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Ramanuja List Archive: Message 00158 Nov 2005

 
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Sri:
 
One Sanskrit Scholar at Mysore Palace once mentioned to me that in Vishnu Sahasra Namam  no mention of name pertaining to Lord Ranganatha ( as Ranga or any derivatives of it) is there.
 
Adiyen would like to know how this name got missed in the 1000 names of Vishnu in the Sahasranamam.
 
Adiyen Krishna Ramanuja Dasan

jayasartn <jayasree.saranathan@xxxxxxxxx> wrote:
SRIMATHE RAMANUJAYA NAMAHA.

paDitthaDai-ch-cholgirEn.....

>> The beauty of the sahasra-nAmas lies in the fact that nowhere else
do the scriptures convince us so dramatically that God possesses both
the opposites of the same quality or attribute. Contrary attributes
being assigned to God is certainly in tune with the Upanishadic
descriptions of the Absolute in terms of opposite superlative
extremes like smaller than the smallest, greater than the greatest,
etc.:
aNor-aNIyAn-mahato mahIyAn


>> Tricky names and trickier meanings are what makes the sahasra-
nAmas what they are. They are at the same time texts for recitation
as prayers and also storehouses for information to be leisurely
digested during meditation.

He is both Existence - sat - and Non-Existence - asat -. Existence,
because He is the One that exists in all things and beings; Non-
existence, because He is the conditioned and limited plurality of the
universe which is manifest to us but has no ultimate reality. Recall
the words of the Lord in the gItA (9 - 19):
sad-asac-cAham arjuna

>> He is the changeless core amidst all changes, but He appears as
changing just as the ocean appears as the changing and dying waves.
He is therefore at the same time the perishing superposition as well
as the imperishable substratum -- ksharaH as well as aksharaH


>> He is ekaH, one, because there is no second. He is also naikaH,
that is, not one, because He is the One immanent in all the plurality
of the visible universe. Recall Rg-veda (1-164-46): The one Truth,
Wise men speak of in varied ways.
ekam sad-viprA bahudhA vadanti

>> Also recall kathopanishad (2 - 2 -9): Just as fire, though one,
having entered the world, assumes separate forms in respect of
different shapes, similarly, the Self inside all beings, though one
assumes a form in respect of each shape; and yet, it is outside:
agnir-yathaiko bhuvanam pratishTo rUpam rUpam pratirUpo babhUva /
ekastathA sarva-bhUtAntarAtmA rUpam rUpam pratirUpo bahiSca //

Again, chAndogya-upanishad: (6 - 2 - 1): brahman is one, one only,
without a second.
ekam-evAdvitIyam brahma

>> He is aNuh, atomic; bRhat, macrocosmic;
kRSaH, lean; sthUlaH, fat;
guNabrt, full of attributes; nirguNaH, attributeless;
mahAn, great; adhRtaH, supportless.

These names occur in continuous succession that parASara, one of the
great commentators on the vishNu sahasra-nAma, excels here by
interpreting these eight names as describing the eight powers of
yoga:
namely, aNimA, mahimA, laghumA, garimA, Isitva, vaSitva, prAkAmya and
prApti --
meaning, the powers to become atomic, transcendent, light, heavy,
the power to will anything beyond any natural phenomenon, effortless
attainment of anything and omniscience coupled with omnipotence! This
is a gem from parASara.

>>> From Mahabharatha Shanthi parvam  chapter 352 > You will find
many namas with their derivations as told by Krishna Himself to
Arjuna.

In chapter 346, Narada pays a sthuthi on sriman Narayana, by 198
namas. Before he starts this, Vyasa says that Narada thus began the
sthuthi of Narayana who is both 'nirgunaNan' and 'guna-swaroopi'.

Regards,
jayasree saranathan.


>> "M.G.Vasudevan" <mgv@xxxx> wrote:
>
> Dear srivaishNava perunthagaiyeer,
>
> Here is a part of mahaa bhaaratham translation read by me today.
[Translation by Kesary Mohan Ganguly which is available in internet]
>
> Since it was a coincidence that sri sukumar raised a point on
the 'sri vathsa vakshase nama' where he adds -- quote "Which one we
should believe in this context (if my thoughts are not unfounded) -
sruti (which refutes this) or purana / smriti (which details this
incident)?". Unquote.








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