SrIvishNu sahasranAmam – 58 (Names 571 to 580)

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571) gathisaththama: (गतिसत्तमः)

The same bhagavAn nArAyaNa also preaches the most revered path of dharma to all his devotees. Hence, he is called ‘gathisaththama:’. Thus this divine name gives the meaning of “the trustworthy one who can show the right way”.

SrI mahAbhAratha also says thus in the SAnthi parva: “Behold! The supreme path of dharma was shown by bhagavAn to all dhEvas!”

Etymology: He who is most trustworthy in showing the rightful path of dharma (as an AchArya) is called ‘gathisaththama:’.

धम्रॆ प्रत्ययिततमॊ गतिसत्तम उच्यतॆ |

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सुधन्वा खण्डपरशुर्दारुणॊ द्रविणप्रदः ।
दिविस्पृक् सर्वदृग्व्यासॊ वाचस्पतिरयॊनिजः ॥ ६१ ॥
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572) sudhanvA (सुधन्वा)

When the dhEvas and asuras fought against each other for the sake of nectar, bhagavAn held his divine bow to end the fight. Thus, he is called ‘sudhanvA’ – the one with a beautiful bow.

The ‘anang’ (अनङ्) adjunct is used with the word ‘dhanu:’ धनुः (bow), resulting in the word ‘dhanvA’ (धन्वा).

The scriptures say thus in this regard:

  • “…Having seen the divine bow in the hands of nara”
  • “…Then, nara – bedecked with superior ornaments – controlled the movement of air completely with his great bow”, etc.

Etymology: He who holds a very beautiful bow is hailed as ‘sudhanvA’.

सुशॊभनं धनुर्यस्य सुधन्वा परिकीर्तितः |

573) khaNdaparaSu: (खण्डपरशुः)

Since bhagavAn annihilated his war with rudhra with an axe, he is called ‘khaNdaparaSu:’.

In the same SAnthi parva of SrI mahAbhAratha, bhagavAn declares thus: “Then, nara took a blade of grass in order to destroy rudhra. He empowered it with manthras due to which it turned into a great axe. He threw the axe at rudhra with all his might. The axe broke at that instant. Thus, I am called ‘khandaparaSu:’ because I broke my axe”

Etymology: With extreme anger, since bhagavAn ended his war with rudhra using an axe (which broke in the pursuit), he is called ‘khaNdaparaSu:’. This nine lettered manthra is capable of destroying all sorrows of the chanter.

तीव्रकॊपात् परशुना रौद्रसङ्ग्रामखण्डनात् |
प्रॊक्तः स खण्डपरशुः नवार्णः शॊकनाशनः ||

574) dhAruNa: (दारुणः)

As seen thus in the previous divine names, since bhagavAn tears apart the enemies – both internal as well as external to us, he is called ‘dhAruNa:’.

The ‘dhru’ दृ (to cut) gets the ‘unan’ (उनन्) adjunct, resulting in this divine name.

Etymology: bhagavAn is called ‘dhAruNa:’ since he tears apart all our enemies – both internal as well as external to us.

बाह्याभ्यन्तरशत्रूणां दारणादपि दारुणः |

575) dhraviNapradha: (द्रविणप्रदः)

Thence the vyAsa avathara of bhagavAn is hailed.

bhagavAn vyAsa gives away the highest wealth in the form of most esoteric meanings of all Sasthras, and hence called ‘dhraviNapradha:’ – the bestower of wealth.

The dhyAna SlOka of vyAsa bhagavAn hails thus: “Holding all SAsthras in his left hand as a comprehensive collection, he who gives the true purports of such SAsthric injunctions with his right hand with careful selection…” (In this SlOka, vyAsa bhagavAn is hailed as holding the SAsthras in his left hand in the form of palm leaves, and the chinmudhra / upadhESa mudhra in his right hand – as if to show that he selectively chooses the right purports from a huge heap of SAsthric injunctions and gives them to us).

Etymology: That SrI hari, who – in the form of vyAsa bhagavAn – bestows the wealth of SAsthras and their true meanings to all seekers, is called ‘dhraviNapradha:’.

शास्त्रं तदर्थं द्रविणं प्रददाति जनाय़ यः |
व्यासॊ भूत्वा हरिः साक्षात् द्रविणप्रद उच्यतॆ ||

576) dhivispruk (दिविस्पृक्)

With his highest knowledge, since vyAsa bhagavAn touches (knows) his well hidden original form in the supreme abode of SrIvaikuNtam, he is called ‘dhivispruk’ – the one who touches the supreme sky.

The root ‘spruS’ स्पृश् (to touch) gets the ‘kvin’ (क्विन्) adjunct, which changes to ‘aluk’ (अलुक्) as per the grammatical rules, resulting in this divine name.

The manthra varNa hailing vyAsa bhagavAn says thus: “…the one who possesses the highest knowledge”.

Etymology: He who touches (knows) his original form in the supreme abode SrIvaikuNtam with his highest form of knowledge (in this world) is called ‘dhivispruk’.

परया विद्यया यः स्वं स्पृशतीति परॆ पदॆ |

दिविस्पृक् प्रॊच्यतॆ नित्यम् |

577) sarvadhruk (सर्वदृक्) (also repeated in 201)

At the same time, he also sees all other grandeurs (in this world). Thus, he is called ‘sarvadhruk’.

The root ‘dhruS’ दृश् (to see) gets the ‘kvin’ (क्विन्) adjunct as in the previous divine name, which results in the letter ‘ku’ (कु) as per grammatical rules. This transformation results in this divine name.

The same manthra varNa hailing bhagavAn vyAsa also says: “unto him who is omniscient”

Etymology: Since bhagavAn vyAsa sees everything (and hence knows everything), he is called ‘sarvadhruk’.

सर्वदृक् सर्वदर्शनात् |

578) vyAsa: (व्यासः)

In order for the people to understand vEdhas in their true purport in every yuga, bhagavAn vyAsa divided the single text of vEdhas into four parts. Thus, he is called ‘vyAsa:’ – the one who divided.

The scriptures hail this feat thus: “Having divided the single vEdha into four, that vyAsa – the knower of all three times (past, present and future)….”

Etymology: Since bhagavAn divided the vEdhas into four parts, he is called ‘vyAsa:’ by the learned men.

त्रय्याश्चतुर्धाकरणात् व्यास इत्युच्यतॆ बुधैः |

579) vAchaspathi: (वाचस्पतिः) (also repeated in 218)

The master of words in SrI mahAbhAratha, which is hailed as the fifth vEdha, is called ‘vAchaspathi:’.

Etymology: The master of words in the fifth vEdha (SrI mahAbhAratha) is remembered as ‘vAchaspathi:’.

वाचः पञ्चमवॆदस्य स्वामी वाचस्पतिः स्मृतः |

580) ayOnija: (अयॊनिजः)

When bhagavAn vyAsa was born as sArasvatha: (सारस्वतः), he was born from the words of bhagavAn. Thus, since he did not originate from a mother’s womb, he is called ‘ayOnija:’.

The SAnthi parva of SrI mahAbhAratha hails thus: “Then, after having created the worlds, bhagavAn uttered the word ‘bhO’ भॊ (in addressing a person). That sound resonated, and with that utterance of bhagavAn, sArasvatha appeared there”

Etymology: In his incarnation as sArasvatha, since he appeared from bhagavAn’s own words (and hence not from a mother’s womb), he is called ‘ayOnija:’. This eight syllable manthra destroys all karma of the chanter.

सारस्वतावतारॆ हि भगवद्वाक्भवत्त्वतः |
स्मृतॊ ह्ययॊनिज इति वस्वर्णः कर्मनाशकः ||

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त्रिसामा सामगः साम निर्वाणं भॆषजं भिषक् ।
सन्यासकृच्छमः शान्तॊ निष्ठा शान्तिः परायणम् ॥ ६२ ॥
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adiyen srinivasa raja ramanuja dasan

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