SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
101) achyutha: (अच्युतः) (also repeated in 320, 557)
The one who does not get separated from such surrendered souls is called ‘achyutha:’ – the infallible.
The scriptures say thus in this regard:
- “Since I never gave up anything in the past, I am called ‘achyutha’”
- “I never get separated from such a devotee”
- “I shall never forsake him; that will never happen”, et al
Etymology: Since bhagavAn never gets separated from his devotees, he is called ‘achyutha:’. Alternately, he is also called ‘achyutha:’, by whose grace the surrendered souls never face any shortcomings.
भक्तॆभ्यॊsच्युतपूर्वत्वात् अच्युतः परिकीर्तितः |
आश्रितानां च्युतिर्यस्मान्नास्ति स अच्युत ईरितः ||
102) vrushAkapi: (वृषाकपिः)
The divine name that justifies that verily the same ‘achyutha’ is the one who incarnated as the boar (varAha) is ‘vrushAkapi:’ – the boar that embodies virtue.
The sages have recorded thus:
“The word ‘kapi:’ (कपिः) means the great divine boar. The word ‘vrusha:’ (वृषः) represents virtue. Thus, kashyapa prajApathi addressed me as ‘vrushAkapi:’ (वृषाकपिः).”
Etymology: The great divine boar is called ‘kapi:’, and righteousness is called ‘vrusha:’. Thus, he is vrushAkapi (the boar that embodies virtue). This eight-syllable manthra grants the wishes of the chanter.
कपिर्वराहः श्रॆष्ठश्च धर्मश्च वृष उच्यतॆ |
तस्मात् वृषाकपिः प्रॊक्तः वस्वरण्यॊsभीष्टदॊ मनुः ||
103) amEyAthmA (अमॆयात्मा) (also repeated in 181)
Since bhagavAn showers his grace towards the souls, who have taken refuge under him, in a constant flow, he is called ‘amEyAthmA’ – the one whose abundant nature cannot be quantified. The vEdhas declare: “Thus he is the supreme of all entities”, “Therefore, that janArdhana is only the greatest”, etc.
Etymology: The one who is the greatest of all due to his unquantifiable abundant nature (of showering his unbounded grace towards his refugees in an abundant flow) is called ‘amEyAthmA’. This manthra is said to grant superior fruits upon the chanter.
इयानित्यपरिच्छॆद्य स्वभावात् सर्वतॊsधिकः |
अमॆयात्मा समुद्दिष्टॊ ह्यौन्नत्यफलदॊ मनुः ||
104) sarvayOgavinissrutha: (सर्वयॊगविनिस्सृतः)
How does bhagavAn qualify as the one with such abundant nature? he qualifies thus due to his being the ‘sarvayOgavinissrutha:’ – the one who is attained by all means. He is called thus, because he is attained by all the scriptural injunctions as well as the lower means that anyone cooks up with his own imagination and intelligence. He is especially fit of being attained by everyone much akin to the esoteric meanings of the vEdhas. This also means that he is very easily attained by all souls.
The scriptures have said thus about bhagavAn’s attainability:
- “bhagavAn bestows the superior experience of his divine wealth even to those who know not of any higher means of attaining him but just worship him by any means that they can comprehend”
- “Although not abiding by injunctions, when a surrendered soul worships bhagavAn with pure love, the lord of such manthras – bhagavAn – gets pleased and graces him abundantly. What, then, is to be said about the enlightened souls who are full of knowledge and love towards bhagavAn, and worship him with all faith and devotion?”
- “When it is well known that mAdhava wholeheartedly accepts just the mental worship of his devotees, isn’t it very clear that those who are caught up in the miseries of samsAra have failed to think about bhagavAn?”, etc.
Etymology: He is attainable by all means, and hence he is called ‘sarvayOgavinissrutha:’.
सर्वैरुपायैः प्राप्यश्च सर्वयॊगविनिस्सृतः |
वसुर्वसुमनाः सत्यः समात्मा संमितः समः ।
अमॊघः पुण्डरीकाक्षॊ वृषकर्मा वृषाकृतिः ॥ १२ ॥
105) vasu: (वसुः) (also repeated in 271, 701)
Since he resides with utmost love within the minds of even such souls who show little devotion unto him, he is called ‘vasu:’. The root ‘vas’ वस् (to reside) is suffixed with the adjunct ‘u:’ (उः), resulting in this divine name.
Etymology: The one who voluntarily resides with utmost love in such souls who display the slightest devotion unto himim is called ‘vasu:’.
वसतीति वसुः तॆषु प्रीत्या परमया स्वयम् |
106) vasumanA: (वसुमनाः) (also repeated in 702)
He places his mind with his devotees considering them as his greatest wealth, and hence called ‘vasumanA:’ – the one who considers his devotees as his greatest wealth. bhagavAn himself says thus in the bhagavath gIthA: “Such a great soul who considers me as everything to him is the most difficult to find”.
Etymology: He whose mind always rests with his devotees – considering them as his greatest invaluable wealth – is called as ‘vasumanA:’ by everyone. This manthra nurtures the chanters as a mother nurtures her child.
वसुनीव निधौ तॆषु मनॊ यस्यास्ति सर्वदा |
सर्वैः वसुमनाः प्रॊक्तॊ मातृवत् पॊषकॊ मनुः ||
107) sathya: (सत्यः) (also repeated in 213, 873)
The one who is benevolent to such realized souls is called ‘sathya:’ – the benevolent.
The root ‘sath’ (सत्) is suffixed with ‘yath’ (यत्) adjunct resulting in the divine name ‘sathya:’.
Etymology: The one who is benevolent to the realized souls is called ‘sathya:’.
सत्सु साधुः सत्य इति |
108) samAthmA (समात्मा)
The one who ignores the differences among his devotees in their natures and considers them all as equal and graces them all equally is called ‘samAthmA’ – the impartial.
bhagavAn himself declares thus in bhagavath gIthA – “I treat all souls equally”.
Etymology: bhagavAn is called ‘samAthmA’ due to his impartiality.
समात्मा समचित्ततः |
109) sammitha: (संमितः)
He is called ‘sammitha:’ since he is bound by the love of his devotees. The root ‘mA’ मा (restriction) is suffixed with ‘ikAra:’ (इकारः) resulting in the word ‘mitha:’ (मितः).
He is very easily confined by his devotees by their love – to the extent of enabling them to say “He is ours. He is in our control”.
This is shown in SrImath rAmAyanam and SrI vishNu purAnam, where dhaSaratha declares “My rAma – the lotus eyed one – is not even sixteen years of age”, and vasudhEva declares “He (krishNa) is truly my son”.
Etymology: Since he is confined by his devotees out of their love, he is called ‘sammitha:’.
मितत्वात् च तथा भक्तैः संमितः परिकीर्तितः |
110) sama: (समः)
Even among such devotees, since bhagavAn never differentiates on the basis of the new devotees and old devotees, the knowledgeable souls and the ignorant souls, and other such factors, and since he respects all of their love towards him equally, he is called ‘sama:’ – the equal one.
As per the grammatical rules, the word ‘sam’ (सम्) is suffixed with ‘akAra’ (अः), resulting in the divine name ‘sama:’.
Etymology: The one who is equal to all of his old devotees as well as the new ones is called ‘sama:’.
ज्ञातॆsपरिचितॆ चापि समत्वात् सम उच्यतॆ |
adiyen srinivasa raja ramanuja dasan
archived in http://divyaprabandham.koyil.org