtae yaegI yaegIz> svRkamd>, svRkamd>, yaegIz> yaegI ÉarÉ&Tkiwtae Aaïm> ïm[> ]am> sup[aeR vayuvahn>. 91. ]am> sup[aeR vayuvahn>. Aaïm> ïm[> Aaïm> ïm[> ]am> sup[aeR vayuvahn>. 91. ]am> sup[aeR vayuvahn>. Aaïm> ïm[> Aaïm> ïm[> ]am> sup[aeR vayuvahn>. 91. ]am> sup[aeR vayuvahn>. Aaïm> ïm[> bhArabhrut kathitO yOgI yOgIsah sarvakAmadahbhArabhrut kathitO | ÉarÉ&t! ÉarÉ&t! ÉarÉ&t!
Aasramah sramaNah kshAma Aasramah sramaNah
nAma 851. (gItA 9.22) dhAraNa poshaNayoh hold, to – to 9.22) bhArambibharti iti bhAra-bhRt bhRt. interpretati SrI BhaTTar continues his viSishTAdv relation to the jIva-s. In the bound souls, types – the baddha-s or the in SrI become mukta-s and then reside burden of to Him. BhagavAn bears the baddha-sto become mukta-s through the re (gItA BhaTar's interpretation. SrI v.v. rAmAnujan refers us to the that He shoulders this burden of mainta devotees: ananyAS-cintayanto mAm ye janAh paryupAsate | teshAm nityAbhiyuktAnAm yogakshemam vahAmyaham || bhAra-bhRte namah. Both the parts bhAra and bhRt are de souls. Th or the eternal and the nitya-s the attainment of Himself, and so He He Who shoulders the burden. shoulders the burden. He Who nAma 851. nAma 851. sadagopan.org enjoyed hereisthat Heisthecause not asamanwould carry aloadinthe thatthe"ca SrI cinmayAnandacomments kUrma rUpeNabibhartiitibhAra-bhRt. the Universe intheform ofaTortoise – explainsthe nAma SrI satyasandhatIrtha AdiSesha – reference toHissupportingtheUniverse SrI Sa'nkarainterpretsthebhAraor His feelingofindebtednesstoonewh that Hecouldneverfulfillthroughout Hi stillHecontinue thattime, at draupadi Ev episode. during thevastraapaharaNa until theday Heleftthisworld,todr We areallfamiliarwiththesenseof shoulder". "It isourdutytosay'nam SumandArgaTkE adu nama ennalAmkaDamai, vE'nkaTattu uraivArkku nammAzhvAr: of His theword 'namah'to we somuchasutter to makeThere isanother dimensiontotheanubha sure bibhartiiti bhAra-bhRt. thatbhagavAn's roleofprotectingHisdevotees– He protects alsointe bhAradvAj SrI kRshNadatta are lookedafterbyMe". us. SrIafter eternal union withMe. Theirpros v."There arethosewho, excludingallelse v. rAmAnujan quotes
anantAdi rUpeNabhuvobhAram anantAdi ah' totiruvE'nnkaTattAn; o surrenderstoHimunconditionally. 172 aupadi whocalledoutHis nameforhelp indebtedness thatLordkRshNacarried d tofeelthatHeowedadebther , thinkof Meandworship Me,aspiring of theUniverse,and thusHeisthe perity and welfare (yoga and kshema) perity andwelfare(yogakshema) bhAram bhArabhUtambrahmANDam en thoughHisnAmaitselfprotected vam of this 'burden'ofbhagavAn.If vam ofthis Him, He treats it as major 'burden' the 'weight'thatHecarriesasa s incarnationinthisworld–suchis asareferencetobhagavAnbearing rprets thenAma asreferringto traditional sense. Thesensetobe traditional rrying" thatisreferredtohere bibhartiitibhAra-bhRt. on His shoulders in the form of onHisshouldersintheformof bhAram bhaktarakshAyA the restisHis burdento (tiruvAi.3.3.6)
sadagopan.org ter, is declared in all all in declared is ter, (tiruccanda. 11) s fullness of all guNa-s that have s fullness of all guNa-s that e four veda-s, that are hidden to rt from the jitante stuti(1.7) – rt from the jitante AzhvAr's tiruvAimozhi 3.1.10, where his aid, but even he cannot describe cannot describe his aid, but even he d brahmA so that he can perform the e the Supreme Effulgence that cannot that e the Supreme Effulgence da-s; You are the One declared as the declared da-s; You are the One 173 "maRaiyAya nAl-vedattuL ninRa malarc- all the veda-s, purANa-setc.. ed to Your devotees (veda)". "kathitah ukta vakshyamANa"kathitah ukta guNavattayAsarva
at will be described hereaf at will be described – All the words (Sruti-s, smRti-s etc.), declare the (Sruti-s, smRti-s – All the words aDaikka vandu tOnRinAr Na'ngaL Solla vallarE? kathitah kathitah kathitah
kiwt> kiwt> kiwt>
– He is called kathitah because Hi – He is called kathitah because – "You Who are the essence of all th
nAma 852. nAma The root from which the nAma is derived is kath – vAkya prabandhe – to tell, tell, to – prabandhe vAkya – kath is kathitAya namah. derived is nAma the which from root The to narrate. bhAshyam is – SrI BhaTTar's SAstreshu" th been described so far and gives suppo the SAstra-s. SrI BhaTTar vacaSam vAcyam uttamam greatness of this uttaman to tirumazhiSai AzhvAr, who captures the gist us SrI v.v. rAmAnujan refers ofthis nAma in his pASuram: poruLum nee nee, Solap paDum SollinAl toDarcci Sodi nee SollinAl SolappaDAdutOnRuginRa SollinAl paDaikka nee p nin gu SollinAlSuru'nga "You are the Ultimate goal of the ve by the veda-s; You ar Supreme Brahman be described through words; You create function of creation using the veda-s as You through words even roughly". SrI rAmAnujan also refers us to namm AzhvAr refers to emperumAn as cuDarE" bhAra-bhRt. bhAra-bhRt. He Whose greatness is extolled by greatness is extolled He Whose the nAstika-s (maRai), and reveal nAma 852. nAma nAma 852. nAma sadagopan.org sad-AgamaihpratipAditah. refersto SrI satyasandhatIrtha kathitah. vistaratvAt etc.– likes ofnArada,vAlmIki, theex gives bhAradvAj SrI kRshNadatta One Whose greatness isextolledbygreatsages. Other vyAkhyAna kartA-sgivespecific bridle) reachestheendofroad,wh (bhagavadgItA15.15) "He (whohassoundintellectashisch (kaTho. 2.15) paramampadam tad-vishNoh sodhvanah paramApnoti the holyrAmAyaNa,andbhArata,OBestofbharatarace". "vishNu issungeverywhere at thebegi thathAcAntev Adau madhye (kaTho.(bhavishyat. vede rAmAyaNepuNyebhAratebharatarshabha| of theritualsveda-s;Ialoneam "Indeed Ialoneamtobeknownfroma cAham vedAntakRtveda-videva VedaiSca sarvamahamevavedyah All theveda-s Hisstatus(asSupreme). describe sarve vedAyat-padamAmananti kathitah. Hegivesseveralsupportingquotes: Supreme by theveda-setc.,andall 3.9) kathitah; sarvair-vedaih is– SrI Sa'nkara'svyAkhyAnam 132.95)
kathita itivAkathitah ishNuh sarvatragIyate|| nArada vAlmIkiprabhRtibhihsa'kIrtita yaSo vedAdibhih ayameka eva paratvena kathita iti kathita ayamekaevaparatvena vedAdibhih His being praised by the Agama-s – His beingpraisedby the Agama-s theKnower ofall theveda-s". 174 ich isthehighest place ofvishNu". ll the veda-s. I bring about the fruition ll theveda-s.Ibringaboutfruition nning, middle, and end of the veda-s, andendoftheveda-s, nning, middle, arioteer and controlled mind as the the and controlledmindas arioteer instances ofHisbe ample ofHisfamebeingsungbythe extol His virtue, and soHeiscalled extolHisvirtue,and -Healoneisdeclaredas ing akathita,or kathitah kathitah sadagopan.org is to be understood is in terms of of terms in is understood be to is en the veda-s fail in their attempt their attempt veda-s fail in en the and is quite natural to Him. So He is is He So Him. to natural quite is and of bringing together a harmonious not go together; this unique greatness singing His praise thatsinging been we have re is SrI vAsishTha's composition everything, He Who is the Object we we Object everything, He Who is the kathitah or One Who should be spoken Who should be spoken kathitah or One their wishes– i.e., He Who bestows the Who bestows i.e., He wishes– their r seeing Whom we are endowed with the r seeing Whom 175 sti vaktum prati-jantu nishThA || sti vaktum prati-jantu syAntam vAg vacobhih Apnoti na | rived is yuj – yoge – to unite. rtha ghaTanam mahA prabhAvah sparSanah, rUpah, ghrANah, etc. sparSanah, rUpah, ghrANah,
yogI yogI yogI
yaegI yaegI yaegI
nAma 853. The root from which the nAma is de devotees' wishes. yogine namah. – a) SrI BhaTTar gives the interpretation yujyate anena iti yogah;aghaTitA sa asya atiSayena nitya yogena; sarvam etatsambhAvayati iti yogI – There is a unique greatness in Him that generally do combination of things is present in Him in an extreme measure, this notion called yogI. The context in which a) He Who is endowed with super-human powers. is endowed with super-human a) He Who yogic powers. is realized through b) He Who together. bonds everything c) He Who of His Self. d) He Who has total control devotees with unites the e) He Who SrI satyadevo ev comments that vAsishTha to describe Him completely. It is for It is Him completely. to describe provided the ability of speech. He of ability provided the interpretation: summarizing his ta purANah kathitah vishNur-hi loke ca vartamAnAtasmAtsanAdeva vAga just as bhagavAn is He remarks that about and praised, He is also a darSatah (He Who sees He fo see, should see in everything we ability to see, etc.,), SravaNah, nAma 853. nAma 853. sadagopan.org because Hehastotal co d) SrISa'nkaragivesthealternate in everything together, isyogI. His derivationas– bhagavat esha cayogarUpoguNo yogi, baddham sakala'nca viSvamparasparam caidamSarIramyogi, yogair-yuktam so Heiscalled yogi– the ability tokeep everythingin theuniverse bound together asoneunit, and c) SrIvAsishThainterpretsthenAmaas bycontrol of yoga (namely, iscalledyogIsi other things.BhagavAn when it mindtowardsHim draws his/her SrI rAdhAkRshNaSAstriexplainsthete leading tothebhaktimArga. j~nAnayogais prapatti mArga,and bhagavAnisatta viSishTAdvaita system, interpretation thatisgivenalongthe yogi b) SrI Sa'nkaragivestheinterpretation– anubhavam. and soHeiscalledayogIinSrIBhaTTar's measure simultaneously, combined inHimtheseapparentlyconfli in the same person, except in the case of bhagavAn. Thus, He is a One who has full measure. It is not possible to have etc.ItisnoteasyforonetohaveanyoftheseaiSvarya-sin and prApti), conflicting characteristicsofaNimAan the asTaaiSvarya-sthatwesawin svAtmanisarvadA samAdhatte svAtmAnam tenavA yogi. svAtmAnam samAdhatte svAtmanisarvadA
– HeWhocanbeattainedthroughj~nA yujyate sambadhyate itiyogi yujyate sambadhyate themindandsenses). ntrol ofHis Self– o vishNureva sarvatravyAptah. o vishNureva 176 an accessory along with karmayoga in accessoryalongwithkarmayoga an all theeight aiSvarya-sinfullmeasure line of the advaita philosophy. Inthe philosophy. line oftheadvaita theprevious Sloka–theapparently nce He is attained by the process of Heisattainedbytheprocessof nce d mahimA, kRSa and sthula (laghimA kRSaandsthula(laghimA d mahimA, terpretation that He is called yogI terpretation thatHeiscalledyogI ined only through the bhakti yoga or ined onlythroughthebhaktiyogaor rm yogaastheprocess bywhichone tries to wander and stray away into tries towanderandstrayaway cting aiSvarya-stoco-existinfull signifyingthatbhagavAnalonehas yogah –j~nAnam,tenaivagamyatvAt na or knowledge alone. This is an na orknowledgealone.Thisisan –HeWhounitesorbonds yogah samAdhih,sa hi sadagopan.org gifted with the perfection of the (vishNupurAnam) yojayati svajanAn tad- yojayati svajanAn of the nAma-s from sva-dhRtah of the nAma-s from sva-dhRtah the interpretation that the nAma the interpretation – Slokam 3), which is related to the– Slokam 3), which is related bility to bring about the perfection of for the term yoga from the yoga from the yoga term yoga for the in the midst of the bound souls in this st yogi, and hence bhagavAn has thisst yogi, and hence 18 complements the current write-up, 18 complements the current r write-up for additional enjoyment of additional enjoyment for write-up r ka who are by nature ka who with their wishes, in other words, Hewith their wishes, s totally conquered the mind, and lives s totally conquered mely SrI vaikunTham, upon sanaka and Tham. He gives the support for this s to bring about the kAra bhUyah ati-pavitram padam | 177 nAma also. For the current nAma, hisnAma also. For the current the foremost lled yogISah because He is – yoga is stopping – yoga One all though flow. of
for their devotees – for their relation of bhagavAn to the three types of souls. types of bhagavAn to the three relation yogISah yogISah yogISah
yaegIz> yaegIz> yaegIz>
yogah citta vRtti nirodhah yogah citta
nAma 854. are yoga in these devotees even as they sana of the likes for even world. Thus, yoga so that they attain SrI vaikun interpretation from SrI vishNu purANam: sanandanAdIn apa-kalmashAn munIn ca "He conferred the highly pure goal, na interpretation is that bhagavAn is ca interpretation is that bhagavAn Lord of all yogins, and bears the responsi He Who is the foremost Lord of all yogins. is the foremost He Who SrI BhaTTar started the interpretation (nAma847) in terms of the in this He continues that thread ha who He is it meditation, of powers yogISAya namah. who has no thought agitationswho has no thought – who ha greate Self is the own Effulgent in His nAma per cinmyAnanda. dattae) SrI kRshNa bhAradvAj gives desired wishes bestows the SrI cinmayAnanda takes his definition takes SrI cinmayAnanda SAstra-s– SAstra-s– the devotees He unites signifies that abhIshTenaiti yogI. abhIshTenaiti yogah (nAma 18 the nAma We have seen this nAma. current nAma. . The write-up for nAma current nAma. . The write-up earlie to the and the reader is referred nAma 854. nAma 854. sadagopan.org (gItA6.47) from anyinvolvement whilebeinginth ayoginason SrI cinmyAnandadescribes the object ofworship-theLord consider himasthegreatestofyogi "He whoworshipsMewith || matah bhajateyomAmsameyukta-tamo SraddhAvAn | mad-gatenAntarAtmanA sarveshAm yoginAmapi and soHeisyogISah.givesth uponbythe karmayogin-s, and meditated givesthein bhAradvAj SrI kRshNadatta the yogin-s",orSupremeamongyogins. unobstructed andfreefromany impediment impediments toyogaandfallingoff and explainsthatunlikeotheryogins SrI Sa'nkara givesthemeaning"TheSu andthenitya-sareallreferredtohere. mukta-s serve Himwith of thissamsAra-all experience, andthenitya-swhohaveno the enjoyment of Hisunlimited auspic of theirtruepenanceanddevotion,the etc., sanaka, "The Seerssuchasjanaka, ellAmtozhuvArgaL. naltavamunivar ka kalakkam illA conveys thesenseof Hisbeingthe yogI SrI v.v.rAmAnujanrefersustonamm other sageswhowereflawless". (tiruvAi. 8.3.10)
faith,whose innermost rai kaNDOrtuLakkamillAvAnavar , ofthebestamongyogin-s. e followinggItAverseinsupport: 178 who aresubject tobeing obstructedby AzhvAr's tiruvAimozhipASuramwhich Sa whoisworshippedby theyogi-s: mukta-s whohavecrossedtheoceanof puredelight".Themumukshu-s, the ious qualitiesthrough enjoymentand e midst of samsAra anditsseething samsAra e midstof t hadtheslightest traceofthefear preme amongst yogin-s" to thenAma, preme amongstyogin-s" who haveclearperceptionasaresult e whoisfree-completely andfully- n-s". Theidea conveyedisthat Heis from theirprogress,bhagavAnis terpretation thatHeisworshipped j~nAnayoginsandbhaktiyogin-s, s, andsoHeiscalledthe"Lordof self isfixedinMe,I sadagopan.org - He through Whom - He through
- He Who bestows all desires is grants all desires sought by the grants all desires sought , all the bones in the body are kept are kept body the in , all the bones held together only because of His His of because only together held bestowed with good birth in the next " for the word yoga, and gives the word yoga, and gives " for the sser benefits, bhagavAn is still the benefits, sser ch as aNimA previously (one of the is nAma signifying that He keeps is nAma signifying ate anubhavam that is that ate anubhavam from different have not perfected their yoga and who ion from desire etc., will still get the will still ion from desire etc., e King of yogi-s by this description. by this description. yogi-s e King of these are impediments to the path for these are impediments to the dah dah dah one functional piece. While this example While this example piece. functional one - 179 - - attain great delight is yogI-Sah. attain great delight kAma kAma kAma - - - sarva sarva sarva
yoginAm Sam (=sukham)yoginAm Sam yogISah yasmAt iti svRkamd> svRkamd> svRkamd>
nAma 855. (gItA 6.41) 6.41) (gItA janma. He quotes the gItA in support: prApya puNya kRtAm lokAn ushitvA SASvatIh samAh | SucInAm SrImatAm gehe yoga-bhrashTo'bhijAyate || benefit of their yogic effort, and will be benefit interpretation that bhagavAn has th interpretation instance for - together bound everything so that the body is in united together universe is may sound trivial, the whole power of yoga or union. of path ultimate his from sarva-kAma-dah. falls yogin the bhagavAn SrI BhaTTar points out that if even devoted yogin, including the powers su words, other In though discussed ashTasiddhi-s), even Salvation. and instead seeks le seeking Salvation, the devotee seeks. benefits bestower of whatever who SrI BhaTTar notes that even those distract slip from this path because of sarvAn kAmAn dadAti iti sarva-kAma-dah SrI vAsishTha uses the meaning "union the meaning uses SrI vAsishTha He Who bestows all desires. sarva-kAma-dAya namah. the others - the others on Whom) the yogi-s (by meditating activities. BhagavAn alone qualifies as th alone qualifies BhagavAn activities. SrI satya sandha tIrthaSrI satya altern gives an nAma 855. nAma 855. sadagopan.org "And Healoneis vAmani,sinceHegran (bhAga. sarvANi vAmAninayatiyaevamveda|| esha uevavAmanIreshasarvANivAmAninayati| SrI rAdhAkRshNaSAstrigives (chAndogya.such asworshipingthelesserdevatA given bySrISukamunitoparIkshitaf ofallbenefits-sarv Ultimate Bestower kAma our desiresare-dharma,artha, In other words, He is the Only 2.3.10)purusha withintensedevotion". One whom we should worship,who isrealizedenough tobeinterested no matter what "He whohasnodesireinanything,orone yajetapurushamparam|| tIvreNa bhakti-yogena vAmoksha-kAmaudAra-dhIh| a-kAmah sarva-kAmo givessupportfromSrImadbhAgavatam: bhAradvAj SrI kRshNadatta benefits foryogaoreffortofanyki upapatteh, SrI Sa'nkaraquotesthebrahma living there formany longyears". toth prosperous afterhavingattained "He who hasfallen away fromyogaisbo 4.15.3) Note the double emphasis on Note thedoubleemphasis on auspiciousness onthose Whoha - vAmanItvam (SrI N.S.anantara~ngAcAryaexpl refuge inHim".
which declaresthattheLordal sva ASriteshuSobhana prApakattvam ve takenrefugeinHim). reference to the Upanishad: reference totheUpanishad: "sarvAni vAmAninayati". nd. So He alone is sarva- kAma-dah. nd. SoHealoneissarva-kAma-dah. sUtra3.2.38insupport- -sfor attainingthelesser benefits. 180 a-kAma-dah. Thisconcluding messageis ter discussing severa ter discussing in moksha, should worship the parama worshiptheparama inmoksha,should e worldsofdoersgooddeedsand rn againinthehouseofpureand ts allgoodthings or moksha, becauseHealoneisthe or moksha, ains that vAmanI here refers to who isdesirousof one iscapableofbestowingany -HeWhobestows all Invedicparlance, to thosewhotake all benefits, orone l alternateroutes phalamata phalamata sadagopan.org - to take starting on that path. - they are born in the the in born are they - . In other words, this tapasi khede ca gives the meaning - to rest, gives the meaning - to his interpretation for the previous his interpretation for the place of rest' - birth in the houses place of rest' - birth of the Lord can be had in profusion Lord can be had in profusion of the yoga. Note the second line of the ent of the meritorious benefits for ent of the meritorious benefits sperous meaning they are delighting avAn bestows the lesser benefits for avAn bestows the lesser benefits association with bhAgavata-s who have ght conditions and environment for the ma kAma-pra-dah 32 (nAma in Slokam a reference for the previous nAma - a reference tato vivRtya subhiksha para vidyeshu tato 181 A - Srama sometimes gives to the meaning opposite e the strength of the declaration. of the e the strength A
the path of yoga after of rest for the seekers. of rest for the ASramah ASramah ASramah
Aaïm> Aaïm> Aaïm>
nAma 856. pains, to be fatigued. The prefix A- give, to - dA come; to - gam A- go, to - gam (e.g., follows it verb the of that the word dA- to take). Similarly, those who have swerved from opposite of Srama. ASrama refers to a place of rest, a hermitage. refers to a place of rest, opposite of Srama. ASrama thread from SrI BhaTTar continues the that bhag nAma, where he pointed out the enjoym When they have completed gives them `a their lesser effort, then He of SrIvaishNava-s where knowledge true refreshed: become can and they vaishNava gRheshuteshAm viSrAnti-hetuh ASramah viSrAnti-hetuh vaishNava gRheshuteshAm ASramAya namah. ASramAya namah. is Sramu - which the nAma is derived The root from SrI SAstri also refers us to the nA us to the also refers SrI SAstri a similar meaning. 299), which has an abode He Who provides the in succeed and their in continue interrupted then been and have who rest to those enable to birth, is family good a previous in birth their in yoga current birth by being provided the ri successful completion of the interrupted gItA Slokam 6.41 that was given as SucInAm SrImatAm yoga-bhrashTahabhijAyate gehe but nothing is house of the pure and prosperous (pro ASramah nAma the by to to the Lord). exclusive devotion themselves in pure and referred is that Rest" of "Place This meditation on His Holy Feet, and the double emphasis is used to reinforc emphasis double nAma 856. nAma 856. sadagopan.org Who completely concealsHimself. interpretation -A samy the bRhatsahasra, gives basedon sAra, inhistattva SrI raghunAthatIrtha ASramah. ayamsvAmiiti muktAh, teshAm who havenoSramaorhardship- interpretsthe SrI satyasandhatIrtha and finallymoksha. prasthA, sanyAsa,sleep,samAdhi, vAna of -including theASrama-s theforestof samsAra stressed through different meansbywhichbhagavAngi SrI rAdhAkRshNaSAstrigeneralizes ASramah. bhaktAnAm viSramadAyitvAt SrI Sa'nkaraandBhaTTar - alsogivesan SrI kRshNadattabhAradvAj forest ofsamsAra. Hermitage ofpeace) sinceHe is like sthAnatvAt ASramah viSrama AraNyebhramatAm SrI Sa'nkaragivestheinterpretation- benefit forthem.Itisadelighttodw up totheirlevels,andthosewhoare because theyare withth pointed outthattheassociation for allbirthtocomeaccordingnammAzhvAr.InthevyAkhyAnam,itis These arethetwothings thatreallygive Note thereferenceto aDinizhal taDamanRiyAmE ..... nalamkoLnAn-maRaivANargaLvA nammAzhvar towhich SrIv.v.rAmAnujanrefersus: nothing butHimintheirmind.Thisisnicelybrought outinthepASuram by (tiruvAi. 10.1.2)
"nalam koL vANargaL" "nalam koLvANargaL" ak, Sramyate - tapyate, - ak, Sramyate "nAn maRaivEdiyargaL", na vidyate Sramo yeshAm te a- SramA SramA tea- yeshAm na vidyateSramo an ASramam for thosewhowanderinthe an ASramamfor zh tirumOgUrnalamkazhalavan 182 ell deepintonammAzhvAr'spASuram-s. bhavATavyAm bhramatAm sarveshAm sarveshAm bhramatAm bhavATavyAm interested in our welfare without any interested inourwelfarewithoutany nAma as"HeWhoistheLordofthose - thosewhoareinterestedinlifting us e bhAgavata-s is extremely beneficial isextremely e bhAgavata-s the conceptofASramahasall ves resttothos therest,notonlyinthisbirth,but interpretation similar tothoseof interpretationsimilar ASramavat sarveshAm samsAra samsAra ASramavat sarveshAm - Heis called ASramah(The gUhyate iti A-Sramah iti gUhyate and to His andto e who have been have e who "aDinizhal". -He
sadagopan.org Sramyate iti t in the effort is SramaNah. referring to bhagavAn making it referring to bhagavAn ted their yoga in a given birth, to few nAma-s in terms of bhagavAn's few nAma-s in terms of bhagavAn's ASramyante karmAnurUpAm yonim yonim karmAnurUpAm ASramyante e first syllable A'ng as an upasarga syllable A'ng e first om the interpretation for the nAma om the interpretation for the nAma of nara nArAyaNa for the welfare of of nara nArAyaNa for the welfare dergo the rigors of meditationdergo the rigors and nimal effort in their next birth - d is the same as that for the previousd is the same as that for the karma- s, is ASramah; or, He through karma- s, isor, He through ASramah; the prefix A to derive the meaning as the meaning to derive the prefix A , and His supportive treatment of them, , and His supportive treatment of them, e meaning of the word Srama - Onee meaning of the Who 183 e toils according to their karma-s. e toils . He quotes support from the gItA: . He quotes to take pains, to be fatigued.
who have not exercised their discriminating ability. who have not exercised their - He by Whom the jIva-s are made to endure the the endure to made are jIva-s the Whom by He - SramaNah SramaNah SramaNah
ïm[> ïm[> ïm[>
- He Who strains or makes one pu
nAma 857. ensures that the jIva-s go through th opposite of Srama as Sri BhaTTar and Sri Sa'nkara did, but has instead used Sa'nkara did, but has instead as Sri BhaTTar and Sri opposite of Srama of th A as a reinforcement the prefix possible for those that have not comple (prefix), and gives the explanation - the explanation and gives (prefix), prApaya yena iti ASramah according to their birth in this world meditationun on whom the tapasvin-s called A-Sramah. - is penance vAsishTha is not using Note that SrI the in yoga uncompleted of effort the continue to possible it makes Who He a) next birth. b) He Who torments those form the in tapas undertook Who He c) the world. subsistence for sanyAsin-s.d) He Who is the source of by, hymns of praise. e) Subject matter of, and known is derive The root from which this nAma nAma - Sramu - tapasi khede ca - SramaNah thread fr a) SrI BhaTTar continues his 853- yogI, and has interpreted the next relation with the practitioners of yoga this spirit, SrI in one birth. In do not complete their yoga even if they BhaTTar interprets the current nAma as with mi left off resume where they "anAyesena" Sramyate iti SramaNah SrI satya th vAsishTha interprets devo nAma 857. nAma 857. sadagopan.org capable ofdiscrimination"- b) SrISa'nkaraexplains thenAmaas arjuna, andfromtherehestrivesmuchmore forsuccessinyoga". "There heregainsthedispositionofmi kurunandana|| yatate catatobhUyahsamsiddhau tatra tambuddhisamyogamla ( gItA 6.43) "Subject matterof, and SramNah|| stutimAn stutivishayah | Sramanti jAnantianenaitiSramaNamstutih e) SrIraghunAthatIrthainhis ta Heiscalled SramaNah. toHim, existthroughdAsatvam sanyAsin-s asyadAsattvena santiitiSramaNah d) SrIsatyasandhatirthainterpretsthe nAmaas: caratinaranArAyaNa SrAmayatitapas in HisincarnationasnaranArAyaNa,fortheprotectionofworld- bhAradvAjattribut c) SrIkRshNadatta SrI nArAyaNaisthe'Law-Giver'. Thisisthe`Law'and only yieldexhaustingfatigueandwearydisappointments. ever-changing instrumentsofexperience gratifications. Bythevery natureof worldly people-who,drivenbyth SrI cinamyAnandaputstheideamore it isatormentingexperience to except tomakeusundergotheeffects of us whodonotwanttofollowthatpath, bhagavAn isindicatingtherightpath SrI rAdhAkRshNaSAstriexplainsthis
known by, hymns of praise (translation by SrI known by,hymnsof praise(translation avivekinah sarvAn santApayati itiSramaNah sarvAnsantApayati avivekinah bhate paurva daihikam| be born andlivinginsamsAra. ttva sAra,givesthe - SramaNa refers to sanyAsins, andsince - SramaNareferstosanyAsins, 184 eir hungers and passions, seeksense- eir hungersandpassions, for attainingHim,therearemanyamong theephemeral sense-objectsand the "One Whotormentsthosewhoare not "One rUpeNa lokasa'ngrahAyaitiSramaNah. rUpeNa nd which hehadin his formerbody, O graphically: "OneWhoprosecutesthe graphically: es the Sramam to bhagavAn Himself, bhagavAnHimself, es theSramamto as thesituationwhere,eventhough in us, the life of gratifications can in us,thelifeofgratifications our karma, and as most of us know, andasmostofus ourkarma, and then He is left with no choice interpretation - SramaNAh sannyAsinah . sadagopan.org the word as ksham - to decay, in his interpretation of terpretation of the current instance terpretation of the volved state at the time of pralaya. volved state at d he in Whom everything is hidden. everything is Whom d he in es the avoidance of redundancy in of demonic disposition (kshA + mavate) in all its dimensions (kshA + mAne) in all its dimensions (kshA + given by looking at given by looking 185 n the form of dhruva, then the form of Pole Star).
