SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
241) viSvabhugvibhu: (विश्वभुग्विभुः)
bhagavAn pervades all of his own creation and thus controls and nurtures the entire creation. Hence, he is called ‘viSvabhugvibhu:’ – the one who nurtures by pervading. The word ‘bhuj’ in this context refers to nourishment by controlling.
This is a single name and not a combination.
The vEdhas say thus:
“Having created all of these forms (different bodies), he names them individually and utters them too. he also nourishes them”
Etymology: bhagavAn is the one who pervades all of his creation in entirety, controls and nourishes every entity therein.
तत्सृष्टं व्याप्य वै भुञ्जन् पालयन् विश्वभुग्विभुः |
242) sathkarthA (सत्कर्ता)
When bhagavAn takes compassion in all entities including his opponents, what more is to be said in the case of his true devotees? He is called ‘sathkarthA’ for he honors his true devotees highly. As SrImath rAmAyaNa says, “rAma is the one who regards the virtuous men”.
Etymology: He is called ‘sathkarthA’ who reveres the virtuous men (His true devotees).
सत्कर्ता च स विज्ञॆयः सज्जनप्रतिपूजकः |
243) sathkrutha: (सत्कृतः)
bhagavAn is also called ‘sathkrutha:’ since he is fondly worshipped by such true devotees. Accepting even the little that they have to offer out of pure love, bhagavAn – out of his boundless mercy – considers such offerings itself as great deeds that can never be returned by him. He rejoices in such offerings from his true devotees.
The sAthvatha samhithA says thus: “Behold! bhagavAn is the one who pleases all of his intimate devotees. He is also the one who happily accepts their worship with very high regard.”
The SrImath rAmAyaNa hails bhagavAn as the one who was devoutly worshipped by Sabari.
The SrImath bhAgavatha and SrI vishNu purAna hail bhagavAn as the one who was lovingly worshipped by mAlAkara.
Etymology: The one who is devoutly worshipped by his true devotees with austerities such as archanam, etc. is called ‘sathkrutha:’.
अर्चादिभिस्सजनैर्यः पूजितः सत्कृतः स्मृतः |
244) sAdhu: (साधुः)
Since bhagavAn happily accepts and accomplishes the tasks trusted to him by his dear devotees such as being a messenger, charioteer et al, he is called ‘sAdhu:’ – the one who acts according to his devotees’ wishes.
Here, the root ‘sAdh’ साध् (to perform) gets the ‘uN’ (उण्) adjunct, resulting in this divine name. It signifies bhagavAn’s one of the greatest qualities of accomplishing his devotees’ works.
Etymology: The one who serves his devotees by performing acts such as being a charioteer, a messenger, et al. as desired by them is called ‘sAdhu:’.
सॆवां सारथ्यदूत्याद्यां साधुः साधयतीति सः |
245) jahnu: (जह्नुः)
Since bhagavAn hides his greatness and supremacy from non-devotees filled with jealousy and contempt, he is called ‘jahnu:’ – the one who hides. The mahAbhAratha says thus: “That chakra (discus) of vAsudhEva conducts itself with mAyA. It helps all the pANdavas at all times even while remaining hidden from the knowledge of all others.”
Etymology: Since bhagavAn hides his greatness from the non-devotees, he is called ‘jahnu:’.
अभक्तॆष्वात्ममाहात्म्यं निह्नुतॆर्जह्नुरुच्यतॆ |
246) nArAyaNa: (नारायणः)
bhagavAn is qualified by sentient and insentient entities in countless numbers. He is the residing place for all such entities (external pervasion). He pervades all of those entities completely as their indweller (internal pervasion). In all the upanishaths, he is hailed thus:
- “Let us contemplate on that nArAyaNa”
- “nArAyaNa is the supreme brahman”
- “nArAyaNa alone existed before creation”
- “Thence (after destruction) too, nArAyaNa alone exists”
- “Both the eye as well as the viewed object are verily nArAyaNa himself”
- “nArAyaNa alone is the lord of all worlds”, etc.
Thus, every branch of vEdhas and upanishaths hail the auspicious qualities of that supreme lord with the most special and unique name attributable only to him – namely ‘nArAyaNa’ (read as nArAyaNa (नारायणः)).
The vEdhas themselves show us the etymology of this name when they unanimously hail thus: “Whatever can be seen in this world and whatever can be heard of – are all pervaded by nArAyaNa, both from outside as well as from within.”
Nothing more can be said in a forum like this about this highly regarded divine name, since this is not supposed to be discussed in the presence of six eyes (even the two eyes belonging to a third person, apart from the preceptor and the disciple themselves).
(NOTE: Since it is said that the deeper meanings of this divine name are not to be discussed in the presence of any third persons, and should be limited only to two people – one preceptor and one disciple, bhattar has promptly refrained from explaining this further. Interested persons may kindly approach their AchAryas for a complete elucidation.)
Etymology: Having pervaded all entities – sentient and insentient – both from outside and within, bhagavAn is called ‘nArAyaNa:’.
अन्तर्बहिश्चतत्सर्वं व्याप्य नारायणः स्मृतः |
247) nara: (नरः)
This hidden inseparable pervasion is further said in this divine name ‘nara:’. This means that he is possessed with sentient and insentient entities that are imperishable by nature.
Etymology: The word ‘ra:’ (रः) represents destruction/perishing. The one who has no destruction (to his body in the form of sentient and insentient entities) is called ‘nara:’.
(In other words, the one who possesses the imperishable sentient and insentient entities as his body is nara:).
रः क्षयॊ यस्य न ह्यस्ति स नरः समुदाहृतः |
असंख्यॆयॊsप्रमॆयात्मा विशिष्टः शिष्टकृच्छुचिः ।
सिद्धार्थः सिद्धसंकल्पः सिद्धिदः सिद्धिसाधनः ॥ २७ ॥
248) asamkhyEya: (असंख्यॆयः)
Since the sentient and insentient entities that bhagavAn possesses are infinite in number, he is called ‘asamkhyEya:’ – the one who is infinite due to possession of so many entities as his body.
Etymology: The one who is associated with infinite ‘nara’s (the word ‘nara’ referring to the sentient and insentient entities as detailed in the previous divine name) is called ‘asamkhyEya:’.
अगण्यनरसंघॊ यः सॊsसंख्यॆयः प्रकीर्तितः |
249) apramEyAthmA (अप्रमॆयात्मा)
bhagavAn pervades every bit of all such infinite sentient and insentient entities (for example, if we say bhagavAn is present in an ocean, he is not just present as one entity in the entire ocean; rather, he pervades every small droplet of water). He pervades every bit of such entities both from inside as well as outside. Since he infinitely pervades all entities thus, and hence cannot be comprehended easily, he is called ‘apramEyAthmA’ – the one who is beyond comprehension.
Etymology: Since bhagavAn pervades every bit of the infinite and incomprehensible sentient and insentient entities both from outside and within, he is called ‘apramEyAthmA’.
एकैकशॊsप्रमॆयायाः ह्यसंख्याता विभूतयः |
तासां चैवाप्रमॆयात्मा व्यापनात् बहिरन्ततः ||
250) viSishta: (विशिष्टः)
Although intimately associated with all sentient and insentient entities thus, since bhagavAn is clearly distinct from all of them, he is called ‘viSishta:’ – the distinct one.
Etymology: The one who doesn’t depend on any of the sentient and insentient entities and hence remains distinct is called ‘viSishta:’.
विलक्षणॊ विशिष्टॊ यः सर्वान् ताननपॆक्ष्य सः
adiyen srinivasa raja ramanuja dasan
archived in http://divyaprabandham.koyil.org