om ishTAya namahom avSishTAya namahom SishTeshTAya namahom SikhanDine namahom nahushAya namahom vRshAya namahom krodhaghne namahom krodha-kRte namahom kartre namahom viSva-bAhave namahom mahI-dharAya namah
34.309 - ishTaha) One who is liked by everyone.b) One who is worshipped in ishTi or sacrifice.om ishTAya namah.He is ishTa because He is liked by everyone and this is because He is theSupreme Bliss. The dharma cakram writer emphasizes that there is nothingelse that is worth liking and going after, because nothing else is PermanentBliss. We should learn to convert the desire that we have for materialobjects to the desire for understanding AtmA, and ultimately to the desirefor paramAtmA.The second interpretation is self-explanatory, and is related to the termishTi which means sacrifice.
34.310. aviSishTaha) He who is impartial to everyone.b) He who cannot be distinguished.c) He who has no equal.om aviSishTAya namah.He protects everyone just as a mother protects all of her children withoutpartiality. Another interpretation is that He is aviSishTa because Hecannot be distinguished by virtue of the fact that He is the antaryAmi ineverything.It is unclear from the sources I have on whether SrI BhaTTar had interpreted309 and 310 together as one nAma - aviSishTah ishTah - meaning He is one whodoes not distinguish between beings and treats them all alike like a motherher children. Two of the four sources I have that follow SrI BhaTTar'svyAkhyAna treat the two toegether as one nAma.In the versions which treat these as two nAma-s, there is a furthervariation for nAma 310 - viSishTa instead of aviSishTa - One who is Specialand Unique - One who is the noblest and most sacred. This version is usedby SrI cinmayAnanDa.
34.311 - SishTeshTaha) He who is dear even to eminent persons.b) He who dearly loves the eminent personsom SishTeshTAya namah.a) SishTAnAm ishTah SishTeshTah or b) SishTA ishTA asya iti SishTeshTah.SrI Sankara gives reference to bhagavad-gItA - "priyo hi j~nAnino atyarthamaham sa ca mama priyah (7.17)" - I am dear to a j~nAni beyond description;and he is also very dear to Me. A j~nAni here refers to one who hasrealized that the one goal that is worth striving for is He, and nothingelse; thus, by his very nature, the only thing dear to him is BhagavAn.SrI v.v.rAmAnujan gives reference to tiruppAvai - "veLLattaravil tuyilamarnda vittinai uLLattukkoNDu munivargaLum yOgigaLum".
34.312 - SikhanDI a) He who has the plume (or effulgence) of Lordshipb) He who wears a peacock featherom SikhanDine namah.The word SikhanDa means a tuft of hair or the plume of a peacock. SrIBhaTTar uses the meaning 'crest' to mean that He is at the crest or peakof Lordship. SrI Sankara gives the interpretation that this nAma refers toLord KRshNa as a cowherd boy, with the peacock feather in His head.
34.313 - nahushah One who binds (the jiva-s by His mAyA).om nahushAya namah.nahyati iti nahushah. SrI rAdhAkRshNa SAstri gives the interpretation thatHe binds all beings through His beauty and soulabhyam. SrI satyadevovAsishTha interprets this to mean that He binds (controls) all beings and soHe is nahushah. This binding extends in the world we observe even to thedifferent parts of the body being bound appropriately so that they functionas a unit. So also the different planets are bound together so that thereis order.
34.314 - vRshah a) He who drenches (those who are scorched by the heat of samsAra).b) He who showers His devotees with all that is asked forc) He who is the embodiment of dharma.om vRshAya namah.The word is derived from the root vRsh - to drench or to shower. He alsoshowers whatever is asked for on His devotees, and so He is vRshah in thatsense as well - kAmAnAm varshaNAt vRshah - SrI Sankara. He also gives thefollowing verse from mahAbhArata - vRsho hi bhagavAn dharmah smRto lokeshu bhArata | naighanTuka padAkhyAnaih viddhi mAm vRsha ityuta || (SAntiparva 330.23) "O arjuna! vRsha is explained by the lexicographers and likewiseknown in this world as sacred dharma. Hence know Me as vRsha". Thus,vRsha and dharma are synonyms.SrI BhaTTar interprets the next 8 nAma-s as referring to paraSurAma orbhArgava rAma incarnation.