nd at the time of pralaya. nd at the time n His varAha incarnation) to become well-equipped. to become well-equipped. ksAmah ksAmah ksAmah ]am> ]am> ]am>
nAma 858. nAma This nAma was dealt with earlier in Slokam 47 - nAma 444. 47 - nAma in Slokam This nAma was dealt with earlier the following roots: The nAma can be derived from kshi - kshaye - to decay, kshi - himsAyAm - to destroy, kshi - nivAsa gatyoh - to dwell, and of. to be capable ksham - sahane - to allow, In addition, interpretations have been +Ama, kshA + mA, etc., for which details are given below. a) SrI BhaTTar uses the root kshi - kshaye in nAma 444, and ksham - sahane, for his of the nAma. Incidentally, this resolv kshAmAya namah. f) He Who is the final abode for all (kshAyati). all (kshAyati). abode for is the final f) He Who Universe has established the g) He Who a) One Who is in a diminished form (i a) One Who yogi helps the b) He Who alone is left behi c) He Who reduces everything to its un-e d) He Who hidden amongste) He Who remains us, an restrains and controls those h) He Who i) He Who bore the Earth (i cows (ksham + Ama). in the path of of obstructions j) Remover endures patiently. k) He Who K.SrIpAdha rAo). K.SrIpAdha nAma 858. nAma nAma 858. nAma sadagopan.org (VP2.8.92.) strength toachievethis,ifonlyth from thepathofyogatofulfillthei path, heexplainsthecurrentnAmaas thosethathave uplifts andsupports interpretations ofthe nAma-s855to86 uses the root (kshamb) Fortheinterpretationofcurre - sahane - to allow, to be capable of). ContinuingkshayamAyAti tAvat-tubhumerAbhUtasamplave||" on his "yAvan-mAtre pradeSetuma remains shininginhisplace,as the fiveelements. All theluminaries up oftheEarthinclusivein adiminishedformatthetimeofdissolution of explains this nAma by pointing out that bhagavAn stands in the form of dhruva Revisiting thewrite-up forthis nAma as thePoleStar. nAma 444wasinterpretedbySrIBhaTTar interpretation inSrI BhaTTar'svyAkhyAnam. c) SriSa'nkarabases hisinterpretati continuing andfulfilling theyoga" - SrI v.v.rAmAnujangivesthemeaning destruction forhim.For,noononewho "Neither here(inthisworld),north na hikalyANa-kRtkaScitdurgatimtAtagacchati || pArtha naivehanAmutravinASas-tasyavidyate| asmAt itikshAmagh yogAbhimukhyamAtreNa teyoga-bhras (gItA 6.40)
. Hequotes thegItASlokam6.40insupport: itreyAvasthito dhruvah| statedinvishNupurANa- "tiRamai uDaiyavanAgac ceybavan". "tiRamai uDaiyavanAgac 186 r effortby giving ey show aninclinationforthis- "One whoallowsthosehave slipped "One nt instanceofthenAma,SrIBhaTTar does goodevercomestoanevilend". to dhruva disappear, and dhruvaalone and todhruvadisappear, in Slokam 47, we have: "SrI BhaTTar BhaTTar "SrI have: 47,we Slokam in not successfullycompletedtheyogic on fortheinstance ofthenAma in "One Who makestheyoginskilledin hTA api durgam taritum kshamante hTA apidurgamtaritumkshamante ere (inthenext),arjuna,isthere 1 interms ofHisrole asOneWho as areferencetobhagavAn'sform them the necessary them thenecessary sva sva sadagopan.org nivAsayati, kshInAn karoti An signifies that e meaning "hidden" Universe as such and Universe as such and adually before the final final adually before the in whom we are all hidden kshAmAh kshINAh sarvAh kshAmAh kshINAh manA avasthita iti kshAmah. i sarvam vyApya, yasmin vA idam i sarvam vyApya, yasmin vA ample of how bhagavAn graduallyample of how ces all beings to the state in which to the state in which ces all beings her anubhavam of His function of her anubhavam of His function he gives another variant of the act ofhe gives another and explains that bhagavAn has this has this that bhagavAn and explains referring to bhagavAn who remains referring to bhagavAn who the nAma as kshA + mA - kshA - - kshA - mA + kshA as nAma the rpretation is that the nAma can refer rpretation is that the nAma can this nAma of bhagav terpretation using th oot Sabde ca means mA'ng - mAne "to nivAsagatyoh SrI vAsishTha - to dwell, on, and has equipped it with sound etc.- ft behind after everything disappears disappears after everything ft behind 187 the time of pralaya -kshAyati = inates the wicked - kshAmAn = - inates the wicked present in all of us, or all of us, or present in acca karoti it kshAmah. e indirya-s, mind etc., gr e Who has established this Who has established e
sarva-vikAreshu kshapiteshu svAt sarva-vikAreshu ya etasmin viSve antarleenah tishThat ya etasmin viSve antarleenah
g) Among the other anubhava-s of SrI vAsishTha are: kshA refers to the the to refers kshA are: vAsishTha SrI of anubhava-s other gamayati iti kshAmah. the Among g) Universe (kshA = pRthivee), and the r measure, to sound". Using these, his inte the On to bhagavAn being functi such., has given it the ability to idam ya iyattayAkshA iti viSva upalakshaNam; evam ca viSvam nibadhnAti,gatidAnena Sabdav satya sandha tIrtha interprets h) SrI for "kshaya", and explains the nAma as for "kshaya", and explains hidden amongst us while being - viSvam praleeyate. f) Alternatively, using the root kshi - that gives the alternate interpretation He is the ultimate abode for all at kshAma or destruction- He elim He destruction- or kshAma moment in our own life - the function of kshAma or decay. moment in our own life - the SrI kRshNadatta bhAradvAj give anot dur- janAn iti kshAmah. gives an in e) SrI satya devo vAsishTha prajAhkaroti iti kshAmah. prajAhkaroti iti SAstri gives the ex SrI rAdhAkRshNa removes the functions of th Slokam 47 on kshi - kshye - to decay, decay, to - kshye - kshi on 47 Slokam nAma signifying that He alone is le is alone He that signifying nAma - during pralaya pralaya - that He redu bhagavAn during form - to the current created they were prior d) For the current instance of the nAma, d) For the current sadagopan.org nAma 859. nAma 859. suparNAya namah. asHisvAhana. k) HeWhohassuparNa –garuDa j) HeWho pervadestheen prlaya). i) HeWhorestsonthebeautifultender of Abode the is Who He h) g) OneWho iseasily pleasedbypuredevotion. Lakshmi. f) One Who hasthegreencolor ofemer e) OneWhoisdecoratedwithth samsAra). d) He Who isc) HeWho enables everything to movearound. in the formb) HeWho helpsthe yogi-s of the vea) OneWho hasbeautiful wings–intheform ofhamsa,garuDa,etc. interpretation is: k) Forthecurrentinstanceofth - Removerofobstructionsinthe interpretation - j) FortheinstanceinSloka47, devi) inHisvarAhaincarnation,iskshAmah. itikshAmah rUpeNa varAhAdi ayamdhArako i) Analternateinterpretation kill). to fasten,bind, controls) thedemons iskshA-mah.(The - narakaAh,tAn mavate nAma 859.
sup[R> sup[R> sup[R> ksham gavAmsamrodhaviSeshamAminotikRntatiitikshAmah kshamate sahate itikshAmah kshamate sahate
suparNah suparNah suparNah badhnAti itikshA-mah tire Universecompletely. Supreme Happiness (su-par-Nah). cross theocean ofsamsAra.
e beautiful green tulasileaves. path ofthecows(ksham+Ama). is: tIrtha by SrIsatyasandha 188 da-s (asthe“leaves”oftree root is mav - bandhane himsAyAm ca - e nAma,SrIraghunathatIrtha's SrI raghunAthatIrthagivesthe green fig-tree leaf (at the time of of greenfig-treeleaf(atthetime ald because of His association with ald becauseofHisassociation - He Whobore theEarth- He (bhU -HeWhoendurespatiently. -HeWhobinds(restrains, kshamAyA
sadagopan.org - Sobhana Sobhana s the jIva-s cross s the jIva-s cross
eir king, and among birds, I am the two wings of this form of de a direct reference to the hamsa de a direct reference to the which the different interpretations interpretations the different which to bhagavAn’s hamsa incarnation, or as referring to garuDa, who has erything the ability to move around, ability to move around, erything the (“green”), One who is decorated with (“green”), One e ocean of samsAra (with “beautiful e ocean of samsAra (with “beautiful interpreters have elaborated on SrI interpreters have elaborated ely, suparNa refers to garuDa, and ely, suparNa refers to garuDa, and mAptau – to finish, to get through or mAptau – to finish, ngs, One Who enable ngs, aNNa’ngarAcArya explain the nAma as The different interpretations for the The different s garuDa as His vAhana. In SrImad- 189 among birds I am GaruDa (11.16.15). ., in His hamsa incarnation), and s being the antaryAmi of garuDa. mRgANAm ca mRgendro'ham vainateyaSca o instances of the nAma as: siddheSvarANAm kapilah suparNo'ham patatriNAm - Among beasts, I am the lion, th
over; and parN – harita bhAve – to make green. Based on these, the word word the these, on Based green. make to – bhAve harita – pAr – tIr – karma sa can be explained: parN and over; parNa means“leaf”. “wing” as well as wi has beautiful One who nAma include: gives ev of samsAra, One who the ocean makes everything live and thrive One who We enjoyed this nAma earlier as part of Slokam 21 (nAma 194). SrI SrI 194). (nAma 21 Slokam of part as earlier nAma this enjoyed We satyadevo vAsishTha from gives two roots the green tulasi leaves, etc. the green tulasi tw SrI BhaTTar interprets the wings” (e.g has beautiful a) One Who b) One Who helps the yogin-s cross th b) One Who helps the yogin-s SrI P. B. SrI M. V. rAmAnujAcArya and incarnation. a reference to His hamsa explains the nAma SrI v.v. rAmAnujan pakshiNAM GaruDa, the son of VinatA (10.29). SrI rAdhAkRshNa SAstri explains that wings” that carry the samsArin-s the ocean of samsAra) - across other incarnation in his interpretation, to Hi alternatively as a reference bhagavAn as his antaryAmi. Alternativ In Bhagavad-gItA, we have parNatvAt, samsAra-pAra-nayanAt vA suparNahparNatvAt, samsAra-pAra-nayanAt . has not ma BhaTTar himself a) While SrI as a reference BhaTTar’s interpretation bhagavAn is suparNah since He ha bhAgavatam we have - Among the siddha-s, I am Kapila, and sadagopan.org “A pairofwhite-winged bi tayoranyah pippalamsvAdvanti, parishvajAte| vRksham sakhAyAsamAnam sayujA dvA suparNA Consciousness. VishNuis just gazeson(sAkshI). body. One(jIvAtmA)eatsthefruitsof (muNDakopanishadsame tree-signifyingthejIvAtmA and In theupanishad-s, we havereference below: passage quoted SrI satyadevovAsishThaexplains thenA elders throughtheirconductoflife b) theotherwingrepresenting thesadAcAram practisedbyourAcArya-sand a) onewing representing theveda-sth bhagavAn –suparNahcanbeenjoyedas: - 3.1). prayatnAd-yatamAnastu yogi samSuddha kilbishah | prayatnAd-yatamAnastu yogisamSuddhakilbishah The Lordleads themtoreachthe shore nayati” bhagavAn “sva-pAram maula samhitAandfromthegItA: vipAka-dvArA tamasahpAramnayatiitisu-parNah. – track andcrosstheoceanofsamsAra He enables theyogi-swhoha b) SrIBhaTTar’sinterpretationforthe the otherasGreatKnower(pEraRivu). SrI rAdhAkRshNaSAstrireferstoone the sametree;oneeatsfruits (maula.)
rds extremelyfriendlyto ve fallen from thepath anaSnan anyo abhicAkaSIti || anaSnan anyoabhicAkaSIti|| , theothereatsnotandgazeson". following theteachings oftheveda-s. 190 at showthepathforourconduct;and evam pratyApannasamAdhInsamAdhi- evam actions, and the other (paramAtmA) theother(paramAtmA) actions,and to twobeautifulbirdssittingonthe current instanceof the paramAtmAdwellinginsame ma in terms of the muNDakopanishad ma intermsofthemuNDakopanishad as thegreatenjoyer(pErinbam),and this all-experiencingPrincipleof He gives support from the each other sit on one andeach othersitonone of yogatogetbackin the nAmaisthat sadagopan.org ows the veda-s”. ows the veda-s”. SobhanAni parNAni tulasI dalAni lines: bhagavAn is more pleased pleased more is bhagavAn lines: explains that He is also suparNah in their sojurn in this samsAra by sojurn in in their the nAma as “One Whose form is is form Whose “One as nAma the “parNa”, SrI Sa’nkara explains the “parNa”, SrI Sa’nkara explains rpretation as well: He is su-parNah su-parNah is He well: as rpretation ee with its roots above and branches and branches roots above ee with its es than when wearing the precious the precious es than when wearing e Sun, the Moon etc., to move around etc., e Sun, the Moon ful wings” – He is the One Who enables Who – He is the One wings” ful mension to the anubhavam in terms of mension to the the beautiful leaves of this immutable e samsAra to expend their karma-s. e samsAra of all his stains, and perfected through 191 He who knows it kn SobhanAni parNAni tulasI patrANyeva na tuSobhanAni in other words, by His Power. in other words, aSvattham prAhur-avyayam | For one of the instances of the nAma, SrI vidyA
(gItA 6.45) 6.45) (gItA parAm tato yAti samsiddhah aneka janma gatim || earnestly, cleansed “The yogin, striving nAma as referring to bhagavAn in the form of veda-s represented by the the by Me”. many births, reaches represented also gives anotherc) SrI vAsishTha di gItA veda-s of the in beauti and best with the “One His being form kRshNa the in Lord by bhagavAn described to as samsAra, the term “leaf” for d) Using the meaning of referring as tree the nAma of “leaves” Slokam 15.1: Urdhva mUlam adhah Sakham (gItA 15.1) 15.1) Universe – including th in the everything “beautiful wings”, because of His (gItA chandAmsi yasya parNAni yas-tam veda sa veda-vit || aSvattha tr“They speak of an immutable below. Its leaves are the veda-s. above, and SrI SAstri continues on the to the jIva-s because He gives protection in the form of giving them the shade aSvattha tree while they go through th e) SrI kRshNa datta bhAradvAj explains yan-mUrtau sa su-parNah. bhUshaN’s anubhavam is along the same wearing the beautiful green tulasi leav jewels, and so He is su-parNah – decorated with the green tulasi leaves” – kanaka ratnAni yasmin sa su-parNah.. f) SrI bhAradvAj gives an alternate inte sadagopan.org nAma 860. nAma 860. Who pervadestheearth completely. interpretation: j) Forthecurrent instanceof the SayyAtvenayasyasasu-parNah. Sobhanam parNamvaTa-patram ofpralaya– on thebeautifulgreentenderleafofafig-treeattime sandhatIrtha i) SrIsatya su-par-Nah becauseHeisth Nah=An sobhana, para=uttama, by SrI raghunAtha tIrtha in his tattva sAra for this nAma in Slokam 21 (thisalsocorrespon nAma sa’ngrahArtha” h) SrIT.S.Raghavendran has giventh I acceptthisofferingmadewithdevotionbyhimwho ispureofheart”. “Whoever offersMewithtruedevotion || bhaktyuoahRtamaSnAmiprayatAtmanah tad-aham patram pushpamphalamtoyam offerings ofHisdevotee.One is yasya itisu-parNah (gItA 15.1) incarnation. c) He Who had"The vAyu-hanumAn" b) HeWho liftsupthefallen with the a) HeWho makesthewindflowfo to please,satisfy,an interpre athird gives g) SrIbhAradvAj yasya SrIlakshmIdevIsAnnidhyAtitisu-parNah. - lakshmi WhoresidesinHisvaksha-sthalam since Hehasthegreenemerald color nAma 860.
vayuvahn> vayuvahn> vayuvahn> “su – samyak bhUmin pUrayati – vyApnoti iti su-parNah –vyApnotiiti bhUminpUrayati “su –samyak – HeWho iseasilypleased
d explains thenAma as– vAyu vAyu vAyu enjoys thenAmaasreferri e AbodeofSupremehappiness. - - - vAhanah vAhanah yo me bhaktyA prayacchati | yo mebhaktyAprayacchati vAhanah remindedofthegItA Slokam andah, tAnsantiitisu-par-Nah r thebenefitofsustaining life. 192 nAma, SrIraghnAthatIrthagivesthe swiftness ofairwith e following in his “SrI vishNu sahasra e followinginhis“SrIvishNusahasra a leaf,flower,fr
tation using therootpRN–prINane tation using because of His association withSrI because ofHisassociation ds closelytotheinterpretationgiven asHis vehicle duringHis rAma Sobhanah parNo harita bhAvo Sobhanah parNoharitabhAvo Sobhanam parNam prINanam Sobhanam parNamprINanam and satisfied bythesincere and satisfied ng toOneWhoisresting thehelpofgaruDa uit or some water, uit orsome – Heiscalled ): su= –He sadagopan.org - e sapta-maruta-s: neeyE - "You are the Force neeyE - "You tail about these seven regions that to tiruma'ngai AzhvAr's tiru ezhu to tiruma'ngai AzhvAr's it for move and flow) that is vital the e to the bRhadAraNyaka Upanishad, e to the bRhadAraNyaka Upanishad, "vahatah sapta AvahAdIn vAhayati it in Slokam 36 as a reference to to reference a as 36 Slokam in r na veda yasya vAyuh SarIram yo Air from within, is the Inner Ruler Ruler Air from within, is the Inner taryAmi of vAyu, and makes vAyu flow vAyu flow taryAmi of vAyu, and makes of the nAma in Slokam 36 as "He Who Who "He as 36 Slokam in nAma the of vah - prApaNe - to carry, to flow. He vah - prApaNe e constituents of the body that houses e constituents of the body 193 They are called th is within the vAyu (Air), whom Air does not know, vAyuh vAhyate - pravartyatevAyuh vAhyate iti vAyu-vAhanah anena mEdamum aim- perum bhUtamum - bhagavAn has this nAma signifying that He is the Controller of of Controller the is He that signifying nAma this has bhagavAn -
survival of all beings. refers us gives SrI v.v. rAmAnujan gives the derivation as: gives the derivation Whom the air flows. He because of a) SrI BhaTTar the nAma interprets of drivingbhagavAn's act the air (making kURRirukkai - that ar behind the five great elements the jIva-s". referenc SrI rAdhAkRshNa SAstri gives is the an which describes that bhagavAn etc. yam vAyu yo vAyau tishThan vAyorantaro AtmA antaryAmi amRtahvAyurantaro yamayati esha ta | in vAyu, who "He who dwells whose body is Air,and who controls 3.7.11) airsis the Director - of the seven vital vAyuvAhanah" the kaSyapa and diti, because of sons of seven different by are controlled by bhagavAn. powers given to them (bRhad. vAyu-vAhanAya namah namah vAyu-vAhanAya earlier. - nAma 333 in Slokam 36 this nAma We enjoyed SrI satyadevo vAsishTha involved gives the roots in the nAma: vA - gati to go, to blow, etc., and gandhanayoh - the atmosphere in the seven regions of space. SrI rAdhAkRshNa SAstri describes in de (antaryAmi), the Immortal". explains the first instance SrI Sa'nkara sadagopan.org lifts up,etc.Thesevenmarutscontrol that isexertedbythistypeofflow, The upasargapriortothetermvahain Upanishad: -"bhIshAsmAd- inthetaittirIya if theairdoesnot complyasdirected.Asmentioned Airfl instance hisanubhavamisthatthe vAyu-vAhanah or"OneWho For thecurrentinstanceofnAma,Sr called "vAyu-vAhanah". are alllenttotheairbybhagavAn's inconceivable might andpowerofthewi In short,SrIcinmayAnandasummarizesth that thevarious objects stellar donotcollidewitheach other. It issaidthatitbecauseof the these regions arelistedbymanyoftheauthors.Theseregions are:
7. parA-vaha. 7. parA-vaha. 6. pari-vaha, and vi-vaha, 5. 4. ud-vaha, 3. sam-vaha, 2. pra-vaha, 1. A-vaha, 6. and the planets and the sapta-Rshi manDala. andtheplanetssapta-Rshi 6. thestarsandplanets, 5. themoonandstars, 4. thatbetween the sun andthemoon, 3. thatbetween the clouds andthesun, 2. thespacebetweenearthandclouds, 1. makes theairflowandsust vAtah pavate" (taitt. 2.8) - "The wind 2.8)-"The blows vAtahpavate"(taitt. pressure exerted bythese regions ofair 194 for instanceud-vahaistheforcethat own munificence and,therefore,Heis seven regions ofthe ows because ofthefear of bhagavAn each casesignifiesthekindofforce nds andtheirlife-sustaining abilities I Sa'nkaraexplainsthatbhagavAnis e aboveinthefollowing words:"The ain allbeings".Inthis Universe. Sixof sadagopan.org r of bhagavAn is r of bhagavAn ve their foundation". va-s so that they can move around or or around move can they that so va-s me of creation, bhagavAn firstme of creation, makes anah. This great Powe anah. This those who run after It. By Its Power, run after It. who those a gives several references to the vedic a gives several firmament and sky are set as their blazes upward, and by Whose Power the blazes upward, and by Whose 195 kasmAd-a'ngAt pavate mAtariSvA -tasmin-apo mAtariSvA dadhAti air, and so He is vAyu-vAhanah.air, and so He re, Moon, Sun, and Wind ha re, Moon, Sun,
(atharva. 10.7.12) 10.7.12) (atharva. wind flows". yatrAgniS-candramAh vAtas-tishThantyArpitAh sUryo | skambham tam brUhi katamah svideva sah || "That Support on which the earth, (atharva. 10.7.2) 10.7.2) 10.7.4) 4) 13.3.2) (atharva. by us. Sri vAsishTh not easily perceived (atharva. passages in support: (ISAvAsya. tad-dhAvato'nyAn-atyeti tishThat than While not moving, It goes faster beings". the Air supports all the living kasmAd-a'ngAt dIpyate agnir-asya the agni glows, and by whose movement the airBy Whose movement or force (atharva. flows". agnih,kva prepsan dIpyata Urdhvo mAtariSvA kva prepsan pavate agni always How (by Whose Power) the foundation, in Whom the Fi yasmAd vAtA yasmAd RtudhA pavante samudrA adhi viksharanti breathe and live, and so He is vAyu-vAh breathe and live, the air flow, and then gives body to the jI the air flow, and SrI vAsishTha comments that at the ti that comments SrI vAsishTha through fear of Him". fear of Him". through that bhagavAn SAstri is rAdhAkRshNa given by SrI anubhavam Another devotees swiftly like redeems His sadagopan.org anupamagatvareNa patagapatinA, vAha anupamagatvareNa patagapatinA, BhaTTar's wordsare- garuDa, thekingof birds,whois samsAra, usinggaruDa,whoisnotedfor interpretation thatbhagavAn b) Forthecurrentinstance flow forthinordereddirections. He fromWhomwindsblowpureinorde announces His arrival, and so HeisvA announces andso Hisarrival, Bhagav -sUcayati". "vAti -gandhayate That which,oronewhoannouncesthea sUcyati| Agamanam sA caSrImannArAyaNasya sa'ncalanesAma-gItir-udbhavati, garutmatah | yasyaitivAyu-vAhanah garutmadAkhyam tad- vAhanam | itivAyuh Agamanam sUcayati SrImad-bhagavad vAti -gandhayate gi bhAradvAj d) SrIkRshNadatta rAvaNa. hanumAn asthe"vehicle" in HisrAma vAyu, namelyhanumAn, andnotesthatbh c) Sri ananta kRshNa SAstri takes "vAyu" to refer toreached gajendraandsavedhim. "The vAyu" - the son of garuDa wasnotfastenough,bhagavAnju that whenbhagavAnhadtorushsa Who has Air as His vehicle" on account of another incidentSrI rAdhAkRshNaSAstricommentsthatbh as well - It is said nether worldsandbroughthi devotee ofbhagavAn,andsobhagavAnse king was cursed by a great sage to wand quotes anexamplefromvishNutattva-th
tAnSca prabala hetubhih patitAnapi, vAyunA - tAnSca prabalahetubhihpatitAnapi,vAyunA ofthenAmavAyu-vAhan m backtotheupperworlds. liftsupthosethathave ves thefollowinginterpretation: 196 knownforhisswift movement.SrI ve gajendra,findingthatthespeed of er inthenetherworlds.Hewasagreat yu-vAhana. Themo yu-vAhana. red seasons,andfr An hasgarutmAnas HisvAhana,who yati uttArayatiitivAyu-vAhanah. yati rrival of bhagavAn is vAyu, based on rrival ofbhagavAnisvAyu,basedon incarnationduringthebattlewith agavAn is vAyu-vAhanah sinceHehad agavAn isvAyu-vAhanah nt garuDawholiftedhimupfromthe st usedtheAirasHisvehicle, and e storyofKinguparicaravasu.This his swiftness.vA agavAn is vAyu-vAhanah or"One isvAyu-vAhanah agavAn ah, SrIBhaTTargivesthe fallen intotheoceanof om Whomthe seas vement of garuDa garuDa of vement yu here signifies He sadagopan.org nah - Those that that Those - nah ces the arrival of bhagavAn ahead ahead arrival of bhagavAn ces the exist, to happen, to live on; aha - exist, to happen, I satya sandha tIrtha looks at the I satya sandha u) are called vAyu-vAh; One Who leads vAyu-vAh; One Who u) are called e nAma as vAyuvAh + nah: vAyum - svAsa e nAma as vAyuvAh 197 Who makes vAyu and exist, to pervade is vAyuvah + vAyuvaSca asau ahanaSca iti vAyuvAhanah. vAyuvaSca asau ahanaSca iti
of His arrival. of His arrival. tIrtha lookse) SrI satya sandha at th vAyum vahanti nayati iti vayAvAha- iti vAyu-vAh, jIvAh; tAn prANa vAyu (vAy the inhale and exhale them is vAyuvAha-nah. Sr interpretation, f) In his alternative + vRtu - vartana - to nAma as vAyuvah vyAptau - to pervade. He ahanah - produces sAma gAnam, which again announ which again sAma gAnam, produces
sadagopan.org nAma 861. nAma 861. The wielder ofthebow. "One WhohasSA'rnga inHishand". SrI v.v.rAmAnujannicely translatesth of distressanywhere. The bowis alwayscarriedbythe kshatriy "dhAryate kshatriyaihcApona It isforthisreasonthatthebowwi dhanuh" hiloke'sminkshatriyair-dhAryate "etad-artham kshatriya dharma: obstacles tothepenanceperformedby preciselytoremovethe was Hisvana-vAsam carrying thebowwith Himduring path ofthedevotees performingyogato He carries His bow by namea) SrIBhaTTar's vyAkhyAnamisthatbh SAr'nga in order to removedhan -dhAnyetobearfruit. the obstacles in theThe word dhanus is derived fromthe bowinHishand". the root dhan - to sound,Both SrISa'nkaraandBhaTTarinte or from the root dhanusho dharahdhanur-dharah dhanur-dharAya namah. nAma 861.
xnuxRr> xnuxRr> xnuxRr> dhanurdharO dhanurvedO daNDo damayitA=damah | damayitA=damah dhanurdharO dhanurvedOdaNDo Apraijt> svRshaeinyNtainymaeym>.92. Apraijt> svRshaeinyNtainymaeym>.92. Apraijt> svRshaeinyNtainymaeym>.92. aparAjitah sarvasahOniyantAniyamOyamah|| aparAjitah
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elded bythekshatriya- e nAma into tamizh as "Sar'ngapANi" - as"Sar'ngapANi" e nAmaintotamizh
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s inthisworld; sadagopan.org . 2.2.3) (tiruvAi. (tiruvAi. muNDa e is "the great e is "the great ( arrow in chasing arrow in chasing w, but none is equal to rAma in in rAma to equal is none but w, r'nga bow that is bent as if with r'nga bow that ma's skill and in wielding the bow o carried the great bow in His rAma o carried the well known in the upanishads, one in the upanishads, well known themselves as being filled with anger with anger as being filled themselves e of grass as an key word to emphasiz ready to remove the sorrow of the sorrow of the remove the ready to perumAn as "kuni Sar'ngan" (tiruvAi. (tiruvAi. Sar'ngan" as "kuni perumAn d making Him surrender at His Feetd making Him surrender at sting reference to muNDakpanishad, to muNDakpanishad, reference sting 199 - "SrImAn rAma nAmA mahad-dhanur- - "SrImAn rAma to the praNava: kAi Sina Azhi Sa'ngu vAL taNDu Endi em iDar kaDivAnE Sa'ngu vAL taNDu Endi em kAi Sina Azhi
9.2.6). nammAzhvAr also refers to em 9.2.6). nammAzhvAr has in His hand the Sa 8.8.1) - One Who respect. interpretation is b) SrI Sa'nkara's iti dhanur-dharahdhArayAmAsa - He Wh protect the sages). The incarnation (to bow". the bo carried There are others who have a shad arrow - He could even convert praNava) "Having taken the bow (called (gItA 10.31) 10.31) (gItA am I weapons, bear who those Of - wielding the bow. gItA the in such as decalres kRshNa Lord rAma. | ...... rAmah Sastra bhRtAm aham refers to rA SrI rAdhA kRshNa SAstri kAkAsura all over the three worlds an kAkAsura all over the three ultimately. c) SrI cinmayAnanda gives an intere where the "bow" refers dhanur-gRhItvaupanishadam mahAstram Saram hyupAsAniSitam samdhayIta | Ayamya tad-bhAva gatena cetasA lakshyam tadevAksharam somya viddhi || devotees - at the very sight of the enemy, and of the enemy, very sight at the nammAzhvAr personifies all His weapons all His weapons personifies nammAzhvAr sadagopan.org nAma 862. nAma 862. d) OneWhohaspropounded meditationon creation. c) OneWho hasgiventhe Lord rAma). b) TheKnower oftheScience ofarcher a) ThePropounder ofthesciencearchery. and Heaven". devotion. Irouseandorderbattleforth "I bendthebowfor rudrathathisa || pRthivIAvivESa dvAyavA aham janAyasamadamkRNomy-aham hantavAu| brahmadvishe dhanur-Atanomi aham rudrAya (Rg. givesreference vAsishTha SrI satyadevo could notbelocated. through theinternetsearch similar incidentthe svayamvaraofdraupadiiswell-kn that refers dhanur-dharah. dharaNAt to bhagavAn. - withlakshaNA svayamvaram This incidentincarnation, andreferstoHisbearin 10.125.6) could not hisinterpretation sampradAyam, gives be traced c) SrIbaladevavidyAbhUshaN,anexponentofthegauDIyavaishNava tal-lakshyamucyate" The nextmantraexplicitlydeclares: one, knowthattheImmutable itselfisthetarget". Drawingitwiththemindf meditation. should fix on it an arrow (the Atman) that has been sharpened by constant nAma 862.
xnuveRd> xnuveRd> xnuveRd> .
