SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
111) amOgha: (अमॊघः) (also repeated in 156)
The one whose relation is never futile is called ‘amOgha:’ – the unfailing one. SrImadh rAmAyana says thus: “Oh rAma! The very sight of yours is unfailing. Praising you would never go in vain. Those who are devoted unto you would never fail to attain their fruits”.
Etymology: The one whose connection is far from being futile is called ‘amOgha:’.
वितथस्पर्शरहितः स ह्यमॊघः प्रकीर्तितः |
112) puNdarIkAksha: (पुण्डरीकाक्षः)
bhagavAn’s eternal abode SrIvaikuNtam is called ‘puNdarIkam’ (पुण्डरीकम्). Since bhagavAn is like the eye of all those who enter SrIvaikuNtam, he is called ‘puNdarIkAksha:’ – the eye of SrIvaikuNtam.
This means he is like the eye of all those who eternally reside in SrIvaikuNtam. This is as per the scriptural statement that says “He is like the wide eye of SrIvaikuNtam”, et al.
Etymology: The eternal imperishable abode SrIvaikuNtam is called ‘puNdarIkam’. He who is like the eye of the souls who reside in SrIvaikuNtam is called ‘puNdarIkAksha:’.
पुण्डरीकं परं धाम नित्यमक्षरमव्ययम् |
तद्गतानाम् अक्षिभूतः पुण्डरीकाक्ष ईरितः ||
113) vrushakarmA (वृषकर्मा)
Although being aloof as detailed thus, since bhagavAn sports all righteous actions that would benefit even the lowly souls like us, he is called ‘vrushakarmA’ – the one with righteous actions.
Etymology: The one whose actions are known to be beneficial to everyone, and righteous at the same time, such a one with the most auspicious actions is popularly called ‘vrushakarmA’.
श्रॆयस्करं धर्मरूपं कर्म यस्य प्रचक्षतॆ |
वृषकर्मॆति विख्यातॊ शुभकर्मप्रदॊ मनुः ||
114) vrushAkruthi: (वृषाकृतिः)
Since bhagavAn is verily the embodiment of such righteousness, he is called ‘vrushAkruthi:’ – the form of righteousness. Alternately, since his divine form wards off the three heats of samsAra, thereby sprinkling nectar on the fallen souls, and since his actions are most desirable and his form is the most beautiful, he is called ‘vrushakarmA vrushAkruthi:’ (वृषकर्मा वृषाकृतिः). The root for this alternate meaning is in the word ‘vrush’ वृष् (sprinkling).
The scriptures hail bhagavAn thus:
- “He gladdens the whole world by his cool and divine beauty – akin to ten thousand moons lightening up together”.
- “With his divine and beautiful form which is free from blemishes, and with his divine look, constantly emitting knowledge from his body, and also with his moon-like lustrous face, he keeps gladdening the fallen souls – who are burnt in the fire of previous karma – in order to ward off their miseries.”
- “There, he beheld krishNa seated in a high pedestal, bedecked with gems and gold, who looked like the wonderful dark cloud bordering the mEru mountain.”, et al.
Etymology: The one who is verily the embodiment of righteousness is called ‘vrushAkruthi:’. Alternately, the one who sports the divine form and actions that are extremely cool like the nectar to the fallen souls being burnt in the three heats of samsAra is called ‘vrushakarmA vrushAkruthi:’.
धर्मरूपाकृतिर्यस्य स वृषाकृतिरुच्यतॆ |
तापत्रयाग्निदग्धानां सुधॆवात्यन्तशीतलम् |
रूपं कर्म च यस्यास्ति वृषकर्मा वृषाकृतिः ||
रुद्रॊ बहुशिरा बभ्रुः विश्वयॊनिः शुचिश्रवाः ।
अमृतः शाश्वतस्थाणुः वरारॊहॊ महातपाः ॥ १३ ॥
115) rudhra: (रुद्रः)
bhagavAn – with such various divine forms and deeds – makes the devotees lose their heart to him and shed tears of joy. Thus, he is called ‘rudhra:’ – the one who makes the devotees cry.
