Daily Archives: October 9, 2019

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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<< Part 27

271) vasu: (वसुः) (also repeated in 105, 701)

For his great devotees who live their life claiming bhagavAn to be everything for them (as in ‘vAsudhEva: sarvam’ वासुदॆवः सर्वम् – SrI bhagavath gIthA – 7-19), he becomes the greatest wealth himself. Thus, he is himself called ‘vasu:’ – the greatest wealth.

Etymology: Since he is himself the greatest wealth in all forms (for his great devotees like vidhura, mAlAkAra, AzhwArs, et al), he is called ‘vasu:’.

सर्वस्य हरिरूपत्वाद्धनं यस्मात् वसुस्ततः |

272) naikarUpa: (नैकरूपः)

Thence, the universal form (viSvarUpam) of bhagavAn displaying all the greatness as extolled till now is hailed. bhagavAn manifests in numerous forms that his devotees desire. Thus he is called ‘naikarUpa:’ – the one who manifests in numerous forms.

The manthra varNas in vEdhas hail thus while saluting bhagavAn: “I salute repeatedly that bhagavAn whose form is universal”

In bhagavath gIthA, arjuna claims thus: “I behold your glorious universal form which is infinitely expansive in all directions, with numerous heads, hands, abdomens, tongues, and eyes, which has neither a beginning nor an end”

Etymology: The one who always manifests in numerous forms is called ‘naikarUpa:’. With a multitude of forms, the one who is beheld by all of his devotees according to each of their levels of knowledge is called ‘naikarUpa:’. He is the one who manifests in all places in all forms.

यः सदा बहुरूपश्च नैकरूपः स कीर्तितः |
तत्तज्जनज्ञानयॊग्यं रूपं यस्य विशॆषतः |
नैकरूपः समुद्दिष्टः सर्वप्रत्ययगॊचरः ||

273) bruhadhrUpa: (बृहद्रूपः)

bhagavAn’s every form is magnanimous – to the extent that it completely pervades all the space in all directions. Thus, he is called ‘bruhadhrUpa:’ – the one who has magnanimous forms.

In the bhagavath gIthA, arjuna hails bhagavAn’s viSvarUpam thus:

“Your glorious form has completely pervaded all of the available space in all directions on this earth and in the skies, as well as everywhere in between”.

Etymology: The one whose form(s) is (are) so massive as to pervade all space is called ‘bruhadhrUpa:’.

व्याप्नुवद्यस्य रूपं तु बृहद्रूपः स कीर्तितः |

274) SipiviShta: (शिपिविष्टः)

The word ‘Sipi’ (शिपि) connotes ‘ray of light’. The word ‘vishta:’ (pravishta:) means that he pervades such rays.

As yAska puts it, “the word ‘Sipaya:’ represents rays; since such rays are entered by bhagavAn, he is called ‘Sipivishta:’”.

The scriptures declare that the body hair of bhagavAn is full of effulgent rays like the shining sun.

The bhagavath gIthA says thus: “Oh bhagavAn, you pervade all creatures through these most effulgent rays, which seem to be so fierce that they are ready to burn up everything”

Etymology: The word ‘Sipaya:’ refers to the rays. Since bhagavAn manifests by pervading all of such rays, he is called ‘Sipivishta:’. He is thus in the form of the sun, moon, fire, etc (other effulgent entities).

शिपयॊ रश्मयः प्रॊक्ताः व्याप्य तॆष्वपि वर्तनात् |
शिपिविष्टः समाख्यातः सूर्यॆन्द्वग्न्यादिरूपवत् ||

275) prakASana: (प्रकाशनः)

Since bhagavAn manifests in such glorious forms before his devotees who wish to see him thus – such as arjuna, bhIshma, udhanka, et al, he is called ‘prakASana:’ – the manifest one.

In the bhagavath gIthA, bhagavAn declares thus:

• “Oh arjuna, you cannot behold my form with these fleshy eyes. I shall give you the divine eyes with which you can behold my universal form in all its glory. Behold my grandeur”
• “You just beheld my glorious form which is not easily seen by all people” etc.

Etymology: The one who shows himself in his most glorious form (universal form) to his devotees like arjuna who seek to behold such grandeur is called ‘prakASana:’.

