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? Yahoo! Mail has the best spam protection around http://mail.yahoo.com Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/SriRangaSri/ <*> Your email settings: Individual Email | Traditional <*> To change settings online go to: http://groups.yahoo.com/group/SriRangaSri/join (Yahoo! ID required) <*> To change settings via email: mailto:SriRangaSri-digest@xxxxxxxxxxxxxxx mailto:SriRangaSri-fullfeatured@xxxxxxxxxxxxxxx <*> To unsubscribe from this group, send an email to: SriRangaSri-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! 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