SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
251 and 252) Sishtakruth (शिष्टकृत्) Suchi: (शुचिः) (also repeated in 157)
Also, since bhagavAn bestows all auspiciousness upon the sentient and insentient entities according to their merits and makes them tread the right path, he is called ‘Sishtakruth’ – the one who makes his devotees tread the right path. Furthermore, since he is pure by himself and does only good deeds to his devotees, he is called ‘Suchi:’ – the pure one (or the one who does only good actions).
Etymology: Since bhagavAn bestows all auspiciousness upon the sentient and insentient entities according to their merits through their eternal relationship with himself, and since he is auspicious himself with great effulgence not expecting any external aid, he is called ‘Sishtakruth’ and ‘Suchi:’ respectively.
स्वानुकूलशुभान् कुर्वन् स्वसम्बन्धॆन तान् स्वयम् |
अनाधॆय महादीप्तिः शिष्टकृच्छुचिरुच्यतॆ ||
253) sidhdhArtha: (सिद्धार्थः)
Whatever has been said till now is being further elucidated with this divine name. bhagavAn is called ‘sidhdhArtha:’ since all of his desires are ever fulfilled.
Etymology: He whose every desire is fulfilled is called ‘sidhdhArtha:’. In other words, since no desire remains to be attained by bhagavAn, he is called ‘sidhdhArtha:’.
सिद्धाः प्राप्ताः यस्य सर्वॆ ह्यर्थाः सिद्धार्थ ईरितः |
अवाप्त सर्वकामॊ वा सिद्धार्थ इति कथ्यतॆ ||
254) sidhdhasankalpa: (सिद्धसंकल्पः)
Furthermore, he is also called ‘sidhdhasankalpa:’. This means that he accomplishes everything (or attains every desire) by his independent will alone.
As the scriptures say, he is the one whose desires are auspicious and ever fulfilled.
Etymology: Since he is the one who is capable of accomplishing all that he desires (in other words, since he is the one whose every desire is fulfilled by his will alone), he is called ‘sidhdhasankalpa:’.
सत्यसंकल्पत्वाच्च सिद्धसंकल्प ईरितः
255) sidhdhidha: (सिद्धिदः)
Since bhagavAn bestows the eight siddhis (ashta mahA sidhdhis viz., aNimA, mahimA, laghimA, garimA, prApthi, prAkAmyam, Ishithva and vashithva) to the practitioners of yoga, he is called ‘sidhdhidha:’ – the grantor of sidhdhis.
Etymology: ‘sidhdhidha:’ is the one who grants the eight siddhis (powers) to the practitioners of yoga.
सिद्धिदः साधकॆभ्यॊ यॊ ह्यणिमाद्यष्टसिद्धिदः |
256) sidhdhisAdhana: (सिद्धिसाधनः)
Apart from granting such lower results (ashta sidhdhis), bhagavAn also possesses bhakthi as a tool that enables the mortal souls to attain verily his supreme abode. This ‘bhakthi’ not only brings us the sweetest of the sweet – bhagavAn himself, but is also equally sweet even at the time of practicing.
Etymology: Since bhagavAn possesses the tool (bhakthi) that enables us to attain him, he is called ‘sidhdhisAdhana:’.
तत्सिद्धॆश्चापि हॆतुत्वात् सिद्धिसाधन ईरितः |
वृषाही वृषभॊ विष्णुर्वृषपर्वा वृषॊदरः ।
वर्धनॊ वर्धमानश्च विविक्तः श्रुतिसागरः ॥ २८ ॥
257) vrushAhI (वृषाही)
The day when an individual soul places its first step towards bhagavAn results as the most righteous day for it. It becomes the most auspicious day for the individual soul – as much as the opening day (ankurArpaNam अङ्कुरार्पणम्) is for any grand festivity in the temples.
The root ‘vrusha:’ वृषः (righteousness) is conjoined with ‘ahan’ अहन् (day), and gets the ‘tach’ (टच्) adjunct, resulting in the word ‘vrushAha:’ (वृषाहः). The one who possesses such a day is called ‘vrushAhI’ – the one who renders the day when an individual soul approaches him as the most auspicious.
