SrI: Dear Sri Madhavakkannan : This is simply brilliant . You are presenting such valuable information in a way that is going to be very useful to future generations . Thank you , V.S ----- Original Message ----- From: "Madhavakkannan V" <srivaishnavan@xxxxxxxxx> To: <srirangasri@xxxxxxxxxxxxxxx>; <malolan_net@xxxxxxxxxxxxxxx>; <acharya@xxxxxxxxxxxxxxx>; <nama-singapore@xxxxxxxxxxxxxxx>; <oppiliappan@xxxxxxxxxxxxxxx>; <parakalamatham@xxxxxxxxxxxxxxx>; <ramanujamission@xxxxxxxxxxxxxxx>; <desikasampradaya@xxxxxxxxxxxxxxx>; <bakthi-indonesia@xxxxxxxxxxxxxxx> Sent: Monday, December 11, 2006 11:31 PM Subject: [Oppiliappan] Acharya vaibhavam - 16- Brahman, Bhagawaan, Narayana, VishNu, Vaasudeva- what do these terms actually mean? > SrI: > SrImathE Gopaladesika mahadesikaya nama: > > Dearest all, > > Let us now understand the terms, Brahman, Bhagawaan.. > and other wonderful names Narayana, VishNu, Vaasudeva. > > > Brahman is referred to and is used to denote Supreme > Lordhsip or Iswara. > > It means etymologically [taking the root 'brh'] as the > One who grows and causes to grow. > > Brhatvaat brhamaNatvaaccha tad brahmEthyabhidheeyathE. > > > This meaning is upheld by the Scriptures [Atharvasiras > Upanishad] and Smrithis [VishNu purANam]. These two > derivatives convey the import of the term Brahman i.e. > that which possesses infinite greatness both in > respect of its intrinsic nature [swaroopa] and also > its attributes [GunAs] is Brahman. These two > attributes are thus only applicable to the Supreme > Personal Being [SarvEshwaran] and no to > undifferentiated Being [nirvisEsha Brahman]. In view > of this Sri Ramanujacharya states that the term > Brahman denotes PurushOtthaman or Supreme Personal > Being who by its [His] very nature is Free from all > imperfections [nirasta- nikhila dhOsha] and possesses > infinite most auspicious attributes of unsurpassable > excellence [ananta kalyANa guNa gaNa:] > > This concept of Purushotthama as qualified by the two > specific attributes [of Kalyana guNas and devoid of > all imperfections] distinguishes Brahman from every > other being such as Chathur Mukha Brahma and Rudra, > the individual souls including those who are eternally > free and also the nirguNa and saguNa Brahman of the > advaita Vedanta because none of these is totally free > from defects and possesses unsurpassable infinite > qualities. > > Bhagwawaan- This term is used often in Agamas. > Ahirbudhnya Samhitha explains this term how it implies > the eternal characteristics of the Supreme Reality. > Bhagawaan means the Supreme Being who is endowed with > the six attributes, namely, knowledge [jnAnam], Power > [shakthi], Strength [Bhalam], Lordship [Aiswaryam], > Virility [Veeryam], Splendour [thEjas] and who is free > from all defects. > > The Taittriya Narayana Upanishad states: We endeavor > to know Narayana, we meditate on Vasudeva and let > VishNu bestow wisdom on us. This vedic statement > evidently reveals the identity of all the three names > VishNu, Narayana and Vaasudeva. > > Narayana is a more comprehensive term implying all the > characteristics of the Ultimate Reality. This compound > word is interpreted in two ways on the basis of > etymology. Naaraas stand for the sentient and > non-sentient beings [narasambandhinO naaraa:] and nara > means the Supreme Being [Purushotthama] ayana means > abode or ground. So Naaraayanaa means one who is the > ground of abode of all sentient and non-sentient > entities [naaraanaam ayanam]. It can also mean one who > is immanent in all [naaraa: ayanam yasya sa: ]. The > term thus signifies all the important characteristics > of Brahman of the Upanishads that 'Narayanan is the > ground and primary cause of the Universe; that he is > the all-pervasive and immanent in all. [anthar > bahischathassarva vyaapya naaraayaNasthitha: - thus > emphasizing the all-pervasiveness of the Reality, as > stated in the Taittriya Upanishad] > > Vaasudeva name [derived from the root vas meaning to > reside] is interpreted as One who abides everywhere > and who is also the source of everything; The suffix > deva added to vasu implies that He shies forth > [dhivyathi] untouched by any imperfections or defects, > though he abides in everything. He is untouched by the > entities in whom or which He resides in. It also > signifies that He enjoys Himself with the creation of > the Universe which is a sport to Him and that devas > sing His glories. Besides, it offers a significant > meaning to every letter of the term bringing out the > essential characteristics of the ultimate reality. > > VishNu- Taking the root verb visir meaning > pervasiveness [visir vyaaptau], the term VishNu is > defined as One who is all-pervasive. Among the > scriptural texts, the Nrsimhatapantya Upanishad says: > the Highest reality is called VishNu because He > pervades all the worlds, all the celestial deities, > all the living beings, all the entities in the > Universe. Yashka the author of Niruktha pvedic > etymology] defines the word VishNu as One who pervades > everything and he also interprets it as One who enters > into all. > > There are four meanings of the term VishNu: > > 1.VishNu as the One pervading space, time and all > entities. > > 2.He enters into all sentient as well as non-sentient > entities, the greatest as well as the smallest, > emphasizing the immanent character of the Reality. > > 3.VishNu is s-called because He possesses all the > greatest attributes such as knowledge, power etc., > > 4.He is Supreme Being because He is always desired by > all the souls. > > [Reference material: Sri SMS Chari's book on > Vaishnavism] > Thus it is natural and obvious that there is only One > God and His name is Narayana, VishNu and Vaasudevaa- > and the names are derivatives of His qualities; > functions; and Supremacy... > > asmadhAchArya paryanthAm vandhE Guru paramparaam > Regards > Namo Narayana > dAsan > > > __________________________________________________ > Do You Yahoo!? > Tired of spam? 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