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Sri Vishnu Sahasranamam - SLOKA 97



a-raudraH kuNDalI cakrI vikram_yUrjita-SasanaH    |     
SabdAtigaH Sabda-sahaH SiSiraH SarvIkaraH    ||


om a-raudrAya namaH
om kuNDaline namaH
om cakriNe namH
om vikramiNe namaH
om Urjita-SasanAya namaH
om SabdAtigAya namaH
om Sabda-sahAya namaH
om SiSirAya namaH
om SarvarIkarAya namaH

906. om a-raudrAya namaH.

He Who is not driven to anger easily.

The root from which the nAma is derived is rudir - aSru vimocane - to cry, to weep, to roar. 
rudra means `one who causes others to shed  tear' - rodayati iti rudraH. 
`raudra' means `rudra-like, violent,  irascible, wrathful' (SrI Apte's dictionary). 
Since bhagavAn is not  a raudra, He is called a-raudraH.   

SrI BhaTTar notes that bhagavAn is gentle, agreeable, and cool by nature, and is not irate, even though He is sarveSvaran - parama  aiSvarye'pi guNa SItalimnA a-raudraH.  Hence He is called a-raudraH.   Note the dhyAna Slokam starting with
"SantAkAram bhujaga Sayanam  padmanAbham sureSam, viSvAdhAram..". 
Note also that the first trait praised here is His SAnta AkAram - His Peaceful form with a  countenance that radiates kindness and warmth.  Sri kRshNa datta  bhAradvAj explains the nAma as "parama SAnta saumya sundara AkAraH.   SrI v.v. rAmAnujan points out that even though bhagavAn is radiating  extreme tejas, it does not deflect His devotees even a bit.

SrI Sa'nkara's interpretation is -
avApta sarva kAmatvena rAga  dveshAdeH abhAvAt iti a-raudraH -
Because bhagavAn is avApta-sarva- kAman, He is beyond desire, anger, or any action that can cause  either of these.  Desire leads to action to attain the desired object, and when it is not attained, it leads to anger; or, when the  desired object is attained, more of the same is desired, or some  other object is desired, and so the cycle goes on.    BhagavAn has no desire, hatred, etc., and so He is called a-raudraH.

SrI raghunAtha tIrtha gives an essentially similar interpretation -  
rudati anena iti rudram =
duHkham, taj-janakatvena tat-sambandhitvAt raudram =
kAma krodhAdi duHkha sAdhanam, tat asya nAsti iti a- raudraH -
He is called a-raudraH because He has no association with  sorrow that arises out of desire, anger, etc.  

SrI baladeva vidyA bhUshaN notes that bhagavAn is the exact opposite of raudram -
Ananda pURnAtvAt a-raudraH prasanna mUrtiH - He is the  embodiment of Perfect Bliss.

907.kuNDalI-

He Who is bedecked with beautiful ear-rings.

om kuNDaline namaH.

The term kuNDalam refers to the ear-ring, or the decoration worn for  the ear
(karNikA tAla patram syAt kuNDalam karma veshTanam (amara.  2.103). 
SrI BhaTTar interprets the nAma as "yathocita nitya divya  bhUshNaH kuNDalee" -
He Who is appropriately bedecked with celestial  ornaments befitting His body and His status.  
Thus, SrI BhaTTar  takes the kuNDala as one representation of all infinite auspicious  ornaments.  Literally, "One Who is adorned with beautiful ear-rings,  the kUNDala-s, is kuNDalee", since bhagavAn is adorned with makara  kuNDalam, or ear-rings that are shaped like fish. 

In his SaraNAgati  gadyam, Bhagavd rAmAnuja describes bhagavAn as 
"niratiSaya aujvalya  kirITa makuTa cUDAvatamsa makara kuNDala graiveyaka hAra keyUra  kaTaka
SrIvatsa kaustubha muktAdAmodara pItAmbara kA'ncIguNa nUpurAdi  aparimita divya bhUshaNa!"  -
One Who is adorned with wonderfully  splendorous Crown bearing the central diadem of lustrous stone, other  head ornaments, ear ornaments, necklaces and other ornaments for the  neck, garlands, shoulder-bracelets, bracelets in the hands, SrI vatsa  and kaustubha, pearl garlands, waist ornaments, lace clothes, gold  waist band, leg ornaments and other precious and innumerable other  jewels. 

SrI v.v. rAmAnujan refers us to nammAzhvAr's description of His makara kuNDalam in tiruvAimozhi pASuram-s 7.3.10 and  8.8.1:

- makara neDum kuzhaik kAdan mAyan  (7.3.10) -
This mAyan has  beautiful, long  ear pendants that are shaped in the form of fish. -
 ilagu vilagu makara kuNDalattan  (8.8.1)- He Who has shining  fish-shaped ear ornaments that are dangling back and forth  beautifully while shining lustrously.  - makaram SEr kuzhai iru pADu ila'ngi ADa - (tiruneDum tANDakam  21 - tiruma'ngai AzhvAr) - With the shining fish-shaped ear pendants  dangling from both ears.