As shown in the vishNu purAnam, akrUra claims the day when kamsa sends him to meet krishNa as the most auspicious. He considers it as the dawn in his life.
He exclaims thus: “Behold! My birth has fructified today! All the darkness in my life is gone, and the auspicious dawn is setting in. That is because I shall look into the divine face of that vishNu, who possesses wide eyes like the blossoming lotus’ leaves”
Other scriptures have also followed suite when they have said “the day when an individual soul doesn’t see that kESava is indeed darkness; and even the night when the individual soul has seen him is itself the brightest day”, etc.
Even the upanishath exclaims thus: “Whenever the individual soul rests in the shelter of bhagavAn, then it sheds all its fears (of samsAra). Whenever the individual soul moves away from bhagavAn, it is drowned in fear”.
Etymology: The word ‘vrusha:’ refers to ‘dharma’ or righteousness. The day when an individual soul places its first step towards bhagavAn itself results as the most auspicious and righteous day for it. Thus, bhagavAn is called ‘vrushAhI’.
वृषॊ हि धर्मस्तद्रूपम् अहर्यस्य दिनं स्मृतम् |
प्रथमाभिगमाहाख्यं वृषाही स प्रकीर्तितः ||
258) vrushabha: (वृषभः)
Since bhagavAn showers his nectarine love over such people who take a step towards him to protect them from the heat of the fires of samsAra, he is called ‘vrushabha:’ – the sprinkler of nectar (his love).
The root ‘vrush’ वृष् (to shower) is adjoined with ‘abhach’ (अभच्) per grammatical rules, resulting in this divine name.
Etymology: bhagavAn is called ‘vrushabha:’ since he showers his divine nectarine love on the fallen souls being burnt in the heat of samsAra when they approach him. This manthra dispels fears from the minds of his devotees.
अभिगच्छत् भक्तजनान् सुधावर्षणतॊsन्वहम् |
वृषभश्च समाख्यातः सिञ्चन् भयहरॊ मनुः ||
259) vishNu: (विष्णुः) (also repeated in 2 and 663)
Showering his love thus, since bhagavAn pervades all places, he is called ‘vishNu:’ – the one who pervades.
The root ‘vishal’ (विषल्) means ‘pervasiveness’ in this context. It gets the ‘kich’ (किच्) adjunct, resulting in this divine name.
The pervasiveness in this divine name comes in the context of bhagavAn generously fulfilling the wishes of the individual souls – including his enemies – and hence being intimate with all such souls. Since he stays closely with every individual soul thus, this divine name is said to expound his pervasiveness.
bhagavAn himself declares in the bhagavath gIthA, “Oh arjuna, there cannot be any sentient or insentient entity existing without me”.
Etymology: Since bhagavAn pervades all places by his shower of divine love (like a torrent that pervades an entire area), and since he is absolutely necessary for the very existence of every entity, he is called ‘vishNu:’.
विष्णुः स्यादविनाभावात् व्याप्यव्यापकभावतः |
260) vrushaparvA (वृषपर्वा)
The word ‘vrushA:’ refers to the varNa-ASrama dharmas (rights). They form the flight of steps to reach him. Hence, he is called ‘vrushaparvA’ – the one who possesses the rightful duties as steps to reach him.
Etymology: The word ‘vrushA:’ refers to the varNa-Ashrama dharmas or the rightful duties (varNa = character – brAhmaNa, kshathriya, vaiSya, SUdhra; ASrama = the stage of life – brahmacharya, gruhastha, vAnaprastha, sanyAsa). The one who possesses such rightful duties as the flight of steps to reach him is called ‘vrushaparvA’.
वृषा वर्णाश्रमा धर्माः पर्वाण्यारॊहणॆ तु तॆ |
यस्य सन्ति सदा सॊsयं वृषपर्वा प्रकीर्तितः ||
adiyen srinivasa raja ramanuja dasan
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