Monthly Archives: September 2019

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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<< Part 23

231) nivruththAthmA (निवृत्तात्मा) (also repeated in 453, 604 and 780)

Since bhagavAn possesses a high stature due to his ownership of the SrIvaikuNtam – which is three times as large as this material creation, he is called ‘nivruththAthmA’.

The scriptures hail bhagavAn thus:

• “bhagavAn stands in that eternal vibhUthi (SrIvaikuNtam) which is three times as large as this creation”
• “bhagavAn is superior even to the supreme souls, and is greater than the greatest” etc.

Etymology: bhagavAn is called ‘nivruththAthmA’ since he possesses the nithya vibhUthi (SrIvaikuNtam) which is three times as large as this material creation, and hence possesses a high stature.

त्रिपाद्विभूतिकत्वॆन भवपादविभूतितः |
उद्गतात्मस्वरूपत्वात् निवृत्तात्मॆति कथ्यतॆ ||

232) samvrutha: (संवृतः)

While in this grandeur of nithya vibhUthi, as the scriptures hail ‘He transcends thamas (ignorance)’, since he hides himself from the creatures dwelling upon the thamasic nature, he is called ‘samvrutha:’ – the well-hidden one.

Etymology: Since bhagavAn hides himself from the ignorant souls dwelling in the thamasic nature, he is called ‘samvrutha:’.

तामसानां तु मूढानां गूढत्वात् संवृतः स्मृतः |

233) sampramardhana: (सम्प्रमर्दनः)

bhagavAn is further called ‘sampramardhana:’, since he completely destroys the darkness of thamas that surrounds his devotees with his own light of knowledge.

The scriptures say thus in this regard:

• “Knowing that bhagavAn thus, he (the individual soul) reaches mOksha and begets the eight characteristics of bhagavAn (apahathapApma, vijara:,vimruthyu:, etc)”
• “Those who know about bhagavAn become immortal in the mOksha lOka. All others always anguish” etc.

Etymology: bhagavAn is called ‘sampramardhana:’ since he completely destroys the darkness of ignorance with the light of knowledge.

तमसॊ विद्यया सम्यक् मर्दनात् सम्प्रमर्दनः |

234) ahassamvarthaka: (अहस्संवर्तकः)

bhagavAn is the cause of transformation of time denoted by the word ‘aha:’ अहः (day). Hence, he is called ‘ahassamvarthaka:’.

The root ‘vruth’ वृत् (to move) gets the ‘Nvul’ (ण्वुल्) adjunct, which further gets substituted by ‘aka’ (अक) by grammatical rules, resulting in the word ‘varthaka’ (वर्तक).

The scriptures hail this feat of bhagavAn thus:

• “All these quantities of time have born from the effulgence of bhagavAn”
• “bhagavAn turns the wheel of time”, etc.

Time is of three forms – past, present and the future. It is the basis for determining the order of occurrence of various events as ‘prior’, ‘later’, etc. It is an eternal entity, which is used as a toy by bhagavAn in conducting his creations. he uses this entity called ‘time’ to determine the various transformations in the bodies of the creatures he creates – the six transformations being ‘existence’ (अस्ति), ‘birth’ (जायतॆ), ‘change’ (परिणमतॆ), ‘growth’ (विवर्धतॆ), ‘deterioration’ (अपक्षीयतॆ) and ‘destruction’ (विनश्यति). Using this ‘time’, bhagavAn decides when the individual souls should be associated with a physical body in this material creation, and when it should leave the body.

