BhOgyAmrutam - Clarification

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Jai Sriman Narayana,

Following is a clarification which my father had asked me to give regarding this series. It gives more information about how he had developed the work.

BhOgyAmrutam follows totally Sri ParASara Bhattar's commentary on the viShNu SahasranAmam. It is a new approach to link the sahasranAma with divya prabandha pASurams. As, mentioned earlier, these pASurams were picked up arbitarily and the nAma was interpreted with them, thru our AchAryA's grace.

Now, in some cases, to interpret a nAma closely to the pASuram under consideration, one of its ardhAs viz the vAchyArdha or the lakShyArdha etc were taken. ( direct meaning, figurative meaning, inference etc ).

This can be seen clearly for the first nAma, "ViShwam" itself. In BhOgyAmrutam, "ViShwam" was interpreted as "ViShati iti" - "The one who enters". Here the vAchyArdha was taken to interpret it closely with the selected pASuram.

In our Sri ParASara Bhattar's commentary, which is the one of the most highest and authentic works of our philosophy, this nAma "ViShwam" is given the meaning of completness with respect to the kaLyANa guNams. It tells that the Lord is one who is full of kaLyANa guNams.

So, there is a scope that BhOgyAmrutam's meaning "ViShati iti" (though correct) can be taken to be not in line with Sri parASara Bhattar's commentary.

But, its not the case (which is what is being clarified here) :

While ending the interpretation for viShwam, BhOgyAmrutam completes it with the meaning given by Sri parASara Bhattar ( "The name viShwam explains this total completeness which you have"). Here, the completeness being talked about is the completeness of Love that the Lord has for us, which made him enter our hearts and stay there for ever. Thus it ended describing the total completeness aspect of the Lord. The vAchyArdha ( direct meaning of "one who enters" ) was taken to link it with the pASuram (periyALwAr Tirumozhi - 5-2-10) under consideration.

The objectives of this work were the following :

1) Linking the sahasranAma with the divya prabandha pASurams.

2) Getting a nice explanation in an innovative way from the pASurams.

3) In the process, giving an interpretation which is not against our siddhAntam. (i.e., the Lord is full of kaLyANa guNams and is devoid of any hEya guNams and the Love that He has towards us, the relationship that we share with Him and so on).

4) This work acts as a supplement to Sri ParASara Bhattar's bhAShyam and closely follows it. In some cases like for the nAma "viShwam", (where the direct meaning was taken), it is shown that the nAma can be interpreted in this way also. However, the main interpretation given by Sri ParASara Bhattar is covered in such cases.

End******

Thru this mail, I am now reminded of my big folly of not remembering Sri ParASara Bhattar before starting these postings. I now get a chance to seek his blessings and protection before continuing further.

Sri ParASara Bhattar Divya TiruvaDigaLE SaraNam

Jai Sriman Narayana

Maruthi Ramanuja Das.

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