vishnu sahasranamam-3

Download Vishnu Sahasranamam-3

Post on 21-Apr-2015

74 views

Category:

Documents

4 download

Embed Size (px)

TRANSCRIPT

Volume III sadagopan.orgsadagopan.orgsadagopan.org sadagopan.orgsadagopan.orgsadagopan.org CONTENTS CONTENTS CONTENTS 1 SlOkam 75 2 2 SlOkam 76 19 3 SlOkam 77 37 4 SlOkam 78 52 5 SlOkam 79 88 sadagopan.orgsadagopan.orgsadagopan.org 1 sadagopan.orgsadagopan.orgsadagopan.org + ~l-+ + ~l-+ + ~l-+ + ~lP6 lPl+ =l4 +P-+ + ~lP6 lPl+ =l4 +P-+ + ~lP6 lPl+ =l4 +P-+ + ~lP6 |+Pl-6 P(l( |HTl4 +P-+ + ~lP6 |+Pl-6 P(l( |HTl4 +P-+ + ~lP6 |+Pl-6 P(l( |HTl4 +P-+ ~lP6 ~l \lPl+ = P(l( |HTl4 +P- ~lP6 ~l \lPl+ = P(l( |HTl4 +P- ~lP6 ~l \lPl+ = P(l( |HTl4 +P- SrI vishNu sahasra nAmam SrI vishNu sahasra nAmam SrI vishNu sahasra nAmam (Volume III) (Volume III) (Volume III) sadagopan.orgsadagopan.orgsadagopan.org 2 SlOkam 75 BJ|6- BtT |6- Bl B |6- Bt9l4T- BJ|6- BtT |6- Bl B |6- Bt9l4T- BJ|6- BtT |6- Bl B |6- Bt9l4T- H B +l 4~ U- B|4lB- B 4lP +-+ -+ H B +l 4~ U- B|4lB- B 4lP +-+ -+ H B +l 4~ U- B|4lB- B 4lP +-+ -+ sad-gatih sad-kRtih sattA sad-bhUtih sat-parAyaNam | SUra-seno yadu-SreshThah san-nivAsah su-yAmunah || [ PLEASE ADD PRANAVAM BEFORE EACH NAAMA ] sad-gataye namah sat-kRtaye namah sattAyai namah sad-bhUtaye namah sat-parAyaNAya namah SUra-senAya namah yadu-SreshThAya namah san-nivAsAya namah su-yAmunAya namah. nAma 704. sad nAma 704. sad nAma 704. sad-- -gatih gatih gatih -- - a) He Who provides the right path for the good. b) He Who is Himself the right path for the good. c) He Who has superior intellect. d) He Who is attainable by the good. sat refers to that which is good, or those who are good. gatih means path. SrI kRshNa datta bhAradvAj gives the derivation as -satAm sAttvika-sajjanAnAm 3 sadagopan.orgsadagopan.orgsadagopan.org gatih iti sad-gatih. We have seen the nAma "muktAnAm paramA gatih" (nAma 12, Slokam 2) earlier, which conveys that He is the Supreme Goal for all the Released souls. The current nAma describes His showing the right path for those who seek the Truth. The inner significance of the nAma sad-gatih is that He removes the shackles of samsAra and liberates His devotees and shows them the right path. a) SrI BhaTTar gives the interpretation for the current nAma as "One Who provides the right path for the good or virtuous". The "right path" is that which leads to eternal peace and tranquility. SrI BhaTTar gives the example of how even at time of birth of Lord kRshNa, the virtuous people saw all signs of tranquility all around them. He gives support from vishNu purANam, 5.3, which elaborately describes the tranquility and auspicious signs at the time of birth of child kRshNa to devaki. One of the Sloka-s from the reference is: santah santosham adhikam praSamam canDa mArutah | prasAdam nimagnA yAtA jAyamAne janArdane || (vishNu purA.5.3.4) "The virtuous experienced new delight, the strong winds subsided, and the river glided tranquilly, as janArdana was about to be born". SrI v.v. rAmAnujan gives additional examples. As soon as Lord kRshNa was born to devaki, He unfettered vasudeva from the shackles that held him in prison; Even as a child, and He ridded the asura-s from amongst the gopi-s and gopa-s in nandagopa's place. SrI rAmAnujan observes that in addition to His being sad-gatih (the path for the good), He is also asad-gatih -The Redeemer of the bad also, like SiSupAla. So He is the gati for asat-s also. nammAzhvAr refers to Him in his tiruvAimozhi pASuram 7.2.7 as "paRRilArpaRRa ninRAn" - He Who is the Refuge for even those such as kAkAsuran. b) SrI Samkara gives the significance of the nAma as "He Who is the Goal or Refuge for the good". He quotes from taittirIya Upanishad, which saysthat "If a person knows that Brahman exists, then the wise call him good" - asti brahmeti ced veda, santamenam tato viduh (taitt. 2.6). 4 sadagopan.orgsadagopan.orgsadagopan.org c) SrI Samkara also gives an additional interpretation using the meaning "intellect" for the term "gati". Thus the nAma can also mean "He Who has a superior intellect".- sati gatih, buddhihsamutkRshTA asya iti vA sad-gatih. d) SrI baladeva vidyAbhUshaN uses the meaning "accessible or attainable" to the term "gatih", and gives the interpretation that He is accessible to the good, such as bhIshma - satAm bhIshmAdInAmprApyatvAt sad-gatih. nAma 705. sat nAma 705. sat nAma 705. sat-- -kRtih kRtih kRtih -- - He of lovable acts, and full of good actions. sat-kRtaye namah. a) SrI kRshNa datta bhAradvAj gives the explanation - sati satyA SobhanA ca kRtIracanA yasya iti sat-kRtih. SrI BhaTTar gives the examples of Hisstealing butter, getting tied to the mortar, etc. SrI v.v. rAmAnujan refers to bhagavAn's own words about His acts - janma karma ca me divyam (gItA4.9), where He Himself describes His karma-s or acts as divine. The mere contemplation of even His acts will release the person who contemplates on thesefrom the bondage of samsAra. His divine acts do not just stop with the lovable acts in His childhood, but extend to all aspects of creation, protection and destruction. nammAzhvAr starts the description of His leelA-s in 6.4.1, and goes on listing more and more of His acts in the next 11 pASuram-s, frequently interspersing with "maRRumpala", indicating that they are countless, even though he is listing some examples (This list reminds one of Lord kRshNa's description of just a few examples of His indescribable vibhUti in chapter 10 of the gItA): - kuravai AicciyarODu kOttadum, kunRam onRu Endiyadum, uravu nIrp poigai nAgam kAindadum maRRum pala (6.4.1); - kEyat tI'nkuzhal UdiRRum nirai mEittadum, keNDai oN kaN vASap pU'nkuzhal pinnai tOLgaL maNandadum maRRum pala.. (6.4.2); - nigar il mallaric ceRRadum, nirai mEittadum, nIL neDum kai 5 sadagopan.orgsadagopan.orgsadagopan.org Sikara mAkaLiRaTTadum, ivai pOlvanavaum piRavum (6.4.3); - nOva Aicci uralODu Arkka ira'ngiRRum, va'njap peNNaic cAvap pAl uNDadum, Ur SakaDamiDac cADiyadum (6.4.4); - vENDi dEvar irakka vandu piRandadum, vI'ngu iruL vAi pUNDu anRu annai pulambap pOi a'ngu Or Aikkulam pukkadum, kANDal inRi vaLarndu ka'njanait tu'nja va'njam Seidadum (6.4.5); - igal koL puLLaip piLandadum, imil ERugaL SeRRaduvum, uyar koL SOlaik kurundu oSittadum uTpaDa maRRum pala . (6.4.6); - manap parippODu azhukku mAniDa SAdiyil tAn piRandu tanakku vENDu uruk koNDu tAn tana SIRRattinai muDikkum punat tuzhAi muDi mAlai mArban (6.4.7); - nInilattoDu vAn viyappa niRai perum pOrgaL Seidu vANan Ayiram tOL tuNittadum uTpaDa maRRum pala mANiyAi nilam koNDa mAyan.. (6.4.8); - kalakka Ezh kaDal Ezh malaiyum ulagam Ezhum kazhiyak kaDAi ulagat tEr koDu SenRa mAyamum uTpaDa maRRum pala (6.4.9); - maN miSaip perum bAram nI'nga Or bhArata mA perum pOr paNNiya mAya'ngaL Seidu SEnaiyaip pAzh paDa nURRiTTup pOi viN miSai tan tAmamE puga mEviaya SOdi . (6.4.10); - nAyagan muzhu Ezh ulagukkumAi muzhu Ezh ulagum, tan vAiyagam puga vaittu umizhndu avaiyAi avai allanumAm kESavan(6.4.11). In the issue of dharma cakram 48.8, several of kaNNan's sat-kRti-s are described, and the associated lesson that is intended to be taught to us by each of these acts is also described. b) SrI cinmayAnanda reminds us that even those acts of His that may seem 6 sadagopan.orgsadagopan.orgsadagopan.org destructive (such as His role in the mahA bhArata war, the killing of the rAkshasa-s such as rAvaNa etc.), are really for the good of the individual and for the protection of the world. All His actions are in harmony and are meant for the establishment of peace. SrI Samkara specifically emphasizes that His acts are sat-kRti-s because they are meant for protecting the universe - sati kRtih, jagad-rakshaNAdi lakshaNA asya yasmAt tena sat-kRtih. c) SrI baladeva vidyA bhUshaN gives the interpretation that He is sat-kRtih because at the time of giving up the body by a devotee, if this devotee is not capable of thinking of bhagavAn as a result of his/her physical condition, bhagavAn takes the responsibility to give this soul moksham. yadi vAtAdi dosheNa mad-bhakto mAm na ca smaret | aham smarAmi mad-bhaktam nayAmiparamAm gatim || nAma 706. sattA nAma 706. sattA nAma 706. sattA -- - Existence Incarnate. sattAyai namah. a) The word sat refers to existence. Slokam 17.26 of bhagavad gItA explainsthe meaning of the word sat: sad-bhAve sAdhu-bhAve ca sad-ityetat prayujyate | praSaste karmaNi tathA sac-chabdah pArtha yujyate || (gItA 16.26) "The term sat is used in the sense of existence and goodness. And soalso, O arjuna, the word is applied to an auspicious action". The addition of the affix tva or tal (ta or tA) to a word in the sixth case leads to the sense of "the nature thereof" according to pANinisUtra 5.1.119 (tasya bhAvah tva-talau) - SrI satyadevo vAsishTha. Thus, sattA means "He Who is of the nature of Existence". b) SrI BhaTTar's vyAkhyAnam is that He has this nAma signifying that He is the very existence of the good and the pious and all other things. There is 7 sadagopan.orgsadagopan.orgsadagopan.org indeed nothing that can exist without Him - sattAdi satAm svayamevaiti sattA | na hi tad-vyatirekeNa ki'ncit syAt || SrI BhaTTar gives reference to the gItA in support: yac-cApi sarva-bhUtAnAm bIjam tad-aham-arjuna | na tad-asti vinA yat-s