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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
>
>
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