Many people consider this time as merely a organized train of transformations in the primordial nature, while many other consider it as a collection of playful actions of the supreme lord. Some others consider it as an independent entity. The following purport from the paushkara samhithA may be remembered:

“adhyAthma (अध्यात्म) tells us about time. adhidhaivatha (अधिदैवत) represents verily bhagavAn himself, who is the cause of this creation and destruction as well as the indweller of every creature. adhibhUtha (अधिभूत) should be understood as the three worlds made of primordial nature, dwelled by creatures. The abstract entity called time (kAla काल) manifests as ‘adhyAthma’. The worship of bhagavAn (ijyA इज्या) manifests as ‘adhidhaivatha’, and the enjoyment of material creations (bhOga भॊग) manifests as ‘adhibhUtha’”

Etymology: bhagavAn acts as a tool that transforms time denoted by ‘aha:’ (day), which is why he is hailed as ‘ahassamvarthaka:’ by the learned men.

अहर्लक्षितकालस्य परिवृत्तॆश्च साधनम् |
अहःसंवर्तक इति प्राहुर्वॆदान्तपारगाः ||

235) vahni: (वह्निः)

bhagavAn bears the whole creation in his body in the form of free space, and hence called ‘vahni:’ – the bearer. The root ‘va:’ वह् (to bear) gets the ‘nith’ (नित्) adjunct, resulting in this divine name.

The foremost space that he bears is his supreme abode SrIvaikuNtam. The others include the vast sky, directions, et al.

This is what the scriptures have to say:

• “His eternal abode is in the supreme sky”,
• “That eternal abode is borne with his own grandeur”,
• “A quarter of his vyUha forms manifested here again”, etc.

The word dhESa दॆश (space) is the basis for demarcating boundaries as “this”, “here”, etc. Such areas are given by bhagavAn to all of the bounded, liberated and ever-liberated souls.

Etymology: bhagavAn is called ‘vahni:’ since he bears the whole creation in the form of space.

विश्वस्य दॆशरूपॆण वहनात् वह्निरुच्यतॆ |

236) anila: (अनिलः) (also repeated in 818)

Thus, the one who breathes in life into every creature and revitalizes them is called ‘anila:’ – the life force.

The root ‘anth’ अन् (to breathe) gets the ‘ilach’ (इलच्) adjunct, resulting in this divine name.

The scriptures say thus:

• “The entity called air was born from the breath of bhagavAn”
• “If not for bhagavAn, who else would have breathed in life into all these creatures?”

Etymology: The one who breathes in life into every creature – bound, liberated, ever-liberated – by being their life force is called ‘anila:’.

बद्धादॆ्रननात् यॊsसौ अनिलः परिकीर्तितः |

237) dharaNIdhara: (धरणीधरः)

bhagavAn bears even the other entities that bear objects – such as AdhiSEhsha, earth, etc. Hence, he is called ‘dharaNIdhara:’.

The scriptures hail bhagavAn thus:

• “He bears this earth and the sky”
• “Oh mother earth! You are the one who was lifted up by varAha”
• “bhagavAn purushoththama created these entities such as earth, sky, heaven etc merely by his sankalpa Sakthi (decision). He is the one who places all of them under his influence and controls them.” etc.

Etymology: The earth bears all the creatures/entities. since bhagavAn bears this earth itself, he is called ‘dharaNIdhara:’.

भूतधात्र्याश्च धरणॆर्धारणात् धरणीधरः |

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सुप्रसादः प्रसन्नात्मा विश्वसृग्विश्वभुग्विभुः ।
सत्कर्ता सत्कृतः साधुर्जह्नुर्नारायणॊ नरः ॥ २६ ॥
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238) suprasAdha: (सुप्रसादः)

The one who thus shows love and kindness towards all devotees who worship him is called ‘suprasAdha:’.

The SvEthEshvathara upanishath says: “By his grace alone, the jIvAthma sees him by getting rid of all sinful actions”

The vishNu purANa quotes mAlAkAra, who exclaims “Behold! Those supreme masters – krishNa and balarAma – who grant the wishes of all their devotees have come to my house today!”

These statements and more go on to show bhagavAn’s mercy and love towards his devotees.

Etymology: Since bhagavAn most mercifully grants the wishes of his dear devotees, he is called ‘suprasAdha:’.