dhanur dhanur dhanur The incident of arjuna piercing through the fish in - - - , andsotheoriginalrefe vedah vedah vedah means ofself-protection (dhanush)toallHis svayamvare matsya vedhanAya dhanusho dhanusho matsyavedhanAya svayamvare
200 "praNavo dhanuh, Saro hyAtmA, brahma dhanuh,SarohyAtmA,brahma "praNavo rrow maystrikeandslaythehaterof g thebowtoshootfishatHis ixed on the Brahman, O good looking ixed ontheBrahman,Ogoodlooking own, butthe reference here istoa e people, and I have penetrated Earth e people, andIhavepenetratedEarth y initscompleteness(areferenceto to theRgvedicmantrainsupport: "(praNavam)" as thesuremeansof "(praNavam)" in terms ofbhag rence to this incident rence tothisincident avAn's kRshNa sadagopan.org should - He Who "eva" was emphasized ). vedah instance, He is theinstance, He is ), and the intellect as Even the rulers of men of Even the rulers "mahat" wished, retrieve them as wished, retrieve them alone is the Knower of the alone is the Knower of the ), the nails of the tigers, lions r His initial lack of response to His r His initial lack of response of Lord rAma's knowledge of the of Lord rAma's knowledge ew and know the science of archery, learnt. In this this In learnt. as an example of His being the as an example for their self-protection is dhanur- for from the natural self- protection e horn of the cows etc. as their cows etc. as their the e horn of rough discharge of the arrows (as His rough discharge of the arrows neric meaning the term dhanus, and uses 201 "sa eva dASarathih iti dhanur-vedam vetti rtham sarvebhya iti dhanur- of the previous nAma, the term of the previous nAma, the term dhanuSca martyasya su-buddhih archery - dhanur-veda. archery - dhanur-veda. tion)". Thus as the term - He Who has the dhanus. following interpretations: d direct the arrows as He simhAdi himsrasya nakhAdirUpam - "The Son of daSaratha,- "The who gavAdhikAnAm dhanurasti SR'ngam dhanur-vedayati sva-rakshaNA dhanur vindati - labhata iti
SrI vAsishTha gives support from yajur-veda; be stressed here. There are others who kn others be stressed here. There are th Nature and even change He wished, use of the arrow to warn samudra rAjan fo request). c) SrI vAsishTha gives the i) ii) the term as a reference to any means to th enemies etc. Thus, he refers 'dhanush' ( etc. as their 'dhanush' ( ( for human beings the dhanush but none who compares to rAma. compares but none who SrI rAdhA kRshNagives SAstri examples vedah. Here SrI vAsishTha gives a ge a) SrI BhaTTar interprets the nAma a) SrI BhaTTar all that is knownPropounder of be and to the Science of Propounder of from His blessings (indra)(kings) and gods knowledge of the science get their alone. interpreation is: b) SrI Sa'nkara's dhanur-vedah" in SrI Sa'nkara's interpretation science of archery. He coul bestows the dhanus to all His creation Self realization. Self realization. namah.dhanur-vedAya Science of archery (to perfec archery of Science sadagopan.org nAma 863. nAma 863. the rulesofdharma throug a) SrIBhaTTarcomments thatbhagavAn taming. latter. Thus,daNDahherereferstoth sensein staffofaking).The daNDam or carried byasanyAsin,andalsoissy daNDah. daNDamisaterm itidaNDah daNDayati (dushTAn) The rootfromwhichthisnAma isderive namah. daNDAya d) HeWho isthesourceofrestraint fo c) HeWhom nooneelsecontrols (a-daNDah). b) HeWho isverilytheweapon (yajur.16.13). a) Thesourceofpunishment for thewicked. of missilesandweaponry. servedbyth He WhohasHisdevotees itidhanur-vedah|" te asyabhaktAnAmdAsAhsanti "dhanUmshi vidantiitidhanur explainsthenAmaas SrI raghunAthatIrtha unfailing technique of meditationon"(pr nAma). Hegivestheinterpretationfo interpretation oftheterm dhanushto d) SrIcinmayAnandacontinueshisan niSIrya SalyAnAmmukhASivonahsumanAbhava|| dhanushTvagmsaha avatatya nAma 863.
d{f> d{f> d{f>
daNDah daNDah daNDah h thekingswhohave theresponsibilitytopunish srAksha Sateshudhe | Sateshudhe srAksha used forastaff. It refersto thestaff that is -vedAh astr~jnAhbhRtyAh| (power)ofyama-thedaNDa. -Themeansofpunishmentforthewicked is 202 r the nAma as "One Whopropoundedthe r thenAmaas"One mbol ofthe powerth r allbeingsso thattheyfollowdharma. ose whohaveknowledgeofthescience aNavam)" forrealizationoftheSelf". ubhavam ofthenAmabasedon e means to administer punishment or punishmentor e meanstoadminister refer tothe"omkAra"(seeprevious d is dam - upaSame - to be tamed. -tobetamed. -upaSame d isdam is daNDah because He administers whichitisusedin at onehas(likethe thisnAmaisthe sadagopan.org - anya Na declares that as a reference to the daityAn daNDayati it danDah L mEl tI vAi vALi mazahi pozhinda L mEl tI vAi vALi mazahi pozhinda th which bhagavAn punishes the the th which bhagavAn punishes 6.10.4) - reference by SrI v.v. v.v. 6.10.4) - reference by SrI explanation that bhagavAn is called nature will torture the people of this nature will torture the people is the intensity with which bhagavAnis the intensity with which tA, where Lord kRsh tA, where Lord ppiness to the world by following the by following to the world ppiness NDa - the ultimate of weapons in the NDa - the ultimate of weapons in the those who administer punishment when punishment when those who administer restraint (daNDa = damana = niyamana 203 - He Whom no one else controls. - He Whom no one else tion using the pATham "a-daNDah" - they act according to His rules. chastisement, He is daNDa: chastisement, stri interprets the nAma
daNDah because He is the source of of source the is He because daNDah =restraint) for all beings so that wicked, in his tiruvAimozhi pASuram wicked, in his tiruvAimozhi d) SrI satya devo vAsishTha gives the (gItA 10.38) 10.38) asdharma in the vedas. laid down (gItA gives reference to the gI SrI Sa'nkara administer among those that daNDo damayatAm asmi nItirasmi jigIshatAm | of Punishment among "I am the Power the law is transgressed". intensity wi nammAzhvAr describes the rAmAnujan: aSurar vANA AvAennAdu ulagattai alaikkum SilaiyA tiru mA magaL kELvA of the life-source arrows on fiery rain-shower of "He showers His deadly piercing power that very asusra-s who by their of the wicked verily is world without the least mercy". Such BhagavAn samhAram. of role his in yama of weapon yama in the form of his weapon, the da ultimate of punishments. SrI satya sandha tIrtha gives the explanation - He Who punishes the asura-s. c) He gives an alternate interpreta kartRka SikshaNa rahitah a-daNDah the wicked and bring protection and ha and and bring protection the wicked dealt with kara, dhUshaNa etc. dealt with kara, dhUshaNa etc. b) SrI rAdhA kRshNa SA sadagopan.org nAma 864. nAma 864. b) TheDispeller (ofthemiseries a) TheSubduer (oftheenemiesofHisdevotees). all for the sake ofthe humanbeingswho sItA), andthengoes afterandseeksth sake inHis incarnation(asevidencedby BhagavAn takesbirthamongus,goes uyyacceidunaDandamai kETTumE? nATTai aLittu nADittaDindiTTu nATTai naliyumarakkarai nATTil piRandupaDAdanapaTTumaniSarkkA v.v. rAmAnujan): in attribute ofbhagavAn incarnations toridthewickedfrom habit ofHisthatHetakesdirectinca -damayitAsvayaam". "tAccHilyAt rAvaNAdInAmhartA habit.TheniruktiauthorgivesthedescriptionfornAmaas matter of rAvaNAdIn tAcchIlyenadamayitA a) SrIBhaTTargivestheinterpre damayitA. = SrI vAsishThagivesthedefinition-damayati (tiruvAi.thus thenAmasignifiesth "One who hasthehabit of" punishment. TheaffixtRnthatappears wicked, andthecurrentnAmareferstoHimasOne who administersthe nAma referredtobhagavAnbeingtheSour previous nAma - dam - upaSame - to be tamed. TheThe rootfromwhichthisnAmaisde difference is that the last damayitre namah. 7.5.2) nAma 864.
dmiyta dmiyta dmiyta damayitA damayitA damayitA his tiruvAimozhi pASuram7.5.2(reference from histiruvAimozhi SrI at bhagavAnisinthehabi - tAcchIlya,accordingtopANinisUtra3.2.125,and
and sufferingsofHisdevotees). - He Who destroys the likes of rAvaNa as a asa thelikesof rAvaNa - HeWhodestroys tation alongtheabovelines- 204 this world. nammAzhvAr describes this describes world.nammAzhvAr this through innumerablesufferings forour rnations such as the rAma and kRshNa asthe rAmaandkRshNa rnations such rived isthesameasonefor the e wicked(nADi), anddestroysthem- the incarnation ofrAma withpirATTi havenointerestinworshipping Him at the end of this nAma refers to at theendofthisnAmarefersto ce orthetoolofpunishment t of punishing the wicked. t ofpunishing thewicked. upaSamayati tacchIlo It is because of this svayam ca ca svayam sadagopan.org - daityAn (He dispels the sufferings -s have the same root, and in-s have the same root, and fact and cultivates life in the universe, and cultivates life in the universe, He is the "Subduer" of the wicked He is the "Subduer" interpretation that He "dispels" the interpretation that He "dispels" Ganges-like streams of His luster or SrI BhaTTar has interpreted nAma avAn as a Subduer in nAma 192 also, o violate the rules of dharma as as o violate the rules of dharma as: "One Who punishes the wicked, wicked, the Who punishes as: "One thought: BhagavAn has this nAma votees (by retrieving them from thevotees (by retrieving them as a Subduer of the enemies of His as a Subduer of the enemies of the tApa of His devotees (kAnti of the tApa of His of His seeking the wicked and punishing the wicked of His seeking 205 the nAma along lines - similar He gives support from the gItA: support from He gives m damayati iti damanah damayati upaSamayati dainyam sva-janAnAm iti in the nAma damayitA. nAma damayitA. in the - He Who subdues the wicked asura-s. - He Who subdues the wicked yA jagad-vyavasthAyA . This is along the lines that that lines the along is This .
of samsAra in His devotees through the of samsAra in His devotees kAnti- interpretation for nAma 192), or devotees (the current nAma). SrI cinmayAnanda explains the nAma destroys the regulates sinners and thus mandAkinIbhih bhava tApa mandAkinIbhih bhava but a different aspect of this guNa of bhagavAn - that of subduing the tApa tApa the subduing of that - bhagavAn of guNa this of of aspect interests the in different a acting but always is EmperumAn devotees. His of suffering or Subduer - either as a His devotees 192 - damanah (Slokam 21). Both the nAma 192 - damanah (Slokam 21). SrI BhaTTar stresses the guNa of bhag bondage of samsAra): damayitA and seeking His Feet. It is this "habit" "habit" It is this His Feet. and seeking them that is emphasized them that gives the interpretation that SrI Sa'nkara those wh signifying that He subdues established by Him – jagati jagadISa kRtA bha'njakam upaSamya sva-vaSe sthApayati. gives the b) SrI kRshNa datta bhAradvAj sorrowful or miserable state of His de (gItA 10.29) 10.29) (gItA yama, the rulers etc. in the form of aham ...... yamah samyamatAm the subduers). (I am yama among tIrtha explains SrI satya sandha damayati iti damayitA a similar SrI vAsishTha also echoes sadagopan.org nAma 865. nAma 865. na tukRtsnamjagac-chaktam ki'ncitkartumjanArdane|| janArdanah| manasaiva bhasma kuryAtjagat-sarvam SrI BhaTTarquotesthemahAbhAratain support: na damoyasyakaScitsaha-damah. dAmyati itdamodamanahparAbhavitA; SrI kRshNadattabhAradvA damah because thereisnoonewh damayitA naastiyasyaasaua-damahsmRtah- Sr The niruktiauthorsummarizes treat thenAmaasdamah. -HeWhocannotbe tamedorsu a-damah same rootasfortheprevioustwonAma-s The rootfromwhichthenA a-damAya namah. e) HeWhobestowsallwishestoHisdevotees. d) HeWho controlseverything. c) HeWho isthemeans ofcontrol.. b) HeWho isintheform a) HeWho isnotsubduedbyanyone. damayitA damanAt - the sevenbullsinHissvyamavaram current nAma,hegivestheanubhavamthat based onthespecificinstancesofbhag sampradAyam, giveshisinterpretationsfo SrI baladevavidyAbhUshAn,anexpo making itagardenfortheblossomsofspiritualbeauties". nAma 865.
Adm> Adm> Adm> .
a a a - - - damah damah damah of thegoodeffectspuni ma isderiveddam-upaSametobetamed,the j explainsthenAmaas:
o cansubdueHiminanyway. nAgnajitI svayamvare saptAnAmukshNAm saptAnAmukshNAm nAgnajitI svayamvare I BhaTTar'svyAkhyAnamthus: 206 avAn's kRshNa incarnation. For the avAn's kRshNaincarnation.Forthe . SrIBhaTTar looksatthenAma as bdued, and SrI Sa'nkara and others bdued, andSrISa'nkaraothers r all the nAma-s as far as possible r allthenAma-sasfarpossible nent ofthegauDIya vaishNava the nAmareflectsHis"subduing" the He is meditated upon asa- He ismeditated upon shment tothosewhoerr. (mahA. udyoga.67.8) kaScit
sadagopan.org - g the Controller of of g the Controller - He is also the result - He is also the "dAmayati iti damah" as their natural behavior d -is all for our benefit, r only hears but not smell, etc. r only hears but not smell, etc. be able to realize through this this be able to realize through ; the net result of this control is; the net result of this control the ma - damayitA, interpreted the he as damah, gives the interpretation - as damah, gives al, etc., are also a manifestation of nt administered to one who errs, such administered to one nt rvades everything, and has full control rvades everything, and has full control ntroller of our indriya-s such that the of our ntroller Controller. Here is SrI vAsishTha's Controller. Here is SrI vAsishTha's nishments - the final experience of experience nishments - the final rms of bhagavAn bein rms ace because of the punishment, the ace because u sarvam sa niyamya yu'ngte | ose who violate dharma. For the current ose who violate dharma. For 207 can do no harm to Him". no harm to Him". can do h is also referred as to dama. h is also referred as to dama. ppens to us - good or ba e meaning for the nAma as for e meaning follow the prescribed path path the prescribed follow
"JanArdana by His mere Will can turn into ashes the entire Universe. But all "JanArdana entire Universe. into ashes the Will can turn by His mere together combined the Universe b) SrI Sa'nkara, who treats the nAma b) SrI Sa'nkara, of the act of punishment or discipline that is administered. In other words, words, other In administered. is that discipline or eva iti damah kAryam phalam, tacca sa damyeshu daNDa punishment of act the of punishme the effect of the whatever is effects that take pl as the good occur in the individu corrections that bhagavAn. SrI cinmayAnanda captures in his explanation: "That which is this sense worldly pu ultimately gained by the Beatitude in the Self". One should interpretation that what ha bestowed by bhagavAn. the also refers to dama notes that the term c) SrI rAdhAkRshNa SAstri means that are used to control the unruly etc., whic control of the senses d) SrI vAsishTha derives th He Who controls. For the previous nA He Who it applies to th function of control as nAma, he gives the interpretation in te follow they that such planets the all of such that they everything Controller the is He words, other in - the Co He is courses; their prescribed eye only sees and does not hear, the ea BhagavAn is present everywhere and pe of everything - He is damah, the the damah, is He - everything of composition capturing his interpretation: damo hi sarvatra virAjamAnah, kriyAs grahAs-tameva damamatra vishNum namanti sarve paridhau bhramantah || sadagopan.org nAma 866. nAma 866. SrI BhaTTardescribes thecurrentinstan are noteworthy: differentaspectsofbhagav a) Amongthe anyone. parAjito vishNuh c) HeWhose Powersdonotperishordiminishovertime. rAjitah). b) HeWhohasnoprotectoraboveHi a) HeWho isinvincible. gives theexplanation- The rootforthenAma is ji-jayeabhi current instance). This nAmaoccurstwiceinthe stot a-parAjitAya namah. vRksha. to thedevotees,likebranches of sarvAbhIshYTam dadAtiitida-mah thenAmaasda+mah- looking at SrI raghunAthatIrthagivesasimilar mah. wealth onall- interpretation thatHeha e) SrIsatya sandhatIrthatakesthepAThamAda-mah,andgives nAma 866.
. Anyone whom He supports2. is also equally invincible, as illustrated by the Hecannot bedefeated byanyone 1. case of the pANDava-s against the stronger army of kaurava-s. thestrongerarmyofkaurava-s. against case ofthepANDava-s under anycircumstance.
Apraijt> Apraijt> Apraijt> samyak dadAati iti Adah, teshAm mA - sampat yasmAt iti Ada- iti -sampatyasmAt mA itiAdah,teshAm dadAati samyak - He Who cannot be conquered or humiliated in any way by
a a a parair-na - - - s thenAmasignifyingthat parAjitah parAjitah parAjitah -HeWhoconfers allthethingsdesired, parA-jIyate, parAbhibhUyatevAsaa- 208 ram (Slokam76-nAma721,andthe ram
bhave ca-toconquer.SrIvAsishTha theheavenlywish-giving tree,kalpa interpretation in his tattva sAra, but interpretation inhistattvasAra, m, andWhoisResplendent (a-pah+ kalpa taru sAkhAivabhaktAnAm kalpa taru An's invincibility,therearetwo that or anythingatanytime,anywhere, ce of the nAma in terms of 1) HeistheBestower of sadagopan.org kvacit, kadAcit, kvacit, kadAcit, na parAjitah kadApi na parAjitah or the fault of redundancy in his in his fault of redundancy or the e again the invincibility of bhagavAn invoke the efficacy of the poison- victory, there is wealth, and therevictory, there is wealth, and is is, and where pArtha, the bow-armed bow-armed is, and where pArtha, the for vAsudeva"; "I have not witnessed ements, may this medicine be pounded ean will never become completely dry". ean will never 209 - He cannot be obstructed by anyone, at any obstructed by anyone, - He cannot be j echoes the same idea - j echoes - He Who cannot be conquered by anyone and through by anyone be conquered cannot - He Who by any means. by any means.
and be effective:- "There is no defeat is no and be effective:- "There the marriage of my mother"; "the oc (These are all absolute true statements)". In vaitaraNa, to the following is used removing mantra: firm justice - this is my conclusion". firm justice - this is my conclusion". samhitA, wher From the Ayurveda caraka is declared: yathA'ham nAbhijAnAmi vAsudeve parAjayam | mAtuSca pANigrahaNam samudrasya ca SoshaNam | etena satya-vAkyena sicyatAm agado hyayam || following stat of the "On the veracity (gItA 18.78) 18.78) a-parAjitah kutaScit a-pratihatah or time, anywhere kenApi iti a- parajitah any means is a-parAjitah. for his interpretations: SrI BhaTTar gives several supports (gItA From the gItA: yatra yogeSvarah kRshNo yatra| pArtho dhanur-dharah tatra SrIr-vijayo bhUtir-dhruvA nItir-matir-mama || the yoga-s "Where kRshNa, the Lord of there is arjuna is, there is prosperity, above, and for nAma 721 his anubhavam is based on 2 above. This is how SrI SrI how is This above. 2 on based is anubhavam his 721 nAma for and above, dosham the punarukti has avoided BhaTTar SrI kRshNa datta bhAradvA vyAkhyAnam for the two instances of this nAma. the two instances of this vyAkhyAnam for as follows: explains the first interpretation SrI BhaTTar sadagopan.org rAmAnujan explains theterm "paRpanAbhan uyarvuRauyarumperum tiRalOn" SrI v.v.rAmAnujangivesreferencefr victoryiscertain". "Where kRshNais,there yatah kRshNahtatojayah "KrishNa Whoisinvincible" dASArham aparAjitam (bhA.From themahAbhArata: "He isunconquered, andistheWielderof theSword". a-jitah khaDga-dhRk "He isInivincible, eternal andsteady" a-jayyah SASvatodhruvah rAmAyaNa: From SrImad udyoga. unconquerable". imperturbable, himAvan isunshakable,fi "Let this poison-removingmantrabe adhRshyonArAyaNaivaajayah|| jAtavedA iva ratnAkara ivaakshobhyohimavAnivacaacalah| (yuddha. (yuddha. 6.79) 120.14) 114.15) SrI cinmayAnandagives anotherdimensio uttamo yasmAtitia-parah; none superior toHim,andHeWho cannever beconquered -na vidyatepara= enjoysSrI satyasandhatIrtha thenAma Hisenemies. skill tosubdueandovercome
a-paraSca asau a-jitaSca itiaparAjitah a-paraScaasau "tiral" "tiral" as " 210 re isunapproachable om divya prabandham insupport:- om divyaprabandham effective justastheocean is parAbhibhavana sAmarthyam as (a-parah +a-jitah)-HeWhohas as(a-parah n totheinvincibility ofbhagavAn, (tiruVai. 2.7.11).Sri (tiruVai. , andnArAyaNais . " - the sadagopan.org Deity Who bears the of all invincible and indestructible and indestructible of all invincible the mahAbhArata in support of his the mahAbhArata e one you wish to kill (arjuna), sincee one you wish to kill (arjuna), I give you the power to kill one to kill I give you the power had - "nainad-devA Apnuvan" - The - The Apnuvan" had - "nainad-devA where the deva-s themselves have deva-s where the is the Unknowable 211 ed by the vedic scholars". vedic ed by the Self - the Divine nArAyaNa. Self - the Divine ssumed the form of the Wild Boar, and Who is the ssumed the form of the Wild to jayadratha by rudra:
(bhA. udyo.129.40) udyo.129.40) and desires of powers the overwhelming It - could not overtake deva-s passions can never vanquish the above as well, second interpretation and over againdescribed over by bhagavAn that those who are supported by anyone. cannot be vanquished (bhA. ripum garjantamekam hanishyasi tam mahAmRdhe | rakshyate sa mahAtmanA || na tu tam prArthayasyekam yam Ahur-veda-vidusho vArAham a-jitam harim | nArAyaNam a-cintyam rakshyate || ca tena kRshNena the than other none is KRshNa great fight, indra tells karNa: "In the (kRshNa). Lord Great cannot be th thundering warrior, but this the by protected is he Invincible Hari, Who had a vana.260.75) IncomparablenArAyaNa, as declar The same message is given tAn yudhi | vArayishyasi a-jayyAnScApi a-vadhyAnSca (bhA. Rte arjunam mahA-bAhum devairapi durAsadam | gods, the to yam Ahuh amitam devam Sa'nkha-cakra-gadA-dharam | even pradhAnah so'stra-vidushAm tena kRshNena rakshyate || unassailable is who arjuna long-armed the "In the fight you can ward off the attacks except warriors who protected by kRshNa since he is conch, discus and mace as arms". with support from the ISAvAsya upanis ISAvAsya from the with support SrI BhaTTar quotes several examples from several examples SrI BhaTTar quotes sadagopan.org For onetobedefeated, there needs to firstinterpretationofSr same asthe starting fromtheword parameaningSu alsoderive vAsishTha SrI satyadevo toHim single-mindedly devoted is resplendent.Heal rAjitaSca itia-pa-rAjitah the nAmaasa-pah+rAjitah:navidy b) Oneoftheinterpretation uttamo yasmAtitia-parah; none superior toHim,andHeWho cannever beconquered -na vidyatepara= enjoysSrI satyasandhatIrtha thenAma foes - parajitaitiaparAjitah ragAdibhih isuncon anubhava-s: 1)BhagavAn SrI Sa'nkara avoidsredundancyininte of theCharioteer, ensured the aivarai velvittamAyappOrtErppAganAr SrI v.v.rAmAnujan givesreferences bhagavAn HariasHismentor,protector,andfriend? What isthereinthisworldthatcanno harih trailokyanAthahsankimnutasyananirjitam|| - yasyamantrIcagoptAsuhRc-caivajanArdanah| || cApidaksheshudhruvonArAyaNejayah SrIr-dhruvA sannatih| brAhmaNesatyam dhruvAsAdhushu dhruvam vai wealth issureintheskillful,so certainly astruthrestswithabrAhmin, without atraceifonlyvishNuhadnot BhIshma, droNa,etc.,declarethatthey
Satrubhih naparAjita so Unconquered inanother -HeWhohasnoprotec a-paraSca asau a-jitaSca iti aparAjitah. a-jitaScaitiaparAjitah. a-paraSca asau s of SrI satya sandha tIrtha is based on looking at s ofSrIsatyasandhatIrthaisbasedonlooking at itia-parAjitah victory of the pANDava-s. victory ofthepANDava-s. will beabletoattainHim. also victoryiscertainfornArAyaNa: (Slokam 76) 2) BhagavAn is invincible by His quered bydesireandtherest- aye pah =pAlakoyasyasaa-pah; aye pah 212 to divyaprabandhaminsupport:- I BhaTTar. The other interpretation is: I BhaTTar.Theother interpretationis: t beconquered bythatpersonwhohas been theirProtector,andthatjustas could haveannihilatedthepANDava-s rpretation by giving the following two rpretation bygivingthefollowingtwo s theinterpretationfornAma be someone or something other than besomeoneorsomething (tiruvAi. 4.6.1) - He, who, in the form preme. One of hisinterpretations is as (a-parah +a-jitah)-HeWhohas as(a-parah humility iscertaininthepious, and (thecurrentSlokam) tor aboveHim,andHeWho sense -noonewho isnot na Antarai sa cAsau anRu sadagopan.org This This "para eva "para eva o be powerful, to o be powerful, to rence in the different rence in the different also means strength - sahas ion to the enjoyment of this nAma. nAma. of this enjoyment ion to the o be capable of', 't o be capable of', vincible nature of bhagavAn's Power Power vincible nature of bhagavAn's ry, but are eternal, and therefore He He therefore ry, but are eternal, and the meaning "One Who Supports - - the meaning "One Who Supports e Self alone remains when everything alone remains e Self ing else that exists other than the other than that exists ing else Na datta bhAradvAj uses the meaning datta bhAradvAj Na (Non-existence of anything except of (Non-existence atharva vacanAt, tasmAt parAjitvasyaatharva vacanAt, the different alternate meanings. ose powers are perishable over time – over time perishable ose powers are 213 i nAmnA samkIrtanam upapadyate.i nAmnA samkIrtanam y of defeat for this One Truth - for this y of defeat – (amara kOSam). The diffe tah - naSvarAh vibhUtayah; tah - naSvarAh vibhUtayah; sahah sahah sahah - - - ', 'to be powerful'. be powerful'. ', 'to ll the other deities. sarva sarva sarva
has multiple meanings - 'to bear or support', 'to bear or put up up put or bear 'to support', or bear 'to - meanings multiple has svRsh> svRsh> svRsh>
sah
nAma 867. sarva-sahAya namah The word a) The Supporter of a conquers all His enemies. b) He Who His actions. in all is competent c) He Who forgives the aparAdha-s of everyone. d) He Who of with', `'to be capable else is destroyed. else is destroyed. c) SrI raghunAtha tIrtha looks at the in over time as compared wh to all others, Supreme Self, there is no possibilit Self, there Supreme the advaitaprobably follows philosophy Brahman in truth). givesSrI cinmayAnanda another dimens yet since th aparAjitah is Self The Supreme parAjIyate kAlatah iti parAji na vidyante naSvarAha vibhUtayah yasya sah a-parAjitah not transito His vibhUti-s are powers are is called a-parAjitah. sahate anena Satrum iti sahah interpretations results from the use of SrI BhaTTar and SrI vAsishTha use 't uses the meaning bears", SrI Sa'nkara and SrI kRsh 'to support', conquer', and that entity. But since there is noth there is But since that entity. kaScin-nAsti; na dvitIyo na tRtIyah" iti kaScin-nAsti; a-sambhavAt bhagavatah aparAjita it nAma 867. nAma 867. sadagopan.org 2) 1) b) c)SrISa'nkaragivesmultipleinterpretations: and theimmovables. supports andprotectseverythinginclud gives amoregeneralinterpretation- In oneofhisinterpretations,SrIvAsi nAyakan -theChiefofallgods "The otherdeitieshavebeenestablis ad-deiva nAyagantAnE.. iRukkum iRaiiRuttuuNNaev-vulagukkumtanmUrtiniRuttinAndeiva'ngaLAga by SrIv.v. rAmAnujan): The sameconcept isgiven saha ArAdhyatayA mandAdhikAriNAm - support, Heiscalledsarva-sahah SupremeDeityto the that nArAyaNais continue to beworshippedbypeople who theothergods.Becauseof support to a) SrIBhaTTarinterpretsthenAmaspecif for 'sahas'inoneofhisinterpretations. Sr "One Whoputsupwith".Inaddition, SrI rAdhAkRshNa SAstri alsogivesthisashis interpretation -TheLord with alltheaparAdha-s ofallHisdevotees. aparAdhAnAm sahahitisarva-sahah d) SrIkRshNadattabhAradvA earth etc. 3) actions.
sarvAn SatrUn sahata itisarva-sahah sarvAnSatrUnsahata pRthivyAdi rUpeNavAsarva-sahah sarva karmasu samartha iti sarva sarva karmasusamarthaiti by nammAzhvArintiruvAimozhi 5.2.8(referenced ; they areallHisbody". j givestheinterpretation- j -sahah -sahah -HeWhosupportsallintheformof 214 - He is sarva-sahah because He putsup - Heissarva-sahahbecause sva-SAsanena sarvam te -bibhartiitisarva-sahah. shTha usesthemeaning"support",and I Sa'nkarausesthemeaning'strength' -HeWho conquersallHisenemies. bhagavAn hasthisnAmabecauseHe be worshipped.Asthe Providerofthis be Hissupporttotheothergods,they hed liketax-collectorsbymydaiva ing thesky, theearth,movables have notachieved thefull realization ically inthecontextofbhagavAn's - HeWhoiscompetentin allHis sarveshAm sva-jana devatAntaramapi devatAntaramapi
sadagopan.org - iNi), duryodhana, is the reflection of this is the reflection of this na kaScit na aparAdhyati sahata iti sarva-sahah. ample of Lord kRshNa putting up Lord kRshNa putting up ample of considering that it is because of is because of that it considering the previous nAma (sarva-sahah) the previous nAma (sarva-sahah) forget, rather than punish and seek forget, rather arAdham (it is in the nature of all arAdham (it is ant-maids of rAvaNa should not be am that is reflected in the ability of ability am that is reflected in the is an affix added to denote agency. yaNam (yuddha.where sItA 116.49), kmi (brother of rukm ng these gods with the support of with' vAsishTha gives an alternate SrI m the aparAdham, and a person of good a person of good and aparAdham, m the devatA-s. Those who worship the other 215 tRc s, governs, restrains, etc. the end of this body's life. is an uapasarga (prefix) that denotes, among at He has to endure. It It endure. to has He at
rives the word from the root yama - uparame - torives ni lines. Just as the sea does not lose its nature even its nature even not lose lines. Just as the sea does r while in aSoka vanam: r while in aSoka niyantA niyantA niyantA
sarvANi rukmyava~jnA vadAmsi sarvANi rukmyava~jnA vadAmsi inyNta inyNta inyNta
nAma 868. a) SrI BhaTTar extends the idea from relating to the worship of the anya devatA-s or gods, still are worshipi niyantA is One Who controls, direct niyantA is One Who lift up, to show, to offer. other things, command, order, etc. niyantre namah SrI satya devo vAsishTha de a) He Who directs. and control Him (a- niyantA). to direct b) One Who has no one above Him their inherent nature that they perfor nature their inherent should forgive and conduct and character to SrImad rAmA refers revenge. He hanumanpirATTi instructs serv that the punished for mistreating he not commit ap does one who There is no beings). is bhagavAn also so and time, over 'to bear, toUsing the meaning up put body, it with one mingle waters interpretation along similar other occupying of is kinds it all when though happening is th untouched by all the things that all sarva-sahatvguNa of bhagavAn' guNa of endure to jIva the at then move to another body gives the ex SrI baladeva vidyAbhUshaN likes of ru with all the insults from the forgives the aprAdha-s of His enemies by of His enemies the aprAdha-s forgives SiSupAla etc. - nAma 868. nAma 868. sadagopan.org (tiruvAi.1.1.5) all theirfunctions"- SrI Sa'nkaragivesthe interpretation that of alltheothergodsistobeappreciated here. oftheirpower". controller, andsource devotees accordingtotheirmerits, doubt, capableofgrantingthelesser choice inthehopeofse attainments, limitedbyhis intellect,to "Each and chooses,in everyindividual vazhiaDaiyaninRanarE vazhi avar kuRaivilariRaiyavar irAiyavar avar aDiaDaivargaL ena iRaiyavar avar tamaduaRivaRivagai tama avar (reference fromSrIv,.v.rAmAnujan): ideaisgivenbynammAzhvA This same faith steadfast". "Whichever devoteeseekstoworshipwi acalAmSraddhAm tasya arcitumicchati| bhaktahSraddhayA yo yAmtanum following quote fromthegItainsupport: (gItAthem makethechoice accordingto niyacchati itiniyantA BhaTTar bringsoutthroughthenAmaniyantA- individual in the pursuitchoice ismade,nomatterwhatthech of this choice.bhagavAn. Theinitialfreedomofchoiceis It is this guNa of bhagavAn that SrI 7.21)
- He directs and guides these individuals after letting afterletting theseindividuals -Hedirectsandguides curing desiredresults.Th tAmeva vidadhAmyaham || tAmevavidadhAmyaham 216 their tastes.SrI BhaTTar givesthe The idea that bhagavAn istheniyantA The ideathatbhagavAn because the Lordistheinner soul, worshipaparticulardeityofhis/her oice is, then bhagavAn supports this oice is,thenbhagavAnsupportsthis boons (otherthanmoksha)totheir th faith whatever form, I make that that th faithwhateverform,Imake r inhis tiruvAimozhi pASuram 1.1.5 given to the individual, but once the giventotheindividual,butonce accordancewith his natureand bhagavAn isthe "Regulatorofallin bhagavAn tatra tatrucInprarocayan ese deitiesare,without sadagopan.org all the planets, and all the planets, nibhadhnAti sarvam vyavasthita about Himself to devotees in full about Himself to devotees erything (yama - pariveshane - to e phenomenal forces as the Sun, the the Sun, forces as e phenomenal -pariveshaNe - to surround. The word -pariveshaNe - to surround. The word ved is yam-uparame - to check. SrI bali prabhRtayah api niyamyante anena a-niyantA for this nAma, and gives the a-niyantA for including the sun and including the sun 217 and niyamah is One Who restrains. and niyamah is One Who restrains. Director above Him (a- niyamah). Director above Him (a- niyamah).
