Download Vishnu Sahasra Naamam Vol 2 PDF

TitleVishnu Sahasra Naamam Vol 2
TagsHindu Philosophy Indian Religions Polytheism Maya (Illusion) Bhagavan
File Size797.2 KB
Total Pages54
Document Text Contents
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Volume II

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contain all the objects within Himself.

SrI vAsishTha gives reference to the yajur-veda -

tadantarsya sarvasya tadu sarvasyAsyabAhyatah;

ISAvAsyam idam sarvam yat-kim ca jagatyAm jagat; etc.

He also gives the example of a seed expanding to a tree, and the tree being
contained in the seed back again. The dharma cakram writer adds another
dimension to the anubhavam of this nAma. He observes that the viSva-rUpa
that bhagavAn showed to arjuna is an illustration of this nAma. This form
with infinite faces, infinite eyes, with no beginning or end, with all the beings
including all the deva-s contained in this form, with the Sun and the moon as
His eyes, and with no top, middle or bottom, illustrates His nAma "vistArah".
svAmi vivekAnanda once made a statement to the effect that "Life is to
expand", meaning that we get closer and closer to God by expanding our love to
Him and our desire to reach Him. This is what the nAma "vistArah" should
remind us.

428. sthAvar428. sthAvar428. sthAvar---sthANuhsthANuhsthANuh

a) He who is tranquil after establishing the dharma in kRta yuga.

b) He in whom the earth etc. rest

c) He who is motionless, and in whom the earth etc. rest.

sthAvar-sthANave namah.

SrI BhaTTa's vyAkhyAnam is

"evam dharme sthAvari_kRte, Same sthAsyati itisthAvara-sthANuh",

which supports interpretation a) above.

SrI Sa~nkara interprets the nAma as

"sthitiSIlah sthAvarah; sthitiSilAnipRthivyAdIni tishThanti asmin iti sthANuh;
sthAvaraSca asau sthANuScasthAvara-sthANuh".

This is translated slightly differently by two different interpreters. One is

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that the apparently motionless objects such as the earth etc. , rest in Him.
The other interpretation is that this nAma refers to "He who is firmly
established, and in whom the apparently motionless entities such as the earth
are established, and He is both of these". SrI cinmayAnanda gives the
interpretation "He is both Firm (shtAvara) and Motionless (shtANuh)". He is
motionless because He is All-pervading.

SrI rAdhAkRshNa SAstri explains sthAvara as referring to the pa~nca bhUta-
sthat will continue till the time of pralaya, sthANuh as referring to One whose
state does not change, and interprets sthAvara-sthANuh as referring to One
who does not change in His state, and in whom the changeless pa~ncabhUta-s
exist. The tamizh word "tAvaram" is related to the samkRt word "sthAvara".
SrI satyadevo vAsishTha observes that just as the road does not move
eventhough people keep moving on it, and the mother walks but the child in her
womb does not walk with her, so also bhagavAn has created all that is around
us but He Himself is sthAvarah.

429. pramANam429. pramANam429. pramANam

The Authority.

pramANAya namah.

The root from which the nAma is derived is mA mAne to measure, to compare
with. pramANam is that through which everything is ascertained. In
thiscase it refers to bhagavAn who is the final proof or authority for
everything. SrI satyadevo vAsishTha points out that bhagavAn created
thisUniverse the way He wanted, including the decision on how many species
should exist and what attributes they should have, etc., and so He is the
pramANam or authority for everything. The nAma occurs again as nAma 959.

SrI BhaTTar interprets the current occurrence as referring to His being the
authority to decide what is good and what is bad for the people in the kRta
yuga, after the kalki incarnation.

SrI rAdhAkRshNa SAstri defines pramANam as that ability which helps us

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�p�� esha sarveSvara esha sarvaj~nah (mANDUkya 6);



�p�� saviSvakRt siSvavid Atmayonih j~nah kAlakAlo guNI sarvavidya- (SvetASva

2. 6. 2,16).

455. j~nAnam455. j~nAnam455. j~nAnam---uttamamuttamamuttamam

The Greatest Knowledge.

uttamAya j~nAnAya namah or

j~nAnAya uttamAya namah.

SrI BhaTTar points out that BhagavAn is the one who revealed the
vaishNavadharma which is the most superior of all the dharma-s -

sarvah paroviashNavo dharmah j~nAyate asmin iti j~nAnam-uttamam.

He also refers to the revelation of the pA~ncarAtra by bhagavAn as another
instance that He is the uttama j~nAnam -

paThantam aniSam Sastram pA~ncarAtra puras-saram.

SrIv. v. rAmAnujan gives reference to nammAzhvAr -

mikka j~nAnamUrtiyAgia vEdaviLakku - tiruvAimozhi 4. 7. 10.

SrI Sa~nkara bhAshyam for this nAma is -

prakRshTam ajanyam anavacchinnamsarvasya-sAdhakam iti j~nAnam-uttamam -

Superior to all, birthless, continuous and permanent (unlimited by Time and
Space), and the best means of achieving everything. He gives reference to
"satyam j~nAnam, anantambrahma" - Brahman is Truth, Knowledge, and
Infinitude - taittirIyaupanishad.

SrI rAdhAkRshNa SAstri contrasts the "limited" knowledge with
the"Superior" knowledge. An example of the former is the sight an observer
sees, with the limitation of the observer's eyes, the light that shines onthe
object, the limitation of the observer (e. g. , the state of mind of the

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observer), as well as the limitations of the observed object (e. g. , the relative
size of the object etc. ).

Not limited by constraints like these is the knowledge that is revealed by the
Self about the Self, which isunlimited by the sense organs. This is the
knowledge of bhagavAn.

SrI satyadevo vAsishTha gives reference to the atharva vedic passage
"sUtramsUtrasya yo veda, sa veda brahmANam mahat" - He who has knowledge
of theSupreme Knowledge, knows the greatest there is to know.



-----TO BE CONTINUED----

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