Guest guest Posted November 12, 2008 Report Share Posted November 12, 2008 125. sarvagah He who reaches all. Sarvam gacChathi ithi. Sankarshana is implied this and the previous one. Sankarshana is attributed with the two of the six qualities of Bhagavan, namely jnana and bala. Sankarshna means the one who draws all to Himself. This nama refers to the bala or strength to support everything. 126.sarvavith sarvakaaryam vindhathi- one who obtains everything. Indicates the aisvarya, He is the master of all and owns everything. This and the next refer to Pradyumna , the second vyuha form of the Lord. 127. BhanuH bhaathi ithi bhanuH He creates everything and remains uchanged and shines always. The quality veerya is implied. The Upanishad says, `thameva bhaantham anubhaathi sarvam thasya bhaasaa sarvam idham vibhaathi.' All the luminous bodies like Sun , moon etc. resemble Him and they shine because of His light. The Lord says in the Gita, `nathath bhaasayathe suryaH na Sasaanko na paavakaH ----thath Dhaama paramam mama.' The supreme abode of the Lord is that where neither the sun nor the moon nor the fire shines. This is because the luminosity of the Lord is so bright that no others could shine there like the firefly in front of the Sun. 128. vishvaksenaH Shakthi and thejas the remaining qualities attributed to Aniruddha are implied in this and the next. vishvak means all beings. VishvaksenaH - Commander of allShakthi or power to protect is implied. 129. janaardhanaH rakshaarathipakshaan ardhayathi He destroys forces that oppose protection. By this thejas is implied. Janaan (durjanaan) ardhayathi – He destroys those who are antagonistic. Another meaning is that He is prayed by persons for prosperity as well as asalvation. janaiH purushaarTam abhudhayaSreyasam ardhyathe . This is supposed to refer to Sankarshana whom the quality of knowledge is attributed. 129. vedhaH He is the propounder of all sasthras. Sarvam vetthi ithi. He is omniscient and omnipresent. This is supposed to refer to Sankarshana whom the quality of knowledge is attributed In Mahabharatha it is said, Sarve vedhaah sarva vidhyaaH saSaasthraaH Sarve yajnaaH sarva ijyaaScha krshnaH vidhuH krshnam braahmaNaa thathvatho ye theshaam raajan sarvayajnaah samaapthaah All Vedas, all learning of sasthras, all sacrifices and offerings are Krishna. Those brahmanas who know Krishna as such all knowledge reach perfection in them. This is supposed to refer to Sankarshana whom the quality of knowledge is attributed 130 vedhavith vedhaan vetthi yThaavath ithi Knower of Vedas. All the Vedas have the Lord as their ultimate purport But He alone knows their real svarupa. The Lord says in the Gita, `vedghaiScha sarvaiHaham eva ahameva vedhyaH vedhaanthkrth vedhvedheva chaaham. I am the only purport of the Vedas and I am the knower of Vedanta(Upanishads) and the knower of the Vedas.. 131.avyangaH angathi ,gacchathi, kriyaayaam saaDhanam bhavathi ithi angaH, instruments of actions or limbs or components or parts. Na vidhyathe angam asya ithi avyangaH. He has no parts or manifestation but He is the whole. poornamadhaH poorNamidham poorNaath poornam udhachyathe poorNasya poornam aadhaaya poornameva avaSishyathe declares the Upanishad. That is whole and this is whole; what has come out of the whole is the whole. When the whole is taken out of the whole , the whole still remains whole. This means that The Lord is present everywhere in His complete form only..Just as it is not possible to cut the AkAsa into parts because it is one whole., Similarly the Brahman being one whole is present everywhere as one.whole. 134.vedhaangaH VedhaaH angam yasya saH The Vedas form the body or limbs of the Lord. This is not contrary to the previous one but only figurative. They are His limbs in as much as they reveal His nature, who is vedasvarupa. vedhaaH aganthi, gacchanthi , praapnuvanthi yam saH Vedas lead to Him. 135 vedhavith He who makes people practice the precepts of the Vedas. This nama denotes Prdhyumna who propounds the Vedas and explains them. vedhaan vichaaraaythi ithi. Pradhyothanaath pradhyumanH Pradhyothana is instigating or persuading. 136 kaviH sa va kraantha dharSithvaath kavih Kavi is the term applied to one a who fathoms the depth of learning. Kraantha means the limit. It denotes transcendental intellect. He who sees beyond . Again this implies pradhyumna .. .. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 12, 2008 Report Share Posted November 12, 2008 nama124mahaathapaah 124. MahaathapaaH Thapas refers to jnana. ‘Yasya jnanamayam thapah’ says the Upanishad. MahaathapaaH means great knowledge. The Lord is mahaathapaaH because He is omniscient. Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs.com/asrama3 --- On Wed, 11/12/08, Sajan Sukumaran <sajan_sukumaran wrote: Sajan Sukumaran <sajan_sukumaranRe: [Guruvayur] Vishnusahasranama-23,24guruvayur Date: Wednesday, November 12, 2008, 7:30 PM Respected Sarojamji, Somehow, I missed Nama 124 in my mail. Kindly send it to me Regards and Prayers Sajan.--- On Wed, 11/12/08, sarojram18 <sarojram18 > wrote: sarojram18 <sarojram18 >[Guruvayur] Vishnusahasranama- 23,24guruvayur@grou ps.comWednesday, November 12, 2008, 5:21 PM 125. sarvagah He who reaches all. Sarvam gacChathi ithi. Sankarshana is implied this and the previous one. Sankarshana is attributed with the two of the six qualities of Bhagavan, namely jnana and bala. Sankarshna means the one who draws all to Himself. This nama refers to the bala or strength to support everything. 126.sarvavith sarvakaaryam vindhathi- one who obtains everything. Indicates the aisvarya, He is the master of all and owns everything. This and the next refer to Pradyumna , the second vyuha form of the Lord.. 127. BhanuH bhaathi ithi bhanuH He creates everything and remains uchanged and shines always. The quality veerya is implied. The Upanishad says, `thameva bhaantham anubhaathi sarvam thasya bhaasaa sarvam idham vibhaathi..' All the luminous bodies like Sun , moon etc. resemble Him and they shine because of His light. The Lord says in the Gita, `nathath bhaasayathe suryaH na Sasaanko na paavakaH ----thath Dhaama paramam mama.' The supreme abode of the Lord is that where neither the sun nor the moon nor the fire shines. This is because the luminosity of the Lord is so bright that no others could shine there like the firefly in front of the Sun. 128. vishvaksenaH Shakthi and thejas the remaining qualities attributed to Aniruddha are implied in this and the next. vishvak means all beings. VishvaksenaH - Commander of allShakthi or power to protect is implied. 129. janaardhanaH rakshaarathipakshaa n ardhayathi He destroys forces that oppose protection. By this thejas is implied. Janaan (durjanaan) ardhayathi – He destroys those who are antagonistic. Another meaning is that He is prayed by persons for prosperity as well as asalvation. janaiH purushaarTam abhudhayaSreyasam ardhyathe . This is supposed to refer to Sankarshana whom the quality of knowledge is attributed. 129. vedhaH He is the propounder of all sasthras. Sarvam vetthi ithi. He is omniscient and omnipresent. This is supposed to refer to Sankarshana whom the quality of knowledge is attributed In Mahabharatha it is said, Sarve vedhaah sarva vidhyaaH saSaasthraaH Sarve yajnaaH sarva ijyaaScha krshnaH vidhuH krshnam braahmaNaa thathvatho ye theshaam raajan sarvayajnaah samaapthaah All Vedas, all learning of sasthras, all sacrifices and offerings are Krishna. Those brahmanas who know Krishna as such all knowledge reach perfection in them. This is supposed to refer to Sankarshana whom the quality of knowledge is attributed 130 vedhavith vedhaan vetthi yThaavath ithi Knower of Vedas. All the Vedas have the Lord as their ultimate purport But He alone knows their real svarupa. The Lord says in the Gita, `vedghaiScha sarvaiHaham eva ahameva vedhyaH vedhaanthkrth vedhvedheva chaaham. I am the only purport of the Vedas and I am the knower of Vedanta(Upanishads) and the knower of the Vedas.. 