Slokam 17 - nAma 163. s none above Him to control Him" - He is the One the One - He is Him" control above Him to s none niyamah niyamah niyamah
inym> inym> inym>
.
nAma 869. a) For nAma 163, SrI BhaTTar brings out the role of bhagavAn in controlling controlling in bhagavAn of role the out brings niyama means restraint or check, BhaTTar SrI 163, nAma For a) of the mighty mahA bali - even the likes niyamAya namah. This nAma occurred earlier in The root from which the word is deri vAsishTha also gives another root - yama iti niyamah measure. surrounds ev f) He Who pervades and a) He Who controls. ordains. b) He Who the yogic path of niyama (andc) He Who is attained through yama). or has no Controller d) He Who knowledge e) He Who bestows sacred surround). sarvAn sveshusarvAn sveshu kRtyeshu iti niyantA. vyasthApayati functions according points out that everything SrI vAsishTha course to the as the niyantA of all - laid out by Him even the heart inside all of us - niyacchati = inside all of us even the heart iti 'niyantA' vishNuh. vartmanA gamanAya uses the pATham b) SrI cinmayAnanda - One Who ha interpretation of th Who has appointed all controllers Moon, Air and Waters. nAma 869. nAma 869. sadagopan.org The nirukti authorcapturesthesignif eligibility oftheindividual. that theindividualworships tobestow c) bhagavAnbestows thebenefits ofth b) bhagavAnthensupports the on hislimitationsandknowledge; letstheindividualchoose a) bhagavAn It istobenotedthat: thence getstheobjectsof "Endowed withthatfaith,he worshi labhate catatahkAmAnmaya Ihate| ArAdhanam yuktahtasya sa tayASraddhayA Slokam -7.22ofthegItAtosupport nAma, SrIBhaTTartakestheideaconvey niyamah. (gItAs oftheirchoice: accordingtothenatu to eachindividual (presc aspect ofHiscontrol-Heordains b) Forthecurrent instance incarnation etc. inHisotherincarnationssuchastherAma many othersimilarinstances destroyed theelephant thatwasdeployed vAmana; HekilledkeSiandprotec portrayed inthisnAma.TheLordcont One Who protectsthoseWho seekrefuge in Him,astheguNathatis SrI v.v.rAmAnujanemphasizestherole 7.22)whole universe iscontrolled by Him. niymayate jagatyenaniyamahsaudIritah-
Followingonthereference tothe tat-phalam ca - jAti, Ayuh, bhogAdikam niyamyate asmin iti iti niyamyateasmin tat-phalam ca-jAti,Ayuh,bhogAdikam his desire, granted in hisdesire,granted ofthenAmaniyamah,Sr iva vihitAnhitAn|| individual inthisendeavor; 218 the interpretationofcurrentnAma: ps that form (of other devatA-s) and ps thatform(ofotherdevatA-s)and rolled hiraNyAkshainHisincarnationas the deityto beworshipedbyhim based ted thecowherdsofAyarpADi;He re oftheirworshiptheanyadevatA- thedesiredpowers of bhagavAn astheASrita-rakshaka- of bhagavAn is worshipbyempowering thedevatA ribes, specifies) the fruits of worship ribes, specifies)thefruitsofworship by kamsa to kill Him; and there are bykamsatokillHim;andthereare icance oftheinterpretationas- ed by bhagavAn in the very next gItA Slokam7.21fortheprevious He iscalledniyamahbecausethe reality byMealone". I BhaTTarenjoysanother , dependingonthe
sadagopan.org sveshu sveshu control for the e benefits that are aree benefits that ent nAma; and these two two and these ent nAma; niyamah in Slokam 17 is that He is dundancy in interpretation (punar- dundancy in interpretation (see d below for Sri Sa'nkara's Sri Sa'nkara's (see d below for of choice for the jIva as outlined in as outlined the jIva of choice for urrent Sloka-s, 7.21 and 7.22, in the 7.21 and 7.22, in the urrent Sloka-s, ions of the nAma-s in Slokam 92: a- ions of the nAma-s in Slokam s, austerity, reciting the veda-s, and , is reinforced by SrI v.v. rAmAnujan v.v. rAmAnujan SrI by , is reinforced the likes of brahma, Siva etc., along the likes of brahma, Siva etc., pects of bhagavAn's mah. In the version "niyamo yamah", "niyamo mah. In the version Ashyam by SrI rAmAnuja (vyAkhyAna Ashyam by SrI 4 by nammAzhvAr, where AzhvAr notes has these nAma-s because He can be has these nAma-s the nAma niyantA in SrI BhaTTar's in SrI BhaTTar's niyantA the nAma 219 (tiruvASiri. 4). yoga called niyama and yama. yoga called niyama and yama. Isvara praNidhAnAni niyamAh their respective functions - kRta prayatnApekshatu vihita-pratishiddhA vihita-pratishiddhA kRta prayatnApekshatu is the One Who ordains th is the One Who is reflected in the curr in the is reflected daiva nAn-mugak kaDavuLai EnRu, mukkaN ISanODu ).
that bhagavAn is the One Who created that bhagavAn is the One Who with their limited powers: dEvu pala nudaliya mAyak kaDavUL has avoidedNote the way SrI BhaTTar re different as ukti dosham) by giving two through a reference to tiruvASiriyam interpretation, and ideainterpretation, c) nicely follow the two conc interpretations individual freedom of gItA. The concept SrI bh is reflected in the above steps 2.3.41 - for sUtra avaiyarthAdibhyah bhagavAn The idea that to the lesser devatA-s attained by resort two instances of the nAma. vers c) SrI Sa'nkara gives two different bhagavAn his interpretation is that Ideas a) and b) are reflected in reflected a) and b) are Ideas niyamah and a-yamah, or niyamah and ya and niyamah and a-yamah, or niyamah of attained through the two means SrI rAdhAkRshNa SAstri refers us to pata'njali's yoga sUtra for the SrI rAdhAkRshNa SAstri refers us to niyama - definition of the term Soca santosha tapah svAdhyAya (sUtra 2.32) 2.32) (sUtra "Purity of the body, mental contentednes the Director of all beings in persevering devotion to the Lord are called 'religious observances - niyama". devotion to the Lord are called 'religious observances - niyama". persevering SrI Sa'nkara's interpretation for the nAma adhikAreshu prajA niyamati iti niyamah. sadagopan.org nAma 870. nAma 870. anubhavam ofHimself. f) One Whofeeds His devoteeswith e) One Whobringstoendallli d) OneWhohasnoonetocommandHim(a-yamah). c) HeWhoisbeyondyamaormRtyu(a-yamah). b) HeWhoisattainedthroughthe a) TheController (ofallthedeva-s). bound toHim,byresidinginandmovingonlybecauseofHim. alternate interpretationintermsofa uparame Using thealternaterootyam- saniyamayh" vyApnoti tasmAt gives theexplanationfornAmaas f) Usingtherootyama-pariveshTane devotees infull measure. called niyamahbecauseHebestowssa vishaya j~nAnAnibhaktebhyoniya e) SrIraghunAthatIrthainhista nAma), andsobydefinition, Heis a-niyamah. Controller or Director above Him. Note that He is the niyantA of all (previous Since HeistheControllerandDirector | sarva-niyantuh niyantantaraabhAvAt itia-niyamah| navidyata niyamah niyatihtasya Him Whodoesnotha is thatbhagavAnOne d) SrISa'nkara'sexplanation forthepAThama-niyamahin current Sloka interpretation withthepATham a-niyamah). nAma 870.
ym> ym> ym>
yamah yamah yamah
-OneWhopervadesandsurroundseverything. fe atthetimeofpralaya. yogic pathofyama(andniyama). mayati -prayacchatiitinoyamah ttva sAragivestheexplanation- 220 - to surround, SrI satya devo vAsishTha - tosurround,SrIsatyadevovAsishTha ll thingsbeingsconstrainedbybeing ve anyoneelsewhocontrols ordirects - to check, SrI vAsishTha givesthe - tocheck,SrIvAsishTha cred knowledgeaboutHimselfto ofeverythingelse,there isno delectable foodin the formof "niyaman SaktyAsakalamviSvam - He is sva- sadagopan.org - He (vishNu. ates that virtue (aya+mah). bestow instances of the same or related instances of the same or Slokam in which He conveys nicely nicely He conveys Slokam in which are infinite, he is able to provide able are infinite, he is o controls the likes of yama who are of yama who are o controls the likes from the same root. The functions from the same niyantA a-niyamo a- yamo sah | a-niyamah, and a- yamah, all refer to niyAmaiSca kRta vyavastham || ". He quotes yama's own words from the whole set of nAma-s as but a the whole set of nAma-s ent of His guNa-s in the process. ent of His guNa-s in the process. ma in the current Sloka, SrI BhaTTar's ma in the current 221 stows the fruits of the worship of different the worship of different of stows the fruits rd is derived is the same as for the previous previous the for as same the is derived is rd prabhavati samyamane mamApi vishNuh TTar chooses to describe for the four nAma-s are, the four to describe for TTar chooses tat-tat phala niyAmakAn yamAdIn api yacchati iti yamah gods, and 4. all the deva-s. One Who controls and directs 1. of mahA bali, the likes control even One Who 2. corrects all as their antaryAmi, One Who 3. One Who ordains and be
Given that SrI BhaTTar interprets SrI Given that which reflection of bhagavAn's guNa-s the different different anubhavam-s for enjoym nAma-s and provide ever greater composed aSrI satydevo vAsishTha has Lord vishNu: vishNur niyantA niyamo yamo'sau vishNur of bhagavAnBha that SrI respectively: yamah, that the nAma-s niyantA, niyamah, prakASate viSvam idam samastam yamair sequence "niyamo yamah" occurs in Slokam 17, just as it does in the current current the in does it as which the wo The root from just 17, Slokam yama - pariveshaNe yam - uparame - to check, or nAma, namely, - to surround. in occurs the fact, In 164. nAma - yamah" 17 Slokam in earlier nAma this of anubhavam had We "niyamo sequence four nAma-s are derived Slokam. All the a) For the specific instance of the nA vyAkhyAnam is: Wh One is called yamah because He is the g) One Who knows and prescribes the mand and prescribes knows Who g) One namah. yamAya the bestowers of the respective fruits the bestowers of the respective vishNu purANa in support: 3.7.13) - VishNu controls me also. sadagopan.org yamah, orniyamahandyamah.Inthela Sa'nkara givestwoversionsforthese functions, and,OneWho controlsall respectively as:One Who establishes b) SrISa'nkarainterpretsthefi mArkhanDeya onlybecause ofth surrendered whenthelater eternallifetomArkanDeya thatSivagranted "It istrue to him. Butuyyak-koNDadu nArAyaNanaruLE note thatpukk-aDimaiyinAl tannaik-kaNDamArkan Siva including Siva: couldwhere AzhvArgivesanexampletoshowth bestow SrI v.v.rAmAnujan refersustonammA this eternal thosewhoadministerpunishments,Iamyama. -Among samyatAmyaham" lifeLord kRshNaHimselfdeclaresthatHe on brahmA; YouaretheGrandfatheran (tiruvAi. varuNa,theMoon,and yama,agni, of ControllerandantaryAmi "You arethe vAyur-yamo'gnir-varuNah SasA'nkahprajAp the antaryAmiofallincludingyamaetc.: He alsogivesreferencetothegItA,wh creatures bornofprajApati!." "O pUshaN!TheOne Seer! O Controller! (gItApUshan! ekarshe!yama!sUrya!PrAjApatya!... there isreferencetobhagavanasyamah SrI T.S. Raghavendranrefers usto 11.39)4.10.8) He iscalled niya that sincebhagavAn isattainedthro
mah andyamah- e GraceofLordnArAyaNa". d GreatGrandfatherofall". 222 ISAvAsya Upanishadmantra16,where ISAvAsya ugh twoyogicpaths - niyamaandyama, rst instance of niyamah and yamah rst instanceofniyamahandyamah cond setofnAma-s:a-niyamahanda- ter choice,hegive the beings as their antaryAmi. SrI the beingsastheirantaryAmi. athavA yamaniyamau yogA'nge,tad DEyan avanainakka-pirAnumanRu zhvAr's tiruvAimozhipASuram4.10.8, ere arjunapraisesbhagavAnasbeing Prompter! TheIndwe - theController asantaryAmi ofall: is yama among subduers: "yamah "yamah isyamaamongsubduers: at bhagavAncontrolsalltheothers, all thebeingsin atis-trvam prapitAmahaSca |. prapitAmahaSca atis-trvam (mantra16) s theinterpretation their respective lling Rulerofall sadagopan.org . yama (death) - yama (death) - yamayati bhojayati . BhagavAn is beginningless and . BhagavAn is beginningless t choice by SrI Sa'nkara), his his Sa'nkara), SrI by t choice ga sUtra for the of pata'njalai tional interpretation that bhagavAn at the time of pralaya by keeping brAhmaNa-s; yama - pariveshane; tion, and refers to bhagavAn being . This is one of the interpretations the interpretations of is one . This e meaning "to eat" for the root yama SrI satya sandha tIrtha is: ayam = created yama and Who controls and created yama and Who controls - He Who feeds His devotees with devotees with feeds His - He Who ling, continence, and not coveting, are ling, continence, m at any time under any circumstance, m at any time under any circumstance, mah because He has no 223 thoughts of anubhavam about Himself). gives the interpretation - . upasamharati sarvam sargAnte iti yamah the lifetime of all beings. of all beings. the lifetime
interpretation is that bhagavAn is a-ya interpretation is that bhagavAn to Him in any respect - na vidyate yamahor One Who has no one similar = niyAmakah, sadRSo vA yasya sah yamah given by SrI satya sandha tIrtha. yama is He and beings, the all of life the gives the addi e) SrI rAdhAkRshNa SAstri controls He because yamah called is of in this role - Controller SrI vAsishTha gives a similar interpreta the 'yama' or One Who terminates all life them in Himself - yacchati = part of "Forbearance" - yama.". part of "Forbearance" pATham a-yamah (the firs c) Using the interpreted be also can a-yamah directs him. check, to - uparame - yam root the Using d) Hi one to command no has as "One Who (yamayati brAhmaNan - He feeds the g) An alternate interpretation given by (sUtra 2.30) 2.30) (sUtra the yo recalls SAstri SrI rAdhAkRshNa - definition of 'yama' a-steya brahmacaryA parigrahAahimsA satya yamAh "Not hurting not stea others, veracity, na asya vidyate yamah mRtyuh iti a-yamah Who has endless, and He is the One f) SrI kRshNa datta bhAradvAj uses th pariveshaNam - bhojanam), and svAdubhih annaih bhaktAn iti yamah delectable food (e.g., with delightful gamyatvAt yamah sa eva niyamo sadagopan.org 870 to880intermsofbhagavAn'srole intheworshi predominant tamo guNa-s onwards)havedealtwith nAma-s (851 SrI BhaTTar concludes thissectionby measure). knows andprescribesthemandatesth SubhAvaha vidhim,mAti=jAnAtiiti
224 bhagavAn's presidingovertherajasand a-yamah - He is aya-mah becauseHe -Heisaya-mah a-yamah in presidingoverthesattvaguNa. ppers. He will interpret the nAma-s ppers. HewillinterpretthenAma-s at bestow virtues (mA - mAne -to -mAne virtues(mA at bestow reminding usthatthepreviousfew sadagopan.org ', sat is added to . Next, use of tva -
A ]
'sat-tva' AAM sAttvic quality. However, N EACH
derivation the of the nAma from these are used in some of the these are used in some BEFORE satyadharmaparAyaNah |
root as - bhuvi - to be, he derives ' 225 y> sTyxmRpray[>, sTyxmRpray[>, y> y> sTyxmRpray[>, sTyxmRpray[>, y> that paves the way for liberation. that paves the way for liberation. tasya bhAvas-tva- talau y> sTyxmRpray[>, sTyxmRpray[>, y> AVAM N
Slokam 93 Slokam Slokam 93 Slokam Slokam 93 Slokam RA P vAn vAn vAn - - - ADD lly used to refer to the
LEASE sattva sattva sattva
P [ sÅvvan! saiÅvk> sT sÅvvan! sÅvvan! saiÅvk> sT sÅvvan! sÅvvan! saiÅvk> sT sÅvvan! AiÉàay> iàyahaeR=hR> iàyk«t! àIitvxRn>. 93. iàyk«t! àIitvxRn>. AiÉàay> iàyahaeR=hR> AiÉàay> iàyahaeR=hR> iàyk«t! àIitvxRn>. 93. iàyk«t! àIitvxRn>. AiÉàay> iàyahaeR=hR> AiÉàay> iàyahaeR=hR> iàyk«t! àIitvxRn>. 93. iàyk«t! àIitvxRn>. AiÉàay> iàyahaeR=hR> sattvavAn sAttvikah satyah abhiprAyah priyArhOrhah priyakrut prItivardhanahabhiprAyah priyArhOrhah || sÅvvan! sÅvvan! sÅvvan! . 1. quality of goodness, (dravyam), 2. wealth power, 3. inherent 4. (vyavasAyah - niScayah), etc. determination in the sense of 'the nature thereof', leading to in the sense of 'the nature thereof',
nAma 871 sat The term 'sattva' is genera The term sattva-vate namah. Here is a list from a commentary on amara koSam: dravye prANe bale jantau vyavasAya svabhAvayoh | guNe vitte sato bhAvo sattvam guNini tu trishu || SrI satyadevo vAsishTha gives detailed a) He Who controls the sattva guNa a) He Who controls the sattva b) One Who possesses courage, strength etc. bestow His blessings on His devotees. c) One Who is determined to and the term has other meanings, interpretations below. Among the meanings given are: basics of grammar: starting from the and then by pANini sUtra 5.1.119 - nAma 871 nAma 871 sadagopan.org nAma-s, whichhedoesin nAma-s, depth towhichSrIvAsishThadelvesinto basis for upadhAyAh camatohdhahayavAdhibyah andthen 'sat-tva-mat'; the senseof'whoseitis'or asmin-astiitimatup-theprtyaya,in -tat-asya- pANini sUtra5.2.94 su-nirmalAm imamSantim ISAnojyotir-avyayah|| | mahAn prabhur-vaipurushah sattvasyaeshapravartakah SrI BhaTTargivessupportfromtheSvetASvatara Upanishad: devotees. interpretation isthatbhagavAnhasle pratyaya referstoOneWhoisfull thousands ofcows,asanexample. some smallmeasure(likeonehaving acouple ofcows etc.),buttoonewhohas notusedforso that thispratyayais case inthesenseof"whoseitis"or"inwh asti asminitimatup" therefore isthecauseofSalvatio sattva guNawhichhasthequ vAn sA mUlamsattvam moksha sukha-sampadA lightness andbliss,is moksha ultimately. leadsto guNa that notes thatofthethreeguNa-s,sattva, in termsofbhagavAnbeingthepresid Starting fromthisnAma,uptonAma understand samskRtgrammar. hisinterpretation.Thisis s tosupport special featureofhisvyAkhyAnamisth
- BhagavAn is called sattva-vAn because He directly presides over the 'sattva-vAn' - 5.3.94, the mat pratyaya or affix follows a word in first -5.3.94,thematpratyayaoraffixfollowsawordin . Thisdetailisincludedhere va this elaboratedetailfor the cause of salvation - thecauseofsalvation issubstitutedfor alities oflustre,lightn 'in whomit is',isaddedto n. According to the pANini sUtra n. AccordingtothepANinisUtra 880, SrI BhaTTar describes the nAma-s 880,SrIBhaTTardescribesthenAma-s 226 meone whojustpossessestheobjectin ing Deity over sattva guNa. SrIBhaTTar guNa. ing Deityoversattva Thus, inthecurrent of sattvaquality.HereSriBhaTTar's sattva guNa has the qualities of lustre, hasthequalitiesoflustre, sattva guNa asuperbpieceofworkforthosewho at hegivesreferences fromtheSruti- adership of the sattva quality inHis adership ofthesattvaquality , leading to , leadingto rajas and tamas, the sattva is the rajasandtamas,thesattvais kshAt adhishTheyamasyaitisattva- om itis".It isto the etymological derivation ofthe theetymologicalderivation ma just asoneexampleofthe every singlenAma.Another by sUtra8.2.9- 'sat-tva-vat' parama-prakASa lAghava, parama-prakASa ess andbliss,which (SvetAS. 3.12) benotedinpassing sat-tva case,thematup , whichisthe , leading to to , leading
"tad asya ma At ma At sadagopan.org S. ananta ra'ngAcArya's S. ananta ra'ngAcArya's table light is the ruler (ordainer) of (ordainer) of is the ruler table light r of moksha. This purusha is the purusha This r of moksha. use of the quality of sattva in him. use of the quality ratna vyAkhyAnam for Slokam 12 of ratna vyAkhyAnam for Slokam ImushNam ANDavan quoted several 227 sattva aspect is emphasized: sattva aspect is emphasized: from the varAha purANa: from the varAha bhagavantam janArdanam || sA Sa'nkarah svayam | rm of moksha" - (SrI N. - (SrI rm of moksha"
In li'nga purANam, ch. 14, we have: ch. 14, In li'nga purANam, hiraNyagarbho rajasA tama sattvena sarvago vishNuh sarvAtmA sadasanmayah || we have: In ch. 24 of the above, tvat-kopa rudraha tamasA ca samAvRtah sambhavo | tvat-prasAdAt jagat-dhAtA rajasA pitAmahah ca || tvat-svarUpAt svayam vishNuh sattvena purushottamah || next chapter, nandikeSvara declares: In the very paramAtmAnam ISAnam tamasA rudra rUpiNam | rajasA sarva-lokAnAm || sarga-leelA pravartakam sattvena sarva-bhUtAnAm sthApakam parameSvaram | sarvAtmAnam mahAtmAnam paramAtmAnam ISvaram || te dRshTvA prAha vai brahmA propagator of sattva. immu Therefore this sattva is indeed nArAyaNa Himself." SrImad Sr Recently, asmad AcAryan stotra references from svAmi deSikan's stotra ratnam, where bhagavAn's In bhagavac-chAstra (pA'ncarAtra) we have: "This purusha alone is the Great Give is the Great alone "This purusha (VP 3.7.13) 3.7.13) (VP of the fo this pure peace | jantuh sattvam nArAyaNAtmakam sattvena mucyate beca released from bondage "A being is translation). givesSrI BhaTTar also support sadagopan.org nAma 872. nAma 872. sAttvikah. sAttvikah. non-attach fruits ofdharma,knowledge, itisAttivikah rUpa phalaniyamanenacasattvamarhati a) SrIBhaTTargivestheinterpretation - the senseof"whodeservesthat" derivation ofthisnA The samerootfromwhichtheprevious sAttvikAya namah. b) OneWhoisessentiallyestablishedinsattvaguNa. a) HeWhoconfersthefruitsofsattvaguNa. 'sattava' - b) SrISa'nkarausesthemeaning`p such asBliss. jAtam, tatasyaastiitisattva-vAn vi bhAvahsattvam satah samIcInasya SrI raghunAthatIrtha,basedonbRhatI || rAjasaih sevyatebrahmAsa'nkIrNais-tusarasvatI Sa'nkarah| sevyatevishNuhtAmasaireva sAttvikaih determined tobestowHisBlessingson vAn yasminsahsattva- bhaktAnugraha sUcakovartate the termsattva,andgivesinte c) SrIkRshNa dattabhAradvAjusesth otherwise causeonetobedist ability toremainfearlessinwar,be SAstrielaboratesthat SrI rAdhAkRshNa refers tothe'strength'oflion). (Thetermsimha-sattva possesses courage,strength,etc.,issattva-vAn". nAma 872.
