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

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Narasimhan Krishnamachari • February 6, 2001 


--- Narasimhan Krishnamachari  wrote:
> Date: Tue, 30 Jan 2001 20:31:17 -0800 (PST)
> From: Narasimhan Krishnamachari 
> Subject: SrI vishNu sahasranAmam - Slokam 65 - Part 2.
> To: bhakti-list@egroups.com
> 
> 	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, Â…Â…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 continuedÂ…..
> 
> -dAsan
> 
> 
>  
>  
> 
> 
> 
> 		   
> 
> 
> 
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