131.avyangaH angathi ,gacchathi, kriyaayaam saaDhanam bhavathi ithi angaH, instruments of actions or limbs or components or parts. Na vidhyathe angam asya ithi avyangaH. He has no parts or manifestation but He is the whole. poornamadhaH poorNamidham poorNaath poornam udhachyathe poorNasya poornam aadhaaya poornameva avaSishyathe declares the Upanishad. That is whole and this is whole; what has come out of the whole is the whole. When the whole is taken out of the whole , the whole still remains whole. This means that The Lord is present everywhere in His complete form only..Just as it is not possible to cut the AkAsa into parts because it is one whole., Similarly the Brahman being one whole is present everywhere as one.whole. 134.vedhaangaH VedhaaH angam yasya saH The Vedas form the body or limbs of the Lord. This is not contrary to the previous one but only figurative. They are His limbs in as much as they reveal His nature, who is vedasvarupa. vedhaaH aganthi, gacchanthi , praapnuvanthi yam saH Vedas lead to Him. 135 vedhavith He who makes people practice the precepts of the Vedas. This nama denotes Prdhyumna who propounds the Vedas and explains them. vedhaan vichaaraaythi ithi. Pradhyothanaath pradhyumanH Pradhyothana is instigating or persuading. 136 kaviH sa va kraantha dharSithvaath kavih Kavi is the term applied to one a who fathoms the depth of learning. Kraantha means the limit. It denotes transcendental intellect. He who sees beyond . Again this implies pradhyumna . . Quote Link to comment Share on other sites More sharing options...
Guest guest Posted November 12, 2008 Report Share Posted November 12, 2008 Thank you very much Sarojamji. Sajan--- On Wed, 11/12/08, Saroja Ramanujam <sarojram18 wrote: Saroja Ramanujam <sarojram18Re: [Guruvayur] Vishnusahasranama-23,24guruvayur Date: Wednesday, November 12, 2008, 9:04 PM nama124mahaathapaah 124. MahaathapaaH Thapas refers to jnana. ‘Yasya jnanamayam thapah’ says the Upanishad. MahaathapaaH means great knowledge. The Lord is mahaathapaaH because He is omniscient. Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. www.freewebs. com/asrama3 --- On Wed, 11/12/08, Sajan Sukumaran <sajan_sukumaran@ > wrote: Sajan Sukumaran <sajan_sukumaran@ >Re: [Guruvayur] Vishnusahasranama- 23,24guruvayur@grou ps.comWednesday, November 12, 2008, 7:30 PM Respected Sarojamji, Somehow, I missed Nama 124 in my mail. Kindly send it to me Regards and Prayers Sajan.--- On Wed, 11/12/08, sarojram18 <sarojram18 > wrote: sarojram18 <sarojram18 >[Guruvayur] Vishnusahasranama- 23,24guruvayur@grou ps.comWednesday, November 12, 2008, 5:21 PM 125. sarvagah He who reaches all. Sarvam gacChathi ithi. Sankarshana is implied this and the previous one. Sankarshana is attributed with the two of the six qualities of Bhagavan, namely jnana and bala. Sankarshna means the one who draws all to Himself. This nama refers to the bala or strength to support everything. 