SrIvishNu sahasranAmam – 63 (Names 621 to 630)

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621) svaksha: (स्वक्षः)

bhagavAn possesses a pair of divine eyes that keep relishing the nectarine ocean of SrI mahAlakshmi’s beautiful form. Thus, he is called ‘svaksha:’ – the one with a pair of holy eyes.

Etymology: He who possesses divine eyes with which he drinks in the nectarine ocean of divine beauty of SrI mahAlakshmi is called ‘svaksha:’.

श्री-सौन्दर्य-सुधासिन्धु-पारीण-करणॊ हि यः स्वक्षः |

622) svanga: (स्वङ्गः)

bhagavAn possesses a divine body with such extraordinary beauty that even SrI mahAlakshmi herself desires. Thus, he is called ‘svanga:’ – the one with a divine body.

Etymology: The one who possesses a divine body whose beauty is desirable to SrIdhEvi is called ‘svanga:’.

श्रीस्पृहणीयाङ्गः स्वङ्ग इत्यॆष उच्यतॆ |

623) SathAnandha: (शतानन्दः)

With such unbounded mutual love between SrI mahAlakshmi and himself, since bhagavAn possesses infinite bliss, he is called ‘SathAnandha:’.

Etymology: Owing to the mutual love between each other (SrI mahAlakshmi and SrIman nArAyaNa), bhagavAn possesses infinite and inundating bliss. Thus he is called ‘SathAnandha:’. This manthra confers joy unto the couples who meditate upon it.

अन्यॊन्य-प्रणयानन्द-प्रवाहश्चामितॊsस्य हि |
शतानन्दः स विज्ञॆयॊ दम्पत्यानन्ददॊ मनुः ||

624) nandhi: (नन्दिः)

Thus, bhagavAn flourishes at all times, at all places and in all ways, with his eternal association with SrI mahAlakshmi. Hence, he is called ‘nandhi:’ – the one who rejoices.

Etymology: bhagavAn, who flourishes at all places in all ways and at all times due to his association with SrIdhEvi, is called ‘nandhi:’.

सर्वत्र सर्वथा नन्दिः श्रिया ऋध्द्यति सर्वदा |

625) jyOthirgaNESvara: (ज्यॊतिर्गणॆश्वरः)

With his eternal association with SrI mahAlakshmi, bhagavAn enjoys the superior status of being served gloriously by the eternally liberated souls such as anantha, garuda, vishvaksEna, et al. Thus, he is called ‘jyOthirgaNESvara:’.

The word ‘jyOthi:’ (ज्यॊतिः) refers to the eternal abode of vishNu – which is full of effulgence, and populated by nithyasUris, as explained in the scriptural verses thus:

  • “The learned men desire to attain that superior abode of the nithyasUris”
  • “…in that abode, where the nityasUris always reside”

Thus, bhagavAn’s absolute supremacy (due to his association with SrI mahAlakshmi) is shown.

Etymology: He who is the lord of nithyasUris (as a result of being the consort of SrI mahAlakshmi) is called ‘jyOthirgaNESvara:’.

नित्यसूरिगणानां य ईशॊ ज्यॊतिर्गणॆश्वरः |

626) vijithAthmA (विजितात्मा)

Now, bhagavAn’s simplicity and ease of access (also due to his association with SrI mahAlakshmi) is shown (as against his absolute supremacy in the previous divine name).

Even while being the most desirable consort of SrIdhEvi SrI mahAlakshmi, and thus enjoying unbounded wealth, bhagavAn’s mind still rests with his dear devotees who have surrendered unto him. Thus, he is called ‘vijithAthmA’ – the one who is won over (by devotees).

Etymology: Thence, the divine quality of bhagavAn of being extremely gregarious is described. He is called ‘vijithAthmA’, whose mind is won over by his devotees who have surrendered unto him.

सौशील्यस्य गुणस्याथ परमावधिवर्णनम् |
विजितात्मा जितं यस्य मानसं प्रणतैश्च सः ||

627) vidhEyAthmA (विधॆयात्मा)

Not just stopping at being gregarious; but furthermore, bhagavAn is very obedient to his devotees – so much so that he can be ordered by his devotees as “Come here”, “Stand here”, “Sit here”, “Eat this”, etc. Such obedience of bhagavAn is shown to be his nature! Thus, he is called ‘vidhEyAthmA’.

Etymology: He, who can be ordered by his dear devotees like “Come here”, “Stand here”, “Eat this”, etc. at all times (meaning, he who is extremely obedient to his devotees), is called ‘vidhEyAthmA’.

इहागच्छॆहतिष्ठॆदं भुङ्क्ष्वॆति प्रणतैः सदा |
यॊग्यं विधातुं यद्रूपं विधॆयात्मा स कीर्तितः ||

628) sathkIrthi: (सत्कीर्तिः)

With such a highly sociable nature, bhagavAn’s fame is extensive. Hence, he is called ‘sathkIrthi:’.

Many good words can be heard about him, thus:

  • “All those qualities for which bhagavAn is praised are present in him (meaning, whatever good one can ever say can certainly be found in him). But it is never possible to fully glorify whatever is present in him (meaning, it is impossible to complete praising him for all the qualities that he possesses), for they are ever boundless”
  • “The lord of all worlds – krishNa – is praised by the learned men. