SrIvishNu sahasranAmam – 55 (Names 541 to 550)

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541) kruthAnthakruth (कृतान्तकृत्)

hiraNyAksha, who was like yama for all mortals, was slain by bhagavAn in the form of varAha. Thus, he is called ‘kruthAnthakruth’.

The scriptures hail thus: “The great demon hiraNnyAksha was killed by varAha bhagavAn”

Alternately, bhagavAn propounded his philosophy through various scriptures such as varAha smruthi and purANas. Thus also he is called ‘kruthAnthakruth’. In this context, ‘kruthAntha’ refers to the highest philosophy.

Etymology: The one who slew hiraNyAksha – who was like yama in prowess – is called ‘kruthAnthakruth’. Alternately, bhagavAn propounded the highest philosophy in the varAha Smrithi and varAha purANas. Thus also he is called ‘kruthAnthakruth’. This eight syllable manthra is capable of conferring all the desires of a devotee.

अन्तकाभं हिरण्याक्षं कृत्तवान् यः कृतान्तकृत् |
वाराहयॊः स्वसिद्धान्तकृतॆ स्मृतिपुराणयॊ: |
कृतान्तकृदिति ख्यातॊ वस्वर्णॊsभीष्टदायकः ||

महावराहॊ गॊविन्दः सुषॆणः कनकाङ्गदी ।
गुह्यॊ गभीरॊ हगनॊ गुप्तश्चक्रगदाधरः ॥ ५८ ॥

542) mahAvarAha: (महावराहः)

The vishNu purANa hails the varAha avathAra in a glorious statement thus: “Thence, the great wild boar ‘mahAvarAha’ – having wide lotus like eyes – lifted up the earth with his tusk from the rasAthaLa, and rose from the waters like a great blue mountain”.

As hailed thus, bhagavAn is called ‘mahAvarAha:’ – the great wild boar.

Etymology: He who lifted up the earth from rasAthaLa in a moment is called ‘mahAvarAha:’. This manthra bestows land unto the chanters.

रसातलगतामुर्वीं यश्चॊद्धृत्यॊत्थितः क्षणात् |
महावराह इति सः स्मृतॊ ह्युर्वीप्रदॊ मनुः ||

543) gOvindha: (गॊविन्दः) (also repeated in 189)

bhagavAn himself claims thus in the SAnthi parva of mahAbhAratha: “Having lost bhUmi earlier, I rescued her (as varAha) and united with her again. Thus, I am called ‘gOvindha:’”.

Thus, bhagavAn is called ‘gOvindha:’ – the one who is united with bhUmi.

Etymology: The one who reunited with bhUmi (in the form of varAha), who was lost earlier, is called ‘gOvindha:’.

नष्टां च धरणीं पूर्वं गॊविन्दः लब्धवान् इति |

544) sushENa: (सुषॆणः)

Thence the ensuing divine names reveal some secrets about the supremacy of bhagavAn. Since bhagavAn possesses an auspicious divine body made of five upanishath manthras – which is full of Sudhdha sathva, and which bhagavAn uses as an army to win over all the bounded, liberated and ever liberated souls, he is called ‘sushENa:’.

Etymology: Since bhagavAn’s divine form is made of five upanishath manthras (which he uses like an army to win over everyone), he is called ‘sushENa:’.

पञ्चॊपनिषदङ्गत्वात् सुषॆणः परिकीर्तितः |

(Note: All of our bodies – humans or animals or any other object in this world – are made of five elements namely earth, water, fire, air and ether. All of these have a mixture of qualities of sathva, rajas and thamas. Unlike these, bhagavAn’s divine body is made of five elements different from ours, namely ‘panchOpanishath’ पञ्चॊपनिषत् consisting of paramEshti: परमॆष्ठिः, pumAn पुमान्, viSvam विश्वम्, nivruththa: निवृत्तः and sarva: सर्वः, which are all purely sAthvik in nature – without even a small trace of rajas and thamas)

545) kanakAngadhI (कनकाङ्गदी)

bhagavAn is also ever associated with divine ornaments made of gold, which befit the beauty of his supernatural (अप्राकृत – which is beyond this lowly nature that we can see) divine body – as stated in the previous divine name. Thus, he is called ‘kanakAngadhI’ – the one with golden ornaments.

The ‘ini:’ (इनिः) adjunct is used in this divine name, indicating eternal association with such divine jewelry.

