SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
511) jaya: (जयः)
bhagavAn is very easily won over by those who have completely surrendered unto him. Thus, he is called ‘jaya:’ – the one who lets his devotees win over him.
The scriptures say thus:
- “I am the one who must be commanded by the sages who have mastered ‘thapas’ ”
- “Thence, that nArAyaNa – the all pervading self – was delegated by the dhEvas”
Etymology: Since bhagavAn is easily won over by his devotees who have completely surrendered unto him, and since he is completely obedient to them, he is called ‘jaya:’.
आश्रितैः जीयतॆ यस्मात् विधॆयीक्रित्यतॆ जयः |
512) sathyasandha: (सत्यसन्धः)
The word ‘sandhA’ (सन्धा) refers to pledge. bhagavAn’s words of assurance to his devotees are ever truthful. Hence, he is called ‘sathyasandha:’ – the one whose words are true.
rAma himself says thus in SrImath rAmAyaNa: “Oh SIthA, even if I have to give up my life, or you, or even my dear brother lakshmaNa, I shall do so. But I will never go back on my words to those who have surrendered unto me – especially these brAhmanas”
Even sage vAlmIki praises rAma thus: “rAma is very honest, and has controlled the senses fully”.
Etymology: he whose assertions are true is called ‘sathyasandha:’.
सत्या प्रतिज्ञा यस्यॆति सत्यसन्धः स उच्यतॆ |
513) dhASArha: (दाशार्हः)
The word ‘dhASa:’ (दाशः) refers to donation. The devotees of bhagavAn submit themselves completely unto him. Alternately, bhagavAn submits himself unto those devotees who have truly surrendered unto him. Since bhagavAn is eligible for both of these offerings/donations, he is called ‘dhASArha:’ – the one befitting for donations.
The word ‘arha:’ (अर्हः) is used with the ‘ach’ (अच्) adjunct in this divine name as per the grammatical rules. The same rule applies to other divine names such as ‘mahArha:’ महार्हः (525) etc.
If this divine name must be attributed to the krishNAvathAra, it can be said thus: the word ‘dhaSArha’ (दशार्हः) refers to yadhu’s clan. Since bhagavAn was born in the yAdhava clan, he is called ‘dhASArha:’.
Etymology: Since bhagavAn is eligible for offerings – in both ways as the devotees submitting themselves unto him, as well as bhagavAn submitting himself unto those devotees, he is called ‘dhASArha:’.
आत्मनॊ वाsर्पणं भक्तैः तॆभ्यॊ वा स्वात्मनॊsर्पणम् |
दाशस्तमर्हतीत्यॆषः दाशार्हः परिकीर्तितः ||
514) sAthvathAm pathi: (सात्त्वतां पतिः)
The word ‘sath’ (सत्) refers to the supreme godhead who is eternal. he is himself called ‘sathvam’, which is indicated by the usage of ‘mathup’ (मतुप्) adjunct, which tells that the quality of saththva (as explained in divine name 479) is abundant in bhagavAn. The one who knows and realizes such ‘sathvam’ is called ‘sAthvika’. The noble act of such sAthvikas is termed as ‘sAthvatham’. Thus, ‘sAthvathas are the dear devotees of the lord, also called ‘bhAgavathas’. The lord of such sAththvathas is called ‘sAthvathAm pathi:’.
bhagavAn himself declares thus in another place: “Oh king among the noble ones, know that I created those noble souls who discharge their prescribed duties with utmost renunciation and are thus established in the highest knowledge with which I am seen”
This declaration of bhagavAn clearly reinforces the aforesaid derivation of the divine name.
Alternately, the word ‘sAthvatha’ refers to the yAdhavas. Thus, again, as explained in the previous divine name, since bhagavAn incarnated in the yAdhava clan and ruled them later, he is called ‘sAthvathAm pathi:’.
Etymology: The one who is the master of all sAthvikas or noble souls who are devoted to bhagavAn, otherwise called ‘bhAgavathas’, is called ‘sAthvathAm pathi:’. He is indeed the protector of all such souls.
