SrIvishNu sahasranAmam – 30 (Names 291 to 300)

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291) bhUthabhavyabhavannAtha: (भूतभव्यभवन्नाथः)

Such auspicious qualities and extraordinary divine deeds showing bhagavAn’s absolute supremacy and divine wealth are not just temporary. Rather, they are ever associated with bhagavAn – in all three frames of time namely past, present and the future. Hence, he is called ‘bhUthabhavyabhavannAtha:’ – the lord of all three frames of time.

The scriptures hail bhagavAn thus: “He is the lord of past, present and the future, the slayer or kESi, and the one with beautiful locks of hair. He is the protector of yAdhava clan, and the slayer of all their enemies at all times”.

Etymology: He whose absolute lordship holds in all three frames of time namely past, present and future is fondly addressed as ‘bhUthabhavyabhavannAtha:’ by learned men.

ऐश्वर्यं स्वाम्यमथवा त्रिषु कालॆषु यस्य सः |
भूतभव्यभवन्नाथ इत्युक्तः सद्भिरादरात् ||

292) pavana: (पवनः)

Furthermore, bhagavAn is called ‘pavana:’ since he moves about freely and reaches every nook and corner in this creation like free flowing air. The root ‘pavi:’ (पविः) means movement. Even the flow of wind is only due to bhagavAn’s movement.

Etymology: Since bhagavAn voluntarily moves about all places at all times, and bestows speed and movement to the flowing wind, he is called ‘pavana:’.

यतः स्वयं तु सर्वत्र प्रवहत्यॆष नित्यशः |
प्रवाहः पवनस्तस्मात् कथ्यतॆ वॆगदॊ मनुः ||

293) pAvana: (पावनः) (also repeated in 817)

Moving about at all places thus, since bhagavAn sanctifies even the purifying objects such as ganga, etc., and makes them useful in this world, he is called ‘pAvana:’ – the sanctifier.

agasthya maharishi praises bhagavAn, “Oh scion of the raghu clan (rAma), you are indeed the sanctifier of all entities in all worlds”

Etymology: The one who sanctifies even the purifying objects such as ganga, etc. merely by their relationship with him (ganga is the SrI-pAdha-thIrtham of bhagavAn) is popularly called ‘pAvana:’. He is the one who bestows the purifying ability even to the purest objects.

यः स्वसम्बन्धिगङ्गादीन् पावयॆत् लॊकपावनान् |
स पावन इति ख्यातः पावनत्वप्रदॊ मनुः ||

294) anala: (अनलः) (also repeated in 716)

Even after favoring all entities in this creation thus in multiple ways (showing his divine qualities and forms, purifying objects at all places at all times, etc), since bhagavAn is never satisfied even with his extreme kindness, he is called ‘anala:’ – the one who is never satisfied. bhagavAn is ever enthusiastic in favoring his devotees, and never lazes from it.

Just a small fraction of this great quality can be seen even in the commonly known ‘anala:’ in this creation – the fire – with the manifestation of the nature of never being satisfied (with the amount of fuel fed to it).

The vishNu purAna says “The fire in the oblations grows more and more with the feeding of fuel”.

Etymology: Even after favoring his dear devotees again and again, the one who is never satisfied with his deeds and longs to do more for them is called ‘anala:’.

अपर्याप्तॊ हि भक्तॆभ्यॊsप्युपकृत्य पुनः पुनः |
अनुग्रहं यः करॊति स अनलः परिकीर्तितः ||

295) kAmahA (कामहा)

With such a longing to protect his devotees, since bhagavAn shears off all the attachments towards material objects for such devotees who constantly dwell upon his auspicious qualities, he is called ‘kAmahA’ – the shearer of desires.

The pAncharAthra Agamas reflect the state of mind of all the true devotees of bhagavAn in the jithanthE sthOthram when it says “Oh Lord, my mind is now free from the blemishes of desire after having attained the shelter of your lotus feet”.

