SrI vishNu sahasra nAmam - Sloam 105 - 984. annAdaH.
984. annAdaH ? The Enjoyer of those who enjoy Him.
om annAdAya namaH.
The word annam can be derived from the roots ad ? bhaksahNe, or ana ?
prANane, as indicated in the previous nAma, and one of the meanings
is food. To this word, the stem ?Ada is added, to get the word
annAdaH. This stem itself (Ada) is again derived from the same root
ad ? bhakshaNe ? to eat, literally giving the meaning "The eater of
food". In the current context, the meaning is that BhagavAn is the
Enjoyer of those who enjoy Him. The previous nAma indicated that He
is One who is enjoyed by His devotees as annam, and the current nAma
indicates that He in turn enjoys the devotees who enjoy Him ? annam
atti iti annAdaH.
SrI BhaTTar's words in interpretation are: tAnSca tathA bhu'nkte iti
annAdaH ? He is annAdaH since He also enjoys them in the same way as
they enjoy Him.
He proceeds to explain the significance of the next two words in the
Slokam ? eva and ca, which are not nAma-s of bhagavAn per se. He
explains that the significance of the word eva is that there is no
one else like Him ? ko anya IdRSaH? iti eva-kAraH. The significance
of the word ca is that all that has been described thus far are
present perfectly in this one Deity, namely Lord vishNu ? `ca' SabdaH
sarvamuktam ekatra asmin samuccinoti |.
SrI baladeva vidyA bhUshaN echoes the same interpretation for the
words eva and ca ?
na hyetAdRk anyo'sti iti bodhayitum eva-kAraH | nikhila bhhogya
samuccAya ca-kAraH
This mutual love of the devotees to BhagavAn (He being annam), and
for bhagavAn to His devotees (He being annAdaH), is nicely described
by nammAzhvAr in his tiruvAimozhi pASuram 9.7.9, almost like a mutual
competition of who enjoys whom most, and is referenced by both SrI
v.v. rAmAnujan and by SrI vELukkuDi kRshNan:
vArik koNDu unnai vizhu'nguvan kANil enRu
ArvuRRa ennai ozhiya ennil munnam
pArittu, tAn ennai muRRap paruginAn
kAr okkum kATkarai appan kaDiyanE. (tiruvAi. 9.7.9)
AzhvAr says that he had been just waiting to see bhagavAn, and as
soon as He would see Him, his plan was to just swallow Him completely
with nothing left for anybody else. But even before that could
happen, bhagavAn planned more skillfully, and displayed His extreme
sauSIlyam to AzhvAr. This made AzhvAr melt down completely, and
bhagavAn just drank him totally in this `dravya' form. AzhvAr
exclaims that this tirukkATkaraiappan is an extremely hard nut to
crack, and One with whom no one can compete in this kind of game, or
in anything else for that matter. AzhvAr wanted to make Him annam,
but bhagavAn instead became the annAdan in this case.
SrI Sa'nkara gives the meaning ? annam atti iti annAdaH - "The Eater
of food" to the nAma, and explains that the nAma signifies that
bhagavAn is the eater of the whole world as food. SrI Sa'nkara
proceeds to explain the next two words eva and ca as follows:
- sarvam jagat annAdi rUpeNa bhoktR-bhogyAtmakam eva iti
darSayitum eva-kAraH- "The particle eva is used to show that the
entire universe of becoming enjoyer and enjoyed, is traceable to the
Lord.
- ca SabdaH sarva nAmnAm ekasmin parasmin pumsi samuccitya
vRttim darSayitum ? The adjunct ca is used to indicate that all names
ultimately indicate a single Superior person. Another translation
found for Sri Sa'nkara's words is: The word ca is used to show that
all the names given in the text can be applied to the one
ParamAtman.
SrI rAdhAkRshNa SAstri comments that everything in this world can be
classified in two categories: food, and the eater of food. Through
the nAmas annam and annAdaH for bhagavAn almost near the conclusion
of the stotra, SrI bhIshma indicates to dharmaputra that vAsudeva who
is seated in front of them is the One that has been described all
along through all the nAma-s starting with viSvam, all the way up to
the current nAma. In the next Sloka, he states explicitly that
Lord vishNu who has been praised in all the previous Sloka-s, is none
other devakI-nandana kRshNa Who is seated in front of them.
The concluding section of bhRgu valli in the taittirIya upanishad
summarizes that bhagavAn pervades food as well as the eater of food,
and so He is both of the form of annam and annAdaH ? aham annam
annamadantamAdmi.
SrI kRshNa datta bhAradvAj explains the nAma as ? annam ?
svajanopahRtam modakAni atti iti annAdaH ? BhagavAn is called annAdaH
because He gladly accepts the offerings from His devotees.
-dAsan kRshNamAcAryan
(To be continued)
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