The commentaries on Vishnu Sahasranama from the Advaitic, Visishtadvaitic and Dvaitic standpoints are by Adi Sankara, Parasara Bhatta and Satyasandateertha, respectively. Dr. M.A. Venkatakrishnan has translated all three commentaries into Tamil, and brought out a book. This is the first time all three commentaries have been translated and compiled in the same book that was was released by Sri Tridandi Chinna Jeer Swami, and the first copy was received by Velukkudi Krishnan.
Speaking on the occasion, Velukkudi Krishnan said there was a 98 per cent convergence between the three commentaries on the Vishnu Sahasranama.
Dr. K. Srinivasan, principal, Vivekananda College, said Adi Sankara commented on three portions of the Mahabharata - Sanathsujatiya, Gita and Vishnu Sahasranama. The first was an explanation given to Dritharashtra, a person with tamasic qualities; Gita was advice given to Arjuna, a person with rajasic qualities. But the Vishnu Sahasranama stands out because it was advice given to Yudhishtra, known for his satvic qualities. Tirukkoshtiyur Madhavan said the meaning of the name ‘Akrura’ becomes clear when read in conjunction with a Tiruvallikeni pasuram. The pasuram talks of the Lord rushing to save Gajendra, and then says He paused (nindru) before killing the crocodile. The reason for the pause was His kindness, which made Him hesitate to kill even the wicked crocodile!
Madhvasri Sridhar Upadhyaya said Veda vakhyas have three interpretations; the Mahabharata lends itself to ten, but each name of the Lord can be interpreted in 100 different ways. The Lord’s names are infinite, although only a 1000 are given by Bhishma.
Tridandi Jeer said it is quite common for people to get the pronunciation wrong when they first begin chanting the Vishnu Sahasranama, but that should not be a deterrent. Errors can be corrected as one goes along.
Ready reckonerPoints of similarity in the thoughts of the three main schools – Advaita, Visishtadvaita and Dvaita, with regard to the Vishnu Sahasranama, are many. Through his translation, Dr. Venkatakrishnan has shown the similarities, without glossing over the differences. He gives the various names in tabular form, with the expositions of the three schools given side by side, which makes for easy reading and comparison. Wherever further explanations are needed to clarify a point, he indicates it, and a detailed explanation can be seen in a later portion of the book.
For example, while according to Adi Sankara and Satyasandateertha, the name ‘Architaha’ refers to Lord Mahavishnu being worshipped by all gods, Parasara Bhattar’s interpretation is reflective of the Visishtadvaitic emphasis on worship of the Archa (idol) form. The book serves as a ready reckoner for the spiritual seeker.
Sri Vishunsahasranamastotram
with commentaries from the schools of Advaita, Visishtadvaita and Dvaita
Translated into Tamil by Dr. M.A. Venkatakrishnan
Published by Geethacharyan Trust. Rs. 500; ph: 94449 84087 or 044-45493800.