The term kuNDalee also refers to a `serpent' -
kuNDalAkAram vapuH  asya iti kuNDalee - that which has a coiling body (amara koSa  vyAkhyAnam). 
SrI Sa'nkara uses this definition for the word `kuNDala', and gives the meaning to the nAma as "Sesha rUpa bhAk  kuNDalee" -
One Who is in the form of the serpent Sesha.  He gives an  alternate interpretation that uses the meaning `ear-ornament' for the  word `kuNDala': 
Since bhagavAn has ear-rings that are bright like  the Sun, or since He has fish-shaped ear pendants representing  sAmkhya and yoga SAstra-s,
He is called kuNDalee. 

SrI rAdhAkRshNa  SAstri gives the support for this interpretation from SrImad  bhAgavatam:

bibharti sA'nkhyam yogam ca devo makara kuNDale  |
maulim padam pArameshThyam sarvalokAbhaya'nkaram  ||  (bhAga.  12.11.12)

"The Supreme Deity wears the sA'nkhya and yoga as His two makara  kuNDala-s and the whole brahma lokam as His crown".

SrI vAsishTha indicates the roots for the nAma as kuDi - dAhe - to  burn, or kuDi -rakshaNe - to protect. 
He uses the uNAdi sUtra 1.104 -  kalas-tRpaSca, to add the affix kala (ala) to kuND, that results  in `kuNDala'. 
He gives the derivation:  kuNDalam dAho rakshaNam vA,  sa asya asti iti kuNDalI - 
That which has the property or guNa of  burning or destruction (dAhaH - dahanam), or protection (rakshNam) is  kuNDala;  
SrI vAsishTha suggests that this refers to the sun, fire  etc.;  since bhagavAn is their Creator, He is kuNDalee.  
The  explanation can also be given that since bhagavAn is the One who has  the guNa of destruction as well as protection, (and creation),
He has  the guNa of `kuNDala' - destruction and protection), and so He is  kuNDalee.

SrI satya sandha tIrtha explains the nAma as - makarakuNDalvAn  kuNDalee,
and SrI raghunAtha tIrtha gives the interpretation -  kuNDalam dahanam SatrUNAm asmAt bhavati it kuNDalee -
He Who destroys  His enemies, is kuNDalee. 

908. cakrI -  One with the Discus in His arm.

om cakriNe namaH.

The nAma occurs also in Slokam 107 (nAma 995).  (nAma 417 -  sudarSanaH, is related).

SrI BhaTTar explains the nAma as  - "tAdRSa divyAyudhaH cakrI" -
He  Who has divine weapons also of like nature (in the context of the  previous nAma - kuNDalee). 
SrI BhaTTar elaborates further on the  grand enhancement of bhagavAn's beauty with the divine weapons (nAma  905),
and also the reflection of His rakshakattvam - His nature of  protecting His devotees, when he comments on the same nAma in Slokam  107 - nAma 995: 

"nitya sudarSanaH | svabhRtyasura pratibhaTa rakshaH asura SONita  kalmAshita jvAlA'ncitam cakramapi tathiva iti cakrI" -
BhagavAn is  ever armed with the Discus known as sudarSana.  The cakra is smeared  with the blood of the asura-s who are the sworn enemies of the gods  that are His devout servants.  The cakra is also adorned with the  flames of fire that are shooting out of it. 

BhagavAn is called cakrI  because He has it as one of His weapons".

Note that SrI BhaTTar avoids the punarukti dosham by interpreting the  nAma cakrI in the current instance as a mark of His divine ornament,  
and in Slokam 107 (nAma 995), he interprets the same nAma - cakrI, as  One Who bears this weapon to destroy His enemies -
as a reflection of  His rakshakattvam. 

NammAzhvAr praises and enjoys the guNa of bhagavAn as the Protector  (rakshakattvam) - `kAkkum iyalvinan' -
One Whose nature is  protection - tiruvAimozhi 2.2.9).

We have bhagavad rAmAnuja describing the divine Ayudha-s of bhagavAn  in his SaraNAgati gadyam -
"svAnurUpa acintya Sakti Sa'nkha cakra  gadA'si Sar'ngAdi asan'khyeya nitya niravadya niratiSaya kalyANa  divyAyudha!" -
You, My Lord, bear the various weapons of par- excellent powers, and worthy of You alone, such as
the Conch, the  Discus, the Mace, the Sword, the Bow, and such other innumerable  auspicious divine weapons
exceeding all others in power and force".