34.315 - krodha-hA a) He who gave up His anger.b) He who destroys the anger in sAdhu-s.om krodha-ghne namah.krodham hanti iti krodha-hA.SrI BhaTTar's interpretation: At the mere request of KASyapa mahArshi, Hegave up His anger which had previously resulted in the destruction of 21lineages of kshatriya-s. SrI v.v. rAmAnujan gives reference to divyaprabandham in support of this interpretation: "mazhuvinAl avani araSai mUvezhu-kAl maNi-muDi poDi paDuttu udirakkuzhuvAr punalil kuLittu ven-kopam tavirndavan" - periya tirumozhi 8-1-6.SrI rAdhAkRshNa SAstri points out that this nAma indicates that BhagavAncan control His anger just at the mere thought of controlling it. In Hisincarnation as Lord rAma, we find that He became intensely angry at times(rosham AhArayat tIvram - 3-30-19), (krodhasya vaSameyivAn - 6-59-136), butonly He can also get rid of this anger at will in an instant.A lesson applicable in this context to real life is given by the dharmacakram writer who quotes SrI paramahamsa on how to handle situations whichmay require one to be angry - "Hiss but don't bite". In other words, donot ever let your anger get to a point where you cause harm to others. SrI Sankara's interpretation: He is krodha-hA since He helps the sAdhu-sto overcome anger. Anger is a result of unfulfilled desires, and whendesire is overcome, anger is also overcome.
34.316 - krodha-kRt He who developed anger. om krodha-kRte namah.In HIs incarnation as paraSurAma, He got angry at kArta-vIrya and hiskshatriya race and destroyed 21 generations of them, before giving up Hisanger as mentioned in the previous nAma.SrI Sankara gives the meaning that He creates anger in people who are wickedor bad -asAdhushu krodham karoti iti krodha-kRt, and they cause their owndestruction because of this anger.
34.317 - kartA He who slays. om kartre namah.Continuing his interpretation of the sequence of nAma-s as describingparaSu-rAma incarnation, SrI BhaTTar interprets this nAma as referring tothe slaying of kArta-vIrya. SrI Sankara gives the meaning that He is kartAor Creator of the Universe - kriyata iti karma jagat tasya kartA.SrI Sankara gives the interpretation for 316 and 317 as individual nAma-s,and also suggests that the can be considered as one nAma together -krodha-kRt-kartA - One who destroys those who demonstrate anger viz. theasura-s. For the purposes of accounting for 1000 nAma-s, 316 and 317 astreated as one nAma in SrI Sankara bhAshyam, and as two in SrI BhaTTar'svyAkhyAnam.om krodha-kRt-kartre namah.The interpretation in this case is krodha-kRtAm daityAdInAm kartA chedakaiti ekam nAma. SrI satyadevo vAsishTha gives the interpretation - krodhamkaroti iti krodha-kRt krodha-kRtam kRntati chinatti hanti vA sakrodha-kRt-kartA.
34.318 - viSva-bAhuh He who has arms for the good of the world. om viSva-bAhave namah. Bhagavan uses His arms for removing the thorns (evil-doers) for the good ofthe world. Hence He is is called viSva-bAhuh. Again the context in whichSrI BhaTTar interprets the nAma is with respect to paraSurAma incarnation,and thus the reference here is to the destruction of 21 generations ofrAkshasa-s.SrI Sankara gives the meaning in a more general sense. He is viSva-bAhusince He has arms that are endless in number to support the world, andextend everywhere for the same cause. In SvetASvatara upanishad, we havereference to viSvato-bAhuh ( 3.3). Everything depends on Him, and in thissense also He is viSva-bAhuh. Thus, He has infinite arms for bothdestroying the evil-doers (SrI BhaTTar), and for helping His devotees (SrISankara). In both cases, His actions are always for the good of the world.The dharma cakram writer points out that as we use our hands in performingour karma-s, BhagavAn performs the acts of creation, protection, etc. of theworld, and in this sense He is viSva-bAhu. The nAma should also remind usthat these hands of ours are for doing good to others.
34.319 - mahI-dharah The Supporter of the world. om mahI-dharAya namah. mahIm dhatte iti mahI-dharah. He supports the world by removing theevil-doers or wicked people in the world.SrI Sankara bhAshyam is that mahI means both pUjA (mahatva) and earth. Heis mahI-dhara because He accepts the offerings from devotees or because Hesupports the world. SrI cinmayAnanda gives an example to explain themeaning of 'support'. This is like the cotton supporting the cloth, thegold supporting the ornament, or the clay supporting a clay pot. In thissense, His supporting the world is the same as saying that the world and Heare inseparable and same, and the world is one of His manifestations.-dAsan kRshNamAcAryan