Saurya, vIryAdikamsattvam saiÅvk> saiÅvk> saiÅvk> ma. Thetaddhita affix
sAttvikah sAttvikah sAttvikah urbed andlosebalance,etc. - "tad-arhati"pANini5.1.63).
rpretation -sattvamvyavasAyah - Possessor of specialsupremequalities of -Possessor 228 His devotees,Heiscalled sattv-vAn. unperturbedinsituationswhichmight e meaning vyavasAyah -niScayahfor e meaningvyavasAyah ment and riches, and so He is calledment andriches, soHeis ower, courage', etc. for theterm interpretation- givesthe sahasram, nAma was derived is used for the SishTa prakRshTaAnandAdiguNa asya astiitisattva-vAn dharma j~nAnavairAgyaaiSvarya this quality is associated with the isassociatedwith this quality ik is added to the word sattva in wordsattva isaddedtothe - Since bhagavAnis -Hedispensesthe -"OneWho niScayah sadagopan.org
- 'sat' to the word - Makes His devotees - Makes His 'yat' etc., as they deserve. etc., as they deserve. ve construction in the sense of tathA ca sarva manushyAdi ca sarva tathA ra "tatra sAdhuh" (4.4.98) is used - is used - ra "tatra sAdhuh" (4.4.98) in bhagavad gItA (17.26and 17.27) sattve guNe prAdhAnyena sthita iti prAdhAnyena sthita itisattve guNe Sloka-s 12 (nAma 107) and 23 (nAma Sloka-s 12 (nAma 107) and SrI raghunAtha tIrtha's interpretation raghunAtha SrI 229 on people, on the plants on people, on the nam karoti iti sAttvikah nam karoti iti
of prANa, anna, and sUrya. in Lord KRshNa's words: sattva-guNa tad-vAn janyatvAt sAttvam - j~nAnam, satyah satyah satyah 'sat'
comes after a word in the locati comes after a sTy> sTy> sTy> . yat -
nAma 873 satyAya namah. earlier in This nAma has been visited 213). The addition of the taddhita affix (pratyaya) a) One Who is well-disposed towardsa) One Who is well-disposed pious souls. b) One Who is good in a supreme way. is established in Truth. c) He Who alone exists ( Sri Sa'nkara). is Real, and who d) He Who is in the form e) He Who sad bhAve sAdhu bhAve ca sadityetat prayujyate | praSaste karmaNi tathA sac-chabdah pArtha ucyate || ya~jne tapasi dAne ca sthitih saditi cocyate | vanaspatyAdi vargaSca sattva-yuktah, sattva-arhah, sattva-sambandhI vA leads to the word satya. The pANini sUt "The affix vAsishTha).'excellent' in regard thereto" (SrI SrI vAsishTha refers us to the Sloka-s of for a definition SrI vAsishTha gives the explanation - the explanation gives SrI vAsishTha He bestows the sattvaHe bestows the aspect same idea is echoed in Essentially the tIkA - in his tattva sAttvi sAttvI, sva-bhaktam possessors divine knowledge. of sacred vyAkhyAnamb) SrI Sa'nkara is - sAttvikah in sattva guNa. One Who is essentially established nAma 873 nAma 873 sadagopan.org The word karma caivatadarthIyam (gItA 17.26 and 27) and therewon'tbeany bondbetweenHim themth Hemaygive for smallbenefits, Forthoseot them, Healwaysdelivers. toHim,anddonotworshipHimjustfor somesmallbenefitto kainkaryam a result,Heisalwaystrue.Inothe "To thosewhoaresincerelydevotedtoHi tozhuvArkkellAm .. meyyan AgumvirumbittozhuvArkkellAmpoiyanpuRamE "He isalways truetoHisdevotees ...... nALum tanmeyyarikkumeyyanE 9.10.6 and9.10.7: SrI v.v.rAmAnujan refersus tonammAzhvAr's tiruvAimozhipASuram-s Him - His beinggoodtothosewho supreme way",or"OneWhoisexceptiona 'good' for theterm b) FortheinstanceofnAma in (tiruvAi. teshu satsusAdhuh refer tothe 'pioussouls' a) FortheinstanceofnAma acts alongtheselines, issatya. excellent in all these, orOnewho isexcellent to(i.e., supports)thosewho do (tiruvAi.sacrifice, austerities,andgifts, 9.10.7) 9.10.6)
manvAdishu tat-kAlasamA 'sat' thusreferstoexistence,g - "One Who is well-disposed towards the pious souls". - "OneWhoiswell-disposedtowardsthepioussouls". sat , andinterpretsthenAmaas sadityevAbhidIyate || sadityevAbhidIyate , andgivestheexplanatio seek Hishelp,suchasMa Sriteshu satsusAdhuh. , andHewillneverabandonthem". in Slokam12,SrIBhaTTartakes Slokam 25,SrIBhaTTaruesthe meaning 230 any actsforsuchpurposes. Onewhois hers whomayworshipHimwithdesire e benefit,butthenHe willleavethem, r words, to those who desire only r words,tothosewhodesireonly m withoutlookingfor anybenefitsas lly good",andgivestheexampleof and them." (extract from SrI v. n. oodness, good acts, devotion to devotion acts, oodness, good n thatthenAmameans- "OneWhoisgoodina nu who sought refuge in
'sat' to to sadagopan.org sincerely seek Him by seek sincerely t object of this world, and by world, and by this of t object vaita This conclusion is philosophy. both established on Lord Govinda. Govinda. on Lord both established sAttvika SAstra-pratipAdyatayA sAttvika SAstra-pratipAdyatayA also refers us to periya tirumozhi that bhagavAn truly reveals Himself Him is true, and He stands fully and He stands Him is true, fully tiru nAmam in the divya kshetram by tiru nAmam in the divya kshetram the Truth (satya) is rooted in Lord ate interpretations, some of which are ate interpretations, ma, SrI BhaTTar explains the nAma as the nAma BhaTTar explains ma, SrI 231 satyah satAm matah || Nature to those who - "The Lord is delineated by the sAttvika SAstra- sAttvika the by delineated is Lord "The -
"He Who is Truth"He Who - Himself" satyah yathArthavaibhavah to attributed greatness s, and all the Truth". established in mahA bhArata in support: to He gives reference satye pratisThitah kRshNah satyam | asmin pratihThitam sattAsatte ca govindah tasmAt vedAnta deSikan). vedAnta nA of the the current instance c) For (udyoga. 69.12) 69.12) (udyoga. satya, and "Lord kRshNa is rooted in These are the words of sa'njaya to dhRtarAshtra on why kRshNa is called called is kRshNa why on dhRtarAshtra to are kRshNa. Existence and non-existence sa'njaya of called 'satya' or "Truth". He is Hence words the are These vAsudeva, satya, etc. bhagavAn's SrI v.v. rAmnujan notes that name tirumeyyam, is "satya mUrti". He declares 5.6.9, where tiruma'ngai AzhvAr (periya tirumozhi 5.6.9) 5.6.9) tirumozhi (periya with sincerity. to those who seek Him poi vaNNam manattu agaRRi, pulan aindum Sela vaittu mei vaNNan ninRavarkku mein-ninRa vittaganai. "He Who reveals His True forsaking the pursuit of the impermanen of his ad directed towards a reinforcement desisting from acts of the five senses..". altern Sa'nkara gives several d) e) SrI sadagopan.org sUrya - form ofprANa,anna,and all thatexistsinthemanifestandunmani Who aloneexistsasmanifestandunmanifest- taitt. upanishad2.1-(satyam,j~nAna satyah becauseHeistheReal,NotFals samskRt that SrI Sa'nkara gives. Amon made basedontheEnglishelaborations For thecurrentinstance ofthenAma, satyah One ofSrIsatyasandhatIrtha'sinterpretations is: those). teshAmeshasatyam" satyam, bRhadAraNyaka Upanishad(2.1.20)insupport - Supreme). - vadanti paramam satyah dharma rUpatvAt words alwayscometrue,dependin He Who is the Embodiment of Truth since He speaks the Truth, or, He Whosein holy men". - He Who isSrI annatakRshNa embodied SAstri translates this as: "He Who is in the form of virtue thegood- - HeWhoisgoodtowards secure, stand upheld; ByLawtheAditya-s Base thatbear "Truth (satya)isthe || divisomoadhiSritah Rtena AdityAs-tishThanti satyenottabhitA bhUmih sU interpretation: re SrI vAsishThagivesadditional (atharva. 14.1.1)
- He Who directs His devotees towards good qualities is satyah. qualitiesissatyah. - HeWhodirectsHis devoteestowardsgood saditi prANAstItyannam yamityasAvAdityah saditi prANAstItyannam (mahAnArayaNa.221.)-(Therefore, theysaythatTruthis satyasya satyam . HegivesreferencetotheSruti- sUrya; orHeWhoistheOr ryeNottabhitA cadyauh| ryeNottabhitA (The prANA-s are true and He is the Truth of g on the different translators - g onthedifferenttranslators - The Truth oftruths.Hequotes -The satsu sAdhutvAt 232 s theearth;bysUryaareheavens as thevirtueoftruth-speaking,or, m, anantambrahma)-insupport.He, SrI vAsishTha givestheexplanation - SrI vAsishTha ference to atharvavedaforthis g hisinterpretationsare:-Heis called e -avitatharUpatvAt.Herefersto by scholars, ofthe vyAkhyAna-sin fest conditions). -HeWhois inthe and Somaholdshisplace in heaven". "satyasya satyam iti prANA vai iti prANAvai "satyasya satyam sat catyatabahavat (taitt. AraN. 1.3). (taitt.AraN.1.3). . sadbhAvam yApayati iti sadbhAvam yApayati igin of prANa, anna and igin ofprANa,anna tasmAt satyam satya vacana (Heis sadagopan.org
(1.1.1) retation - satyah (athar. Upa. 2.6) ong those endowed with with endowed ong those satyo hi bhagavAn vishNuh sad- . We will look at some of these.- these.- of some at look will We . ws, declares bhagavAn as 'satyah': t any trace of sorrow, Eternal, of t any trace of sorrow, Eternal, ition to help others, and Who is others, and Who is ition to help a tat-satyasya paramam nidhAnam || kA" gives the interp the gives kA" kAritvena nitya - pUjyah mahApurusha mbled and presented 34 different mbled and presented 233 am satyavratam harim | harim satyavratam am - He Who is best am best is Who He - (taitt. upa. 3.6) - Therefore Brahman is called "one "one called is Brahman Therefore - 3.6) upa. (taitt. - "vishNu is called satya because of His infinite because of His infinite - "vishNu is called satya
satyameva jayati nAnRtam, satyena kathAh vitato devayAnah | yanAkramanti Rshayo hyAptakAmAh yatr "He Whose Nature is Truth, One withou Nature is Truth, "He Whose Eternally Blissful.". Extreme Splendor, madhvAcArya - Another quote from SrI guNatvAt prakIrtitah auspicious attributes. SrI jayatIrtha in his "karma nirNaya TI - svatantrah - He Who is Independent. The atharvaNa Upanishad mantra that follo (Aditya. 3.5) 3.5) (Aditya. satyacaryam satyayonim satyaSIrsham aham bahaje || SrI madhvAcArya in his bhAgavata tAtparya describes bhagavAn as: satyam nir-duhkha nitya niratiSaya Ananda anubhava svarUpam He of all auspicious qualities as stated in the following Sloka from Aditya Aditya from ca ityarthah paramahitakArI Sloka because of His dispos sAttvic quality following souls. the great worshipped by the in has asse Raghavendran SrI T. S. stated as or pramANa-sinterpretations for the nAma qualities tat-satyam-ityAcakshase translation). (SrI ananta ra'ngAcArya's of good deeds" auspicious all of He purANA: satyeSam satyasankalpam saty satsu - sAdhusvabhAveshusatsu - paramahita sadagopan.org nAma 874. nAma 874. b) He Who is ever devoted to, and esta b) HeWhoiseverdevoted to,and a) HeWho ispleased withthetrue The interested readerisrefe from thebrahmasUtra-setc.aswell. SrI Raghavendranhascollectedanexte fromSrIRaghavendran'sbook). (translation |Heissarvaj~nA.Allth samuddishTam perfectly fullandcomplete, -vishNuiscompletean ti -tanuvistAre called "That Brahman-vishNuya evametatsatyasyasatyattvamveda|| istad etattri-vRt|.. called satyam.yam itiasauAdityam| He is sarvottamati itiannam| andsat itiprANah| hence he istat satyam| aitareya Upanishadmantra2.1.7: satyam bhagavovijij~jnAsaiti|| iti| viji~jnAsitavyam satyam tveva | so'ham bhagavahsatyenAvadAnIti yah saytenativadati| esha tuativadati| chAndogya upanishadmantra7.16.1: nAma 874.
sat.
sTyxmRpray[> sTyxmRpray[> sTyxmRpray[>
satya satya satya and soiscalledas't rred tohisbookfordetails. dharmapracticedby Hisdevotees. - - - dharma dharma dharma 234 blished in,Truthand inrighteousness. d full by deSa, kAla, and guNa-s. Heis guNa-s. d fullbydeSa,kAla,and ese denote one Person: sat,ti,yam". nsive listofsupportingreferences - - - parAyaNah parAyaNah parAyaNah i'. Yam-yetij~nAnam
sadagopan.org take interest in take interest kartavya, akartavya kathane dharma ca, - He Who is ever ss (i.e., acting according dharma - asau satyaSca sa eva parah ayanam = . from the roots pRR - to refresh, from the roots dertake should be in the spirit that spirit the dertake should be in what is prescribed in the SAstra-s, SAstra-s, the in prescribed is what a-dharma as referring to "the true which gives the most happiness to which gives the most happiness expectation of benefit etc., and expectation of benefit etc., parAyaNah" because He is most parAyaNah" because turvaSa, etc., who turvaSa, etc., that is practiced by pious men with no that is practiced by pious men in the sAttvika SAstra-s. All actions in the sAttvika SAstra-s. d Who shows the path for, those who for, those shows the path d Who irit of "SrI bhagavad Aj~nayA SrIman irit of "SrI bhagavad Aj~nayA 235 "One Who conducts Himself according to Himself according "One Who conducts "satye yathAbhUtArtha ,Truth and in righteousne is the Abode of satya is the Abode - The rules of do's and don'ts (as per the SAstra-s) is
dharma. b) SrI Sa'nkara's vyAkhyAnam is: dharma as laid down in the SAstra-s, namely the nivRtti dharma that is is that dharma nivRtti the namely SAstra-s, lakshaNah, dharmah satya-dharmah saccidAnana the in Asrayah svarUpam vA sa satya-dharma- parAyaNah down laid as the term saty a) SrI BhaTTar interprets dharma without any practiced by pious men - that parAyaNam as "parama prINanam" bhagavAn. BhagavAn is "satya-dharma- sp the in the dharma pleased with the practice of undertaken as laidexpectation of any benefit, down be should us by nArAyaNa prItyartham" - all actions we un should do only these are His commands (we which are His commands), and for His pleasure only. dharma - for points to the definition SrI cinmyAnanda vidhreva dharmah codanA lakshaNe niyata iti satya-dharma-parAyaNah" devoted to, and established in to scriptural injunctions of do's and don'ts). c) SrI kRshNa datta bhAradvAj the nAma as: explains satyah samIcIno dharma AcAro yeshAm te satya dharmANah | the satya dharma, or Who the satya dharma, follow the superior path of dharma. of dharma. superior path follow the devotees such as yadu,d) Refuge of duties. discharging virtuous namah. satya-dharma-parAyaNaya parAyaNa derives the word SrI vAsishTha - to go.to fill, and ay The meaning is c) He Who provides the support to, an the support to, provides c) He Who sadagopan.org nAma 875. nAma 875. His devoteesis kAmayate svajanahito yenaitiabhiprAyah etc. SrIkRshNadattabhArad ' abhiprAyAya namah. c) HeWho exclusively directstheactivities ofallothers. b) HetoWhomallbeingsgo(praiti) a) HeWhoistheobjectofchoice. satya dharmA parAkramah satya dharma that wehave studiedearlier: SrI rAdhAkRshNaSAstrirefersustotw 708). He refers ustoanother relatednAma discharging virtuousduties". "Refuge ofdevoteessuchasyadu,tu | itisatya-dharma-parAyaNah Asrayah teshAm ayanam ya yeshAm tesatya-dharma-parAh, sAttvika- satya-dharmeshu | dharmaScasatya-dharmah satyah,sacaasau satsu bhavah d) SrIraghunAthatIrthagivesthederivation- follow thesuperiorpathofdharma,issatya-dharma-parAyaNah. He Whoprovidesthesupport to,an || sa satya-dharma-parAyaNah teshAm paramparamamayanamgatihAdhArovAyah nAma 875.
abhiprAya ' as is commonly used, means'aim, used, ' asiscommonly
AiÉàay> AiÉàay> AiÉàay> -Slokam56(nAma532). "abhiprAyah".
abhiprAyah abhiprAyah abhiprAyah -Slokam31290; dharmeshu param tAtparyam paramtAtparyam dharmeshu He derives the meaning from abhi + prI - vAj explainsthenAmaas: du, turvaSa Adibhkta-janAh| du, turvaSa directly (abhi)duringpralaya. directly
236 d Whoshowsthepath for,thosewho - sat-parAyaNah, inSlokam75(nAma -sat-parAyaNah, o other nAma-s that are similar, and o othernAma-sthataresimilar, rvaSa, etc., whotakeinterestin rvaSa, etc., -HeWhodesire purpose, intention, wish,desire' purpose, s thewelfareof abhiprIyate - sadagopan.org
- 'abhi - 'abhi - He Who - He is the a yo abhitah preyate a yo abhitah after by His devotees after by His satyadharma nishThena Abhimukhyena pralaye asmin praiti it of the interpretation with a with a it of the interpretation seek the four purshArtha-s (dharma, four seek the reference to "One Who is the aim or is the to "One Who reference abhipreyate purushArtha ka'nkshibhih rpretation is based on 'abhi', used as a a as used 'abhi', on based is rpretation the nAma in his tattva sAra as 237 Aya meaning 'going away, departing'. A abhipretah iti abhiprAyah A abhipretah sacchena dharma nishThen sacchena dharma discerning devas and sages. dly the highest goal sought dly the highest - He to Whom all beings go (praiti) directly (abhi) (abhi) directly (praiti) go beings all Whom to He - - He Who is decide - He Who is
object of the devotees". His interpretation is: devotees". object of the uddeSyataysvacchena nirupAdhika tarpaNe kAntautarpaNe in. to take delight ca - to please, as a the nAma BhaTTar enjoys a) SrI Highest Goal soughtHighest Goal devotees after by His by nature, practice who are pure pleasures. lower and are not seeking the sAttvika dharma, The niukti author explains - punah (periya tirumozhi 2.3.2) 2.3.2) tirumozhi (periya at heart... who are pure illustrates the spir SrI v.v. rAmAnujan reference to AzhvArs' pASuram-s: kOdalin kani vizhumiya munivar vizhu'ngum the by relished is that whatsoever, fiber residual no with fruit delightful "The sages." excellent kannaR-kani vizhumiya amarar munivar vizhu'ngum He is the sugar block for the - b) SrI Sa'nkara gives the explanation 3.6.7) (tiruvAi. prefix, meaning 'to, towards', and pr - He Who is sought after by those who - He Who is sought after by those artha, kAma and moksha). - the interpretation Alternatively, he gives jagat iti vA abhiprAyah during pralaya, is abhiprAyah. This inte c) SrI raghunAtha tIrtha interprets abhitah prakarsheNa prAyah preraNAdikriyA yasya iti abhiprAyah' directs the activities of all others. exclusively sadagopan.org nAma 876. nAma 876. (gItA 7.18) "bhagavAn kaNNanbestows theconstantth teLivuRRu vIvinRi ninRavarkku inbakkadiSeyyumteLivuRRa kaNNan.... SrI v.v.rAmAnujan gives referenceto and soheis deservingofex considers thembenevolentandgenerous. help, they havealreadycontributedeve highest end".BhagavAnconsidersthat knowledge tobeMyvery self;forhe,inte "All thesedevoteesareindeedgenero || gatim hiuktAtmAmAmemAnuttamAm Asthitah sa mematam| udArAh sarvaevaitej~nAnItvAtmaiva devotees havebenevolentlygivenHimalltheir belongings: Him fortheirneeds. Bygivingtheir that Hisdevotees are 'benevolent' to love fromHisdevoteesbecauseof devotees, sinceHe loves andrespectsthe a) SrIBhaTTarcommentsthatbhagavAnis love. priyeshu arhah=yogyah, priyArhah itipriayArhah priyam arhati givestwoalternatederivations: SrI vAsishTha b) HeWho deservestobeoffere a) HeWho isrightlytheobject oflove. take delightin,andarh- The rootsinvolvedinthenAmaare:prI priyArhAya namah. nAma 876.
iàyahR> iàyahR> iàyahR>
priyArhah priyArhah priyArhah pUjAyAm yogyatveca treme lovefrom thesedevotees. - HeWhodeserveslove.
d ourmostbelovedofferings. -HeWhoismostfittingamongobjectsof 238 devotion toHim,bhagvAnfeelsthatHis attitude towardsthem-bhagavAnfeels Him becausethey havechosento seek us (udArAh), but Ideemthemanof us (udArAh), byworshippingHimand seeking His nammAzhvAr'stiruvAimozhi 7.5.11: rything they have to Him, and so He - tarpaNe,kAntauca-toplease, to grated, is devoted to Me alone as the Mealoneasthe devotedto grated, is Such isHisrespecttodevotees, devotees intensely. He is worthy of rightlytheobject ought ofHisDivineFeet tothose -toworship,deserve. of lovefromthe sadagopan.org priyANi : e most beloved things in erving devotion, but even after that, even after that, but erving devotion, ma as signifying that Lord vishNu vishNu Lord to done enough having about His not that signifying as ma ya' as a reference to 'things that areya' as a reference AkRshNa SAstri refers to a mantra AkRshNa SAstri refers to us and beloved things. He quotes the He quotes things. us and beloved the house should be offered to a should be offered the house "Atmanastu kAmAya sarvam priyam "Atmanastu priyam kAmAya sarvam eat concept of Atma-samarpaNam or of Atma-samarpaNam eat concept - He Who deserves to be worshipped worshipped be to deserves Who He - 239 rned to SrI vaikunTham, comes to mind. rned to SrI vaikunTham, come a choice offering to God). to God). come a choice offering e things that are dear to one, the self is the that are dear to one, e things va akshayam icchatA || ccAsya dayitam gRhe | imperishable (Brahman), th imperishable (Brahman),
arhah arhah arhah
AhR> AhR> AhR>
and notes that of all th
nAma 877. arhAya namah. The fitting Lord to be worshipped. He feels that He has not done enough to His devotee" (SrI v. n. vedAnta vedAnta n. v. (SrI devotee" His to enough done not has He that feels He felt Lord kRshNa way that deSikan). The devotees who surrender to Him with unsw to Him with who surrender devotees help draupadi even at time He retu even at time help draupadi interprets the term 'pri b) SrI San'kara nA the and explains dear to oneself', offered our most precio deserves to be (mahA. 13.58.7, V.D. 55.3) V.D. 13.58.7, (mahA. vishNu dharmottara in support: yad-yat loke ya ishTa-tamam tat-tat gRNavate deyam tade "By those that desire the the world and the choicest things in the world meritorious person". (This will be In elaboration of the above, SrI rAdh In elaboration of the above, (yajur. 23.19) 23.19) - from bRhadAraNyaka Upanishad bhavati", the gr dearest. This would support prapatti that is dear to SrI vaishNavas in particular. is providedAnother anubhavam by SrI kRshNa datta bhAradvAj - srak-candanAdIni arhati iti priyArhah with a wreath or garland of flowers, sandal, etc. (yajur. SrI vAsishTha refers to the yajur vedic mantra in support priyANAm tvA priyapatim havAmahe | nAma 877. nAma 877. sadagopan.org He pointsoutthatthere arese anything else. point tonoteisthatHefitbe bhagavAn -vishNu,andther of worship, and alltheresultant benefi bliss, thelearneddirectalltheireffort "Giving upinterestinallexternalplea yogya itiarthah. sarva karmArpaNenanishkAmakarmabhiScasaevaprAptum sopakaraNaih pUjAvidhAnaih, prakAraihsAdhanaih, sarva SreyorthinAm vidushAm bhogAnvihAya, sarvAn sarvAntargatAn words: SrI vAsishThavery nicelycaptures thespiritofnAmainfollowing form ofsAlagrAmainthehouses. etc". One isremindedoftheSrI water forwashing milk, etc.,pAdyaor as wordsofwelcome, offeringofaseat pUjA sAdhanaihpUjanIyaitiarhah worship" - SrI Sa'nkara explainsthenAma asre | gatim anuttamAm hiyuktAtmAmAmeva Asthitah sa SrI BhaTTarrefersustoLord have noother desire inli (gItA 7.18) yogya itiarhah" SrI BhaTTar'svyAkhyAnamis- Arhyate -
prAptum yujyata itiarhah prAptum yujyata svAgata Asana, praSamsA, arghya, arghya, svAgata Asana,praSamsA, - HeistherightDeitytobe fe (otherthanmoksha). efore He isarhah - Fittobe worshipped". The kRshNa'swordsinthegItA: veral instanceswhere theterm -"Heshouldbeworshi -HeWhoisfittobeattained. vaishNava ArAdhanam forperumAlinthe vaishNava ArAdhanam "ananya-spRhANAm teshAmapiayameva 240 sought by those who have no interest in ferring to"OneWho isdeservingof sures, and desiring only the ultimate theultimate sures, anddesiringonly s , spiritual practices,differentways s ,spiritual , praise, arghya orofferingofwater, , praise,arghya His Feet,glorification,prostrations, ts fromtheseactions,tothatOne pAdya, stuti namaskAra Adibhih namaskAra pAdya, stuti sought afterbydevoteeswho pped bysuchthings 'arhate' occurs sadagopan.org na votees. He does ion and blessings on the - "un aDiyArkku en Seyvan anya parAnapi bhajatah tac- and thereby converts them over and thereby converts is that bhagavAn does fulfill the
-s (fit) in other some sense or the all of us in some tiny measure. all of us in o pleases His devotees priya-kRt by o pleases His devotees priya-kRt by as they are His de His are they as r, pleasures from Him as well (that is, r, pleasures from Him as well hip Him by means of hymns, etc. - worthy of being pleased priyArhah – priyArhah – worthy of being pleased considers the fact that they are His considers the fact that e sakhye mA rishAmA vayam tava || e sakhye mA rishAmA 241 amiva | manIshayA sam mahemA
arhebhyah -yogyebhyah bhaktebhyah, priyam arhebhyah -yogyebhyah bhaktebhyah, when vedic mantra-s are invoked in offerings, offerings, in mantra-s are invoked vedic when kRt kRt kRt - He Who bestows affect - - - priya priya priya
. This way, He pleases them . This iàyk«t! iàyk«t! iàyk«t! "arhapriya-kRt"
.
nAma 878. SrI vAsishTha observes that kevalam priyArha eva, kim tu stutyAdibhih bhajatAm priyam karoti it priya- kRt (see nAma 876), but He is also One Wh of those who wors fulfilling the desires He Who does what is wanted by others. He Who other, lesse wishes of those who desire in addition to bestowing moksha), as long but only not look at their deficiencies, devotees. SrI v.v. rAmAnujan refers us to divya prabandham enrE irutti nI" time to be solely interested in attaining Him – chandAnuvartanena priyAn karoti iti priya-kRt. not only notes that He is SrI Sa'nkara priya-kRte namah. for the nAma SrI BhaTTar's interpretation (Rg. 1.94.1) 1.94.1) (Rg. notes that we are all arha SrI vAsishTha bhadrA hi nah pramatirasyabhadrA hi nah samsadyagn treating by others the from pATham reflects His arhattvam inonly because He different a uses tIrtha raghunAtha SrI the nAma as - devotees who are deserving in the veda-s, and gives just one example: just one example: and gives in the veda-s, imam stomamrath jAtavedase arhate karoti - rakshaNAdi karoti iti arhapriya-kRt. karoti - rakshaNAdi karoti iti nAma 878. nAma 878. sadagopan.org nAma 879. nAma 879. to fill. from eitherofthetwo roots-vRdvRddhautogrow,or vardh-pUraNa notesthatth vAsishTha SrI satyadevo prIti-vardhanAya namah. b) HeWho fulfills the a) Whoincreases thejoyofHis devotees. deserving devotees". Whobestows interpretation as"One SrI raghunAthatIrthausesthenAma so thatitmayenergizeourconsciousness). (We meditateontheadorableeffulgence dhiyo yonahpracodayAt vareNyambhargo devasyadImahi| tat savitur wander; Wewillbring themo (Rg. Re paths,leadustoriches. (By goodly yuyodhyasmad-juhurANameno bhUyishT agne nayasupathArAyeasmAnviSv blessings). (May these mysongs ofeulogy exaltthee. Preserveus ever morewith (Rg.3.62.10) giromeyU vardhantu tvAsushTutayo tanme vashaT tevishNavAsaakRNomi the devotee,andsoHeiscalledpriya-kRt: isplea such asthefollowing,bhagavAn (Rg. 1.189.1) 7.99.7) nAma 879.
àIitvxRn> àIitvxRn> àIitvxRn> love ofHisdevotees.
prIti prIti prIti st ampleadorationtoyou). - - - vardhanah vardhanah vardhanah Ani deva vayunAni vidvAn | vidvAn Ani devavayunAni yam pAtavastibhihsadAnah|| 242 jushasva SipivishTa havyam|| jushasvaSipivishTa sed and bestows the desired benefits on sed andbestowsthedesiredbenefitson move the sins that make us stray and hAm te nama uktim vidhema || hAm tenamauktimvidhema e word 'vardhanah' canbe derivede word'vardhanah' as'arha-priya-kRt',andgivesthe oftheLordwhocreateseverything, protection andaffectionto the
sadagopan.org kaNNoDu maRappaRa ennuLLE rs His most ardent devotees by the the by devotees ardent most His rs ties such as beauty and loving ties such as beauty d so He called prIti- vardhanah.d so He called He s lotus eyes, lest AzhvAr may forget n as "bhakti uzhavan" - He who He who n as "bhakti uzhavan" - Me and who worship Me with immense immense Me and who worship Me with ition yoga) by which they attain (buddhi 243 bhagavd rAmAnuja's introductory section rAmAnuja's bhagavd rIti-vardhanah" refers to. ings could then be: ings could e love of the devotee. the e love of maRakkum enRu Sen-tAmaraik (tiruvAi. 1.10.10)
Him accidentally: cultivates bhakti in the devotees like a peasant. cultivates bhakti in the devotees also refers us to SrI v.v. rAmAnujan he says of bhagavAn kRshNa: for his gItA bhAshya, where "niratiSaya saundarya sauSIlyAdi AvishkareNa guNa gaNa akrUra kRtvA." mAlAkArAdIn parama bhAgavatAn "He Who made akrUra, mAlakAra, and othe manifestation of His unsurpassed quali compassion". "p This is what the nAma us to nAmmAzhvAr's tiruvAimozhi pASuram also refers SrI v.v. rAmAnujan that bhagavAn has lodged Himself into recounts 1.10.10, where AzhvAr namAzhvAr's heart with the beauty of Hi manninAn tannai. Me". tirumazhaippirAn to emperumA refers (gItA 10.10) 10.10) Him, towards love of the devotees grows the a) He Who or th fulfills b) He Who more, His qualities more and comments that by manifesting a) SrI BhaTTar an the joy of His devotees, He increases (gItA in support: quotes the gItA yuktAnAmteshAm satata pUrvakam | bhajatAm prIti dadAmi buddhi yogam tam yena mAm upayAnti te || united with "To those who are constantly dispos love, I lovingly grant that mental The two different mean different The two sadagopan.org vardhanah gives analternateinterpretationalso- b) Usingtherootvardh-chedana pUraNayoH -tocut,.fill,SrIvAsishTha is prIti-vardhanah. grows theloveindevotees,orHe vardha prItyAbhaktAn vardhayati ex SrI satyasandhatIrtha's SrI cinmayAnanda'sexplanationis:
. "OneWhoincreasesthe 2. "Thesense of drunkenjoythat 1. appreciated, themoreourprItiinHimincreases". The moreHeiscontemplatedupon,theHisgloriesare deeply andtrulyiscalledprIti.” -HeWho fulfillstheloveofdevotees. planation forthenAmais: prIti in the devotee's heart is SrI nArAyaNa. prIti inthedevotee'sheartisSrInArAyaNa. yati itivAprIti-vardhanah" 244 Who grows the devotees through love, Who growsthedevoteesthroughlove, prItim vardhayati = pUrayati it prIti- prItim vardhayati=pUrayatiit arises inone'sbosom whenoneloves ”prItim bhakteshu -HeWho sadagopan.org aNyaka Upanishad Upanishad aNyaka
A ] AAM N EACH
is Sloka and the beginning nAma-s of nAma-s the beginning is Sloka and steps that the mukta jIva takes insteps that the mukta jIva described differently in different described differently in BEFORE
e following (bRhadAr e following 245 AVAM steps (kaushItaki upanishad 1.21): N Slokam 94 Slokam Slokam 94 Slokam Slokam 94 Slokam RA P ADD
ivhaysgitJyaReit> suéichRutÉuiGvÉu>, suéichRutÉuiGvÉu>, ivhaysgitJyaReit> ivhaysgitJyaReit> suéichRutÉuiGvÉu>, suéichRutÉuiGvÉu>, ivhaysgitJyaReit> LEASE ivhaysgitJyaReit> suéichRutÉuiGvÉu>, suéichRutÉuiGvÉu>, ivhaysgitJyaReit> P rivivRraecn> sUyR> sivta rivlaecn>. 94. rivlaecn>. sUyR> sivta rivivRraecn> rivivRraecn> sUyR> sivta rivlaecn>. 94. rivlaecn>. sUyR> sivta rivivRraecn> rivivRraecn> sUyR> sivta rivlaecn>. 94. rivlaecn>. sUyR> sivta rivivRraecn> [ ravirvirOcanah savitA ravilOcanah || sUryah vihAyasagatir jyOtih surucirhutabhugvibhuh | jyOtih surucirhutabhugvibhuh vihAyasagatir 1. agni loka, 1. agni loka, 2. vAyu loka, 3. varuNa loka, 4. Aditya and loka, 5. indra loka. 6. prajApati 1. arcis - agni, 2. ahaH - day, paksha, 3. Sukala 4. uttrAyana, 5. samvatsara - year, ravi, - 6. Aditya 7. candra - moon, 8. vidyut - lightning.