126.sarvavith sarvakaaryam vindhathi- one who obtains everything. Indicates the aisvarya, He is the master of all and owns everything. This and the next refer to Pradyumna , the second vyuha form of the Lord... 127. BhanuH bhaathi ithi bhanuH He creates everything and remains uchanged and shines always. The quality veerya is implied. The Upanishad says, `thameva bhaantham anubhaathi sarvam thasya bhaasaa sarvam idham vibhaathi...' All the luminous bodies like Sun , moon etc. resemble Him and they shine because of His light. The Lord says in the Gita, `nathath bhaasayathe suryaH na Sasaanko na paavakaH ----thath Dhaama paramam mama.' The supreme abode of the Lord is that where neither the sun nor the moon nor the fire shines. This is because the luminosity of the Lord is so bright that no others could shine there like the firefly in front of the Sun. 128. vishvaksenaH Shakthi and thejas the remaining qualities attributed to Aniruddha are implied in this and the next. vishvak means all beings. VishvaksenaH - Commander of allShakthi or power to protect is implied. 129. janaardhanaH rakshaarathipakshaa n ardhayathi He destroys forces that oppose protection. By this thejas is implied. Janaan (durjanaan) ardhayathi – He destroys those who are antagonistic. Another meaning is that He is prayed by persons for prosperity as well as asalvation. janaiH purushaarTam abhudhayaSreyasam ardhyathe . This is supposed to refer to Sankarshana whom the quality of knowledge is attributed. 129. vedhaH He is the propounder of all sasthras. Sarvam vetthi ithi. He is omniscient and omnipresent. This is supposed to refer to Sankarshana whom the quality of knowledge is attributed In Mahabharatha it is said, Sarve vedhaah sarva vidhyaaH saSaasthraaH Sarve yajnaaH sarva ijyaaScha krshnaH vidhuH krshnam braahmaNaa thathvatho ye theshaam raajan sarvayajnaah samaapthaah All Vedas, all learning of sasthras, all sacrifices and offerings are Krishna. Those brahmanas who know Krishna as such all knowledge reach perfection in them. This is supposed to refer to Sankarshana whom the quality of knowledge is attributed 130 vedhavith vedhaan vetthi yThaavath ithi Knower of Vedas. All the Vedas have the Lord as their ultimate purport But He alone knows their real svarupa. The Lord says in the Gita, `vedghaiScha sarvaiHaham eva ahameva vedhyaH vedhaanthkrth vedhvedheva chaaham. I am the only purport of the Vedas and I am the knower of Vedanta(Upanishads) and the knower of the Vedas.. 131.avyangaH angathi ,gacchathi, kriyaayaam saaDhanam bhavathi ithi angaH, instruments of actions or limbs or components or parts. Na vidhyathe angam asya ithi avyangaH. He has no parts or manifestation but He is the whole. poornamadhaH poorNamidham poorNaath poornam udhachyathe poorNasya poornam aadhaaya poornameva avaSishyathe declares the Upanishad. That is whole and this is whole; what has come out of the whole is the whole. When the whole is taken out of the whole , the whole still remains whole. This means that The Lord is present everywhere in His complete form only..Just as it is not possible to cut the AkAsa into parts because it is one whole., Similarly the Brahman being one whole is present everywhere as one.whole. 134.vedhaangaH VedhaaH angam yasya saH The Vedas form the body or limbs of the Lord. This is not contrary to the previous one but only figurative. They are His limbs in as much as they reveal His nature, who is vedasvarupa. vedhaaH aganthi, gacchanthi , praapnuvanthi yam saH Vedas lead to Him. 135 vedhavith He who makes people practice the precepts of the Vedas. This nama denotes Prdhyumna who propounds the Vedas and explains them. vedhaan vichaaraaythi ithi. Pradhyothanaath pradhyumanH Pradhyothana is instigating or persuading. 136 kaviH sa va kraantha dharSithvaath kavih Kavi is the term applied to one a who fathoms the depth of learning. Kraantha means the limit. It denotes transcendental intellect. He who sees beyond . Again this implies pradhyumna . . Quote Link to comment Share on other sites More sharing options...
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