The scriptures have said thus:
“All creatures must see that devotee who sheds the cool tears of joy with goose bumps all over his body at the very thought of bhagavAn, and who is constantly engrossed in the pastime of hailing the auspicious qualities of bhagavAn”
Etymology: Since bhagavAn makes his devotees shed tears of joy by showing them such beautiful and divine forms and deeds, he is called ‘rudhra:’. This manthra bestows joy to all such intimate devotees.
ईदृक् रूपैः चॆष्टितैश्च भक्तान् सानन्दबाष्पयन् |
रॊदयन् रुद्र उद्दिष्टः सर्वसन्तॊषदॊ मनुः ||
116) bahuSirA: (बहुशिराः)
bhagavAn possesses innumerable heads, (thousands of hoods) like the AdhisEsha. Hence he is called ‘bahuSirA:’ – the one with many heads.
Etymology: The one who has many hoods is called ‘bahuSirA:’.
फणाश्च बहवॊ यस्य स वै बहुशिरा मतः |
117) babhru: (बभ्रुः)
Since bhagavAn bears the whole world on his hoods in such a form, he is called ‘babhru:’ – the one who bears the world on his hoods.
The root ‘brU:’ भृ (to bear) gets the ‘ku’ (कु) adjunct, resulting in the form of ‘bhru’ (भ्रु). This results in this divine name ‘babhru:’ (बभ्रुः).
The scriptures say:
- “He, unto whom all of these worlds form the invaluable gems on the hoods, bears the whole string of creation…”
- “He who bears the world in the form of ‘anantha’ (अनन्तः) on his hoods….”, etc
Etymology: The one who bears the whole world on his hood in the form of ‘anantha’ is called ‘babhru:’.
अनन्तरूपॊ यॊ धत्तॆ पृथ्वी बभ्रुः स ईरितः |
118) viSvayOni: (विश्वयॊनिः) (also repeated in 151)
The one who sports various divine forms in order to mingle with his devotees very normally, and the one who organizes a special setup for the same, is called ‘viSvayOni:’ – the one who mingles with the world (all creatures).
This means he unites with all the souls himself.
The root ‘yu’ यु (to mix up) gets the ‘nith’ (नित्) adjunct resulting in the word ‘yOni:’ (यॊनिः).
Etymology: BhagavAn is called ‘viSvayOni:’ since he unites with the creatures himself.
विश्वॆषां भॆजुषां स्वॆन विश्वयॊनिस्तु मिश्रणात् |
119) SuchiSravA: (शुचिश्रवाः)
The one who necessarily listens to the words of such devotees is called ‘SuchiSravA:’ – the intent listener.
As bhagavAn has declared himself in the mahAbhAratha, “Oh arjuna, I listen to every word of my devotee who talks pure and pleasant words. I do not listen to the sinful talks ever. That is why I am called ‘SuchiSravA:’ by the learned men”.
The definition of ‘Suchi:’ शुचिः (pure) is laden with devotion.
This is as seen in the mahAbhAratha verse that says: “vidhura offered pure and quality food”, where purity referred to vidhura’s pure love towards bhagavAn.
The same context is further recorded thus: “vidhura’s words were full of righteousness, pleasantness, and full of meaning. Listening to such pure words of vidhura, bhagavAn krishNa wished that the night should never finish. Alas, that night passed and the dawn broke…”
Etymology: The one who intently listens to the words spoken by his devotees is called ‘SuchiSravA:’.
भक्तैरुक्तान्यवश्यं यः शृणॊति स शुचिश्रवाः |
120) amrutha: (अमृतः)
Although serving bhagavAn eternally, since the liberated souls are never satisfied due to bhagavAn’s unquantifiable sweetness and due to his nature of warding off samsAra, he is called ‘amrutha:’ – the sweetest.
The scriptures have hailed bhagavAn thus: “Just as a lower mortal is never satisfied by drinking nectar, so also a true devotee is never fully satisfied by looking at the divine forms of janArdhana”.
Etymology: bhagavAn is called ‘amrutha:’ because he is the one who wards off the shackles of aging and death. Alternately, he is called so, since his devotees are never fully satisfied even by serving him eternally. He is called ‘amrutha:’, also due to his unquantifiable sweetness always.
जरामृत्यॊर्वारणॆन ह्यतृप्तॆर्वाsपि सॆवनात् |
अमृतः स्यात् निरतिशय माधुर्यॆण च सर्वदा ||
adiyen srinivasa raja ramanuja dasan
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