SrI v.v.rAmAnujan gives several references to divya prabandham:

- nammAzhvAr describes His always bearing the cakra in  readiness to help His devotees -
eppOdum kai kazhalA nEmiyAn nam mEl  vinai kaDivAn (periya tiruvantAdi 87). 
The cakra in His hand serves  multiple purposes:  It is an adornment for Him; it is also there ever  ready to destroy anyone who hurts His devotees.  
- Azhiyum Sa'ngum SumappAr (tiruvAi. 8.3.3) - He Who carries  the Discus and the Conch in His hands.
- kUrAr Azhi veN Sa'ngu Endik koDiyEn pAl vArAy (tiruvAi. 6.9.1)
- nAngu tOLan kuni SAr'ngan oN Sa'ngu gadai vAL AzhiyAn  (tiruvAi. 8.8.1) - He with four arms, with the beautiful weapons -  
  SA'rnga or the bow, Sa'nkha - the Conch, gadA - the mace, khaDga -  the sword, and cakra - the Discus).
- PadmanAbhan kaiyil Azhi pOl minni valam puri pOl ninRu  adirndu - tiruppAvai.
- taDavarait tOL cakrapANi - (PeriAzhvAr tirumozhi 5.4.4) - The broad-shouldered One bearing the cakra in His hand.

In his upanyAsam on SrI vishNu shasra nAmam, SrI velukkuDi kRshNan  points out that the cakra is a distinguishing mark of emperumAn,
and  refers us to nammAzhvAr - (Seru oN Sakkaram Sa'ngu aDaiyALam tirundak  kaNDE (tiruvAi. 6.1.7). 

SrI kRshNa datta bhAradvAj gives several additional references:

- sudarSanam cakram asahya tejaH (SrImad bhAga. 8.20.30) - The  sudarSana Discus with its intense brilliance.
- Sa'nkha cakra dharo hariH (rAmAyaNam 1.45.22) - Lord vishNu  who bears the Conch and the Discus)
- namaste carka hastAya (VishNu purANam 5.30.22)  - Obeisance  to Lord with the Discus in His hand.

SrI rAdhAkRshNa SAstri comments that bhagavAn used this cakra of His  during the protection of gajendra,
and during His kRshNa incarnation  more than once. 

SrI Sa'nkara's interpretation is: 
"samasta loka rakshaNArtham manas- tattvAtmakam sudarSanAkhyam cakram dhatta iti cakrI -
He holds in His  hand the cakra called sudarSana, which represents the principle of  manas or mind, for the purpose of protecting all the worlds.

SrI Sa'nkara gives support from vishNu purANa:

cala svarUpam atyantam javenAntaritAnilam   |
cakra svarUpam ca mano dhatte vishNu kare sthitam   ||  (VP  1.22.70)

"vishNu holds in His hand the cakra which represents the mind that is  unsteady, and which is swifter than the wind".  The sudarSana cakra  in His hand is always rotating and ready to be discharged at anyone  who causes obstacles to His devotee, and so it is equated to  being `unsteady' in this translation.

An alternate interpretation given by SrI Sa'nkara for the instance of  this nAma under Slokam 107 is
that bhagavAn is the Wielder of the  cakra of samsAra for everyone, and so He is cakrI in this sense as  well
- samsAra cakram asya  A~jnayA parivartata iti vA.

The word `cakra' also means `army' - (varUthinI balam sainyam  cakram.. amara koSa 2.8.78); 
cakate hanti parabalam iti cakram  (amarakoSa vyAkhyAnam). 
SrI baladeva vidyAbhUshaN uses this meaning  and gives the following interpretation for the nAma: 
cakram  aparimitam sainyam asya asti iti cakrI - He Who has an unlimited army  at His disposal is cakrI.

909. vikramI -

a) He Who has prowess.
b) He with the characteristic stride (in His tri- vikrama incarnation).
c) He Who has no difference in His different  incarnations.
d) He Who has a distinguishing role - that of  protection.

om vikramiNe namaH.

We had this nAma in Slokam 9 (nAma 76).  The word `vikrama'  means 'valor', as well as `a pace, stride' (SrI Apte's dictionary).  

a) For nAma 76, SrI BhaTTar uses the first meaning above, and  comments that bhagavAn is called vikramI because it is His nature to  dispel any possibility of anything going against His desire or will -  
icchA pratihantR prasakti paripanthi svabhAvam (asya iti) vikramI.    

SrImad SrImushNam ANDavan explains that bhagavAn has the `viSesha  kramam' that He will eliminate any obstruction to His Will, and so He  is called vi-kramI.  

