SrIvishNu sahasranAmam – 32 (Names 311 to 320)

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311) SishtEshta: (शिष्टॆष्टः)

Since bhagavAn is thus most desired by the scholarly men like mArkandEya and others as the ultimate goal of attainment, he is called ‘SishtEshta:’ – the one who is liked by learned men.

In the same AraNya parvaA of mahAbhAratha, bhagavAn is quoted to have said thus:

“All those learned men who are eternally stationed in saththva guna and have given up the body-mindedness continuously contemplate upon me, and worship me in all ways”.

Etymology: Since bhagavAn is desired as the supreme goal of attainment by foremost of all learned men and Brahmins such as mArkandEya et al, he is called ‘SishtEshta:’.

मार्कण्डॆयद्विजादीनां पण्डितॆष्वग्रयायिनाम् |
उत्कृष्टपुरुशार्थत्वॆन इष्टः शिष्टॆष्ट उच्यतॆ ||

312) SikhaNdI (शिखण्डी)

As shown in the scriptures that say “I see that lion among men seated, who is radiating immense effulgence”, bhagavAn possesses his immense, inviolable, and ruling effulgence itself as an ornament on his head. Hence, he is called ‘SikhaNdI’ – the one who possesses his greatness itself as his ornament.

Etymology: The one who possesses immense, inviolable and supreme effulgence itself as an ornament on his head is called ‘SikhaNdI’.

अत्यप्रधृष्यमैश्वर्यं परं यत्तॆज आस्थितम् |
तच्छिखण्डं तु यस्यास्ति तं शिखण्डीति चक्षतॆ ||

313) nahusha: (नहुषः)

bhagavAn binds the individual souls with his ‘mAyA’ (a strange power). Thus he is called ‘nahusha:’ – the one who binds. The word ‘nahyathi’ (नह्यति) means to bind. Thus, the etymologists indicate the meaning of this name as ‘the one who binds’.

As the SvEthASvathara upanishath puts it, “All of these are bound in his mAyA”.

Etymology: Since bhagavAn always binds the individual souls with his power of ‘mAyA’, he is called ‘nahusha:’.

जीवान् स्वमायया नित्यं नहुषॊ नयतीति सः |

314) vrusha: (वृषः)

The same bhagavAn – who binds the individual souls in this material creation with his strange power called ‘mAyA’ – also revives such souls stuck in the interiors of this ocean (called samsAra) with his nectarine words and charming beauty, and revitalizes them with his nectarine showers of love. Thus, he is called ‘vrusha:’ – the one who sprinkles/showers.

This divine name comes from the root ‘vruSh’ (वृष्), meaning ‘to shower’.

mArkandEya maharishi says thus in the AraNya parva of mahAbhAratha: “Thence that boy with lotus-like eyes, a chest adorned with a mark called ‘SrIvathsa’, and a divine body full of effulgence spoke pleasing words to me thus: ‘Oh mArkandEya, I have known you. You are exhausted, and you need some rest’”

Etymology: Residing like nectar amidst the individual souls fallen into the ocean of samsAra, the one who revives such fallen souls with his charming beauty and sweet words and thus showers his love generously on such souls is called ‘vrusha:’.

सागरस्यॊदरॆ नित्यं वसन्नमृतरूपया |
स्वदॆहकान्त्या वाचाsपि सम्यगाश्वासयन् मुहुः ||
बहुशः सिञ्चति तु यः वृषः स परिपठ्यतॆ ||

315) krOdhahA (क्रॊधहा)

Thence, the incarnation of bhagavAn as bhArgava-rAma or ‘paraSurAma’ is hailed. Having uprooted twenty one generations of unruly kshathriyas, since bhagavAn as paraSurAma subdued his anger at the behest of kashyapa, he is called ‘krOdhahA’ – the one who subdued his anger.

Etymology: The one who subdued his anger that splay ill upon the kshathriyas, at the behest of kashyapa, is called ‘krOdhahA’. This six syllable manthra dispels anger of the chanters.

काश्यपस्य प्रार्थनया यः क्रॊधं क्षत्रहानिदं |
हतवान् क्रॊधहा प्रॊक्तः षडर्णः क्रॊधनाशकः ||

316) krOdhakruth (क्रॊधकृत्)

The one who was roused with anger at the unruly kshathriyas earlier is called ‘krOdhakruth’.

Etymology: ‘krOdhakruth’ is the one who was earlier roused with anger against the kshathriyas (for a full 21-generation period).

क्रॊधकृत् क्षत्रियॆभ्यॊ यः पुरा क्रॊधं करॊति सः |

317) karthA (कर्ता) (also repeated in 382)

The one who killed kArthavIrya who actually triggered such fierce anger in him is called ‘karthA’. The vishNu dharma says, “paraSurAma is the one who dispelled kshathriyas from the face of this earth”.

Etymology: The slayer of kArthavIrya, who was the main reason for triggering fierce rage is called ‘karthA’.

क्रुद्धॆतॊर्कार्तवीर्यस्य छॆत्ता कर्तॆति शब्द्यतॆ |

318) viSvabAhu: (विश्वबाहुः)

Since bhagavAn’s hands are thus beneficial to the entire world by removing thorns is called ‘viSvabAhu:’.

Etymology: The one whose hands are beneficial to the entire world is called ‘viSvabAhu:’.

विश्वस्मै यस्य बाहू स विश्वबाहुः प्रकीर्तितः |

319) mahIdhara: (महीधरः)

The one who bears the entire world by eliminating the weight in the form of evil people is called ‘mahIdhara:’.

Etymology: The one who reduces the load (by eliminating evil people) of this earth and bears it is called ‘mahIdhara:’.

भारावतरणं कृत्वा गां धत्तॆ स महीधरः |

अच्युतः प्रथितः प्राणः प्राणदॊ वासवानुजः ।
अपांनिधिरधिष्ठानमप्रमत्तः प्रतिष्टितः ॥ ३५ ॥

320) achyutha: (अच्युतः) (also repeated in 101, 557)

bhagavAn is hailed by brahmA, indhra, varuNa, and other dhEvas thus: “Oh lord, you are the one who never falter from your position (of protector). Thus, you are hailed by everyone as ‘achyutha:’ ”.

Since bhagavAn doesn’t give up his greatness even during his incarnations (births in various species) unlike the other demigods such as brahmA, rudhra, et al, he is called ‘achyutha:’.

Etymology: Since bhagavAn doesn’t lose his greatness even in his incarnations amidst the demigods such as brahmA, rudhra et al who are bound to lose their positions some day, he is called ‘achyutha:’.

साधर्म्यॆणावतारॆsपि ब्रह्मॆन्द्रवरुणादिभिः |
न स्वैश्वर्यात् प्रच्युतॊ यः सॊsच्युतः परिकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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