reaching Brahman. These steps are steps reaching Brahman. These The bRhadAraNyaka Upanishad lists th The kaushItaki Upanishad six lists SrI BhaTTar interprets the nAma-s of th SrI BhaTTar interprets the different Sloka in terms the next upanishad-s.Upanishad chAndogya lists seven steps (chAndogya upanishad 4.15.5, 4.15.6, 5.10.1 and 5.10.2): sadagopan.org known asthepathof thegodsorpath human, from therethatamAnava, super comes tothesun.From thesuntoth "From thathalfyear hereachestheyear || nAvartante nAvartante Avartam mAnavam imam eshadevapathobrahmapathahetenapratipadyamAnA gamayati (chAn.candramaso vidyutam|tat-puru candramasam, Adityam,AdityAt samvatsarAt mAsebhyah samvatsaram the sunmovestowardsnorth." half ofthemonthandthereon hecomesuponthedeityof thehalfyear while From agnitothedeityofdayand practice in the forest meditating upon Brahman with faith, will unite with agni. "Those whoknowthenatureoffive (chAnd. pakshAt yAnshaDuda'n'netimAsAnstAn || abhisambhavanti, arcisho'haH,ahna 5.10.2) viduH;yeceme'raNye tadya ittham below: The chAndogya aregiven mantra-s Upanishad 5.10.1) 8.2.15, 7.10.1):
7. vaidyuta. 6. Aditya, and 5. deva loka, 4. uttarAyaNa, 3. Sukla paksha, 2. ahah, 1. arcis, sho amAnavaH|saenAnbrahma ApUryamANa paksham, ApUryamANa ApUryamANapaksham, SraddhA tapa itupAsate -te'rcishamSraddhA tapaitupAsate 246 e moon, from the moon to vidyut, and e moon,fromthemoon tovidyut, from theretothedeityofbright fires-pancAgnithus,andthosewho takes him to parabrahman. This is - samvatsara. From samvatsara he he Fromsamvatsara -samvatsara. to Brahman. Those who go by this sadagopan.org bed in the three bed in the ma sUtra 4.3.2. These twelve are ven here, but these are discussed but these are ven here, in ussion of the sequencing is given in avAn to lead the mukta in his ascent mArga with the same steps, and thatmArga with the path in the final analysis, but do not analysis, path in the final consistent between the different all the paths descri all the paths alysis of the different upaniahad-s, and idating the details from the different from the different idating the details 247 rga with the following twelve steps:
detail in bhagavad rAmAnuja's SrI bhAshya (sUtra 4.3.1). rAmAnuja'sdetail in bhagavad bhAshya SrI points out that Bhagavad rAmAnuja path never again return to this world of samsAra". to this world again return path never passages upanishadic The other are not gi Upanishad-s refer to the same arcirAdi Upanishad-s refer to obtained by consol consistency is descriptions, same since they all list the list all the steps. mA Thus, we end up with the arcirAdi 1. arcis or agni, 2. ahas or day, 3. pUrva paksha or Sukla paksha, 4. uttarAyaNa, 5. samvatsaraor year, 6. vAyu, 7. Aditya, 8. candra, 9. vaidyuta, 10 varuNa, 11 indra and 12 prajApati. is not arbitrary arrangements these steps and their relative of The sequence in any sense, but is based on intense an coming up with a sequence that is upanishadic declarations. A detailed disc bhagavad rAmAnuja SrI bhAshyam - brah the deities that are established by bhag sadagopan.org muzhakkina the restofAtivAhik Here, expressed byAzhvArinhisde is deeploveforhisdevoteewhoisarriving, bhagavAn.BhagavAn's his wayto of thefunctionthese At interpretations byour AcArya-sinpart of theascentjIvatoSrIva It isanentirely delightful experience loka prajApati -indraloka,and ananta-huta-bhug-bhoktA 9. ravi-locanaH-areferencetoth 8. -thesun savitA 7. sUrya-vAyu 6. virocanaH-theyear,samvatsara 5. raviH-thedeityofhalf year 4. huta-bhug-vibhuH-deityof 3. suruciH-deityoftheday 2. jyotiH-agni 1. mukta jIvatoHimself. vihAyasa gatiH different stepsofarcirAdimArgaasoutl The mappingbetweenthedifferent that leadtheway'. to paramapadam from this world. They are also called AtivAhika-s or 'those arriving mukta,including theusually AtivAhika lokamcome outan Arttana joy withtheir risingandfalling wavesconstantly - if withgoldenpots-
vaidyuta . Notjustthe12AtivAhika-sli - tiruvAi. 10.9.1). VaruNa fills comesfirst,andannounceswith - The summary statementthatHeistheOnewholeads -Thesummary pUraNa pork-kuDam a-s withhisthunder( ivAhika-s asthemuktajIva d stand in line andoffe d standinline lightful devotional outpouring. the brighthalfofmonth e moon, the lightning, and varuNa e moon,thelightning,andvaruNa meditating andsilentsages (10.9.3). meditating while the sunmoves towardsthenorth 248 to delve into nammAzhvAr's description todelveintonammAzhvAr'sdescription ikunTham in his pASurams, and their ikunTham inhispASurams,and icular. Wegeta (10.9.2).Theoceansaredancingwith nAma-s bySrIBhaTTar,andthe ined in the upanishads, is given below: ined inthe upanishads,isgiven the skywithwater-ladenclouds,as sted above,but everyoneinthe Suzh viSumbaNi mugiltUriyam joy the arrival of the mukta to joy thearrivalofmuktato r theirobeisance to the neer aNikadalgaLninRu isreceivedandledon different dimension sadagopan.org ' asun pAdya pAda'ngaL in all the worlds in all the regions to welcome regions to welcome bless them by passing bless them by as an upasarga, the root hA (10.9.5). The likes of sanaka, likes of sanaka, (10.9.5). The vi world (10.9.8). Even the Lord is is world (10.9.8). Even the Lord
0.9.4). The deva-s 0.9.4). up delightfully decorated huts for up delightfully si garlands, and is waitingsi garlands, along with er it their good fortune that this er it their good fortune take rest on the way. VaruNa, indra, take rest on the entrance to their entrance to their st a jIva has realized his Permanent st a jIva has realized his Permanent tya sUri-s, supreme in their who are l the way along. As the mukta jIva l the way along. As everywhere on the way. High-sounding High-sounding everywhere on the way. great delight to welcome the mukta to welcome the mukta great delight gatih gatih gatih 249 - - - - tyAge - to abandon, and adding the ' e attainment paramapadam. of a request to the mukta to a request to tion of this special occasion. occasion. tion of this special vihAyasa vihAyasa vihAyasa
emadu iDam puguduga the form of the Sun. ivhaysgit> ivhaysgit> ivhaysgit>
- 10.9.10). It is thus that bhagavAn and pirATTi look forward to - 10.9.10). It is thus that (washing as the mukta his feet) at each house passes along (
nAma 880. b) He Who travels in b) He Who the King of birds. c) He Who travels in space through His vehicle garuDa- d) He Who is attained by tapasvin-s through their tapas (hA - tyAge - to abandon). a) He Who is the means for th a) He Who is the means or hA to attain; to get, to, - gatau - SrI vAsishTha the nAma starting with derives vihAyasa-gataye namah. kazhuvinar BhagavAn is decoratingBhagavAn with tula Himself the mukta to SrI vaikunTham. child, and welcome their long-lost pirATTi to receive His long-lost devotee (1 long-lost to receive His pirATTi stay of the mukta jIva to the temporary on the way of the mukta jIva are setting of the on the way are eagerly waiting at the and prajApati nArada, are chanting veda-s with etc., jIva. prevalent A big festive atmosphere is musical instruments are being played al musical instruments are being padam,nears the limits of parama ni the and receive the mukta, with the mukta, and receive regions - through their offering by mukta the welcome all mukta to their Seshattvam, welcome the They shining brilliantly in anticipa place. The nitya sUri-s are rejoicing that at la taking is incident upacAra Abode, and is joining them, and consid nAma 880. nAma 880. sadagopan.org Supreme Abodeofthe Lord. through the he hastogowhenleavesthebody Supreme AbodeoftheLord" devotee andbecauseoftheconstant medi "Because oftheefficacy ofthe bhakti cheshagatyanusmRti yogAccahArd vidyA-sAmarthyAt tac- agra-jvalanamtat-prakASita-dvAro tadokah He alsoquotes brahmasUtra4.2.16insupport: parama padam". remember Meatthelastmo "Having enjoyedtheworldlypleasuresin loka divyam prApya mamAnusmaraNam bhunktvA cavipulAnbhogAntam He quotesfromthevishNupurANainsupport: (V.P.of bhaktiattain thesupreme abode, namelyparamapadam. and becauseofHimthatthosedevotees asmAt itivihAyasa-gatih nirUDha bhaktiparakoTibhihvihAyasa a) SrIBhaTTarusesthelastofth word vihAyasa- koSa gives theor "OneWhoisattainedbythosewh meanings "sky",perform tapasetc.Thus,vihAyasa-gatih "bird",vihAyasa alsocanrefertothose whosa 5.19.26) Lord's vishNus' Abode, etc., for the attained". Thatthroughwhich onetravels is pratyaya accordingtoarelateduNAd
mUrdhanya nADi viyad vishNupadamvihAyasI viyad - HeiscalledvihAyasa-gatih - thedevotee isable tosee theopening bywhich ment oflife,andwilla orthe ante mat-prasadAdajam | ante mat-prasadAdajam AnugRhItah SatAdhiikayA| AnugRhItah ese, and gives theinterpretation- 250 m avApsyasi|| o follow the sAttvik path". The amara o followthesAttvikpath".Theamara m =paramavyomapa sushumnA nADi yogathathasbeen , andwhen thesoulleavesbody canmean"OneWho whohavereachedthehighest stage i sUtra. gati means "thatwhichis sUtra.gatimeans i crifice, or thosesAttvikpeoplewho tation on the path that leads to the tation onthepaththatleadsto abundancebyMygrace,youwill . vihAyasa ttain the divine world of ttain thedivineworldof sinceitisthroughHim , itleadshimtothe practicedbythe , meaning space. , meaningspace. dameva gamyate dameva gamyate travels inspace", tathA sadagopan.org . . vyomni d, takes and then vAneRa vazhi tanda vAneRa vazhitanda because He has the sky as vihAyase antarikshe gatih vAhana - vihAyase - vAhana "One Who travels in space by . limitless - in the form of the Sun. Sun. limitless - in the form of the vihAyasa as a reference to the sky, the sky, vihAyasa as a reference to . dual meaning "sky" and "bird" for the easures of this worl easures bhagavan in this - sUrya nArAyaNa, s in the form of the Sun as one s in the form of the Sun o has His abode in the firmament - o has His abode in the firmament gives an interpretation that the nAma gives an interpretation that sa gatih, vishNu padam, Adityo vA creation - priya-kRt, prIti-vardhanah de' for the term 'gati', and gives the de' for the term 'gati', and e explanation in terms of bhagavAn's His form as the Sun" - vihAyasah - His form as the Sun" - a prabandham, where AzhvAr refers to AzhvAr refers where a prabandham, " (tiruvAi. 10.6.3). 251 maN ulagil vaLam mikka vATTARRAn vandu mikka vATTARRAn vandu maN ulagil vaLam is called vihAyasa gatih birds - garuDa, as His birds - vihAyaso - garuDah, tena tena gatih yasya sa vihAyasa-gatih , and interprets the nAma as " (tiruvAi. 10.6.5), and " " (tiruvAi. 10.6.5), vihAyasa
vihAyah patinA gatih yasya iti vihAyasa-gatih SrI satya tIrtha also sandha gives th garuDa vAhana - means of the king of word reflection of His immense love for His for His immense love reflection of His of forms the in bhagavAn describing as nAma-s 10 next the at look will He etc. various aspects of the Sun. dattac) SrI kRshNa bhAradvAj uses the (periya tiru. 5.8.5) 5.8.5) tiru. (periya in the end: them to His world pOduvAi". nee eidip pinnum nam iDaikkE bhOgam "i'ngu ozhindu " as bhagavAn to refers nammAzhvAr vATTARRAn nAma of the SrI cinmayAnanda refers to context. SrI satya devo vAsishTha also Sun - form of the bhagavAn in the refers to gamanam yasya sa vihAyasa-gatih - sUryah vast,His path - unobstructed, unsupported, manifest He comments that bhagavAn SrI v.v. rAmAnujan refers us to divy refers us to rAmAnujan SrI v.v. bhagavAn letting His devotee enjoy the pl devotee enjoy letting His bhagavAn viRaiginRAn taruvAnAi inRu viN ulagam 'abo b) SrI Sa'nkara uses the meaning referring to either Lord vishNu or itivihAyAsam gatih ASrayah asya vihAya the term SrI rAdhAkRshNa SAstri takes explanation for the nAma as: "One Wh explanation for the nAma and observes that bhagavAn sadagopan.org nAma 881. nAma 881. c) TheLightthatilluminate b) TheLightthatisself-luminous. a) TheLightthatleads toSrIvaikunTham. brahma sUtra4.3.1- (Sri anantara'ngAcArya translatesarcihasareferencetoagni). bright half ofthemonth". tothe "They unitewithagni;fromagni te arcishamabhisambhavanti abovedetails: brahma sUtra-sforthe (chAn.Abode. SrIBhaTTarreferstochAn arcih jIva-s toparamapadam. a) SrIBhaTTarinterpretsthisnAmaas duyta. AdeSca jah(uNAdi.2.110)results inth -to nAma isderiveddyuta-dIptau taken bythemukta-sintheirwayto description ofthedifferent steps involv Starting fromthisnAma,SrIBhaTTar jyotishe namah. 5.10.1)vishNuh tapas" - tyAge -toabandon):"HeWhoisattain ' interpretationprovid d) Analternate with light,thisiswell-known" - nAma 881.
tapasvin refers to the first deity thates referstothefirstdeity dyotyate asmAtitijyotih dyotyate . ' fortheterm vihAyasaih tapasvibhih,abhigamy
Jyaeit> Jyaeit> Jyaeit>
jyotih jyotih jyotih arcirAdinA tat-pratitheh | This stepisalsocalled vihAyasa s theSun,moonetc.
-HebyWhomthingsar ' (seefirstparagraphfo 252 ed by SrI vAsishTha usesthemeaning ed bySrIvAsishTha paramapadam. Therootfromwhichtheparamapadam. deity of the day, and from theretothe deity oftheday,andfrom shine. The uNAdi sUtra - dyuter-isin shine.TheuNAdisUtra-dyuter-isin corts themuktajIvatoSupreme dogya Upanishad (5.10.1) andtothe (5.10.1) dogya Upanishad interprets thenextfewnAma-sasa e wordjyotihstartingfromtheroot thefirststepinascentof ed inthearcirAdimArga,path ed by the tapasvin-s throughtheir ed bythetapasvin-s ate prApyataitivihAyasagatih arcih - "Alongthepathbeginning . e illumined,isjyotih. r this nAma; hA - sadagopan.org signifies that that signifies h is to lead the h is to lead e the jIva enjoys whose souls leave the whose souls leave the in this world) take the in this the path taken by the bhaktah arcih prApya yasmAt sa
c., and those for who are headed on that the nAma of their duty whic duty their of of Brahman who take this path go to of Brahman who take this path ong the stages beginning with arci with stages beginning ong the terpretation similar to that of SrI e gItA (Sloka-s 8.24 to 8.27), where ere the ten pASuram-s describe in pASuram-s describe in ere the ten meditators there to Brahman, because the mukta jIvan on his way to SrI SrI to way his on jIvan mukta the bright fortnight, the six months of the bright fortnight, the six months n gives reference to nammAzhvAr's n gives reference to nammAzhvAr's temporary abode wher man to reach Brahman is described. man to reach Brahman is described. 253 the other deities are known as AtivAhika are known as AtivAhika the other deities a according to the SAstra-s. g light for those devotees n from the upanishadic texts. the upanishadic n from we have the description of karma and then is reborn AtivAhikAh tal-li'ngAt | AtivAhikAh tal-li'ngAt "dyotate sushumnayA nirgatah tad- - He Who is the guidin - He Who is the
body through the sushumnA nADi, is jyotih.body through the sushumnA b) SrI Sa'nkara gives the interpretati knowers of Brahman. SrI rAmAnuja SrI Brahman. knowers of tiruvAimozhi 10.9 (SUzh viSumbaNi), wh detail the welcome that is offered to vaikunTham. SrI baladeva vidyA bhUshaN gives an in BhaTTar: jyotih" narakam take the yAmaya mArg narakam take the yAmaya In divya prabandham also Brahman." (a svarga By contrast, those who reach the benefits of his good dhUmAdi mArga (Slokam 8.25) - smoke et the path taken by the knowers of Brah the path taken by the knowers knowers of the Sun - the northern course (gItA 8.24) 8.24) and this is well-know (light), 4.3.4 - brahma sUtra deputed to take the "They are persons - arcih and of this" is indication (gItA (Escorting nature Angels) because of the Abode. Supreme mukta-s to the to th gives reference SrI v.v. rAmAnujan uttarAyaNamagni jyotir-ahah Suklah shaNmAsA | tatra prayAtA gacchanti brahma brahmavido janAh || the day, the "Light in the form of fire, The mukta-s (Released souls) (Released The mukta-s al are led sadagopan.org nAma 882. nAma 882. sUryo jyotir-jyotihsUryahsvAhA|| svAhA| agnir-jyotir-jyotir-agnih illumines these,He is appropriatelyjyotih: inthevedicterminology, to asjyoti observesth c) SrIsatyadevovAsishTha iti jyotih (yajur. explainsthenAmaas- bhAradvAj SrI kRshNadatta light". "Everything shines following Him aloneas sarvam tameva bhAntamanubhAti muNDakpanishad: 13.18) -TheLightofalllights.SrI SrI cinmayAnandarefersusto thegItA: (without externalaid),aswellotherthings-isjyotih". Who isthelightofself-luminouscons translates SrI T.S.Krishnamoorthy 3.9) (muNDa. 2.2.10) c) HeWho isthecause ofall orWill tob) OneWhohasthegood desire protectthe world. a) Heoflovely effulgence -TheDaytime. upanishad - supportfrombRhadAraNyaka SrI rAdhAkRshNaSAstrigivesadditional parah. - nArAyaNa upanishadinsupport bhagavAn is"OneWhoshinesofHis nAma 882.
-HeWhoenlightensthrough His kAntiisjyotih. atra ayam purushahsvayamjyotih atra ayam
suéic> suéic> suéic>
su su su - - - rucih rucih rucih the effulgence ineverything.
tasya bhAsA sarvam idam vibhAti idamvibhAti bhAsAsarvam tasya nArAyaNa paro jyotir-AtmA nArAyanah nArAyaNa parojyotir-AtmAnArAyanah 254 Sri Sa'nkara'scommentaryas:"One andsincebhagavAnistheOnewho cinmayAnanda also gives support from support cinmayAnanda alsogives ciousness -HeWh at theSunandFirearebothreferred own accord". He Heshines.AllthisshinesbyHis jyotishAmapi tad-jyotih (bRhadA.4.3.9). dyotate dIpyatikAntyA dyotate o reveals Himself o revealsHimself quotes themahA -(gItA sadagopan.org - He Who pleasing because of its - (chAndog. 5.10.1) - After agni - (chAndog. 5.10.1) - After - He by Whose Grace we have a - He by ne who has good desire or taste to a reference to "Day time", which is "Day time", which is a reference to on as a continuation of the previous on as a continuation sUryodayAt rocate iti rucih, sA asya sUryodayAt rocate iti rucih, ing 'taste' for the word 'ruci', and ing 'taste' for the word 'ruci', rpretation that associates the nAma rpretation that associates the ose Will is beautiful, auspicious and a reference to bhagavAn being the a reference to bhagavAn being the "One Whose effulgence is beautiful, is beautiful, effulgence "One Whose sushThu rocata iti su-rucih 255 that beauty, He is called su-rucih. that beauty, He is called su-rucih. expression of His Will or Desire. e path to Brahman is described. e path to arcisho-ahah is derived is: ruc - diPtAvabhiprItau - to shine,ruc - diPtAvabhiprItau - to is derived is: of auspicious Glory or He of auspicious desire", of auspicious Glory or He of auspicious desire", - The rising of the Sun is - The
both referring to this world being an SrI cinamyAnanda uses the meanings "Glory" or "Desire" for the term 'ruci', 'ruci', term the for "Desire" or "Glory" meanings cause of anything that is effulgent. the uses cinamyAnanda SrI and gives the meanings: "He The root from which the nAma The root from to be pleased with. to look beautiful, gives the derivation: SrI vAsishTha and well is 'su-rucih'. shines beautifully continues his interpretati a) SrI BhaTTar as the current nAma nAma, and interprets protect the world". c) SrI vAsishTha explains the nAma as d) He Who has intense attachment to His devotees. to His devotees. attachment has intense d) He Who enamah. su-rucaye the second step in the ascent of the mukta to SrI vaikunTham. to SrI the mukta step in the ascent of the second as follows: He derives the interpretation SobhanA iti su-rucih gives the explanation for the nAma as "O effulgence. Since He is the cause of He is the cause Since effulgence. - SrI BhaTTar quotes the Sruti pleasant day time is su-rucih. nAma as: b) SrI Sa'nkara explains the auspicious and attractive", or, "One Wh attractive". SrI rAdhAkRshNa SAstri uses the mean su-rucih to the daytime, similar to SrI BhaTTar. His vyAkhyAnam is: is: vyAkhyAnam His BhaTTar. SrI to similar daytime, the to su-rucih Sobhano rucih = divasah yasmAt sa su-rucih to the deity of the day.., where th to the deity of the day.., gives an inte SrI baladeva vidyAbhUshaN sadagopan.org nAma 883. nAma 883. He thatistheBright SrI baladevavidyAbhUshaN's vyAkhyAn the bright halfof the month... " paksham chAndogya Upanishad5.10.1insupport - This isthethirdstepinarcirAdi vibhuh pUrNo bhavetyasminsa bhu'njAn hutam sudhApariNatam The niruktiauthorsummarizesSriBh pUrNo bhavati). consumed (bhuk)theofferings(huta)ma bhug-vibhuh isinterpreted asareferenc grows andbecomesfull-pUrNobhavati" bhu'njAnahSrI BhaTTarinterpretstheterm hutag- - somah,itself indifferentways. and the termsattAyAm -tobe,exist. vibhuH as: vAsishTha is given huta-bhuk -hutambhu'ngte the meaning consum protect,to abhyavahArayoH -to "Oneperform asacrifice,toeat.' who The term huta-bhug-vibhave namah. meaning "abishva'ngaH=intenseattach abhishva'nge spRhAyAm cagabhastaurucihstriyAm attached toHisdevotees,issu-rucih. bhaktAnAmitisu- yasmin abishva'ngaH anurAgaH explains bhAradvAj d) SrIkRshNadatta nAma 883.
. "From agni tothedeityofdayand fromtheretothedeityof . "Fromagni hutam
hutÉuiGvÉu> hutÉuiGvÉu> hutÉuiGvÉu> vi is an upasarga orprefix,me isanupasarga is formed from the root hu - dAnAdanayoH - to offer, to Fortnight oftheMoon.
huta huta huta = huta-bhuk.Theterm vividho bhavatiitvibhuH - - - bhuk bhug bhug bhug vai syAt huta-bhug-vibhuh || vai syAthuta-bhug-vibhuh aS-candramAs-tathA | aS-candramAs-tathA ' is formed from the root bhuj - pAlana, - - - aTTar's interpretationasfollows: vibhuh vibhuh vibhuh 256 mArga. Again, reference is made to the He quotes the amara koSa in support - insupport- He quotestheamarakoSa ment, affection"tothewordruciH. de toit,andhasbecomefull(vibhuh- e. Onewho consumesthe offering is e tothewaxingmoon-onethathas am forthecurrent group ofnAma- s bhuk toreferthemoon-hutam the nAma as - SobhanA su-rucih = . Inotherwords,thetermhuta- arcishaH ahaHahnaApUryamANa
aning vividha;therootbhU- rucih -HeWhoisintenselyrucih vibhuH -Thatwhichmanifests -3.3.29,givingthe isdefinedbySrI sadagopan.org guNa hutamiti agnau He because of He because 'huta-bhuk' nitya Sukla paksha hai, nitya Sukla paksha sapta te agne samidhaH : Rtteshvapi karmasu hutam ). - He Who protects the sacrifice. the sacrifice. protects - He Who to the offerings in the fire during ma is treated as ananta-huta-bhug- r. He interprets the nAma huta- interprets the r. He ss removed just like Sukla paksha is ss removed just With this pATham, the nAma huta- With this pATham, the nAma Slokam 95, Sri Sa'nkara gives the gives the Slokam 95, Sri Sa'nkara e Consumer of the oblations". SrI SrI of the oblations". e Consumer as containing two nAma-s: huta-bhuk, nAma-s: huta-bhuk, as containing two sapta-jihvaH kara for the instance of the nAma in instance of the kara for the tya sandha tIrtha, and SrI satyatya sandha tIrtha, and SrI devo explanation is: huta- bhuk = candraH, explanation is: anslator of bhUshaN's SrI vidyA waxing period of the moon, the Sukla the Sukla of the moon, period waxing Tha-s of both above vyAkhyAnaa-kartA- 257 - "Though offered to different gods in r, or He protects the offerings" "jinkI kRpA se bhakton kA kRpA se bhakton "jinkI . He refers us to the seven tongues of fire that we we that fire of tongues seven the to us refers He . samasta devatoddeSena prav r, under the nAma r, under the "huta-bhuk-vibhuh" "huta-bhuk-vibhuh" yatra sa huta-bhug-vibhuH Sukla pakshaH.. Sukla yatra sa huta-bhug-vibhuH hutam bhunakti it buta-bhuk (yajur. 17.79). He further adds that its is this this is its that adds He further 17.79). (yajur.
bhuk bhuk bhuk - - -
huta sapta jihvAH bhoktA in Slokam 95, as we will see later). see later). will bhoktA in Slokam 95, as we huta-bhuje namah: SrI Sa'n by given i) The interpretation Who is th the current Slokam is: "He Sa'nkara's words are: SrI vAsishTha explains that hutam refers homa etc., accompanied by the associated mantra-s: prakshiptam sa-mantram have described earlie i) He Who is the Consumer of oblations in homa-s etc. is the Consumer i) He Who of the sacrifices. ii) The Protector s (In SrI BhaTTar's vyAkhyAnam, the nA s (In SrI BhaTTar's vyAkhyAnam, ii) For the instance of the nAma in interpretation - arthAt unke sarva andhakAr dUr ho jAtA hai " andhakAr dUr ho jAtA arthAt unke sarva treats SrI Sa'nkara vAsishTha also follow the same system. in the pA bhuk re-occurs in Slokam 95 vA huta-bhuk bhu'nkte bhunakti it sacrifices, He is the real Enjoye continues to parallel that of SrI BhaTTa that of SrI to parallel continues bhug-vibhuh as a reference to the the to a reference as bhug-vibhuh to SrI BhaTTar. His paksha, similar vibhuH = pUrNaH, and vibhuH. The dvaita AcArya, SrI sa Whom His devotees have all their darkne have all their Whom His devotees tr (The called 'huta-bhug-vibhuh'. says - Hindi vyAkhyAnam in huta huta sadagopan.org nAma 884. vibhuh nAma 884. vibhuh - HeWhomanifestsHimself a) SrIBhaTTaruses therootru-Sabd ravaye namaH. c) HeWho ispraisedbyHisdevotees. sound. b) HeWhoisresponsibleforthe ability a) TheSuninhisuttarAyaNaorSummersolstice. iii) SrIsatyadevovAsishThainterpretsthenAmaas: Lord iscalledvibhuh. it vibhuh ii) SrIsatyasandhatIrthagivestheinterpretation- Omnipresent. HeisAll-pervadingas the Self,isunconditionedbytimeor SrI cinmayAnandatranslatesthenAma all thethree worlds,Heiscalled vibhuH. vibhutvAt vAvibhuH SrI Sa'nkara'sinterpretationis: vibhave namah: iii) HeWhomanifestHims ii) Hebecause ofWhomallthebeings i) HeWho ispresenteverywhere,orHe offering gets 'consumed'. prANa vAyuconsume theofferings inthe formoffo that weof bhagavAnthatisreflected in,and inhale and the fire that is in our body, this food or nAma 884. vibhuh
- Sincebeings becomedistinguished
riv> riv> riv> raviH raviH raviH -BecauseHeiseverywhere, or
elf indifferentforms. in manyformsisvibhuH. sarvatra vartamAnatvAt trayANam lokAnAm lokAnAm trayANam vartamAnatvAt sarvatra 258 WhoistheLordofallworlds. is unlimited byanyconditionings. this universe become distinguished. this universebecomedistinguished. e -tosound,andinterprets thenAma of allcetana-sandacetana-stomake is responsiblefor,ourbeingable to od toourbody.Associatedwiththe as "All-Pervading"-LordnArAyaNa, space,forHeisEternal,the and distinct because of Him, the and distinctbecauseofHim,the because He is the Lord of viSishTA bhavanti asmAt viSishTA bhavantiasmAt vividho bhavati iti vibhuh vividho bhavatiiti
sadagopan.org . " leads to ' adds the i . aca iH AdityAnAm aham kartari karaNe vA - The Sun has the The Sun - s that it is because of JinkI kRpA se sUrya who causes sound", or fluids from all objects. SrI fluids from all objects. SrI terpretation similar to that of SrI terpretation similar root ru - gatireshaNayoH - to go, toroot ru - gatireshaNayoH ttara 1.30.16 in support of his of his ttara 1.30.16 in support which the Sun begins his movement begins his movement which the Sun Who is praised as theWho is praised or uttarAyaNa, reference to the Sun - Aditya AtmA - - Aditya to the Sun reference sound, and so He is called raviH. sound, and so He is called - "Of Aditya-s I am vishNu, of luminous 259 - He by Whose Grace the sun is able to Grace the by Whose - He sTha indicates that the affix ' 'rasAn Adatta iti raviH' - One Who is praised. In his mapping of the the of mapping his In praised. is Who One - n of the uNAdi sUtra 4.139 - " who causes others to do" - make sound", and indicate the beginning this Slokam). the beginning yaNa step in the arcirAdi mArga is the fourth (see gives the meaning as - the term raviH means "One - rasAnAm ca tathA AdAnAt ravih iti abhidhIyata praSasyati iti ravih praSasyati because he absorbs all the rasas or because he absorbs all the ravi
the Summer solstice" - the period in solstice" - the Summer from the the nAma derives BhaTTar. He as - the explanation for the nAma hurt, and gives yasmAt sa raviH; ravate gacchati uttarAyaNena yAti iti arthaH. yad-anukampayA uttarAyeNa The translator in hindi uttarAyaNa mem gaman kartA hai | is raviH.traverse the uttarAyaNa mArga, a explains the nAma as SrI Sa'nkara sun. The driving force behind the name sense of "one who does", "one So in his interpretation, to "One who enables others Him that the beings are able to create as as rUyate - as as rUyate nAma-s ofnAma-s mArga, in the arcirAdi different steps with the this Sloka SrI the nAma as "One BhaTTar interprets uttarA towards the north. the detailed introduction at vidyA bhUshaN gives an in SrI baladeva Sa'nkara quotes the vishNu dharmo Sa'nkara quotes the vishNu interpretation refers to bhagavad gItASrI ananta kRshNa SAstry - 10.21 vishNuH jyotishAm ravir-amSumAn | yell, to cry, to - Sabde - ru bodies I am the radiant Sun". root the from nAma the derives vAsishTha SrI b) to sound as bees; The applicatio the word raviH - the Sun. SrI vAsi sadagopan.org nAma 885. nAma 885. various splendors. Onetranslator give various splendors. b) SrISa'nkaraexplains thenAmaas" through thesamvatsara orthroughtheyear. dIpra'nca karotiitvirocanaH BhaTTar - SrI baladevavidyAbhUshaNcontinuesto atthebeginningofthisSloka). detailed introduction and thewintersolstice).Thisisfi months each(theuttarAya thetw when herideshischariotthrough rathena virocayatiitivirocanaH a) SrIBhaTTarexplainsthenAmaas" naturally shining,andWhoenlighte whom it issupport. Thus, part of His - vAsishTha, whogivespANinisUtra3.2.149 nature, to shine and to look beautiful. He Who is locanaH). d) HeWhogavespecialsight(divyaca c) HeWho shinesinthe mindsofHi b) Heofvarioussplendors-such a) TheIlluminant(theyear). becomes pratyaya whichleadstothewordrocanafrom shine, tolookbeautiful,bepleasedwith. The rootfromwhichthenAma isderived' virocanAya namaH. janaih itiraviH explainsthe nAmaas- c) SrIkRshNa dattabhAradvAj nAma 885.