प्रसादपरमत्वाच्च सुप्रसादः प्रकीर्तितः |

239) prasannAthmA (प्रसन्नात्मा)

For the same reason, he is also called ‘prasannAthmA’ – the one whose wishes are ever fulfilled and hence who is free from transformations of the mind such as desire, anger, etc.

The vEdhas hail bhagavAn as the one whose wishes are unfaltering and ever fulfilled. They also hail bhagavAn as the one who is filled with ever lasting peace.

An entity that has some desires that are yet to be fulfilled would be incomplete and it would never be easy to please such a one.

Etymology: Having attained all his desires, the one whose mind is ever free from transformations such as desire, anger etc. is called ‘prasannAthmA’. The chanting of this manthra gives us the bliss in mind.

अवाप्तसर्वकामत्वात् रागादिरहितं मनः |
यस्यास्ति स प्रसन्नात्मा चित्ततुष्टिप्रदॊ मनुः ||

240) viSvasruk (विश्वसृक्)

bhagavAn creates all these worlds out of sheer compassion towards the fallen souls, without any consideration towards the faultiness of such souls. Thus, he is called ‘viSvasruk’ – the one who creates the worlds out of sheer compassion.

Etymology: The one who creates all worlds out of compassion is called ‘viSvasruk’.

विश्वं जगत्सृजति यॊ विश्वसृग्स प्रकीर्तितः |

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

 

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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<< Part 22

221) grAmaNI: (ग्रामणीः)

In his supreme abode of SrI vaikuntam, since bhagavAn leads the individual souls (his devotees) into an assembly of all the liberated and ever-liberated souls (nithyasUris and mukthAtmAs), he is called ‘grAmaNI:’. The word ‘grAma’ here refers to the divine assembly of liberated and ever-liberated souls at SrI vaikuntam.

Etymology: The one who ultimately leads his devotees into a divine assembly of nithyasUris and the liberated souls at SrI vaikuntam is called ‘grAmaNI:’.

ग्रामं समाजं सूरीणां नयति ग्रामणीश्च सः |

222) SrImAn (श्रीमान्) (also repeated in 22, 180)

As the scriptures hail, bhagavAn clearly showed his absolute supremacy even in his incarnation as fish with his lotus eyes. The scriptures say ‘bhagavAn as mathsya possesses lotus eyes’ (मत्स्यः कमललॊचनः).

Etymology: Even in his form as mathsya, bhagavAn is called ‘SrImAn’ due to his possession of lotus like eyes.

मत्स्यरूपावतारॆsपि श्रीमान् कमलनॆत्रतः |

223) nyAya: (न्यायः)

Since bhagavAn is the one who does only things that are befitting, he is called ‘nyAya:’.

Etymology: bhagavAn is called ‘nyAya:’ since he does only such things that are favorable and befitting – especially to his devotees.

न्यायॊ हि युक्तकारित्वात् भक्तॆष्वॆष विशॆषतः |

224) nEthA (नॆता)

Since bhagavAn completes the work of his devotees, he is called ‘nEthA’. This divine name shows bhagavAn’s capacity of steadfastness in completing his devotees’ works.

After all, it was most befitting for him to drown under water in order to safeguard his great devotees and take them ashore.

Etymology: Since bhagavAn diligently does even the work delegated to him by his devotees, he is called ‘nEthA’.

भक्तैर्नियुक्तं यत्कर्म नॆता तत्कारणादपि |

225) samIraNa: (समीरणः)

The one who displays adorable deeds is called ‘samIraNa:’. The root ‘Ira’ (ईर) gets the meaning of ‘movement’ in this context. The scriptures hail thus:

“Taking up the form of a fish, bhagavAn immediately entered the rasAthala (one of the fourteen worlds) and recovered the vEdhas from the asuras. He is truly the form of vEdhas. his divine auspicious qualities such as knowledge etc adore bhagavAn’s divine fish body in the form of his fins. his pride born out of his absolute supremacy shines forth as the horn on that fish (as in a unicorn). One should always essentially contemplate upon that mathsya mUrthy, who – at the time of praLaya – lead the boat containing the manu, rishIs and some important herbs to safety by tying it to his horn and swimming across. His divine form is comparable to a pure pearl. It is completely faultless. bhagavAn doesn’t close his eyes in his form as a fish. He is the one with controlled talk.”