सात्त्वतां भगवद्भक्तजनानां पतिरीश्वरः |
सात्त्वतांपतिरित्युक्तॊ नवार्णः साधुरक्षकः ||
जीवॊ विनयिता साक्षी मुकुन्दॊsमितविक्रमः ।
अम्बॊनिधिरनन्तात्मा महॊदधिशयॊsन्तकः ॥ ५५ ॥
515) jIva: (जीवः)
bhagavAn delivers such bhAgavathas (as explained in the previous divine name) from the destruction of nature of self by bestowing upon them his eternal servitude. Thus, he supports them, which is why he is called ‘jIva:’.
It is said thus in the scriptures in this regard: “Oh dhEvi, bhagavAn is verily the embodiment of bliss, and is worshipped by people of all three worlds. He doesn’t stand the sight of slightest discomfort for his dear devotees”
Etymology: He who delivers the bhAgavathas from loss of nature of self by bestowing upon them his eternal servitude and thus restores them is called ‘jIva:’. He cannot stand the sight of suffering for his devotees.
तानात्मनाशात् व्यावर्त्य सत्त्वान् यश्च स्वसॆवया |
उज्जीवयति जीवः स भक्तक्लॆशासहॊ मनुः ||
516) vinayithA (विनयिता)
Not just stopping at bestowing servitude upon his devotees, bhagavAn goes further and looks after (protects and nurtures) them like royal princes. Thus, he is called ‘vinayithA’.
The root ‘naya’ (नय) gets the meaning of movement as well as protection.
Etymology: With the root ‘nayathi’ meaning ‘protection’ in this context, since bhagavAn always protects and looks after his dear devotees like royal princes, he is called ‘vinayithA’.
भक्तान् नित्य राजपुत्रलालन-न्यायतः सुखम् |
रक्षत्यतॊ विनयिता नयतॆः रक्षणार्थतः ||
517) sAkSI (साक्षी) (also repeated in 15)
For the sake of protecting his devotees, since bhagavAn acts as a direct witness to all their enjoyments, he is called ‘sAkSI’.
Etymology: The one who directly witnesses the actions of his devotees in order to protect them (as explained in the previous divine name) is called ‘sAkSI’.
साक्षात्करॊति यः साक्षी तद्वृत्तं रक्षणाय सः |
518) mukundha: (मुकुन्दः)
Having been requested by such dear devotees with their faultless devotion, bhagavAn goes out and grants the highest land of mOksha (SrIvaikuNtam) to them. Thus, he is called ‘mukundha:’ – the bestower of mOksha.
Etymology: With the devotees requesting him, he who bestows the highest land of mOksham to such devotees is called ‘mukundha:’.
तैः प्रार्थितः स्वयं मुक्तिं मुकुन्दः स्यात् ददाति यः |
519) amithavikrama: (अमितविक्रमः) (also repeated in 647)
Furthermore, bhagavAn is himself the bearer of all the power required for supporting the contemplation, worship and all other practices of his dear devotees in the form of various entities (thathvas).
SrI paushkara samhitha says thus: “He is kAla (time). He is indeed the fire within all creatures. He is the indweller of all of them. He resides in all creatures with an imperceptible form. He is thus called ‘AdhAraSakthi’ – the supporting power. He takes on the forms of his choice and acts as per his whims”.
Etymology: He who possesses immense power with which he (effortlessly) bears the mass of entities that are contemplated upon by such devotees is called ‘amithavikrama:’.
तॆषां ध्यानानुसन्धॆय-तत्त्वसन्दॊहधारिणीम् |
तां शक्तिं धृतवान् यॊsसौ स्मृतॊ ह्यमितविक्रमः ||
520) ambOnidhi: (अम्बॊनिधिः)
Further, bhagavAn resides in the waters in the pAthALa as the supporting base for the entire creation (consisting of all fourteen worlds above) in the form of the great tortoise (Readers please note that this form of tortoise is different from the popularly known ‘kUrma avathAram’). Thus, he is called ‘ambOnidhi:’. He is called ‘AdhAraSakthi’ in this form, since he is the supporter of the entire creation in this form.
The manthra varnas hail this form of bhagavAn thus: “…unto that bhagavAn who possesses infinite power, and who bears the entire creation in the form of a tortoise”
Etymology: He who stands in the waters in the pAthALa in the form of a tortoise, supporting the entire creation, is called ‘ambOnidhi:’.
आधारशक्तिकमठः स्वरूपॆणार्णवाम्भसि |
निधीयतॆ स्वयं यॆन स ह्यम्बॊनिधिरुच्यतॆ ||
adiyen srinivasa raja ramanuja dasan
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