Fwd: SrI vishNu sahasranAmam - Slokam 65 - Part 2.

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--- Narasimhan Krishnamachari <champakam wrote:

> Tue, 30 Jan 2001 20:31:17 -0800 (PST)

> Narasimhan Krishnamachari <champakam

> SrI vishNu sahasranAmam - Slokam 65 - Part 2.

> bhakti-list

>

> SrI vishNu sahasra nAmam - Slokam 65 - Part 2.

>

>

> 617. SrI-dharah - The Bearer of SrI.

>

> Om SrI-dharAya namah.

>

> The inseparable nature of the relationship between SrI and bhagavAn

> is

> once again revealed in this nAma. SrI BhaTTar's vyAkhyAnam is:

> ratnamiva arcisham, pushpamiva surabhim, induriva candirkAm,

> amRtamiva

> svAdutAm, autpattikena sambandhena Sriyam dharati iti SrI-dharah -

> Just

> as the gem bears its luster, the flower its fragrance, the moon her

> moonlight, and nectar its sweetness, so also vishNu bears lakshmi in

> Him by an innate relationship. He also quotes the following support

> from SrImad rAmAyaNa - na hi hAtumiyam SaktyA kIrtirAtmavato yathA

> (ayodhyA. 3.29)- It will be impossible for rAma to abandon sItA even

> as

> the fame of a virtuous man cannot be abandoned by him.

>

> It is not possible to separate the quality of an object from the

> object

> itself. Similarly, it is not possible to separate bhagavan from

> lakshmi, just as it is not possible separate the heat from the fire,

> the whiteness from the milk, the prakASam from the Sun, etc., as

> additional examples.

>

> 618. SrI-karah - a) He who makes lakshmi (follow Him in His

> incarnations)

> b) He who confers SrI (spiritual wealth) on the devotees,

> including moksham (nitya-SrI)

> c) He who makes His devotees shine with SrI (glory).

> d) He who has taken the hand of SrI (mahA lakshmi).

>

> Om SrI-karAya namah.

>

> Sriyam karoti iti SrI-karah.

>

> SrI BhaTTar's vyAkhyAnam is that bhagavAn makes lakshmi incarnate

> Herself in a suitable form when He comes down into this world in His

> incarnations, and thus He is called SrI-karah. 'devatve deva

> deheyama

> maushyatve ca mAnushI' is from SrI vishNu purANam (1.9.145) - She

> assumes the deva deham when He is in daiva lokam, and she assumes a

> human form when He takes a human form. SrI v.v. rAmAnujan quotes

> the

> following support from nammAzhvAr: ezhil malar mAdarum tAnum

> iv-Ezh-ulagai inbam payakka AlginRa e'ngaL pirAn (tiruvAi. 7.10.1).

>

> SrI rAdhAkRshNa SAstri elaborates on this, and adds that after making

> lakshmi incarnate in a suitable form with Him, (such as sItA when He

> came as rAma, rukmiNi when He came as kRshNa etc.)., He spreads her

> fame, and ensures that she blesses those who worship Him, including

> nitya-SrI (moksham) to those devotees who have matured to that level.

>

> SrI Samkara vyAkhyAnam is: smaratAm, stuvatAm, arcayatAm ca bhaktAnAm

> Sriyam karoti iti SrI-karah - He is called SrI-karah since He confers

> spiritual wealth on His devotees who think about Him, praise Him, and

> worship Him.

>

> SrI kRshNa datta bhAradvAj gives the interpretation - SriyAm -

> svajana

> kIrtInAm karah iti SrI-karah - BhagavAn is SrI-karah because He gives

> expression to the kIrti or fame of His devotees.

>

> Based on the vyAkhyAnam by SrI Baladeva vidyAbhUshaN, yet another

> interpretation suggests itself - He is SrI-karah because He has

> taken

> SrI's (mahA lakshmi's) hand in marriage.

>

> Thus, the significance of this nAma can be summarized as:

>

> a) bhagavAn is called SrI-karah because He causes lakshmi follow Him

> in

> an appropriate form whenever He takes an incarnation

> b) He bestows SrI (spiritual wealth) including moksham, on His

> devotees

> according to their karma and maturity level in their bhakti

> c) He gives expression to the SrI (kIrti) in His devotees.

> d) He has taken the hand of mahA lakshmi.

>

> 619. Sreyas-SrImAn - a) He that has lakshmi who is resorted to by

> devotees for attaining the good.

> b) He who is decorated with the exquisitely beautiful

> wealth of ornaments such as His nUpuram, keyuram, kaTakam, kirITam,

> etc.

>

> Om SreyaS-SrImate namah.