The word ‘kanaka’ in this divine name indicates the distinction of a supernatural material that is different from all that we can see in this world (meaning, the ‘kanaka’ doesn’t imply the lowly gold that we know of; rather, it is indicative of supernatural gold befitting bhagavAn’s divine body, that cannot be seen in this world otherwise).

Etymology: He who is always bedecked with supernatural divine ornaments made of gold is called ‘kanakAngadhI’.

अप्राकृतानि दिव्यानि भूषणानि च नित्यशः |
रौक्माणि सन्ति यस्यासावुच्यतॆ कनकाङ्गदी ||

546) guhya: (गुह्यः)

Since such a supernatural and distinct divine body of bhagavAn is made of five upanishadhic elements, it is esoteric in nature. Hence, he is called ‘guhya:’ – the one with a divine body concealed from the lower mortals.

The root ‘gu:’ गुह् (concealment) gets the ‘kyap’ (क्यप्) adjunct by grammatical rules, resulting in this divine name.

Etymology: Since his divine body is made of five upanishadic elements, he is hidden from the public view; and hence called ‘guhya:’.

पञ्चॊपनिषदङ्गॆन गूढत्वात् गुह्य उच्यतॆ |

547) gabhIra: (गभीरः)

Befitting his absolute supremacy over all entities, bhagavAn possesses profound dignity. Thus, he is called ‘gabhIra:’.

The word ‘gabhIra:’ (गभीरः) is same as ‘gambhIra:’ (गम्भीरः), both of which stem from the root ‘gA:’ (गाह्), suffixed with the ‘Iran’ (ईरन्) adjunct and a little transformation per grammatical rules.

Just as water gets purified by adding the clearing nut (called ‘nirmalee’), so also every bounded soul gets ridden of its blemishes of ignorance – which is accumulated from time immemorial – just by its association with bhagavAn. What, then, can be spoken of about the dignity of bhagavAn himself, who is naturally radiant and devoid of all blemishes?

Etymology: The one whose divine body itself is a manifestation of profound dignity is called ‘gabhIra:’.

तद्वपुर्व्यङ्ग्यगाम्भीर्यॊ गभीर इति कथ्यतॆ |

548) gahana: (गहनः) (also repeated in 384)

Furthermore, bhagavAn’s supreme nature and qualities are unfathomable. Even if the oceanic waters were very clear and everything beneath the waters could be seen, yet the depth of the ocean wouldn’t reduce to one’s knee’s level. It would still remain extremely deep. Similarly, bhagavAn’s divine nature and qualities can be seen to some extent by everyone. Yet, that never qualifies anyone to know him in his entirety! Thus, he is called ‘gahana:’.

Etymology: Since bhagavAn cannot be known fully by everyone, he is called ‘gahana:’.

अन्यैर्दुरवगाहत्वात् गहनः परिकीर्तितः |

549) guptha: (गुप्तः)

He is carefully protected (concealed from others) by the fore preceptors (pUrvAchAryas) who know of his profound nature and qualities. Thus, he is called ‘guptha:’ – the well concealed one.

Etymology: He who is concealed by the preceptors who know his profoundness is called ‘guptha:’.

तद्गौरवज्ञैर्गुप्तः स गुप्त इत्यभिदीयतॆ |

550) chakragadhAdhara: (चक्रगदाधरः)

Where and how does this bhagavAn – who is well concealed by AchAryas – manifest? This is shown in this divine name chakragadhAdhara: – the wielder of divine weapons.

maNdOdhari hails rAma in the SrImath rAmAyaNa thus: “Oh lord, you are beyond the darkness of ignorance and the wielder of the conch and discus”

This indicates that bhagavAn possesses an eternal divine body which is made of five upanishadhic elements, and holds divine weapons like the chakra, etc.

Etymology: He who wields the divine powerful weapons (such as the conch, discus, mace, bow and the sword) is called ‘chakragadhAdhara:’.

यः शक्तिमद्दिव्यहॆतिः स स्यात् चक्रगदाधरः |

वॆधाः स्वाङ्गॊsजितः कृष्णॊ दृढः सङ्कर्षणॊsच्युतः ।
वरुणॊ वारुणॊ वृक्षः पुष्कराक्षॊ महामनाः ॥ ५९ ॥

adiyen srinivasa raja ramanuja dasan

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