SrI veLukkuDi kRshNan refers us to Lord rAma's  declaration to sugrIva, that He will eliminate any foe with the tip of His finger, if only He so wishes:

piSAcAn dAnavAn yakshAn pRthivyAm caiva rAkshasAn |
a'ngulya mAtreNa tAn hanyAm icchan harigaNeSvara     ||

"O King of vAnara-s! If only I so desire, I can eliminate any of the  beings, be it a piSAca (devilish being), asura, yaksha, or rAkshasa,  with the tip of My finger".

SrI v.v. rAmAnujan notes that the whole of tiruvAimozhi 5.10 speaks  of bhagavAn's vikramam.  Some examples are given below:

- piRandavARum vaLarndavARum periya bhAratam kai Seidu,  
aivarkkut tira'ngaL kATTi iTTuc ceidu pOna mAya'ngaLum.. (5.10.1)

"How You were born, what all You suffered, what miracles You wrought,  how You grew up with mischief-s, how you killed Your foes  sportively, how You contrived to conduct a battle showing Your deftness in support pf pANDava-s, the many episodes that You enacted  that pass one's understanding.."

- vaduvai vArtaiyuL ERu pAindadum mAya mAvinai vAi piLandadum .  (5.10.2)

"To win nappinnai in marriage, You jumped on the seven bulls and slew  them. 
As a boy, You slew bakAsura by splitting open his mouth.

- peyyum pUm kuzhal pEy mulai uNDa pILLait teRRamum pErndu Or  
SADiRac ceyya pAdam onRAl Seida nin Siruc cevagamum ..   (5.10.3)

"You beautifully got rid of pUtaNA who tried to trick You by  decorating herself like a well-meaning mother,
by sucking the life  out of her poisoned breast;  Your one red foot achieved a small feat  by destroying the SakaTAsura
who took the form of a wheel in a toy  cart, by a mere kick at the wheel".

b) For the current instance of the nAma, SrI BhaTTar gives the  interpretation -
gAmbhIryAnukUla vilAsaH vikramI - He whose actions  are fascinating and befitting His heroic nature.  

SrI v.v. rAmAnujan refers us to periAzhvAr's emotional recollection  of bhagavAn's vikramam:

- unnuDaiya vikkiramam onRu ozhiyAmal ellAm ennuDaiya ne'njagam pAl Suvar vashi ezhudikkoNDEn   (periAzhvAr tiru.  5.4.6)

"My Lord! Just like the pictures that are drawn on a wall and that  are very clearly visible to the eye,
I have written all Your heroic  leelA-s in my mind without leaving out anything". 

SrImad SrImushNam ANDavan SrI ra'ngarAmAnuja mahAdeSikan explains the  nAma as a reference to the `vikrama gati' - the walk that is  consistent with His valor and heroism.   He refers us to ANDAL, who  describes His majestic walk or vikrama (stride) resembling that of a  lion that is just coming out of its cave and surveying its  surroundings with its authoritative majesty:

mArI malai muzha'ngil mannik kiDantu uRa'ngum
SIriya Si'ngam aRivuRRut tI vizhittu
vEri mayir po'nga eppADum pOrndu udaRi
mUri nimirndu muzha'ngip puRappaTTu
pOdarumA pOlE nI pUvai pU vaNNA!      (tiruppAvai 23)

SrI vAsishTha indicates the derivation of the nAma from the root  kram - pAda vikshepe - to walk, to step. 
viSishTaH krama iti  vikramaH; sa asya asti iti vikramI, or, vishTam kramaNam asya asti  iti vikramI -
He Who has the distinguishing stride is vikramI.  
SrI  vAsishTha gives reference to the Rg vedic mantra-s, which describe  the tri-vikrama incarnation:

idam vishNur vicakrame tredhA nidadhe padam  |
sa-mUdhAmasya pAgm sure   ||          (Rg. 1.22.17)

yasyorushu trishu vikramaNeshu adhikshiyanti bhuvanAni viSvA (Rg.  1.154.2) -
He within whose three wide-extended paces all living  creatures have their habitation - referring to His trivikrama  incarnation. 

SrI Sa'nkara uses the meaning `pAda vikshepa - stride', as well as  bhagavAn's prowess, in his interpretation: 
vikramaH pAda vikshepaH  Sauryam vA, dvayam ca aSesha purushebhyo vilakshaNam asya asti iti  vikramI -
He Who is endowed with the unique movement of His Feet, or  Who is endowed with prowess; 
these two being so unique to Him as  compared to all other beings, He is called vikramI". 

In his SaraNAgati gadyam, bhagavad rAmAnua lists a series of  bhagavAn's kalyANa guNa-s, including Sauryam - vikramam,
which are  all used by Him for the benefit of His devotees.

- svAbhhAvika anavatikAtiSaya j~nAna bala aiSvarya vIrya Sakti
tejas sauSIlya vAtsalya mArdava Arjava sauhArda sAmya kAruNya
mAdhurya gAmbhIrya audArya cAturya sthairya dhairya saurya parAkrama
sataya kAma satya sankalap kRtitva kRta~jnatAdi asankhyeya kalyANa
guna gaNaugha mahArNava! 