The thaiththirIya upanishath hails the true devotee of bhagavAn as “the learned one who is not washed away by the pull of desires”.

The kathOpanishath says “those who truly desire bhagavAn observe brahmacharya”.

All these statements and more show that bhagavAn frees his devotees from the clutches of ‘kAma’ or desire.

Etymology: The one who shears the desires on material objects in the minds of the devotees who constantly dwell upon his divine qualities is called ‘kAmahA’. The manthra fulfils all the desires of such devotees (even without their asking for it).

पुंसां स्वदर्शिनां यॊsसौ स्पृहांश्च विषयान्तरॆ |
हतवान् कामहा प्रॊक्तः सर्वाशापूरकॊ मनुः ||

296) kAmakruth (कामकृत्)

bhagavAn only bestows all the desired fruits of his devotees – both in this world as well as in mOksha. Further, he only generates the desire for his divine feet in his devotees. Hence, he is called ‘kAmakruth’ – the one who generates and fulfils all desires.

Etymology: bhagavAn is called ‘kAmakruth’ since he is the one who generates the desire for his lotus feet in his devotees.

स्वपादपद्मॆ रागादिकरणात् कामकृत् स्मृतः |

297) kAntha: (कान्तः) (also repeated in 660)

bhagavAn attracts every individual with his natural beauty, gentleness, divine forms and auspicious attributes. Hence, he is called ‘kAntha:’ – the one who is most desirable.

The root ‘kam’ (कम्) means to love. It gets the long form (dhIrgha) suffixed by the ‘tha’ (त) adjunct by grammatical rule that says “अनुनासिकस्य क्विझलॊः किन्ति”, resulting in this divine name.

Etymology: Since bhagavAn instantly steals the minds of individuals with his natural beauty and auspicious qualities, he is called ‘kAntha:’.

सौन्दर्यादि गुणैः कान्तः मनॊहरतया भृशम् |

298) kAma: (कामः)

bhagavAn is also called ‘kAma:’ due to his possession of many great virtues such as morality, generosity, compassion, etc.

With just a very small fraction of such great qualities, even people like manmatha excite the entire world.

Etymology: The one who is exceedingly desirable to the minds of people by his great virtues (such as morality, generosity, et al) is called ‘kAma:’.

निकामकमनीयत्वात् शीलाद्यैः काम ईरितः |

299) kAmapradha: (कामप्रदः)

bhagavAn only bestows the fruits of all desires – irrespective of whether the devotees desire verily his own self, or the lowly material benefits. Hence, he is called ‘kAmapradha:’ – the one who bestows the devotees with all that they desire.

The vEdhas hail bhagavAn thus: “The supreme one who bestows multitude of desires to all entities”

Etymology: Since bhagavAn bestows the desired fruits to all his devotees who seek verily his own self, as well as the devotees who seek the material benefits, he is called ‘kAmapradha:’.

स्वकाम्य-क्षुद्रकामॆभ्यॊ यथार्थं काम्यदानतः |
कामप्रदः समाख्यातॊ ह्यष्टार्णॊ मनुरुत्तमः ||

300) prabhu: (प्रभुः) (also repeated in 35)

With such extraordinary desirability due to his auspicious and beautiful forms and qualities, since he steals the minds of his devotees, he is called ‘prabhu:’.

SrImath rAmAyana hails thus: “rAma steals the minds of every individual with his beautiful lotus eyes and with his great qualities”

Etymology: The one who engages himself in stealing the minds of his devotees by his auspicious forms and qualities is called ‘prabhu:’.

सर्वॆषां चित्तहरणॆ प्रभुः प्रभवतीति यः |

Thus ends the third centum (thruthIya Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI haritha clan, the son of SrIvathsAnka miSra (kUraththAzhwan) – SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The third centum is completed.

adiyen srinivasa raja ramanuja dasan

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