Etymology: bhagavAn is hailed as ‘samIraNa:’ due to his tendency to act as per his devotees’ wishes.

भक्तॆष्टचॆष्टाशीलत्वात् समीरण उदाहृतः |

226, 227, 228, 229) sahasramUrdhA viSvAthmA sahasrAksha: sahasrapAth (सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात्)

Thence, the divine forms of bhagavAn as described in the texts expounding the supreme soul such as in purusha sUktha etc are hailed in the forthcoming divine names – starting with ‘sahasramUrdhA’.

sahasramUrdhA means the one who possesses thousand(s of) heads. The mention of ‘mUrdhA’ (head) is indicative of other senses and limbs such as eyes, legs, etc,  which are tools for knowledge and action. This is explicit in the two names ‘sahasrAksha:’ and ‘sahasrapAth’ as well. The word ‘sahasra’ (thousand) doesn’t limit it to the numeral ‘one thousand’; rather, it intends to show ‘infinite’ heads, eyes, limbs etc.

These names remind us of the vEdhic declarations that say:

• “bhagavAn has eyes all over, and he sees everything at once”
• “bhagavAn’s hands and legs are all around, his eyes, heads are all around” etc

All these statements and more only show us bhagavAn’s unbounded capability of knowing everything and doing every action at all places at all times. This is not only befitting of his stature, but also well accepted by all SAsthras.

With such unbounded knowledge and actions, since bhagavAn permeates the whole creation, he is called ‘viSvAthmA’ – the indweller of the world. The purushasUktha hails thus, in support of this: “Having permeated the whole world, covering it from all sides…”

The scriptures further declare thus:

• “… in all these creatures he stands as the indweller”
• “… by whom all of this creation is sewed and held together”
• “Oh arjuna, I am indeed the indweller of every creature”, etc.

Etymology: The word ‘sahasra’ is said to indicate infinity. Thus, the one with infinite heads is called ‘sahasramUrdhA’. He is the one who is hailed by this divine name (sahasraSIrshA) in the purushasUktha and other vEdhic hymns. The words ‘akshi’ (eye) and ‘pAdha’ (leg) are indicative of bhagavAn’s faculties collectively (both sense and action respectively). The one who possesses infinite knowledge and actions with such faculties is hailed by the divine names ‘sahasrAksha:’ and ‘sahasrapAth’. The one who permeates the entire creation with such infinite knowledge and actions born out of his infinite faculties is called ‘viSvAthmA’.

सहस्रशब्दॊ ह्यानन्त्यलक्षकः समुदाहृतः |
सहस्रमूर्धा सॊsनन्तशिरस्कः कीर्त्यतॆ ततः ||

सहस्रमूर्धा स स्याद्वा पुंसूक्ताद्युक्तनामवान् |
आभ्यां च ज्ञानकर्माभ्यां विश्वात्मा व्यापनात् स्मृतः ||

अक्षिपा

दपदॆ ज्ञानकर्मॆन्द्रियनिदर्शकॆ |
तॆनानन्तज्ञानकर्मा सहस्राक्षः सहस्रपात् ||

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आवर्तनॊ निवृत्तात्मा संवृतः सम्प्रमर्दनः ।
अहःसम्वर्तकॊ वह्निरनिलॊ धरणीधरः ॥ २५ ॥
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230) Avarthana: (आवर्तनः)

Since bhagavAn spins the cycle of samsAra (creation and destruction), he is called ‘Avarthana:’. The scriptures hail thus:

• “This wheel of brahmA (creation) is run by him”
• “…making all the creatures move about…”
• “bhagavAn kESava revolves the wheels of time, creation and destruction with his own powers, running them in cycles”, etc.

