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Volume IV Our Sincere thanks to the following for their invaluable contributions to this ebook : For hosting Sri VishNu Sahasra Naamam ebooks Oppiliappan KOil Sri VaradAchAri SaThakOpan Chief Editor, Sundarasimham & AhObilavalli eBooks Series Providing the source for compiling the document: Mandayam Sri K. Krishnaswamy (http://kirtimukha.com/chinnamma/sahasra/) Providing the Sanskrit texts: Mannargudi Sri.Srinivasan Narayanan Cover Image Smt. Somalatha of Somalatha & Associates, Bangalore (http://www.cksoma.in) Sri. V. Gangadhar (Raju) - Artist Sri. B. Srinivas for providing the cover image sadagopan.org sadagopan.org sadagopan.org for use in this e-book Providing the images Sri. B. Senthil (www.thiruvaikuntavinnagaram.blogspot.com) Sri Murali Bhattar (www.srirangapankajam.com) Neduntheru Sri Mukund Srinivasan Exclusive Artwork Sow R. Chitralekha of sundarasimham-ahobilavalli team E-book assembly: Smt. Jayashree Muralidharan Sri. Muralidharan Desikachari 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 1 sadagopan.org sadagopan.org sadagopan.org 2 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 3 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 4 453 (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. 5 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.) 6 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”.
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    The Upanishads Translated and Commentated by Swami Paramananda From the Original Sanskrit Text This volume is reverently dedicated to all seekers of truth and lovers of wisdom Preface The translator's idea of rendering the Upanishads into clear simple English, accessible to Occidental readers, had its origin in a visit paid to a Boston friend in 1909. The gentleman, then battling with a fatal malady, took from his library shelf a translation of the Upanishads and, opening it, expressed deep regret that the obscure and unfamiliar form shut from him what he felt to be profound and vital teaching. The desire to unlock the closed doors of this ancient treasure house, awakened at that time, led to a series of classes on the Upanishads at The Vedanta Centre of Boston during its early days in St. Botolph Street. The translation and commentary then given were transcribed and, after studious revision, were published in the Centre's monthly magazine, "The Message of the East," in 1913 and 1914.. Still further revision has brought it to its present form. So far as was consistent with a faithful rendering of the Sanskrit text, the Swami throughout his translation has sought to eliminate all that might seem obscure and confusing to the modern mind. While retaining in remarkable measure the rhythm and archaic force of the lines, he has tried not to sacrifice directness and simplicity of style. Where he has been obliged to use the Sanskrit term for lack of an exact English equivalent, he has invariably interpreted it by a familiar English word in brackets; and everything has been done to remove the sense of strangeness in order that the Occidental reader may not feel himself an alien in the new regions of thought opened to him.
  • Saranagati Sri Ramanasramam August 2019 Vol. 13, No. 8

    Saranagati Sri Ramanasramam August 2019 Vol. 13, No. 8

    SARANAGATI AUGUST 2019 SRI RAMANASRAMAM VOL. 13, NO. 8 Dr. Carlos Lopez and D. Thiyagarajan and D. Carlos Lopez Dr. AUGUST 2019 IN THIS VOL. 13, NO.8 ISSUE Dear Devotees, Guests are still being requested to postpone their intended visit to the Ashram owing to the severe water shortage. Tiruvannamalai has had no consequential rain since November of 2017, last year’s monsoon having failed. In recent days after persistent light and moderate rains, we see some collection of water The Memoirs of Swamini Atmananda (part two) 3 in Pali Theertham thanks to rain-water harvesting Sri Ramana Sannidhi Murai: Desika Padigam §6 5 practices within the Ashram premises. Now the earth Events in Sri Ramanasramam: H.C. Khanna Day 6 is well-soaked and with an eventual heavy downpour, Bhagavan’s Favourite Stories: Nammalwar 7 the mountain stream will flow to fill the tank. Events in Sri Ramanasramam: Vedapatasala Pariksha 8 In this issue, we continue with the life of Swamini Events in Sri Ramanasramam: Ashram Pharmaceuticals 8 Atmananda (Blanca Schlamm) who lived the last Obituary: Smt. Dharmambal fifty years of her life in India and spent six weeks 8 with Bhagavan in the summer of 1942. (see p. 3) For videos, photos and further news of events, go to http://www.sriramanamaharshi.org or write to us at [email protected] In Sri Bhagavan, The Editorial Team Calendar of Upcoming Events 14th August (Weds) Full Moon 8th October (Tues) Vijayadasami 27th August (Tues) Punarvasu 13th October (Sun) Full Moon 1st September (Sun) Bhagavan’s Advent Day 21st October (Mon) Punarvasu 13th September (Fri) Full Moon 27th October (Sun) Deepavali 23rd September (Mon) Punarvasu 12th November (Tues) Full Moon 29th September (Sun) Navaratri Festival commences 17th November (Sun) Punarvasu 7th October (Mon) Saraswati Puja 1st December (Sun) Karthigai Festival commences Blanca had already been religiously minded since her earliest childhood, having suffered the confusion of loss with the death of her mother at the age of two.
  • Krishna Kirtan Jaya Prema Nidhan— 2008

    Krishna Kirtan Jaya Prema Nidhan— 2008

    We will keep you posted if we can squeeze in a mini-retreat fo- cusing exclusively on the Holy Name. —email to friends, dec. 30, 2007 Krishna Kirtan Jaya Prema Nidhan — 2008 Yamuna had envisioned a stained-glass entrance to the Deity room for many years, and in 2008 began work on her vision. Using faux stained glass paints, she designed the entrance to feature the Trnad api sunicena verse of Sri Chaitanya Mahaprabhu centered at the top, with two stanzas from the Siksastaka prayer of Bhaktivinoda Thakur in Gitavali—Krishna kirtan jaya prema nidan “chanting is a storehouse of love of God” and Krishna kirtan jaya bhakti vilas “chanting is the pastime of devotion”—framing each side. Although the project took many months to complete, it was extraordinary and perfectly exemplified her devotional mood. The long winters in Saranagati left its residents housebound for much of the time, and Yamuna utilized the time in writing her memoir and corresponding with devotees and friends via email. Frequently, a person unknown to her would write with a cooking, Deity or kir- tan question, and she would unfailingly reply. Her emails were always instructive, encouraging and supportive: Kartamasa das: Thank you so much for your association there in Saranagati. It was so brief—almost like a dream—but yet still so essential and vital to my health to see and hear and taste and feel the bhakti which my soul desperately, craves despite all my efforts to distract myself and smother all feeling with dullness. I particularly liked the morning classes, and the japa on the first night.