Guest guest Posted May 20, 1998 Report Share Posted May 20, 1998 SrI vishNu sahasranAmam - Slokam 32. bhUta-bhavya-bhavan-nAthah pavanah pAvano'nalah | kAmahA kAma-kr*t kAntah kAmah kAma-pradah prabhuh || Om bhUta-bhavya-bhavan-nAthAya namah Om pavanAya namah Om pAvanAya namah Om analAya namah Om kAma-ghne namah Om kAma-kr*te namah Om kAntAya namah Om kAmAya namah Om kAma-pradAya namah Om prabhave namah 291. bhUta-bhavya-bhavan-nAthah - The Lord of all in the past, present and future. Om bhUta-bhavya-bhavan-nAthAya namah. This nAma is very similar to nAma 4 - bhUta-bhavya-bhavat-prabhuh. SrI Sankara distinguishes the meanings of the two nAma-s by interpreting the first one as "The Lord of Past, Present, and Future", or that He is beyond time, and the current one as "The Lord of all beings in the Past, Present, and Future". In other words, the first interpretation refers to His being Timeless, and the second refers to His being the Lord of all beings in all time. 292. pavanah - He who moves about (Wind). Om pavanAya namah. Pavata iti pavanah. SrI BhaTTar gives the interpretation based on the root pavi - to move about. He moves about in all places at al times with no constraints. The wind's ability to do this is but a fraction of His ability in this regard. pavatAm pavanah asmi (gItA 10-31) - Among those that move about, I am the wind. SrI satyadevo vAsishTha gives the meaning for this nAma as One who is Pure, and for the next nAma he gives the interpretation that in addition to His being Pure (pavanah), He also purifies everything else - pAvanah). 293. pAvanah - He who purifies everything. Om pAvanAya namah. pAvayati iti pAvanah. pAvanah sarva-lokAnAm tvameva raghu-nandana - Oh Scion of raghu race! You alone are the purifier of all the worlds - rAmAyaNam - uttara kANDam - 32.9. The power of Ganges to purify anyone from all sins is because of its contact with His Sacred Feet. We have in SrI vishNu sahasranAmam "pavitrANAm pavitram yo mangalAnAm ca mangalam - He is the Purest of the pure, and the Most Auspicious among those that are auspicious". SrI v.v.rAmAnujan gives the reference from tiruvAi-mozhi (2-8-5) - devAdi-deva perumAn en tIrthanE - tIrthan here means Pure. Another reference he has given is - karam nAngudaiyAn pEr Odi tIrthakarar Amin (iraNDAm tiruvandAdi - 14) - Let us become pure by chanting the name of the One with Four Hands. SrI satyadevo vAsishTha points out that it is mahA-vishNu's pAvana Sakti that is at play when the effect of the poison of a crab bite is removed from the body of a person by dropping the juice of red chile in the ears of that person. He gives several other examples as well. 294. analah - One who is never satisfied (in His Mercy or dayA). Om analAya namah. alam means "to be satisfied". analam is the condition of never being satisfied. SrI v.v.rAmAnujan gives reference to periya tiruvantAdi - un aDiyArkku en Seyvan enRE irutti nI (53) - "Always thinking about what You can do next for Your devotees". He is the One who helped draupadi during her time of distress and then forever felt that He did not do enough for her because He did not personally appear in the palace when she called for Him, and when He ultimately departed for SrI vaikunTham, still felt that He was indebted - r*Nam pravr*ttam idam me hr*dayAt nApasarpati. analam literally refers to fire (since fire is never satisfied, and will keep consuming more and more things if left uncontrolled). A certain amount of heat is necessary in the body for the body to continue alive. Since He is the fire that supports life in the body, He is called anala. The insatiable nature of His dayA has been sung by SrI deSika in dayA Satakam, where we find that no matter what great sins we have committed, His dayA will consume (forgive) all those when we surrender to Him with devotion and sincerity. The hunger of His dayA will not be easily quenched even by the enormous sins committed by us, and He will forgive all these if we adopt the simple step of SaraNAgati to Him (Slokam 29 of dayA Satakam). He is like the fire that will burn all our sins without limit. So He is analah in this sense as well. 295. kAma-hA - The Destroyer of desires. Om kAma-ghne namah. He removes the desires in worldly matters in the minds of His devotees. SrI cinmayAnanda gives an analysis of why it is necessary that desire should be destroyed. When desire arises, there are two possibilities - either the desire is fulfilled, or it is not. If it is fulfilled, the result is the desire for more - greed. If it is not fulfilled, the outcome is anger and frustration. So for inner calm, desire needs to be destroyed, and it is only His Grace which can cause this to happen. SrI satyadevo vAsishTha gives a very nice explanation for this nAma. Someone who has successfully climbed a very high hill will not desire to conquer a smaller hill. So also, one who has developed a desire for the paramAtmA will not desire anything less or anything else. He is kAma-hA in the sense that desire in Him will automatically destroy the desire in lesser objects. 296. kAma-kr*t - One who creates desirable things, and also fulfils the desires. Om kAma-kr*te namah. He fulfils whatever is desired, be it towards bhoga or moksha. SrI satyadevo vAsishTha gives the explanation - kAmAn karoti pUrayati iti kAma-kr*t - One who fulfils the desires. It is natural that a person with less wealth goes to a person with more wealth for fulfilling his need. The only one who can ultimately fulfil the desires of anyone is the One who has everything, vishNu the kAma-kr*t. kAma-kr*t can also mean One who creates desires; in this sense, He creates the good desires, just as He destroys the undesirable desires (kAma-hA). Perhaps the above concepts are very succinctly expressed in the quote by the dharma cakram writer from mANikka vAcakar " vENDattakkadu aRivOy nI, vENDa muzhudum taruvOy nI, vENDum pariSu onRu uNDu enil aduvum undan viruppanRE". He also quotes tirumangai AzhvAr in this context - kulam tarum Selvam tandiDum, aDiyAr padDum tuyar Ayina ellAm nilam taram Seyyum nIL viSumbum aruLum aruLODu peru nilam aLikkum, nalam tarum Sollai nAn kaNDu konDEn nArAyaNA ennum nAmam. He gives the lesser objects to those who desire this, and the very utterance of His nAma can gives moksham also. 297. kAntah - He who is charming. om kAntAya namah. This nAma will re-occur as nAma 660 later. kAnta also means attraction. In tamizh, this word is used to refer to magnet. The dharma cakram writer describes the different kinds of attraction, involving the five senses, as well as the attraction involving thought and the one involving good behavior or character. BhagavAn is kAntah because He is the One responsible for all the different types of attractions, and in addition He is also attractive in every one of these. 298. kAmah - The Lovable (or manmatha). om kAmAya namah. People in this world are after dharma, artha, kAma or moksha. For all these four, He is the one who is sought after. The dharma cakram writer points out that those who desire wealth or physical objects and are after sensuous attraction lower themselves, whereas those who desire bhagavAn elevate themselves. Those who desire the ultimate liberation know that the most desirable is bhagavAn vishNu. kAma also refers to manmatha, whos is considered the god of desire. manmatha's ability to be desirable is but a fraction of bhagavAn's. 299. kAma-pradah - The Grantor of wishes. om kAma-pradAya namah. He grants the wishes of those who desire Him as well as those who are after trifles. For those who desire nothing other than Him, He fulfils their desire by being in their mind constantly. He makes Himself available in any form that is desired. In kaThopanishad we have "eko bahUnAm yo vidadhAti kAmAn (2.5)" - The One who fulfils the desires of the many. 300. prabhuh - One who has the supreme power to attract the minds of all towards Himself; One who surpasses all in being. om prabhave namah. SrI BhaTTar gives the vyAkhyAnam that He is prabhuh because He has the power to attract everyone's mind towards Him through His extreme loveliness. SrI Sankara bhAshyam for this nAma is prakarsheNa bhavanAt prabhuh - One who surpasses all in being. The dharma cakram writer gives examples of how bhagavAn surpasses all in being: by not slipping from the right path (acyuta), by always having the indriya-s under control (hr*shI-keSah), by establishing dharma over adharma (paritrANAya sAdhUnAm vinASAya ca dushkr*tAm), by being the destroyer of the evil asura-s (madhu-sUdana, keSi-sUdana, kamsa cANUra mardana, etc.)... -dAsan kr*shNamAcAryan ____ Get Your Private, Free Email at http://www.hotmail.com Quote Link to comment Share on other sites More sharing options...
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