"You are the Ocean unto which flow rivers of limitless excellent  virtues, all natural to You, and useful for the protection of the  devotees. 
These include:  All knowledge, mighty Rulership of the  worlds, Untiring virility, Power to act without any outside help;  
Kind disposition, Affectionate tenderness, Gentleness, Truthfulness  in speech, mind and body, Friendliness, Feeling of equality,  
Mercifulness, Sweetness, Nobility, Generosity, Quickeness to respond  to the miseries of the devotees, Firmness in resolve to protect the  devotees,
Undaunted courage to bring succour to them, Courage to fight  for the devotees, Ability to fight the enemies within their own camp;  
Having Your Will ever fulfilled, Having Your commands ever  irresistible, Your deeds fully executed,
Always remembering with  gratitude even a little worship done to You.".

SrI velukkuDi kRshNan enjoys the nAma in terms of bhagavAn's act of  bestowing His blessings on His devotees without any limit or  restraint. 
BhagavAn bestows His blessings on His devotees without  their asking, without any limit, without even thinking that He is  bestowing these blessings on the devotee, and without putting any  limits or questioning His actions in this respect.   He is like an  ocean in this respect - the ocean is very deep, immeasurable in its  depth or breadth, and contains treasures that cannot be measured.  So also, bhagavAn's desire to bestow His blessings on His devotees is  immeasurable and unrestrained (vikrama). 

c) SrI satya sandha tIrtha gives another anubhavam - he interprets  the term `krama' as `tAratamya' or `stepwise differences'.  
The  prefix vi- gives a negative sense, and so vi-kramaH is "One Who does  not have differences (between His various incarnations)": 
kramaH  tAratamyam asya asti iti kramI;  na kramI vi-kramI sva avatAreshu  tAratamya rahita iti vi-kramI.  

SvAmi deSikan describes the avatAra  rahasyam of emperumAn in his SaraNAgati dIpikA (Slokam 17),  emphasizing that in all of bhagavAn's incarnations,
He has all the  qualities that are unique to Him as the Supreme Deity in full  perfection, and they are in no way diminished just by His assuming  the form of a human or a boar etc.  

d) SrI raghunAtha tIrtha gives yet another interpretation - he  interprets `krama' as `occupation' or `function', and gives the  meaning
"He Who has a distinguishing occupation or function is  vikramI" - viSishTaH kramaH vyApAraH vikramaH. 
As the Lord of all,  It is bhagavAn's role to constantly look after His creation, which is  His unique concern.

910. Urjita-SAsanaH -

He of inviolable commands.

om Urjita-SAsanAya namaH.

SrI vAsishTha derives the term Urjita from the root Urj - bala  prANanayoH - to strengthen, to live, and gives the meaning `balavat'  or `endowed with strength' to the word "Urjita".  He derives the word  SasanaH from the root "SAs - anuSishTau - to teach, to inform, to  govern, to correct, to advise.   Thus `Urjita-SAsanaH" would mean "One Who governs with forceful effectiveness" - balavat  anuSAsanam = A~jnAnuvartanam yasya sa UrjitaSAsanaH vishNuH  anatikramaNIya niyamaH - He Whose order cannot be transgressed or  violated.

SrI BhaTTar's interpretation is - viri'nci purandarAdi alanghyA~jnaH  Urjita-SAsanaH - He Whose commands cannot be disobeyed even by  brahmA, indra, and others.   SrI baladeva vidyA bhUshaN gives an essentially similar explanation - vidhi rudrAdi ala'nghya A~jnatvAt  Urjita-SAsanaH. 

In his tiruvASiriyam-3, nammAzhvAr refers to emperumAn as `ANai mei peRa naDAya daivam'  - The Lord Whose commands  are fulfilled without obstruction (reference by SrI v.v. rAmAnujan).   SrI veLukkuDi kRshNan refers us to tirumazhiSai AzhvAr - poru kaDal  nIr vaNNan ugaikkumEl, et-tEvar vAlATTum? (nAnmugan tiruvantAdi 38) -  Not a single one among all the deities can as much as lift a finger against bhagavAn's Will. 

The taittirIya upanishad declares:   
bHiSAsmAd vAtaH pavate; 
bhIshodeti sUryaH;
bhIsAdagniScendraSca;   
mRtyur-dhAvti pa'ncama iti -
"The wind blows out of fear of Him.  For fear of Him does the Sun rise.  For fear of Him do agni and indra function.  Out of fear of Him, does death, the fifth one, run". 