दिव्यरूपं दिदृक्षुभ्यॊ पार्थादिभ्यॊ विशॆषतः |
रूपं प्रकाशयति यः स प्रकाशन इतीरितः ||

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ऒजस्तॆजॊद्युतिधरः प्रकाशात्मा प्रतापनः ।
ऋद्धः स्पष्टाक्षरॊ मन्त्रश्चन्द्रांशुर्भास्करद्युतिः ॥ ३० ॥
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276) OjasthEjOdhyuthidhara: (ऒजस्तॆजॊद्युतिधरः)

The word ‘Oja:’ (ऒजस्) refers to power. Similarly, the word ‘thEja:’ (तॆजस्) refers to the capacity to overpower others. It also refers to glory. The word ‘dhyuthi:’ (द्युतिः) refers to effulgence. Since bhagavAn possesses all of these – power, overpowering capacity, fame and effulgence, he is called ‘OjasthEjOdhyuthidhara:’.

This is a single name, and should not be split.

The scriptures hail bhagavAn’s glorious attributes thus:

• “Just as flies fall into fire all by themselves, so also the rAkshasas come with utmost urgency to get killed by bhagavAn”
• “Oh hrushIkESa, I sing all your glories”
• “bhagavAn’s divine form is so effulgent that it looks like a thousand suns shining brightly together in the sky” etc.

Etymology: Extraordinary power is called as ‘Oja:’. The capacity to overpower others is termed as ‘thEja:’. It also means glory. ‘dhyutih:’ means effulgence. The one who always sports all of these attributes is hailed with a single divine name as ‘OjasthEjOdhyuthidhara:’.

असाधारणसामर्थ्यं बलमॊजः प्रचक्षतॆ |
पराभिभवसामर्थ्यं तॆजश्च परिपठ्यतॆ ||

कीर्तिर्वा द्युतिरौज्वल्यं तानि धत्तॆ च यः सदा |
ऒजस्तॆजॊद्युतिधरॊ ह्यॆकनामा प्रकीर्तितः ||

277 and 278) prakASAthmA (प्रकाशात्मा), prathApana: (प्रतापनः)

Since bhagavAn’s charm is well accepted even by the ignorant souls, he is called ‘prakASAthmA’ – the one whose characters are well manifest even among the dullards.

This is proven from the fact that even dhritharAshtra (who is in the opposing party to krishNa) pleads to bhagavAn thus: “Oh lotus eyed one – pundarIkAksha, you are indeed the lord of all worlds. Therefore, oh greatest of Yadhava clan, you must do me a favor”.

Further, since bhagavAn remains fierce to all of his opponents, he is called ‘prathApana:’. This is as hailed in the scriptures thus: “…with your ferocity, all your opponents get burnt”.

Etymology: The one who possesses an enviable character that is well accepted even by dullards is called ‘prakASAthmA’. The one who is fierce to his opponents is called ‘prathApana:’.

मूर्खैरपि सदा सम्यक् प्रतिपन्नस्वभाववान् |
यः स स्यात्तु प्रकाशात्मा तीक्ष्णभावः प्रतापनः ||

279) rudhdha: (ऋद्धः) (also repeated in 353)

bhagavAn is called ‘rudhdha:’, since he is ever growing like the ocean tides on a full moon day.

The udhyOga parva in mahAbhAratha says thus: “Then the lion among men – bhagavAn – spoke further about his glorious form that is divine, extraordinary and vivid, and which is ever prosperous”

Etymology: Since bhagavAn prospers like the increasing ocean tides on a full moon day, he is called ‘rudhdha:’.

पार्वणॊ जलधिर्यद्वत् वृद्धिमान् ऋद्ध उच्यतॆ |

280) spashtAkshara: (स्पष्टाक्षरः)

Since all the vEdhas glorify bhagavAn’s prosperity thus, he is called ‘spashtAkshara:’ – the one whose glories are clearly spoken.

Etymology: Since bhagavAn’s glories are clearly hailed in the streams of vEdhas, he is called ‘spashtAkshara:’.

स्पष्टीकृताश्च वॆदार्णाः यस्मात् स्पष्टाक्षरस्ततः |

adiyen srinivasa raja ramanuja dasan

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