SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
151) viSvayOni: (विश्वयॊनिः) (also repeated in 118)
Through brahmA and rudhra, since bhagavAn becomes the cause of creation (and hence sustenance and destruction), he is called ‘viSvayOni:’ – the originator of worlds.
Etymology: This world/universe (the effect) is bhagavAn’s creation. bhagavAn is the origin of this creation since he is the cause of this effect. BhagavAn becomes the cause of this cycle of creation and destruction through the four faced brahmA and rudhra. Thus, he is called ‘viSvayOni:’.
विश्वं तत्कार्यवर्गः स्यात् यॊनिस्तस्य तु कारणवत् |
तस्य ब्रह्मादिमुखतॊ विश्वयॊनिरितीरितः ||
152) punarvasu: (पुनर्वसुः)
Having created the entities/worlds thus, since bhagavAn indwells all the creatures, he is called ‘punarvasu:’ – the one who indwells the creatures.
The scriptures say thus:
- “bhagavAn is verily the closest relative of all dhEvas. He resides right in the caves of their hearts”
- “bhagavAn is verily the indweller in you and in me, as well as in all these different creatures bearing various bodies.”
Etymology: The one who resides again within the various dhEvas including the four faced brahmA as their indweller is called ‘punarvasu:’. (BhagavAn is already the indweller of all entities – sentient and insentient. However, at the time of creation, he resides in them again as explained in the upanishath statement “anEna jIvEna AthmanA anupravishya nAmarUpE vyAkaravANi”)
ब्रह्मादिष्वपि दॆवॆषु ह्यन्तरात्मतया च यः |
पुनर्निवासनान्नित्यं पुनर्वसुरुदाहृतः ||
उपॆन्द्रॊ वामनः प्रांशुरमॊघः शुचिरूर्जितः ।
अतीन्द्रः सङ्ग्रहः सर्गॊ धृतात्मा नियमॊ यमः ॥ १७ ॥
153) upEndhra: (उपॆन्द्रः)
Thereafter, the divine incarnation of bhagavAn as ‘vAmana’ is elucidated.
bhagavAn was born among the ‘Adhithyas’ (born as one of the sons of adhithi and kaSyapa). Since he was born as the youngest son among the twelve Adhithyas, and thus was born as the younger brother of indhra, he is called ‘upEndhra:’ – the brother of indhra.
The scriptures hail bhagavAn’s advent thus:
- “That eternal supreme soul who is devoid of births (due to karma) is born as the most qualified of all Adhithyas (out of his own free will). Oh king, the sons of adhithi are twelve in number, the eldest being indhra. Among them, bhagavAn vishNu is born as the youngest son – in whom the worlds reside.”
- “vishNu was born as the younger brother of indhra”, etc.
Etymology: The one who is born as the younger brother of even lower mortals like indhra is called ‘upEndhra:’.
इन्द्रस्याप्यनुजत्वॆन जातश्चॊपॆन्द्र उच्यतॆ |
154) vAmana: (वामनः)
Since bhagavAn – as upEndhra – walked up to the sacrificial pyre of bali chakravarthi in order to help indhra, he is called ‘vAmana:’ – the dwarf, or the one who confers happiness. The scriptures say that he is called ‘vAmana:’ since he confers happiness among those who see his divine body, with his own effulgence. They say, “…that vAmana is the bearer of the divine body”, etc.
Etymology: Since he is the one who is capable of conferring happiness – with his own effulgence – to those who see his divine body, he is called vAmana:.
दृष्ट्या स्वकान्त्या वामानि सुखानि नयतीति स वामनः |
155) prAmSu: (प्रांशुः)
bhagavAn manifested as ‘prAmSu:’ right there, in that sacrificial ground. The root ‘aS’ (अश्) (to pervade) gets the ‘u’ (उ) suffix as per the grammar rules, and it results in this divine name. This divine name refers to the one who pervaded the whole universe by growing as ‘thrivikrama’ in an instant. This is as per the scriptural statements:
- “The moment the water fell on the hands of vAmana, he was no more a dwarf! He instantly grew in size as thrivikrama, with the sun and the moon at his chest falling down to his navel as he grew!”
- “May that vAmana – who grew as thrivikrama in an instant, pervading all three worlds and glorious with his divine weapons – protect you all”, etc.