SrI kRshNa datta bhAradvAj gives support from bRhadAraNyaka Upanishad:

etasya vA aksharasya praSAsane gArgi sUrya candramasau  vidhRtau tishThataH |
etasya vA aksharasya praSAsane gArgi gArgi  dyAvAprthivyau vidhRte tishThataH |.

"yA~jnavalkya said:  O gArgi under the mighty rule of this immutable  Brahman, the Sun and the moon are held in their positions.  Under the mighty rule of this Brahman, heaven and earth in their positions..."

SrI Sa'nkara gives another dimension to the anubhavam of the power of  His commands - in the form of Sruti and smrti-s - "Sruti smRti  lakshaNam Urjitam SAsanam asya iti Urjita-SAsanaH - He of powerful  commands in the form of Sruti and smRti.  SrI Sa'nkara gives the following support:

Sruti smRtI mamaivA~jne yaste ulla'nghya vartate    |
A~jnAc-cchedI mama dveshI mad-bhakto'pi na vaishNavaH   ||   

The Lord has said:  The Sruti and smRti are My commands.  He who overrides them is a violator of Law and My enemy.  Such a person, though he may profess to be My devotee, is not a true VaishNava  (worshipper of vishNu)".

SrI cinmayAnanda asserts the inviolability of bhagavAn's Laws - "It permits no exceptions, accepts no excuses, admits no circumstantial conditions". 

911. SabdAtigaH -

He Who is beyond words.

om SabdAtigAya namaH.

SrI vAsishTha explains the nAma as "Sabdam atigacchati = vAcam  atikramya vartate iti `SabdAtigaH".  

SrI BhaTTar's vyAkhyAnam is  that His Glory is such that even the thousand-tongued AdiSesha, or  the veda-s with all their innumerable branches, or even Goddess  sarasvati herself, will be unable to describe them through words -  
ananta jihvena anantena, ananta SAkhaiH AmnAyaiH sAkshAt sarsvatyA ca  durudAraha mahimA SabdAtigaH. 
He is One of ananta kalyANa guNa-s -  full of infinite auspicious qualities.  We note the thousand guNa-s  that are extolled by SrI BhIshma in our SrI vishNu sahasra nAma  stotram, are just a small collection of examples of His kalyAna guNa- s.  AzhvArs sing this aspect of bhagavAn over and over again. 

SrI  v.v. rAmAnujan gives the following examples:

- tan muDivu onRu illAda taN tuzhAi mAlaiyanai Sol muDivu kANEn  nAn Solluvadu en? SollIrE? (nammAzhvAr's tiruvAimozhi 2.5.8)

"His Power, beauty, quality, splendor, feats, etc., have no end.  The  tulasi garland around His neck is proof of His overlordship.  How can  I describe in words what I have enjoyed?  If any of you think you can  describe His greatness, try it".

- tE nIr kamalak kaNgaLum vandu en Sindai niraindavA! . tU nIrk  kaDaluL tuyilvAnE endAi Solla mATTEnE! (tiruvAi. 8.5.4)

"You have filled my mind with Your captivating, honey-exuding,  watery, kindly lotus eyes.  I recall with gleeYour lying in sleep in  the middle of the Milky Ocean.  Oh My Lord! It is not enough that I  have the mental experience; I will not be able to put in all in words  here".

The Sruti itself declares about Him: 
yato vAco nivartante;  aprApya  manasA saha" (taittirIya upanishad 2.3) -
"Words turn back without  being able to describe Him;  The mind also cannot reach Him". 

SrI Sa'nkara also explains the nAma as One Who transcends speech,  because He is not of a species that can be described by words -
Sabda  pravRtti hetunAm jAtyAdInAm asambhavAt Sabdena vaktum aSakyatvAt  SabdAtigaH. 
He refers us to the taittirIya upanishad passage 2.3  quoted above, and also to the following from vishNu purANam -
na  Sabda gocaro yasya yogi dhyeyam param padam (VP 1.17.22) -
"His  Supreme Abode transcends speech, and is meditated upon by yogin-s".

SrI cinmayAnanda explains that the veda-s only `point to the Truth',  but cannot explain, or even define the truth. 
The Infinite and  Eternal Truth is beyond even the veda-s,
beyond all that can be  gained even through the highest faculties of the finite equipments  (mind and intellect).

SrI BhaTTar describes nAma-s 912 to 945 that follow, in terms of the  gajendra episode (gajendra mokshaNam).

912. Sabda-sahaH - He Who shoulders the burden of the words of cry of  distress.

om Sabda-sahAya namaH.

The word Sabda is derived from the root Sap - AkroSe - to curse, to  wear, to blame, and the use of the uNAdi sUtra 4.97 - SASapibhyAm  dadanau - The affix dan comes after the root roots Sap - to curse,  with the meaning Sabda - noise.  The term saha is derived from the  root sah - marshaNe - to forebear.