Even the purushasUktha expounds the same when it says “from him was born the four faced brahmA” etc.

Etymology: The one who runs the cycle of samsAra as in spinning a wheel is called ‘Avarthana:’.

सम्साराख्यघटीयन्त्रॆ परिवर्तनशीलतः |
चक्रवच्च विशॆषॆण ह्यावर्तन इतीरितः ||

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

  SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Part 21

211) gururguruthama: (गुरुर्गुरुतमः)

Thence the incarnation as the great fish – mathsyAvathAra – is hailed. bhagavAn is called ‘gururguruthama:’, since he is the foremost preceptor of all knowledge.

He is hailed by hiraNya garbha as ‘the preceptor of even the fore preceptors’.

The word ‘guruthama:’ (biggest) is just an adjective to the word ‘guru:’ (preceptor), and not an independent name by itself.

This divine name ‘guru: guruthama:’ is an exact reflection of the word ‘guru: garIyAn’ as seen in the bhagavath gIthA (hailed by arjuna when he saw bhagavAn’s viSvarUpam) (पितासि लॊकस्य चराचरस्य त्वमस्य पूज्यश्च गुरुर्गरीयान्).

Etymology: Thence the expounding of thousand names continues with the hailing of mathsyAvathAra  – the incarnation as a great fish. Since bhagavAn is the foremost preceptor of all knowledge when he incarnates as the fish, he is called ‘gururguruthama:’.

अथ मत्स्यावतारस्य प्रस्तावस्तु प्रतन्यतॆ |
अशॆषविद्याचार्यत्वात् स्मृतॊ गुरुतमॊ गुरुः ||

212) dhAma: (धामः) (also repeated in 622)

Since bhagavAn was the refuge of the boat that housed the seeds of all moveable and immoveable (sentient and insentient) entities (the rishis and seeds of flora), he is called ‘dhAma:’.

(NOTE: During the naimiththika praLayam, when up to the three worlds – bhU:, bhuva: and suva: – were covered with water, bhagavAn incarnated as the great fish ‘mathsya’ with a single horn. All the seven rishis and SrAdhdha dhEva (manu) were made to enter a boat, along with the seeds of all required plants. The boat was tied to the horn of the great fish using the serpent called vAsuki. bhagavAn protected them all in the form of the fish till the praLayam ended. At the same time, the four faced brahmA had lost the vEdhas while he slept. mathsya mUrthi also protected the vEdhas from the demon named ‘hayagrIva’ and returned them to brahmA. This is the story behind the incarnation of mathsya. All these divine names hailing the incarnation of fish fit into this context).

Etymology: The one who supported both the sentient and insentient entities during the naimiththika praLaya is called ‘dhAma:’.

चराचरधारतया धामॆति परिचक्षतॆ |

213) sathya: (सत्यः) (also repeated in 107, 873)

The one who favored manu (SrAdhdha dhEva) and others who sought his refuge at the time of praLaya is called ‘sathya:’ – the favorable one for his devotees.

Etymology: bhagavAn is called ‘sathya:’ since he was most favorable for his devotees such as manu and others, who sought refuge in him.

मन्वादिष्वपि साधुत्वात् सत्य इत्यभिदीयतॆ |

214) sathyaparAkrama: (सत्यपराक्रमः)

bhagavAn’s words and deeds towards manu and others were never deceitful. Hence he is called ‘sathyaparAkrama:’. The word ‘sathya’ means non-deceitful. parAkrama means act (noble-act).

Etymology: The one whose deeds are non-deceitful is called ‘sathyaparAkrama:’.