In support of such statements from purAnas, even the vEdhas audaciously declare thus:
- “bhagavAn vishNu measured all these worlds with his three steps”
- “vishNu pervaded the whole world with his three steps”
- “bhagavAn measured all these worlds in order to earn back the lost lands of indhra”
Etymology: bhagavAn is called ‘prAmSu:’ due to his pervasiveness (as thrivikrama).
व्याप्तिमत्वात् प्रांशुश्च परिकीर्तितः |
156) amOgha: (अमॊघः) (also repeated in 111)
bhagavAn is called ‘amOgha:’, since none of his deeds are wasteful. The manthras describe him as the one with limitless influence. In this context, he is called ‘amOgha:’, since he graced both bali chakravarthi and indhra alike simultaneously, without any differentiation.
The scriptures hail bhagavAn’s divine deeds as vAmana/thrivikrama thus:
- “In the same instant, bhagavAn graced both bali as well as indhra alike. he bestowed upon bali a higher position comparable with that of indhra, and at the same time he got the status of dhEvas restored from bali in accepting the sacrifices in oblations”
- “When the water touched vAmana’s hands, bali attained immeasurable fruits in this world at that very instant! Also, bali was conferred with the title of ‘indhra’ for a full period of a ‘manvanthara’ without any competition!”, etc.
Etymology: bhagavAn is called ‘amOgha:’ since he satisfied both bali and indhra alike at the same instant, and hence possesses immeasurable influence among entities. The one who has no wasteful deeds to his credit is called ‘amOgha:’.
बलॆश्च वासवस्यापि कृतार्थीकरणात् समम् |
मानातीत प्रभावत्वात् अमॊघः परिकीर्तितः ||
न मॊघं चॆष्टितं यस्य स अमॊघः परिकीर्तितः ||
157) Suchi: (शुचिः) (also repeated in 252)
Although bhagavAn helped the two – bali and indhra – thus, since he didn’t expect any favor in return, he is called ‘Suchi:’ – the pure one! This is as said in scriptures:
“bhagavAn is the purest since he is untouched by any blemishes of expecting return favors”, etc.
Etymology: The greatest one doesn’t expect even the smallest favor in return even among those whom he personally helped greatly is called ‘Suchi:’.
स्वयं कृतॊपकारॆषु यत्किञ्चित् प्रत्युपक्रियम् |
अनपॆक्षस्थितॊ यॊsसौ शुचिः स्यात् धर्मदॊ मनुः ||
158) Urjitha: (ऊर्जितः)
The one who possessed extraordinary strength that was required to slay/arrest even the great warriors like namuchi (नमुचि) (the son of mahAbali) and the like (when they tried to attack him for his deed as thrivikrama) is called ‘Urjitha:’ – the powerful. The word ‘UrjA’ (ऊर्जा) (strength) is suffixed with ‘ithach’ (इतच्) adjunct, resulting in this divine name.
Etymology: The one who always possesses extraordinary strength (required to control enemies) is called ‘Urjitha:’.
ऊर्जा बलं यस्य नित्यं संजाता इत्यूर्जितः स्मृतः |
159) athIndhra: (अतीन्द्रः)
Although born as the youngest brother of indhra, since bhagavAn transcends indhra himself by his divine wealth and his purely selfless deeds, he is called ‘athIndhra:’ – the one who transcends indhra.
bhagavAn is hailed by the scriptures as “the one who possesses unfathomable wealth” and “the one whose deeds are way beyond those of vAyu and indhra”.
Etymology: Although born as the younger brother of indhra, bhagavAn is called ‘athIndhra:’ due to his divine wealth that transcends the lower wealth of indhra.
इन्द्रानुजत्वॆsपि ऐश्वर्यात् अतीतॊsतीन्द्र उच्यतॆ |
160) samgraha: (संग्रहः)
The one who is very easily / effortlessly comprehended by his true devotees is called ‘samgraha:’ – the comprehended one. The word ‘graha’ (ग्रह) (to hold) gets the ‘ap’ (अप्) adjunct as per the grammatical rule, resulting in this divine name.
Etymology: The one who is effortlessly accessed by his devotees is called ‘samgraha:’.
भक्तैरप्यप्रयत्नॆन संग्राह्यः संग्रहः स्मृतः |
adiyen srinivasa raja ramanuja dasan
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