SrI BhaTTar relates the nAma to the cry of help from gajendra;  since  bhagavAn bears the responsibility of protecting even animals which  may incoherently cry for help, He is called Sabda-sahaH - aspashTa  SabdAnAm tiraScAmapi Arta-Sabdam ati-bhAramiva sahate iti Sabda- sahaH.   Arta refers to one who is in distress or pain.  BhAratvena  sahati iti sahaH - He treats the cry for help from the Arta just like  carrying a major responsibility or load.  When bhagavAn heard the cry  of gajendra for help, the cry of "AdimUlam", it immediately evoked a  sense or urgency on the part of bhagavAn to help the wounded animal,  and He left SrI vaikunTham in a very great hurry to help gajendra.   BhagavAn noted that that the elephant had a flower in its hand, and  He pondered over its devotion, and this was enough for Him to  consider it a major responsibility of His to immediately rush to  protect the elephant.    `Sabdam' can refer to both good and bad words.  SrI vAsishTha takes  the word here to refer to `abusive words', and explains that the nAma  signifies that bhagavAn puts up with even abusive words from His  enemies, because He is full of patience - kshamA vibhUshA sakalasya  loke, sarvam kshamAvAn sahate kshmAyAm.  So his interpretation is  that it is bhagavAn's kshamA or patience that is really spoken of  through His nAma `Sabda-sahaH'.  Note that Lord rAma is described as  kshamayA pRthivI samaH - "In patience, Lord rAma is like Mother  Earth".  SrI vAsishTha notes that this same guNa transfers to those  who are worshippers of Lord vishNu - they are kshamA-vAn-s, those  endowed with a predominance of sAttvic tendency.  SrI satya sandha  tIrtha gives the example of  bhagavAn putting up with the insults of  Sage bhRgu - bhRgvAdi bhakta kRta tarjana rUpa Sabdam sahata iti  Sabda-sahaH.

SrI Sa'nkara interprets the nAma as - sarve vedAH tAtparyeNa tameva  vadanti iti Sabda-sahaH - He Whom alone all the veda-s proclaim, with  single focus.   SrI cinmayAnanda explains the nAma as "One Who allows  Himself to be invoked by the vedic declarations". 

913. SiSiraH -

He Who rushed to render help.

om SiSirAya namaH.

SrI vAsishTha indicates the root for the nAma as SaSa - pluta gatau -  to leap, to jump.   The word "SiSiraH' is formed by using the uNAdi  sUtra 1.53, which states that the word is formed by adding the kirac  affix to the root  SaSa - to go by leaps.  SaSati = Seeghram utplutya  gacchati iti SiSiraH. 

a) SrI BhaTTar interprets the nAma in terms of bhagavAn rushing to  the scene where gajendra needed help - Arta Sabda SravaNAntaram ati- tvarayA gataH SiSiraH.  SrI BhaTTar quotes the following passage in  support, to indicate the speed with which He arrived at the scene  where gajendra needed help:  SrutvA cakra gadAdharaH, sAnnidhyam  kalpayAmAsa tasmin sarasi" - "Immediately on hearing the painful cry  of the elephant gajendra, the Lord, armed with His Discus and Mace,  flew (on the back of garuDa) and stood on the bank of the pond".   Commentators enjoy this incident by pointing out that bhagavAn left  without even informing pirATTi, and, when He found that garuDa was  not fast enough for His desired speed, He carried garuDa in His hand,  and jumped at the scene instantly. 

SrI v.v. rAmAnujan refers us to the following divya prabandham  passages in support:

- "Anaiyin tuyaram tIrap puL Urndu SenRu Azhi toTTAn (tirumozhi  2.3.9)

"He Who came on garuDa and relieved the misery of the suffering  elephant gajendra by releasing the carkrAyudha against the crocodile".

- nArAyaNA! O! maNi vaNNa! NAgaNaiyAi! VArAi en iDarai nIkkAi -  ena veguNDu tIrAda SIRRattAl SenRu iraNDu kUrAga ErA adanai iDar  kaDindAn (SiRiya tirumaDal) - "When gajendra cried for help - O  nArAyaNa! MaNi vaNNa! ananta Sayana! Please remove my misery",  bhagavAn became very angry at the crocodile, hurried to the scene,  split the crocodile into two, and relieved gajendra from his agony.

SrI kRshNa datta bhAradvAj also gives an interpretation similar to  that of Sri BhaTTar - SaSati -drutam gacchati svajanAnAm avanAya iti  SiSiraH - He Who rushes to the protection of His devotees  is `SiSiraH'.

b) The word SiSirah also means `the cool season'.  SrI Sa'nkara uses  this meaning, and interprets the nAma as signifying that bhagavAn  cools down the tApa-traya-s of His devotees (physical, mental and  supernatural) - tApa trayAbhitaptAnAm viSrama sthAnatvAt SiSiraH.   The three tApa-s are called AdhyAtmika, Adhibhautika, and  Adhidaivika.   SrI cinmayAnanda notes that bhagavAn has this nAma  indicating that He is the cool resting place for those tortured by  the heat of samsAra.