ana
), hasthesenseof"onewho ivraecn> ivraecn> ivraecn> virocayati samvatsareNagacch -HeWhoispraisedbyHis devoteesisraviH. virocate tacchIlo virocanaH
virocanaH virocanaH virocanaH Na and thedakshiNAyana Na -HeWhomakestheSunshineashetravels " -Heistheyear thatilluminatestheSun as Sun,moon,day,night,etc.
ns thisUniverse,isvirocanaH. s devoteesinvariousspecialways. 260 fth stepinthearcirAdimArga(see dvAbhyAm ayana-gatibhyAm samvatsaro samvatsaro dvAbhyAm ayana-gatibhyAm vividham rocata iti vi-rocanaH iti rocata vividham s theexampleof Hisshining in forms o ayana-sorthetwo periodsofsix kshus) toarjuna,sa'njayaetc.(vi- - He Who has the habit of, or for -HeWhohasthehabitof,orfor paralleltheinterpretationofSrI vi antam svopAsamabhiprautam - is an upasarga orprefix.The - isanupasarga ahabitof",accordingtoSrI anudAttettah cahalAdeh ruc ruc ' -dIptAvabhiprItauto , (thepratyaya - the summer solstice -thesummersolstice rUyate stUyatebhakta yuc " -Heof , which -in sadagopan.org . He rence to the (yajur.31.20). SrI SrI (yajur.31.20). divyam locanam pArthasya on with a refe His shining in special ways in the His shining in stri points various His providing to r refers His to shining as the day, -s where the nAma virocana occurs in in nAma virocana occurs -s where the the devotee chooses to contemplate the devotee very Form for the sakevery Form for and joy of the ternate pATham -vi-locanah - One Who ternate pATham -vi-locanah in sUrya or agni (sacred fire). 261 ocamAnaH kakubhAmacodate | ocamAnaH kakubhAmacodate , or He Who brings forth wealth. namo rucAya brAhmaye namo rucAya (gItA 11.8). e growth of the plants etc. e growth of the viSesheNa rocate bhaktebhya iti virocanaH viSesheNa rocate
we get enlightenment. . He supports his interpretati sUryah sUryah sUryah
sUyR> sUyR> sUyR>
divyam dadAmi te cakshuH
nAma 886. d) He because of Whom sUryAya namah. a) The source of movement in the form of wind. a) The source of movement in the everything brings forth b) He Who c) One who generates SrI or brilliance (Rg. 5.44.2) 5.44.2) SA SrI rAdhAkRshNa etc.; night, twilight, 9.86.21) (Rg. (Rg. ayam punAta ushaso virocayat d) SrI satya sandha tIrtha gives an al arjuna, to sa'njaya etc. - sight to gave the special yasmAt sa vi-locanaH gItA - such as the Sun, the moon, etc.; anothe the moon, Sun, the such as (atharva. 9.10.2) 9.10.2) (atharva. to assisttypes of rays in th to datta bhAradvAj points c) SrI kRshNa the Sruti: tasyA virocanaH prAhlAdir-vatsa AsId-ayaspAtram pAtram | svar-vir Sriye sudRSIruparasya yAh minds of His devoteesminds of His - vedic mantraquotes the yajur - notes: "Whatever form cinmayAnanda Lord manifests in that upon Him, the devotee". SrI vAsishTha refers us to a few mantra nAma 886. nAma 886. sadagopan.org a) SrIBhaTTar interpretstheroot world itistheSun thatnurturesandnourishesallliving creatures. term iscommonlyusedtoreferth Caus delivered. TheLordastheFirst from which allthings havebeenborne SrI cinmayAnandanotes:-"Theterm gacchati itisUryah "That which moves",or"Thatwhichimpels allbeingstoaction"- leads tothewordsUryah bytheadditionof preraNe -toexcite,impel.ThepANinisUtra3.1.114 SrI vAsishThaderivesthenAmafrom He Whobringsforth wealth, issUrya One translatortranslates thistomean sUte SriyamitivAsUryah| | itisUryah sUte sarvam b) &c)Sri Sa'nkara'svyAkhyAnamis- vAyu lokam onthekaushItakIUpanishad- inthearcirAdimArgabased samvatsara interpretation ofthenAma cancloselyrelatetothe This theskieslikeasnake(sarati). streaks through SrI rAdhAkRshNaSAstriexplainsthenAmaasareference toOneWho sUryah svopAsakam nItvAiti also SrI baladevavidyAbhUshaN sixth stepinthearcirAdimArga. sarati yasmAtitisUryah outofHim- with'vAyu',sincethewindalwaysmoves association interpreted inawaysuitab meaning oftheaffixisnotrestri that the
kRt (kaushItakI upa.1.3)-"He(the (kaushItakI affix ( , or , or kvip suvati karmaNi prerayati lokAn itisUryah. lokAn suvati karmaNiprerayati inthe present case) hasgo . In other words, he maps the nAma sUrya to the as a reference to the wind. vAyu is placed next to le tothecontext,andhe . gives thesameinterpretation- sR 262 cted. Thus,theword sUryacanbe withthemeaning't e istheWombofUniverse".The e Sun,because onthesurface ofthe etymologically meanstheOneSource "HeWho brings fortheverything, or out, or out ofwhichtheyhavebeen out, orout h". Anothertranslator givesthe jIva)goestothevAyuloka". root sR - gatau - to go, or sU - kvip pratyaya t wideapplication,andthe interprets theterm in o move'.Henotes rAja sUyasUrya.. . Themeaning is
vAyum sarati vAyum sarati vAyuh sadA sarati sarati sa
sadagopan.org - - He
- He Who is - He Who is - He because of of because He - prANi garbha vimocane signifies that He is the Creator of iverses. He gives support for the sarvasya jagatah prasavitA savitA terpretations, SrI satya sandha tIrtha terpretations, tion, SrI raghunAtha tIrtha gives the tion, SrI raghunAtha who generates SrI or brilliance in sUrya SrI or who generates e crops etc., in the form of the Sun. etc., in the form of the Sun. e crops sUrya dvArA vRshTi sasyAdikam sUte iti the Universe (including the sun etc.). etc.). the Universe (including the sun 263 sUri gamyatvAt sUryah sarveshAm sAkshAt janayitA savitA.
sUribhih j~nAnibhih prApyate iti sUryah sUribhih j~nAnibhih savitA savitA savitA tenment is suryah. tenment is suryah.
sivta sivta sivta
- BhagavAn produces, through rain and the the sun as the medium,
nAma 887. Who brings forth or creates all the Un forth or Who brings interpretation from vishNu dharmottara: rasAnAm ca iti abhidhIyate | tathAdAnAt raviH SrI Sa'nkara gives the interpretation - everything (including the sun) - everything For the instance of the nAma in Slokam 104, SrI BhaTTar gives the the gives everything in brings forth b) He Who BhaTTar SrI 104, Slokam in to produce. to bring forth, nAma SrI BhaTTar gives the vyAkhyAnam - the of savitA crops, and so He is called savitA or Aditya. instance This is the seventh step in the arcirAdi mArga. the For interpretation that bhagavAn's nAma here sUte iti savitA. 969 (Slokam 104). This nAma occurs again as nAma nAma from the root sU - SrI vAsishTha derives the a) He Who produces or brings forth th produces or brings a) He Who savitre namah. d) In addition to some of the above in above is sUryah".(sacred fire) or agni the of some to addition In d) interpretation - gives one another following as the interpretation - "One interpretation the as following following explanation - following explanation Whom we get enligh Whom we get this interpreta to Somewhat related enlightened Sages. attained by the nAma 887. nAma 887. sadagopan.org nAma 888. nAma 888. varuNAn locayati itiravi-locanaH. varuNAn locayati BhaTTar's interpretation - means ofthesun'srays,and arcirAdi mArga-theMoon,indra(lightni a) SrIBhaTTaruesthisnAmatocove derived is'loc-darSanetosee'.ravirefers totheSun. reveals everything to usthrough itslust itiravi-locanaH locayati-darSayati raviNA -tatprakASena, ravi-locanAya namaH. d) HeWho isfondofpraise. c) HefromWhoseey b) Hethat hastheSun forHis eye. a) HeWhoilluminates(throughtheraysofsun). means ofthesunand generates itisavitA janayati utpAdya jagat (vishNuSrI vAsishThagivestheexplanation- same meaning-" aninte SrI anantakRshNaSAstrygives savitA savanAt people, theLordSavitA"; "He who shinesbrilliantly, Hewhobrin prajApatiHsavitA devo varuNah SrI rAdhAkRshNaSAstrigivesreferences toSruti: dharmottara(chAndogya. savitAitinigadyate|| prajAnAm tuprasavanAt 1.30.15). 1.12.5) nAma 888.
rivlaecn> rivlaecn> rivlaecn> - (maitrAyaNi 5.7). 5.7). -(maitrAyaNi sa pitA es theSun wasborn.
-He,TheFatherofAll". ravi ravi ravi ravi raSmisa'nkrAntyAdi mukhenacandra-vidyud- - - - so they are together covered by this nAma in SrI they aretogethercoveredbythisnAmain so locanaH locanaH locanaH and sustains life,issavitA. and sustains - He Who creates grains etc. through rain by
264
r the eighth, ninth and tenth steps of r theeighth,ninthandtenthstepsof resting alternatepAThamthathasthe gs rain,Hewho isthe Protectorof re. Therootfromwhich'locana'is ng), andvaruNa.Alltheseshine by sUrya dvArA vRshTi sasyAdikam sasyAdikam sUrya dvArAvRshTi -Thatwhich sadagopan.org . He locyate anena the meaning 'praise' cakshuH asya iti ravi- cakshuH asya raviH stutiH, locanam - - He Who enlightens - He Who enlightens ; (Rg. Veda 10.90.13). ", and the kaushItakI Upanishad kaushItakI ", and the cakshushI candra agnir-mUrdhA ravi-locanaH. SrI Sa'nkara quotes ravi-locanaH. at the beginning of this Sloka - of this beginning at the ts the nAma as "One from Whose Whose from "One as nAma the ts to shine. His interpretation for the to shine. His interpretation ve his interpretation based onve his interpretation based the for the term locanaH is "One Who is for the term locanaH is "One rd raviH, and gives 265 kshuH yasya sa ravi-locanaH. - He Who is fond of praise, is ravi-locanaH. is fond of praise, - He Who cakshoh sUryo ajAyata ves multiple explanations: multiple ves (1.3), are invoked in support of the interpretation. in support of the interpretation. (1.3), are invoked locanIyatvAt locanam priyam locanIyatvAt raviH bhAskaraH locanAd-yasya iti ravi-locanaH ; raviH stutiH sa varuNa lokam sa varuNa lokam - He Who has the Sun as His eye is His eye as Sun has the - He Who raviNA locayati sarvasm itiraviNA locayati sarvasm raiv-locanaH Sun; through the everything see - we through which the Sun, and eyes are He Whose ca iti locanaH, raviH locanam = (Mundako. 2.1.4) - "He Who has fire for the crown of His head, and of His head, crown for the fire - "He Who has (Mundako. 2.1.4) 1. 2. AdityAt candramasam, candramaso vidyutam candramaso candramasam, AdityAt
b) SrI Sa'nkara's interpretation is - raviH locanam = interpretation is - raviH b) SrI Sa'nkara's " passage - locanaH passagethe muNDakopanishad in support- sUryau and sUrya as His eyes". Who has candra c) SrI kRshNa datta bhAradvAj interpre eyes arose sUrya" - - refers us to purusha sUkta SrI satya devo vAsishTha gi The chAndogya UpanishadThe chAndogya mantra quoted d) SrI raghunAtha tIrtha seems to deri root ru - Sabde - to sound, for the wo the for sound, to - Sabde - ru root for the word 'raviH'. His interpretation the root loc - pleased", probably based on nAma is: priyam yasya sah ravi-locanaH sadagopan.org nAma 889. nAma 889. of SrIBhaTTar fortheterm 'huta-bhug-bhoktA'- and gi 'anantah' and'huta-bhug-bhoktA', 'ananta-huta-bhug-bhok world), treats jIva-s intheirpathtoSrIvaikunTham BhaTTar forthepast fewnAma-s (i.e., asSrI bhUshaN,whohasgiventhesameanubhavam SrI baladevavidyA control, Heiscalledananta-huta-bhug-bhoktA. who areendowedwithimmensegreatn birth).SincebothindraandbrahmA, production, (prajA meanspropagation, protectstheprocessofcrea sustains and to 'brahmA'- hutam bhu'nkteitiindrohuta-bhuk b) HeWho isendless, a) HeWhoisindraandbrahmA the consumer oftheofferings th BhaTTar interpretstheterm the arcirAdi mArga( jIva inthefinaltwostepsascent eleventh andtwelfth) in the arcirAdi a) SrIBhaTTar interpretsthisnAmaas namah. ananta-huta-bhug-bhoktre nAma 889.
anirviNNah sadAmarshIlOkadhishThAna madbhutah||
AnNthutÉuGÉae´a AnNthutÉuGÉae´a AnNthutÉuGÉae´a anantahutabhug bhoktAsukhadOnaikadO=grajah| prajAh bhunakti - pAlayati iti prajApatih bhoktA itiprajApatih bhunakti-pAlayati prajAh AinivR{[> sdam;IR laekixóan mÑ‚t>. 95. 95. mÑ‚t>. laekixóan sdam;IR AinivR{[> AinivR{[> sdam;IRlaekixóanmÑ‚t>.95. AinivR{[> sdam;IR laekixóan mÑ‚t>. 95. 95. mÑ‚t>. laekixóan sdam;IR AinivR{[> AnNthutÉuGÉae´a suodaenEkdae=¢j>, AnNthutÉuGÉae´a suodaenEkdae=¢j>, AnNthutÉuGÉae´a suodaenEkdae=¢j>, [ P sa indralokam,prajApatilokam andWhoconsumesthe LEASE
ADD huta-bhuk asareferenc ofimmeasurablegreatness.
P ananta ananta ananta RA Slokam 95 Slokam 95 Slokam 95 rough fireinthesacrifices- N . He maps the term 'bhoktA' in this nAma AVAM 266 mArga. indraandbrahmAescortthemArga. in termsofbhagavAn - - - tA' as consisting of twonAma-s - tA' asconsistingof
ofthejIvatoparamapadamthrough huta huta huta BEFORE representing the last two steps (the representingthelast twosteps(the aftertheyleavetheirbodyinthis tion - birth etc., he is called bhoktA ess (ananta), areunderbhagavAn's ess (ananta), ves aninterpretation similartothat
offerings throughfire.
- - - bhug bhug
bhug EACH N - - - AAM bhoktA bhoktA bhoktA
A ] -kaushItakI.)..SrI e to indra, since he is
leadingthemukta
. SincebrahmA sapta tantushu sadagopan.org
as one offerings of oblations huta- bhujA pAvakena limited", "One Who is na antah yasya iti anantah anantaSca asau huta-bhug- . The reader is referred to the 'ananta-huta-bhug-bhoktA' 'ananta-huta-bhug-bhoktA' and who are on their final stages ofand who are on bhoktA' as consisting of three nAma- bhoktA' as consisting of three this nAma in Slokam 70, SrI Sa'nkara kArtA who takes this approach. (The (The kArtA who takes this approach. o have been escorted by the amAnava escorted by the amAnava have been o s been studied as nAma-s 145 and 502s been studied as nAma-s 145 re - Because He is in the form of of form the in is He Because - re 70 (nAma 665). In addition to the 665 (Slokam 70) in SrI BhaTTar's rpretations by other vyAkhyAna kartA-srpretations by other vyAkhyAna 267 - He Who is endless,and Who consumes consumes Who endless,and is Who He - varuNa, indra, and prajApati". varuNa, indra, Sesha rUpo vA Sesha rUpo - He Who consumes (the (the consumes Who He - ananta-huta-bhug-bhoktA. means "One Who is not is huta-bhug- bhoktA; ananta na antam yasya sa anantah. - The Infinite.
' means 'end'; ' means 'end'; anantah anantah anantah anta
endless", etc. - ' anantAya namah. nAma, but interprets it as consisting of two parts - detailed write-up for this in Slokam interpretations given for the instance of gives an alternate interpretation he AdiSesha, He is called ananta - purusha-s through the indra lokam, etc., purusha-s through by Abode, escorted reaching His treats datta bhAradvAj b) SrI kRshNa end, is anantah; and, is no Whom there - One for bhu'nkte iti huta-bhug-bhoktA in sacrifices) through fire huta-bhugbhih amRta pariNAma rUpam hutam pariNAma rUpam amRta huta-bhugbhih Agatena vidyuta paryanta bhu'njAnaih amAnavena sahitaih purusheNa sva-pada gAminamvaruNa indra prajApatibhih bhunakti pAlayati bhaktam it huta-bhug-bhoktA of the devotee wh "He is the Protector bhoktA iti ananta-huta-bhug-bhoktA is the offerings through fire, look at the different inte Now we will bhoktA. s - anantah, huta-bhuk, and vyAkhyAna SrI Sa'nkara is the leading nAma nAma 'anantah' occurs as bhoktA ha interpretation, and the nAma interpretation). in SrI BhaTTar's i) who have interpreted 'ananta-huta-bhug- sadagopan.org b) TheConsumeroftheofferingsinasacrifice. a) TheProtector ofthesacrifice. b) Enjoyer of offerings made in allsacrifices. b) Enjoyer ofofferingsmade in a) TheEnjoyerofall offerings iii) receiver of alltheofferings. All thedeitiesultimatelyofferthes and thenpassesitontosUrya,who made todifferentdevatA-sinasacrifice, SAstrielaborates on SrI rAdhAkRshNa offerings inthesacrifice. gives theexplanation- b) For the instance of the nAma in Sl || vandetamacyutam yAtisatyo nyUnam sampUrnatAm yasya smRtyAcanAmoktyAtaopyAgakriyAdishu| inadvertent deficiencies inthe completion ofthesacrificebyHis SrI rAdhAkRshNaSAstrinotesthatthis sacrifice. interpretation givenis- a) ForthecurrentinstanceofnA anavane -toeat,consume,forderivingthenAma. sacrifice, toeat;andtherootbhuj- -tooffer,performa SrI vAsishThagivestheroot hu-dAnAdanayoH (SrI BhaTTartakesthenAmaashu We encounteredthenAmahuta-bhukearl namaH. huta-buje ii)
huta huta huta bhoktA bhoktA bhoktA - - - bhuk bhuk bhuk
hutam bhu'ngteitihuta-bhuk hutam bhunaktiitihuta-bhuk made bydevoteeswith love. performanceofthe sacrifice - ta-bhug-vibhuh in Slokam94). 268 okam 94inSrISa'nkara's pATham,he pAlanAbhyavahArayoH -toprotect,or e to bhagavAn, Who is the ultimate e tobhagavAn,Whoistheultimate blessing, evenwhen theremaybe ma inSrISa'nkara'spATham,the ier inSlokam94Sa'nkarapATham thisfurther:Whenofferings are protectionreferstothesuccessful takes ittotheresp agni (fire) again receives itfirst, agni(fire)againreceives - He Who consumes the -HeWhoprotectsthe ective deities. sadagopan.org . - The mely, bhuj - to mely, bhuj - rings irrespective through different forms different forms through 'rakshako bhakshaNaSca' bhunkte iti bhoktA bhunkte iti with love, like nectar. He refers us with love, like nectar. He refers of the gItA, where Lord kRshNa of the gItA, where Lord kRshNa o derivations for the term 'bhoktA' o derivations for interpretation that bhagavAn is the interpretation that bhagavAn r the term 'bhuk', na r the term 'bhuk', , flower, fruit, or water with sincere sincere , flower, fruit, or water with l the sacrificial offe that bhagavAn is bhoktA since He is swallows at the time of pralaya. swallows at the time of pralaya. 269 mAm SantimRcchati || mAm SantimRcchati || (bhuj - pAlane - to protect). (bhuj - pAlane yo me bhaktyA prayacchati | rva-loka-maheSvaram | oys) everything over time oys) everything - The Protector, and de to the pitR-s etc. de to the pitR-s bhunakti iti bhoktA
(gItA 9.26) 9.26) (gItA 5.29) prayatAtmanahtadaham bahktyupahRtam aSnAmi || to Me a mere leaf "If a devotee offers (gItA suhRdam sarva-bhUtAnAm j~nAtvA BhagavAn creates, protects, andBhagavAn creates, protects, then a) For nAma 145, SrI gives the BhaTTar His devotees Enjoyer of things offered by to Lord kRshNa's words in the gItA: patram pushpam phalam toyam devotion and love, I accept it as invaluable treasure." BhaTTar explains SrI b) Alternatively, the Ultimate recipient and Enjoyer for al of the deity to whom the offering is made. us to Sloka 5.29 SrI BhaTTar refers declares: bhoktAram yaj~na tapasAm sa Enjoyer. SrI satyadevo expresses this as vAsishTha nicely d) He Who consumes (destr d) He Who kAla etc. - as agni, sUrya, 16 Sloka in everything protects e) He Who previously fo as 'bhoktA' same bhoktre namaH. the nAma is the 'bhoktA' studied for root have The We eat. to protect, Sloka 53 (nAma 502). Tw (nAma 145) and are - c) Enjoyer of offerings ma of offerings c) Enjoyer sadagopan.org (nammAzhvAr'stiruvAimozhi9.6.10) (tiruvAi. 5.6.4) arecompetingwith AzhvAr andbhagavAn ennil munnampArittutAnennaimuRRapparuginAn vArik-koNDu ennaivizhu'nguvan kANilenRu.. I amtheEnjoyerorcons "I amthefoodorobjectof ahamannam_ahamannam_ah (taitti.Seigaip-payan uNbEnumyAnEennum interpretations: givesseveralreferencestosupporttheabove SrI v.v.rAmAnujan ocean andconsumesthehavyakavy parva348.3)-"bha (mahAbhArata SAnti deceased ancestors- thekavy alsoto the gods(havya),but bhoktaofbhagavAn extends thisguNaof c) FortheinstanceofnAmain donotrecognizeMein ordinary people) "For, Iamtheonlyenjoyerand na tumAmabhijAnantitattvenaatahcyavantite|| Upa.)aham hisarvayaj~nAnAmbhoktAcaprabhureva| We alsohavebhagavAn'sdeclarationinSloka9.24ofthegItA. Lord ofalltheworlds, astheFriendofevery being, oneattainspeace". "Knowing MeastheEnjoyer of allsacr (gItA 9.24)
havya kavya bhujo vishNoH udak-pUrve mahodadhau havya kavyabhujovishNoHudak-pUrve umer oftheofferings amannam ahamannAdo_'hamannAdo_'hamannAdah amannam ahamannAdo_'hamannAdo_'hamannAdah enjoyment forMydevotees,and 270 Slokam53(nAma502),SrIBhaTTar a thatareofferedwithsincerity". My truenature,andhencetheyfall". ifice andausterities,astheSupreme a, theofferingtoourpitR-sor gavAn isstationedinthenorth-east to include not only the offerings to toincludenotonlytheofferings each other toenjoyeachother,and Lord of all sacrifices. They (The Mydevoteesaswell".
sadagopan.org the fame etc. that that the fame etc. of these actions to Him, all of us - as the observer, as the all of us - as the observer, , He is the bhartA or Protector and, He is the bhartA or Protector y pursuits, He is just the observer. y pursuits, He is just the observer. they get, such as He reveals to us what true happiness happiness true what us to reveals He ainer, Experiencer, the pre- eminent the pre- eminent ainer, Experiencer, us to realize that we should dedicate function of bhagavAn as bhoktA in a function of bhagavAn as bhoktA Enjoyer, i.e, He accepts these as ing with great delight the handful of delight the handful ing with great agavAn as the bhoktA, and we should agavAn as the bhoktA, and we should , using Sri Sa'nkara vyAkhyAnam for , using Sri Sa'nkara vyAkhyAnam e Supreme Spirit in the human body". Spirit e Supreme desirable attributes such as ahamkAram, 271 actions and the benefits
mamakAram, etc. The significance of this nAma thus is for all our actions and their effects to bh puffed rice from kucela, and His accepting the food offered by vidura over offered by vidura and His accepting the food from kucela, puffed rice duryodhana are well-known. that offered by the cakram writer explains The dharma way that applies to our day-to-day life Sloka 13.22 from the gItA. BhagavAn is in etc. guide, as the Enjoyer, upadrashTA anumantA maheSvaraH | ca bhartA bhoktA purushaH paraH || paramAtmA iti cApyukto dehe'smin who those For Sust "Close Observer, Giver of sanction, pANDava-s. thus is styled th - Lord, Supreme Self of case the in as - time in worldl For those who spend their need of times of dharma path For those who observe the in Supporter offer to bhagavAn the gains that worldly come to them, He is the bhoktA or offerings, and He bestows on them His anubhavam instead. The more we dedicate our and thus make Him the bhoktA, the more of un relieved is, and the more we are (gItA 13.22) (tiruvAimozhi pASuram 10.10.11) 10.10.11) pASuram (tiruvAimozhi the competition! succeeds in bhagavAn avA aRac-cUzh ariyai to His heart's content." devotees intimately and with His "He who mingles accept examples of kaNNan The obvious sadagopan.org nAma 890. nAma 890. f) HeWho hasgiven a beau e) HeWho isthesourceofwater fora d) TheRemoverofunhappiness forHisde they canseek the Higher Bliss. c) TheRemoveroftinypleasures from b) TheRemoverofhappinessforthewicked. (kaTho.2.25) a) TheGiverofBlisstoHisdevotees. in theend-bhoktA) (bhoktA), andHeisalsotheendofev bhagavAn istheOriginofeverything,HeSupportforeverything results inthesmallrivers,andrive SrI vAsishThanotesthatjustastheoc food". "He forwhombrahmaandkshatra(themo yasya brahmaScakshtramcaubhebhavataodanaH| SrI rAdhAkRshNaSAstrirefersus things overtimeindifferentform links theterm 'ananta'to'bhoktA' by kAla or time - nAma 'bhoktA' as One usesthemean devovAsishTha d) SrIsatya Who consumes or swallowsinstead enjoyHimandattaineternalbliss. everything in the form of pAlayati ' bhUshaNuses th e) SrIbaladevavidyA nAma 890.
bhuj ', andinterpretsthenAmaas
SishTAn itibhoktA
suod> suod> suod> kAla rUpohibhgavAnkA
sukha sukha sukha utpAdayitA, rakshitA, bhakshitAcabhavati rakshitA, utpAdayitA, - - - tiful bodytothejIva-s. dah dah dah .
s - agni, sUrya, kAla or yama, etc. sUrya,kAlaoryama, s -agni, tothekaThopanishadmantra: "One Whoprotectsthegood"- 272 erything (OneWhoconsumeseverything ll beings(sukham=udakam =water). pointing outthatbhagavAnconsumesall lakRameNa sarvambhu'nkte rs mergebackintotheocean,soalso e meaning"toprotect"fortheroot His devotees(dyati-cuts)so that votees (a- sukha-dah; dyati - cuts). dyati-cuts). votees (a-sukha-dah; vables andimmovables)bothbecome ean isthesourceofrainthat ing bhuj - to eat, and interprets the ing bhuj- toeat,andinterpretsthe . . Healso bhunakti sadagopan.org
(chAndogya. 5.10.2) scribing the ascent of of ascent the scribing BhaTTar's interpretation c.), the amAnava, the super- human, c.), the amAnava, ssociation of the jIva with samsAra, samsAra,ssociation of the jIva with membered that themembered that that is 'sukha' a 460). The reader is referred to the referred The reader is a 460). bhagavAn removes the last traces of bhagavAn removes the last guNa of bestowing bliss on those who guNa of bestowing ong with the latent impressions, and called sukha-dah. The touch by the called sukha-dah. The touch ma, SrI BhaTTar continues on the BhaTTar continues on the SrI ma, tation is along the same lines - including the ordinary pleasuresincluding the ordinary of life, a rUpam sukham dadAti it sukha-dah. the Supreme Bliss of moksha, which He which He Bliss of moksha, the Supreme 273 rets the current nAma as follows: rets the current nAma as follows: known as the path of the gods." ItAya vidhvasta-li'nga dehAya -vAsanam samsAramutsAyam, ately preeceding nAma-s de ately preeceding e nAma in Slokam 49, SrI in Slokam e nAma ong all the deities.