वृत्तिर्ह्यकैतवा यस्य स स्यात् सत्यपराक्रमः |

(NOTE: The non-deceitfulness in words and deeds referred here is thus: bhagavAn was born as a small fish and reached the hands of SrAdhdha dhEva, and asked him to protect it. When it grew rapidly beyond comprehension, SrAdhdha dhEva enquired who it was. Then bhagavAn revealed his divine form as the fish and advised him that the naimiththika praLaya would ensue on the seventh day from then. He also promised that he would protect them on a boat in the waters of praLaya. Since he kept up his word, and showed his prowess in the mighty waters of praLaya, he is called ‘sathyaparAkrama:’).

215) nimisha: (निमिषः)

Since bhagavAn closes his eyes towards the opponents of his devotees and doesn’t even glance at them, he is called ‘nimisha:’ – the one who closes his eyes.

Etymology: The one who doesn’t even glance at the opponents of his devotees (and hence doesn’t bless them) is called ‘nimisha:’.

विरॊधिनः सतां यॊsसौ नॆक्षतॆ निमिषश्च सः |

216) animisha: (अनिमिषः)

Who is such a one? He is ‘animisha:’ – the one who never closes his eyes! Since bhagavAn is ever alert in protecting his devotees and never closes his eyes even for a fraction of a second to blink, he is called ‘animisha:’. He is the one who sports the divine form of a fish (fish never closes its eyes).

Etymology: The one who is ever awake and alert in protecting his devotees is called ‘animisha:’.

सद्रक्षणॆ जागरूकः स्मृतॊ ह्यनिमिषश्च सः |

217) sragvI (स्रग्वी)

Although born in a thiryak yOni (animal birth) as a fish, since bhagavAn is inseparably associated with the garland named vaijayanthI – which is indicative of his supremacy, he is called ‘sragvI’ – the decorated one.

The root ‘sraj’ (स्रज्) gets the ‘vini’ (विनिः) adjunct as per the aphorism ‘अस्मायामॆधास्रजॊ विनिः’, resulting in this divine name.

Etymology: The ornament (garland) called vaijayanthI (वैजयन्ती) is an indicator of absolute supremacy. Since bhagavAn is inseparably adorned with such vaijayanthI (irrespective of his births), he is called ‘sragvI’.

परत्वसूचिनी या च वैजयन्तीति कीर्तिता |
तया प्रजा नित्ययॊगात् स्रग्वीति परिकीर्त्यतॆ ||

218) vAchaspathi: (वाचस्पतिः) (also repeated in 579)

Since bhagavAn fortified the vEdhas by propounding SrI mathsya purANa, he is called ‘vAchaspathi:’ – the master of words.

Etymology: bhagavAn is called ‘vAchaspathi:’ since he detailed the vEdhas by propounding the mathsya purAna.

वॆदॊपबृंहणात् वाचस्पतिर्मात्स्यपुराणतः |

219) udhAradhI: (उदारधीः)

The one who is omniscient – possessing the required knowledge to uplift all the fallen souls in this material creation – is called udhAradhI:.

Etymology: bhagavAn is called ‘udhAradhI:’ since he possesses a stretched knowledge required to uplift all the fallen souls.

सर्वॊपजीव्यसार्वज्ञात् उच्यतॆ स उदारधीः |

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अग्रणीर्ग्रामणीः श्रीमान् न्यायॊ नॆता समीरणः ।
सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात् ॥ २४ ॥
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220) agraNI: (अग्रणीः)

Since bhagavAn leads every individual soul to his supreme abode thus, he is called ‘agraNI:’ – the one who leads.

Etymology: With his boundless compassion, since bhagavAn leads every devotee to his supreme abode as the foremost goal, he is called ‘agraNI:’. He is verily the grantor of mOksha to his dear devotees.

महॊदारतया भक्तान् अग्रिमं पश्चिमं पदम् |
नयतीत्यग्रणीः प्रॊक्तः भक्तमॊक्षप्रदॊ मनुः ||

महॊदारतया भक्तान् अग्रिमं पश्चिमं पदम् |
नयतीत्यग्रणीः प्रॊक्तः भक्तमॊक्षप्रदॊ मनुः ||

adiyen srinivasa raja ramanuja dasan

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