>

> Here Sreyas or Sreyah refers to the Spiritual Good. In

> kaThopanishad,

> yama's description of Sreyas, and its difference from preyas (the

> material wealth), is nicely presented. In the current nAma, SrI

> BhaTTar interprets laskhmi as Sreyas-SrI, who bestows the spiritual

> benefits to those who worship her. BhagavAn is SreyaS-SrImAn, the

> One

> who possesses her. Thus, again the inseparable nature of perumAl and

> pirATTi is brought out. SrI BhaTTar gives the following quotes in

> support of his interpretation:

>

> praNipAta prasannA hi mythilI janakAtmajA |

> alameshA paritrAtum rAkshasyo mahato bhayAt || (sundara.

> 58.92)

>

> "Mythili (sItA), the daughter of Janaka, is surely bent upon showing

> her grace to those who make their obeisance to Her. O rAkshasis!

> She

> is capable of protecting us from this danger" - words of trijaTA to

> rAkshasi-s.

>

> SarIra Arogyam AiSvaryam ari paksha kshayah sukham - (vishNu

> purANam 1.9.125) - She bestows bodily health, wealth, destruction of

> enemies, and happiness.

>

> vimukti phala dAyinI - (vishNu purANam 1.9.120) - She is the grantor

> of the fruit of release from bondage.

>

> yasyAm hiraNyam vindeyam gAmaSvam purushAnaham - (SrI sUktam 2) -

> (She) from whom I shall get gold, cows, horses, and sons.

>

> Sriyam loke devajushTAmudArAm (SrIsUktam 5) - lakshmi, who is

> worshipped by the gods for getting their ends accomplished, or who is

> loved by nArAyaNa Himself, and who is bounteous in Her gifts.

>

> SrI kRshNa datta bhAradvAj gives the explanation that bhagavAn has

> the

> nAma SreyaS-SrImAn because He possesses the most exquisite SrI-s in

> the

> form of His ornaments etc. - SreyasI atiSaya SobhamAnA SrIr-vesha

> racanA nUpura yugala kA'ncI kaTaka keyUra kuNDala kirITAdimatI yasya

> iti Sreyah SrImAn. He gives the support from amarakoSa -

> SreyAn-SreshThah pushkalah syAt sattamS-cAtisobhane (3.1.58).

>

> In SrI Samkara vyAkhyAnam, this nAma is treated as two separate

> nAma-s

> - Sreyah and SrImAn. In this interpretation, bhagavAn is called

> Sreyah

> because He is Salvation, the Ultimate Goal of Eternal Bliss. He is

> called SrImAn because He is the Possessor of SrI (SrI here meaning

> His

> power, splendor, and supreme wisdom). SrI rAdhAkRshNa SAstri quotes

> from the kaThopanishad, referenced earlier in this nAma, to explain

> the

> significance of the term "Sreyah" -

>

> anyat Sreyah anyadutaiva preyah, ……tayoh Sreya AdadAnasya sAdhu

> bhavati, Sreyo hi dhIro'bhi preyo vRNIte" - (extracts from

> KaThopanishad 2-1and 2).

>

> "Sreyas and preyas take one in two entirely different paths; Sreyas

> brings good (Spiritual realization) to those who aspire for it. The

> wise ones chose Sreyas over preyas (sensual and materialistic

> pleasures)".

>

> SrI satyadevo vAsishTha equates preyas and Sreyas to pravRtti and

> nivRtti mArga-s respectively, and gives the quote from the Rg veda

> to

> indicate how preyas and Sreyas can go together to achieve the final

> liberation - by acquiring material wealth and using it properly to

> attain the Higher Spirit -

>

> paricinmartto draviNam mamanyAdRtasya pathA namasA vivAset |

> uta svena kratunA sam vadeta SreyAmsam daksham manasA jagRbhyAt

> || (10.31.2)

>

> 620. loka-trayASrayah - a) He Who is the Resort for all three worlds.

> b) He who is the substratum for the worlds-of-experiences of waking,

> dream, and deep sleep.

>

> Om loka-trayASrayAya namah.

>

> trayANAm lokAnAm AsrayatvAt loka-trayASrayah (SrI Samkara) - One who

> is

> the refuge for all the three worlds.

>

> SrI BhaTTar: BhagavAn and lakshmi, like father and mother, are the

> one

> resort for all beings in all three worlds. SrI BhaTTar gives the

> reference to indra's words in SrI vishNu purANam - tvam mAtA sarva

> lokAnAm devadevo harih pitA (1.9.126) - "Thou art the Mother of all

> the

> worlds, and Hari, the God of all gods, is the father".

>

> SrI anantakRshNa Sastri interprets the "three worlds" as referring to

> the earth, the atmosphere, and the heavens. SrI cinmayAnanda

> interprets the "three worlds" as referring to the three "worlds of

> experiences", namely, waking, dream, and deep-sleep. Thus, he

> explains

> the nAma as referring to bhagavAn being the substratum (ASraya) for

> these three worlds-of-experiences in every being; without the

> presence

> of nArAyaNa in everyone of us, we will not be able to experience

> anything in any of these states.

>

>

> -dAsan kRshNamAcAryan

>

>

>

>

>

- To be continued…..

>

> -dAsan

>

>

>

>

>

 

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