29.266 - su-bhujahOne with majestic arms.Om su-bhujAya namahSobhanA bhujAh asya iti subhujah. SrI BhaTTar interprets the majesty and strength of His arms to always shoulder the burden of those that seek refuge in Him. SrI Sankara extends this to refer to the protection of the whole world. SrI cinmayAnanda refers to the beauty of the arms that always protect and bless (abhaya and vara-da). SrI rAdhAkr*hNa SAstri describes the beauty of the arms that are always ready with the Ayudha-s for the protection of the devotees lest there is any delay when the need arises to use them - pAtu praNata rakshAyAm vilambam asahanniva, sadA pa~ncAyudhIm bibhrat sa nah SrIra~nga nAyakah.The writer in dharma cakram points out that the term subhuja refers to the hands of mahAvishNu that carry the Sa~nkha, cakra, gadA and padma. The Sankha reminds us of the Om-kAra or praNava mantra. The cakra both protects those that follow the path of dharma and destroys those who follow the path of adharma. The gadA functions to discipline the evil, and the padma shows His sweet disposition towards those who seek Him.
29.267 - dur-dharah a) The irresistible.b) One who is difficult to comprehendc) One who is difficult to hold in concentrationd) One who cannot be supported by anyone or anything elseOm durdharAua namah.Recall that SrI BhaTTar has interpreted the previous nAma in terms of the strength of His arms. He continues with that thought, and interprets the current nAma as indicating that the strength is such that it is irresistible like the force of the gushing waters of a great ocean against a dam made of playsand.SrI Sankara gives the interpretation that He is difficult to be held, e.g., the yogi-s find it difficult to hold him in their thoughts during their meditation. An alternate interpretation given by him is that nothing else can support Him who supported everything else. SrI cinmayAnanda interprets the nAma as one who is difficult to comprehend even by the great yogi-s.The dharma cakram writer points out that we should develop a clean mind in order to be able to retain Him in our mind. For this, recourse to such things as nAma pArAyaNam areof help. Once the mind becomes clean, thoughts of mahA vishNu occupy our mind, and bad thoughts do not occupy our mind.
29.268 - vAgmI a) He who has words which are praise-worthy. b) He who has powerful words.c) He from whom the veda-s originated.Om vAgmine namah. veda-s arebut the words of bhagavAn. He also was powerful in persuading arjuna through His words (gItA) in the battlefield when arjuna had laid down his arms. He is vAgmI also because His words are sweet and kind - buddhimAn madhurAbhAshI pUrvabhAshI pryam vadah - rAma is wise and speaks sweet words; He is the first to speak and also speaks kind words - ayodhyA kANdam 1.13. A very good summary of the power of His words is quoted in dharma cakram from the gItA, reflecting arjuna's state of mind after listening to Lord kr*shNa's words -nashTo mohah smr*tir-labdhA taaaat-prsAdAn mayA acyuta | sthito'smi gata-sandehah karishye vacanam tava || (18-73) "acyuta! By your Grace (gItopadeSam) my ignorance has now gone; I have regained my memory, and now I am steady and free from doubt and am ready to act according to Your instructions"
29.269 - mahendrah a) He of great wealth.b) The God of Indra and other gods.Om mahendrAya namah. The root from which this nAma is derived is idi - paramaiSvarye - to own great wealth. Since He thus pervades everything in many different ways, He is the Lord of everything. He is also mahendra because He is the Lord of Indra, who is the representation of strength, which is one of the six qualities of SrIman nArAyaNa. SrI satyadevo vAsishTha gives a second interpretation based indhI - dIptau to shine, to kindle. Thus He is mahendra since He is the one who kindles the light in every being or is the light in all beings.
29.270 - vasu-dah The Giver of wealth.Om vasudAya namah. vasu - dhanam dadAti iti vasu-dah. One who bestows His wealth to the devotees without their asking for it. He can give the lordship of the three worlds to a devotee, or He can also give the lesser riches to those who want it. SrI satyadevo vAsishTha points out that this act of bhagavAn giving wealth to everyone is behind the act of anyone giving anything to anyone. For instance, when one does vastra-dAnam, or anna-dAnam, or imparts knowledge to another, or any other act of giving, it is a demonstration of the guNa of Giver of mahA vishNu.