amAnava purusha removes all traces of a led to paramAtmA." and thus purified, the jIva is the Upanishad: SrI BhaTTar gives support from tat purushah amAnavah sa enAn brahma gamayati | esha devayAnah panthA iti || confers Bliss on the jIva, and so He is confers Bliss on the jIva, write-up for nAma 460 as well. write-up for nAma of th a) For the instance alone can bestow am of the nA For the current instance interpretation of the immedi the jIva to parama padam, and interp amAnava mukhena spRshTvA sa world al contact of the jIva with this "From there (through the moon, vidyut et sukha-dAya namah. namah. sukha-dAya 49 (nAm in Slokam this nAma We studied specifically refers to the pErinbam or specifically refers svApti sukham dadAti iti sukha-dah. "Once the jIva reaches the final step, is takes him to parabrahman. This SrI baladeva vidyA bhUshaN's interpre tato mAnavena sva-pArshadena An was that this nAma indicated bhagavAn's was that this sadArAca. It should be re followed the in addition to bestowed by bhagavAn, sva- bhaktAya sva-pArshada tanu lAbh sadagopan.org nAma 891. nAma 891. b) HeWhoisnot`born'juston a) TheGiver of many things(Litera arriving at SrIvaikunTham.He arriving at interpretation based onthereception a) ThenAmacanbelookedatas naika-dAya namaH. dah =sukhamdyati-bhagavAneventake c) SrIrAdhAkRshNaSAstrigivesan ii) HeWho deprivesthewicked oftheirhappiness- i) HeWhobestowshappiness b) SrISa'nkaragivestwoalternatein 'su-kha-dah'. fluids andmadeabeautifulpieceofcr su-kha-dah dadAti iti jIva-s, Heissu-kha-dah-s this body-awell-dugmoat,andsince f) Alternately, SrIvAsishThainterprets the formof wells,rivers,ponds,et he interpretsthenAmaasreferringto nighanTu (1.12) - probably based on the root khanu - avadhAraNe - to dig. So e) SrIvAsishThanotesthatsukhammean andsoHeiscalleda-sukha-dah. dyati, interpretation thatbhagav d) SrISa'nkaraalsousesanalternat attaining Him. attachment tothematerialistic pleasures, oflife,in namely theordinarypleasures nAma 891.
nEkd> nEkd> nEkd>
naika naika naika . TheLordhasbeautifullymixedfleshandbones with - - - daH daH daH An removesthemiseryof uvyavasthita khAtamcaidamSarIramjIvebhyo on therighteousones-
ce, but many times (naika-jaH). ce, butmanytimes(naika-jaH). explains the nAmaasfollows: lly, TheGiverofNotjustonething). c., forthesurvivalofallbeings. na-eka-daH. SrIBhaTTarcontinueshis 274 terpretations forthenAma'sukha-dah': other anubhavam forthenAma:sukha- e pATham - a-sukha-dah, andgivesthe e pATham-a-sukha-dah, bhagavAnbeingtheGiverofwaterin bhagavAn has given this body to the eation calledthe'body',andsoHeis order to help the devotees lose their order tohelpthedevoteeslosetheir s awaythe'sukham' accorded tothemukta jIvawhois thetermsu-kha s 'udakam'or'water' asspecified in and instead seek the higher Bliss of andinsteadseekthehigherBlissof sukham dyati sukahm dadAti His devotees-asukham as areferenceto of His devotees, devotees, His of ekam dadati iti ekam dadati . ; or sadagopan.org
t born just once, once, just t born countless garlands, countless garlands, (gItA 4.8) (gItA dharma guptaye asakRt on is also that He is the Giver of of Giver the is He that also is on BhaTTar interprets the nAma is in BhaTTar interprets mukta jIva he ascends to parama as a similar interpretation, namely, that a similar interpretation, namely, decorate him..They decorate him with decorate him..They decorate -jah' - One Who is no and not the births because of karma stials as His well- attendants, who are His being the Bestower of all the four His being the Bestower of all eir hands, and another hundred have eir hands, and another hundred a-s, and who bestow 275 quotes the kaushItakI Upanishad (1.4) in Upanishad (1.4) in quotes the kaushItakI - Those who give only one thing are called one thing are who give only - Those are those that give not just one thing, but thing, but one just that give not are those mAla'nkArena ala'nkurvanti. mAla'nkArena ala'nkurvanti. adhAvanti Satam mAlA-hastAhadhAvanti Satam naikada-s naikada-s . Note that the birth referred to here is to His here is to referred to birth . Note that the na ekam vastu dadAti, api tu sva-paryantAni sarvANi vastUni - He gives everything, including Himself. - He gives everything, including
but has many births for protecting dharma - jAyamAnatvAt naika-jah incarnations out of His own free Will, that the jIva-s take. Lord kRshNa declares: paritrANAya sAdhUnAm vinASAaya ca dushkRtAm | dharma samsthApanArthAya sambhavAmi yuge yuge || 'ekada-s'; unlike these, unlike these, 'ekada-s'; The context in which SrI many things. reception accorded to the terms of the padam. BhagavAn has thousands cele of art of giving to the mukt versed in the He arrives. jIva the as etc., clothes, support: th in apsarasaHtam pa'nca-SatAni up garlands Satam a'njana-hastAH .tam brah have them of apasara-s (divine"Five hundred damsels) rush forth to receive the mukta. A hundred to hands scented ointments etc., in their itself". the adornments of the Brahman interpretati SrI baladeva vidyA bhUshaN's " - things many dadAti" SrI kRshNa datta bhAradvAj also gives bhagavAn's nAma 'naika-dah' refers to purushArtha-s - dharma, artha, kAma and moksha - bhaktebhyo na ekAn arthAn bahUn eva kAmAn catur-varga antarvartino dadAti iti naika-dah. the pATham 'naika Sa'nkara uses b) SrI eka-dAH; tad-viruddAh naika-dAH naika-dAH tad-viruddAh eka-dAH; sadagopan.org who usethepATham naika-daH- another pATham-aneka-dah, butthemean AcArya another SrI raghunAthatIrtha, times throughHisincarnations. As hislastinterpretation,hegivesth flowers, andinplaceswherevaishNava-slive". "Hari ispresentinthetulasigardens, sannihito hariH yatra tatra || vasanti vaishNavA yatrapadmavanAnica| yatra tulasI kAnanam flowers, tulasiflowersetc.Hequotes: tatra bahvonai-kajaiti ever present inthese places- and thengivestheinterpretationthatbh reference tothegardensorforestscont Lord ofas areferencetoSrImahAlakshmi,and SrI mahAnamely lotusetc. Lakshmi".'ni', andthewordka-ja.Heinterprets Alternatdifferent interpretation-helooksatth SrI satyasandhatIrthausesthepATh arjuna!, thenIincarnateMyself". "Whenever thereisadecl sRjAmyaham|| tad-AtmAnam abhyutthAnam adharmasya bhArata| hidharmasyaglAnir-bhavati yadA Slokam ofgItA: SrI rAdhAkRshNaSAstrirefersusto the establishment ofdharma, Iambornfromagetoage". "For theprotectionofgoodandalso (gItA 4.7)
ke jAyantiitikajAnikamalAni -HeWhoispresentwherethere arelotsoflotus ine ofDharma,andanuprisingadharma,O nitarAm kajAniyasmintad-vanamni-kajam, anekAni bahUni dadAti iti aneka-daH.anekAni anekAni bahUnidadAti itianeka-daH.anekAni 276 intheforests wherethereare lotus the word ka-ja as 'born from water', e explanationofHisbeingborn many forthedestruction Lord kRshNa'swordsintheprevious e nAmaasconsistingoftheupasarga gives themeaningtonaikajahas"The agavAn's nAma symbolizes thatHeis symbolizes agavAn's nAma of the dvaita sampradAya, usesyet of thedvaitasampradAya, ively, heinterprets 'nikajam'asa am, naikajah,butgivesanentirely ing hegivesisthesame astheones aining lotuses,tulasiflowers etc., . Hetheninterprets 'ni-kajA of the wicked, for sadagopan.org in the sense ja rst, or existed before rst, or existed retation of the current rd thus, now realizes Him in this rd thus, now realizes Him in this va's arrival He at SrI vaikunTham. agavAn coming forward, or manifest agavAn coming forward, or sarveSvaryA SriyA yathA -parya'nka sarveSvaryA SriyA yathA -parya'nka d the celestial attendants around Him. d the celestial attendants around Him. strous couch. The Supreme Brahman is strous couch. The Supreme . SrI vAsishTha refers us to the the to us refers vAsishTha SrI . 277 in the sense of 'in front', and front', in the sense of 'in
pUrvo yo devebhyo jAtaH; namo rucAya jAtaH; namo rucAya pUrvo yo devebhyo . He continues the interp . jaH jaH jaH means One Who is born fi is born means One Who - - - e couch. The Supreme Brahman enquires about the enquires Brahman The Supreme e couch. agra agra agra
agre jAyata iti agra-jaH A¢j> A¢j> A¢j>
" (yajur. 31.20).
nAma 892. nAma (kaushI. 1.5, 1.6) 1.6) 1.5, his on jIva mukta of "One who came forward" the welcome to mukta jI nAma along the lines of the Lakshmi, mahA or SrI to bh as referring nAma explains the with along Himself, His words are: arrival at SrI vaikunTham. (kaushI. agre saha "evam prAptAnAm muktAnAm iti agrajah " vidyam parama bhogyo jAyate kaushItaki Upanishad: This is described in the parya'nkam"" sa Agacchati amitaujasam | iti prabhRti brahmAste,upaSrIrupabRmhaNam tasmin tamitthamvit pAdenaiva agre sA yA Arohati, tam brahma Aha "ko'si" iti" iti prabhRti ca | brahmaNi citiH yA vyashTiH tAm citim jAyati, tAm vyashTi vyaSnute iti" ityevamantA hi parya'nka vidyA | "The mukta comes near the dazzlingly lu an Him beside Lakshmi with it on seated The mukta who has meditated on the Lo manner, and climbs on th manner, and climbs on He Who manifests in front of the mukta-s. in front of the He Who manifests agra-jAya namaH. agra-jaH agra means first. - everything mantrapurusha sUkta - " brAhmaye agra SrI BhaTTar uses the word bahUni dadAti iti aneka-daHbahUni nAma 892. nAma nAma 892. nAma sadagopan.org nAma 893. nAma 893. d) HeWhoisnottired offulfil c) HeWhoisnotdepressed becaus mukta. b) HeWhoisrelievedofworryafter redemption. a) HeWhoisnotdespondentthatth jaH. in whicheverythingexists Naturally, everythingcamefromHimalon SrI cinmayAnandaexplainsthenAma and which istheobjectofmeditation vaikunTham, thatisblemishless,abov "Thus worshipped, abhishTutam|| sva-dRshTavadbhiH vyapeta samkleSavimohasAdhvasam sandarSayAmAsa param Lord tasmai sva-lokambhagavAnsabhAjitaH vishNuintense tapas: hiscreation,through tostarting prior SrIman nAraYaNaandHisloka-s to SrImadbhAgavatam,whichdescribes revealedexisted beforeanythingelseexisted. Born". Other interpreters SrI Sa'nkara givestheexplanation- to brahmAhas. HealsoenjoystheBli mukta. Thenthemukta acquiresthe His Abode, SrI nAma 893.
AinivR{[> AinivR{[> AinivR{[> na yat-param|
a a a - - - ss thatisofBrahman". , andintowhich everything nir nir nir give interpretationsthatallrefertoHis having - - - ling thewishes ofHisdevotees. viNNah viNNah viNNah e Hehasnothingtowish for. 278 praise bythelearnedAtma-j~nAni-s". SrI kRshNadattabhAradvAjrefersus e whichthere isnothingsuperior,and agre jAyataitiagra-jaH e jIva-sarenotresortingtoHimfor having liberatedajIvawhobecomes knowledge that the Supreme Brahman knowledge thattheSupremeBrahman
as: "TheOneWhowasFirst-Born". e. Thatfromwhicheverything comes, that brahmAwasabletoseeLord (bhAga.2.9.9) finallymerges,isagra- -"TheFirst- sadagopan.org refers to ves up or becomes a-nirviNNah pleasures, and His wish despondent, indifferent, - He Who does not attain - He Who does not become become not does Who He - SOmbAdu ip-palluruvai ellAm SOmbAdu ip-palluruvai ellAm yo na kadAcidapi nir-vedam = raNe - to discuss, to consider. ni- ni- consider. to discuss, to - raNe ots for deriving the nAma: vid - the nAma: vid - ots for deriving erent anubhavam-s of why He is is He why of anubhavam-s erent erns". SrI vAsishTha gives the SrI vAsishTha gives erns". hoping that they will turn to Him forhoping that they will turn to , and gives bodies to the jIva-s, and , and gives bodies to the jIva-s, ly, and He never gi ly, and He never used in many senses, including 'a used in many ve gone away from Him, without giving e of creation. This is how the cycle of of cycle e of creation. This is how the , SrI BhaTTar gives the interpretation on any account is a-nir-viNNah. The The on any account is a-nir-viNNah. me despondent over this unsuccessful me despondent over this unsuccessful g his land no matter whether he get g his land no matter whether he get nmugan tiruvantAdi 23 - BhagavAn tries Slokam 47, SrI BhaTTar explains that Slokam 47, SrI BhaTTar explains 279 ntinue to revel in material ntinue to a-nirviNNaH = an-alasaH means 'despondency, depression'. means 'despondency, - He Who does not become nirvedam kshobham kleSam Alasyamnirvedam kshobham vA na prApnoti sa a- - periya tiruvantAdi 18. also refers to tirumazhiSai AzhvAr nirviNNa
gives them the benefit of all pleasures, gives them the benefit of all not beco is not fulfilled. But He does next cycl outcome, and goes on with His dispirited in the process. indolent, lazy, frustrated, giving up, etc. SrI v.v.rAmAnujan refers us to nammAzhvAr - paDarvitta vittA bhagavAn as "bhakti uzhavan" in his nA to inculcate bhakti even in those who ha bhagavAn engages in His act of creation bhagavAn engages in His act redemption. But the jIva-s co on repeated creation and destruction go keeps cultivatin a farmer up, even as is an upasarga or prepositionis an upasarga that is collection'. "One Who does not haveconc any - interpretation nirviNNo vishNuH or,depressed, lazy, etc., is a-nirviNNah; khinnatAm (viraktatAm) prApnoti sa a-nir-viNNah etc., depression, despair, frustration in nAma the give diff different vyAkhyAna-kartA-s of without concerns or worries. instance the For a) results out of first effort or not. b) For the current instance of the nAma a-nir-viNNAya namaH. a-nir-viNNAya 436. 47 - nAma earlier in Slokam this nAma We studied SrI satya gives two ro devo vAsishTha sattAyAm - to happen, to be; and vid - vicA vid happen, to be; and sattAyAm - to sadagopan.org - After thecoronation,Hefeltrelievedas feltthatHehad vibhIshaNa, LordrAma to crownhimasthekingofSrIla'nkA crowned vibhIshaNaasKingofla'nkA. SrI BhaTTar givetheexampleof how jIva anymore. become amukta-released become free of his karma-sbhagavAn, whokeepsworryingaboutwhet and move towardsunited withHim.Until thistime, Him. Now thatdevotee -themukta,hasarrivedsafely this jIva has vaikunTham. SrIBhaTTar explains thatbh 880), describingthepathtakenby interpretations ofthepreviousnAma-s a-nirviNNah -devoidofconcern. Thisin that bhagavAn'ceasestobeconcerned- evacakarmaNi|| varta nAnavAptam avAptavyam na mepArthaastikartavyamtr SrI cinmAyanandarefersustothegItASlokam 3.22: (gItA a-nirviNNaH iti aprApta hetyabhAvAt,nirvedaHasyanavidyata fulfilled, andHehasnothingmoreto attain - because Hehasnothingtobedepressed c) SriSa'nkaraexplainsthatbhagavAn is'notdepressed-a-nirviNNaH', bhakti thatarefreefromanyflawsordeficiency. had blessedAzhvArwith" SuDar aDi the term" SrI v.v.rAmAnujancommentsthatinth 3.22)
kRtakRtyas-tadA rAmo vi- jvaraH pramumodaha vi-jvaraH rAmo kRtakRtyas-tadA " -theLotusFeetthatbecamefreeoftuyar orsorrow,becauseHe tuyar aRuSuDaraDi mayarvaRa madinalam soul, bhagavAn does not have worries about this ", wasenjoyed byemperumAnAr as" ishu lokeshuki'ncana| 280 HehadgivenHisword tovibhIshaNa jIvaasanobjectofcompassionfor e veryfirstpASuramoftiruvAimozhi, Onewho hadfulfilledHisdutyatlast , and until the time of coronation of , anduntilthetime ofcoronation starting with vihAyasa-gatih (nAma startingwithvihAyasa-gatih terpretation is a continuation of his terpretation isacontinuationof atSrIvaikunTham,andhasbeen because heisrelieved', andsoHeis about, since HehasallHisdesires about, since released jIva,toSrI soul-mukta relieved Lord rAma was, once He relieved LordrAmawas,onceHe a wordthatHestill hadtofulfill. her this jIvawillusehislifeto agavAn isatlastrelievedthatHis - (bAla kANDam 1.85). (bAlakANDam1.85). - " -theintensej~nAnaand avApta sarva kAmatvAt, avApta sarvakAmatvAt, . tuyar aRum sadagopan.org na nirvindati . BhagavAn's at they want, or of those who keep . ri both note that nirviNNa - ri boththat nirviNNa note - at ought to be acquired. Yet I go on on go I Yet acquired. be to ought at the arrival of the mukta jIva in SrI an issue for bhagavAn - He has no an issue for bhagavAn - He lazy, etc., in fulfilling His devotees' lazy, etc., in fulfilling s of bhagavAn's trait of helping the brahmAnanda svarUpan n't get enough of wh n't get her view - BhagavAn never gets tired never gets her view - BhagavAn es of good people (sat +A+marshI). , and so - One also He is a- nirviNNah d is - to suffer, mRsha - titikshAyAm l the three worlds which ought to be ought to worlds which l the three are suffering from their karma-s, and from their karma-s, and are suffering , are characteristics ng, He has everything He wants, and can ng, He has everything the wicked people (sadA + AmarshI). of these happen because of the effects of the effects because of these happen 281
SrI kRshNa datta bhAradvAj - marshI marshI marshI - - - sadA sadA sadA
sdam;IR sdam;IR sdam;IR
nAma 894. a) He Who is ever patient (sadA _ marshI).a) He Who is ever patient b) He Who is patient towards the mistak c) He Who is extremely impatient with c) He Who sadA-marshiNe namah. The root from which the nAma is derive to allow, to pardon. SrI BhaTTar continues his description of in term the nAma vaikunTham. He enjoys done, nor is there anything not acquired th acquired anything not there is done, nor working". d) SrI ananta gives kRshNa SAstri anot desires of His devotees of fulfilling the get exhausted, negligent, Who does not desires. is given by The same explanation "For Me, arjuna, there is nothing in al is nothing arjuna, there "For Me, so they undergo nirviNNa, but He Himself is beyond all these, and so He is a- is He so and these, all beyond is Himself He but nirviNNa, undergo they so nirviNNaH. kadApi svajana kAmanApramaparA pUrtishu iti a-nirviNNaH SAst SrI vAsishTha and SrI rAdhAkRshNa etc. virakti - frustration, despondency, ca who or for those changing constantly, constantly, and creations are changing get anything He wants at His will. So He is beyond being dissatisfied, dissatisfied, being beyond is He So will. His is at these of None not satisfiedwith what they get. All karmA. wants He pUrva-janma of changi birth and no karma, He is never- anything get of Bliss, is full He frustrated etc. nAma 894. nAma 894. sadagopan.org the nAmaas uninte the goodmencommitanyaparAdham itisadA-marshI mRshyate kshamata b) SrISa'nkarainterpretsthenAmaas- what Iwouldrequestforalltime". that ledtotheenjoymentofYourLotusf by case, thesingingoftiruvAimozhi "Oh Lord!ItwasgiventomeenjoyYo uRREn ugandu paNiSeiduunapAdampeRREn,EdEinnam vENDuvaduentAi.. tiruvAimozhipASuram10.8.10: SrI v.v.rAmAnujanrefersusto nammAzhvAr's needs. He willacceptitwithasweet disposition, wishes toperformbhagavAnoutof kainkaryam offered toHim bythemukt 'patience' aspectcomesin mukta jIvainperforming kainkaryamto (ayodhyA. the fromtheRgveda,illustrating givessupport devovAsishTha SrI satya sheer nature". even ifahundredacts arecommittedth performed towardsHim;Onthecontrary, He "Lord rAmaisintenselypleasedwitheven 1.11) || AtmavattayA Satamapi aparakArANAm na smarati katha'ncit upakAreNakRtenaekenatushyati | SrI SAstrirefersus toSrImadrAmAyaNaminsupport: Seelamyasyaitisad-A-marshI masrshitum samantAt ec SrI kRshNadattabhAradvAj Apte'sdictionary). all sides"(SrIvAman rAdhAkRshNa SAstri).Theprefix
sat +A
+ marshI since bhagavAnpatientlya , ' hoes the samethoughts- sat A is used in some instances to signify "from isusedinsomeinstancestosignify - He Who always forgives, especially if -HeWhoalwaysforgives,especiallyif 282 ' referringto the'good people'.(SrI AzhvAr) was performed with an ardor AzhvAr) wasperformedwithanardor his intenseloveandbhaktitotheLord, Him onceheis inSrI vaikunTham.The ur Lotusfeet.Thekainkaryam(inthis evenifit isnotakainkaryamthatHe eet. This enjoyment ofDivinefeetis a. Whateverkainkaryamthemukta at areunhelpfultoHim, outofHis a single act, even minor, that is asingleact,evenminor,thatis ntionally. SrISa'nkaralooksat doesnotevenkeepitinHis mind sataH sAdhUn Abhimukhyena sAdhUn sataH . ccepts, withpleasure,all sataH sAdhUnA sadagopan.org ' - is a loka adhi - He is the final final the is He - d of their journey lokAnAm svAntikam enjoys, namely the world
il people, the demons. In samskRt, samskRt, In demons. the people, il as "sadA + AmarshaH" (instead of as "sadA + AmarshaH" ve reached the en gry or impatient. SrI Apte gives the gives the gry or impatient. SrI Apte aTTar specifically refers to bhagavAn previous nAma-s in terms of the mukta all the living creatures never becomes never creatures all the living e exact opposite meaning for the term meaning for the term e exact opposite ama - to come). So also, marshI - One One - marshI also, So come). to - ama supreme' in the current context. ' current the supreme' in 283 - gati nivRttau - to stand, to be. adhishThAnam lokAdhishThAnam. adhishThAnam lokAdhishThAnam. rld that the mukta jIva Who is the Principal Support for all the worlds is is the Principal Support for all Who lokAdhishThAnam lokAdhishThAnam lokAdhishThAnam
sadA AmarshaH kopo daityeshu asti asya iti sadAmarshI laekixóanm! laekixóanm! laekixóanm! is sometimes used to give the opposite meaning of the verb it is is it verb the of meaning opposite the give to used sometimes is
A
nAma 895. He Who is extremely impatient with the ev extremely He Who is the prefix gam - to go, Ag associated with (e.g., an is who One - marshI A- patient, is who "AmarshaH"meaning "anger" to the word in his dictionary. chief, prefix, which means 'principal, He refers to the worlds. "loka adhi-sThAnam" - lokasya In continuation of his anubhavam of the jIva's arrival SrI Bh at SrI vaikunTham, being the Support of the wo of bhagavAn's nitya vibhUti. SrI baladeva vidyA bhUshaN echoes similar thoughts - AgatAnAm svajanAnAm nityam ASryatvAt lokAdhishThAnam for those who ha resting place and Abode The Support of all the worlds. The Support is sthA The root word for the nAma and reached Him. lokAdhishThAnAya namaH. lokAdhishThAnAya namaH. over-heated, and is never broken". over-heated, and tIrtha derivesc) SrI satya sandha th sadAmarshI, on looking at the nAma based - sadA + marshaH) extreme patience of bhagavAn: of bhagavAn: patience extreme nAkshas-tapyate bhAraH bhUri the wheel that supports "The axle of 1.164.13) (Rg. nAma 895. nAma 895. sadagopan.org nAma 896. nAma 896. adbhutAya namaH. c) Hebecause ofWhomgrains,food b) HeWhomakesappearance a) HeWho isextremely wonderful. SrI Sa'nkara givesth bhuvanAnitasthuH yasmin viSvAni support: givesadditional bhAradvAj SrI kRshNadatta (yajur. sarvam samcavicaiti yasminnidam Rco akshareparamevyomanyasmindevAadhiviSvenisheduH (Rg.(tait.tasminnAthasthur-bhuvanAni viSvA givesseveralsupportsfromtheSruti: vAsishTha SrI satyadevo "This isyourhouse.Takeit".We (Rg."He givesallmundaneprosperity.ThenHe 17.30)tarum ninRuninRE. SAi koNDaimmaiyumSAdittuvAnavarnA 1.164.39) SrI v.v.rAmAnujanrefersusto tiruvAimozhi:... AraN. 1.164.13) (tiruvAi. 10.1.1) 3.9.9). forms of His kUrma and varAha incarnat forms ofHiskUrmaandvarAha SrI rAdhAkRshNaSAstrinotesthatHe even though He Himselfneedsnosupport. lokAH tishThantilokAdhisThAnam nAma 896.
AÑ‚t> AÑ‚t> AÑ‚t>
adbhutah adbhutah adbhutah e interpretation- s occasionally amongst us. s occasionallyamongstus.
then becomeownersofvaikunTham.". -Thethreeworldsrest etc.exist(Adyam= grains). 284 ions, andintheformofAdiSesha. TTaiyum nIkaNDukoLenRuvIDum tam anAdhAram adhishThAya trayo adhishThAyatrayo tam anAdhAram takesustovaikunTham,andtellsus: isthe Supportfortheworld inthe inHimasSupport, sadagopan.org U - to be, and be, and U - to enjoyed Him. He is a a Him. He is enjoyed ing "Insatiable" - He is ing sarvadA sarvaiH sarvathA sarvathA sarvadA sarvaiH ' is an indeclinable meaning indeclinable ' is an ad using root bh the spirit of the interpretation through spirit of the interpretation " - He makes His devotees - the " - He makes His devotees numerous acts that give pleasure to numerous acts that give pleasure . 'adbhuta' also means 'adbhuta' also 'AScarya' - m Who has the divine cakra in His hand, in His cakra divine m Who has the Sar'ngam. I just can't define Him." Sar'ngam. I just can't define Him." 285 e nAma in terms of His be His of terms in nAma e as if unseen before - as if unseen no matter how much we have no matter how vicitraiH nItanaiH guNa rUpa caritaiH pratikshaNam en ne'njagam......
(periya tirumozhi 10.10.9) 10.10.9) 8.6.10) 8.1.9) tirumozhi always, source of wonder anubhave'pi apUrvavat ati- vismayanIyaH SrI baladeva vidyA bhUshaN captures the words - " the following adbhutaH taiH teshAm vismaya karaNAt by and amazement, great wonder in second every mukta-s enjoy Him etc. through expressing His guNa, rUpa, them. from divyaSrI v.v. rAmAnujan gives support prabandham: (tiruvAi. evvUril yAm paNDu ivaraik kaNDu aRivadu In what divya kshetram? "Where did I see Him earlier? (periya tirumozhi anywhere?" Or, have I not seen Him before Sa'ngam uDaiya pon Ar aRiyEn; annE! AzhiyoDum innAr enRu aDigaLai innAr enRu aRiyEn to identify Hi "My mother! I am unable aRpudan nArAyaNan, ari, vAmanan niRpadu mEvi iruppadu (periya "Lord nArAyaNa who wonderful acts" delights in performing and also the golden hued bow by name and also the golden hued bow by the uNAdi sUtra 5.1the uNAdi bhuvo dutac). (adi ' or 'sudden'. The term 'occasionally' wonderful. interprets th a) SrI BhaTTar to enjoy, always delightful SrI satyadevo the nAma derives vAsishTha sadagopan.org ceshTita'ngaL. time is occupying over worlds; andwhileHestandsspreading enjoy Him. HecomesasadwarfvAma a seat in my heart. Such is the nature of His adbhuta AScaryo vaktAkuSalo'sya labdhAASca SravaNAyApi bahubhir-yo nalabhyaHSRNv kaThopanishad: (kaTho.2.7) SrI Sa'nkara gives supportfromthe He helpsHisdevotees,andgivesus of formsincludingthat His devoteesbutalsoenemies.He What areHis'adbhutacEshTita'ngaL'- enappan. adbhuta cEshTitangaLaiuDaiya
a boar, a tortoise, or anything at all, to make sure atall,tomake oranything a boar,tortoise, adbhutAya namaH. namaH. adbhutAya Upanishad and from bhagavad gItA: Upanishad andfrombhagavadgItA: 286 takes incarnationsandassumesallkinds delight beyond measur beyond delight ryo j~nAtAkuSalAnuSishTaH || His wonderfulacts?Hehelps notonly na, and then rises to all the threena, andthenrisestoallthe alltheworldsthus,Heatsame anto'pi bahavoyamna vidyuH| e when He get to
sadagopan.org - - He r hearing of It, pounder of Him, and pounder ains and food exist for m under the instruction of m under the instruction "Adyam annAdikam = bhogyam refers to grains, food etc.). enam vada ca caiva kaScit || enam vada ca caiva kaScit t vadati tathaiva cAnyaH | cAnyaHt vadati tathaiva | sannapi a- bhUtam iva iti arthah ssage as: "He, and the teacher who ssage as: "He, g. Rare is an ex an is Rare g. Adyam ; likewise, another speaks of It as a ; likewise, another speaks
wonder; and even afte wonder; and even the same time. While bhagavAn exists the same time. While bhagavAn ad = kadAcit bhavati itiadbhutam who grasps Him are all 'wonders'". 287 - "He because of whom gr of whom - "He because and rare is he who knows Hi and rare is he (TO BE CONTINUED IN VOLUME V)
dAsan KRshNamAcAryan (gItA 2.29) 2.29) an adept teacher". (gItA summarizesSrI cinmayAnanada me the Bhagavad gItA: kaScidenam AScaryava AScaryavat paSyati SrutvApy AScaryavac-cainam anyaH SRNoti as a wonder "One looks upon this self of It as a wonder; still another hears one knows It not". isThe message of both passages identical. b) SrI vAsishTha gives the meaning: is adbhutam.Who occasionally appears, teaches of Him, and even the student Him, and even the student teaches of rare is an able attainer, rare is an able at not present He is Being present, a in live less or more and fact, this to oblivious are we while, the all us amongst by the nAma not exist for us. This is signified state where He does as 'adbhutaH'. nAma the explains tIrtha raghunAtha SrI c) bhavati asmAt iti adbhutam" sustaining life, is adbhutaH". (The term "The Supreme Self is such that He is not gained by many for the mere hearing, hearing, mere the for many by gained not is He that such is Self Supreme "The hearin even while many known by and not