SrI vAsishTha uses both the above meanings for "SiSira', namely "one  who leaps', and `the cool season', and gives the interpretation that  bhagavAn's nAma "SiSiraH' signifies that He is One who supports all  the beings by the methodic and regular changing of seasons etc.

SrI bala deva vidyA bhUshaN explains the nAma as - dRshTa mAtraH  teshAm santApam nivartayati iti SiSiraH - By His very darSanam, all  the sorrows of the devotees are washed away, as signified by the nAma  SiSiraH.

914. SarvarI-karaH -

a) He Who had the destructive weapons in His  hands. b) The Maker of `night' - in the form of samsAra. c) The maker of night  - the time for rest. d) He Who is in the form of the cool rays of the moon  in the nights. e) He Who causes destruction of His enemies.

om SarvarI-karAya namaH.

a) SrI BhaTTar indicates the derivation of the word `SarvarI' from  the root SR  - himsAyAm - to tear to pieces, to hurt, to kill, and  the application of the uNAdi sUtra 2.122 that results in addition of  the affix shvarac to the root SR (SR + shvarac = SarvarI).  SrI  BhaTTar interprets the word `karaH' as "One with the weapons in His  hands"  (kara - hand).  Some of the other interpreters use the  meaning "He Who does" for the word `karaH', based on the root - kR -  karaNe - to do.

SrI BhaTTar continues his interpretation in terms of the gajendra  moksham incident - himsA para vidAriNI pa'ncAyudhI kare asya iti  SarvarI-karaH - He Who had the five destructive weapons in His hands,  when He came to help gajendra.  BhagavAn has the five weapons -  Sa'nkha, cakra, gadA (the mace), Sar'nga (the bow), and nandaka (the  sword) in His hands, ready to destroy the enemies who are a source of  harm to others.

b) One of the meanings for the word SarvarI is `night' - SRNAyAm loka  ckashUmshi iti SarvarI (amara koSa vyAkhyAnam) - That which shuts out  the vision of the beings.   SrI Sa'nkara uses this meaning, and gives  the interpretation that the nAma signifies that bhagavAn is "The  Maker of Night".  To those bound in samsAra, the knowledge of the  Atman is dark as night, and to those who are illumined, samsAra is  undesirable and dark as night.  As bhagavAn is the cause of both of  these, He is called SarvarI-karaH.  SrI Sa'nkara quotes support from  the gItA for this interpretation:

yA niSA sarva bhUtAnAm tasyAm jAgarti samyamI    | yasyAm jAgrati bhUtAni sA niSA paSyato muneH   ||     (gItA  2.69)

"What is night for all beings (i.e., lacking in knowledge of the  self), in it the controlled one is awake; when all beings are awake  (i.e., involved in the enjoyment of sense objects), that is the night  to the sage who sees".  (That understanding which has the self for  its object, is obscure like night to most.  But he who has subdued  the senses and is serene, is awake in respect of the self). 

c) SrI rAdhAkRshNa SAstri comments that the daytime reflects rajo  guNa or activity, and the nighttime reflects tamo guNa or  inactivity.  In this nighttime, the feeling of "I", "mine" etc., are  not dominant in our lives.  This alternation of day and night is a  great help from nature for our lives in this world.    The `night'  allows us to rest, and forget all the worldly worries.  The j~nAnI  enjoys the calm of the night even while he is awake.  But the aj~nAnI  is given the chance to rest by bhagavAn blessing him with the `night'  time to rest.  So bhagavAn is "SarvarI-karaH" by giving the time of  rest - the night for all of us.  SrI kRshNa datta bhAradvAj also  gives a similar interpretation - SarvarI niSA loka-viSrAma dAyinI |  tasyAH karaH sampAdakaH iti SarvarI-karaH - He Who gives the night  which is a time of rest for all the beings.

d) A different anubhavam is given by SrI satya sandha tIrtha using  the meaning `rays' for the term `karaH', and the meaning `night' for  the word `SarvarI' - SarvAyAm = rAtrau, karAH = kiraNA yasya  candrArgata rUpeNa iti SarvarI-karaH - He Who is in the form of the  cool rays of the moon in the night.

e) SrI raghunAtha tIrtha uses the meaning `doer' for the  word `karaH', but gives yet another anubhavam:  SarvarI = himsA, tAm  karoti iti SarvarI-karaH - He Who causes destruction of His enemies.

-dAsan kRshNamAcAryan