29.271 - vasuh He who is Himself the wealth sought by those who have realized the Truth.Om vasave namah.This nAma occurred earlier as nAma 105, and will re-occur as nAma 701. Please refer to the previous write-up as well. vAsudevah sarvam iti sa mahAtmA sudurlabhah - Rare indeed is the great soul who has realized that the ultimate object to be attained is vAsudeva, and the means for attaining this wealth is also vAsudeva (gItA 7.19).>From the next nAma, SrI BhaTTar interprets the nAma-s as illustrations of the cosmic form or the viSva-rUpa of the Lord.
29.272 - naika-rUpah He of Infinite forms (as seen in viSvarUpa).Om naikarUpAya namah. In gItA we have paSyAmi tvAm sarvatah ananta rUpam - I see You everywhere with Your endless forms - 11.16. SrI cinmayAnanda gives the following quote - "jalam vishNuh sthalam vishNuh vishNur_AkASam ucyate | sthAvaram ja~ngamam vishNuh sarvam vishNu-mayam jagat || SrI rAdhAkr*shNa SAstri expressses his anubhavam of this nAma by pointing out that this guNa of assuming multiple forms is consistent with (almost necessitated by) His role is the Giver of wealth to everyone. For giving wealth to everyone, He needed to be in multiple forms and at multiple places at the same time.
29.273 - br*had-rUpah He of an immense form.Om br*had-rUpAya namah. br*hat means mahat or big. SrI T. S. Kr*shNamUrti has translsted this as 'mysterious'. He is of an immense form. SrI Sankara has given the example of the varAha incarnation where He carried the submerged Earth with a form which was big enough to ensure that the Earth did not submerge again as it was carried. The trivikrama incarnation is another example where His form covered all the three worlds and the skies. SrI cinmayaAnanda gives the purusha sUktam passage - atyatishThat daSA~ngulam - He is not only of the total size and dimension fot he Universe but He stands beyond it by ten digits. The dharma cakram author points out that to "see" this br*had-rUpam, the mortal eyes are not sufficient, and it is thus that we do not just see Him but have to experience Him. The more we see this immensity of His Nature and His sarva vyApatitvam, the more we will get out of this "small" world or our bodies and our small pleasures.
29.274 - Sipi-vishTah He who pervades the rays.Om Sipi-vishTAya namah. The word Sipi has two meanings - rays and animals. Thus there are two interpretations. The first is that He is Sipi-vishTa because He is in the forms of rays for example the Sun's rays, the rays emanating from the fire, etc. SrI BhaTTar's vyAkhyAnam is Sipayah - raSmayah, tAn sampravishTah - vyAptavAn iti SipivishTah. He quotes Yaska from nirukata to support this - Sipayo raSmayah ucyante, taih AvishTah. In the nirukti which is a summary of SrI BhaTTar's interpreations by an unknown author, we have Sipayo raSmayah proktAh vyApya teshvapi vartanAt | SipivishTah samAkhyAtah sUryendy-agnAdi rUpavat ||In mahAbhArata we have Sipi-vhshTeti yaccAsya pItam romam ca yad-bhavet | tenApi vishTam yat ki~ncit Sipi-vishTam hi tat-smr*tam || (Santi parva 343-41) "He has tawny hairs on His body; with that body He has pervaded all other things. So He is known as Sipi-vishTa." In udyoga parva we have roma kupeshu ca tathA sUryasyeva marIcayah - He who enters into the pores of the body like the rays of the sun. lingAyatasUrin in his vyAkhyAna for amarakoSa has given the following - Sipishu paSushu janeshu vishTo vyApta iti SipivishTah - One who has pervaded all animals and humans is SipivishTah.
29.275 - prakASanah a) One who shows Himself to His devotees.b) One who illumines everything.Om prakASanAya namah. SrI BhaTTar interprets the nAma to mean that BhagavAn shows His celestial form to arjuna and others who long to see it. SrI Sankara's interpretation is that He is prakASana because He illumines everything - prakASayati iti prakASanah. The dharam cakram writer points out that the illumination He provides is the path that leads to His realization.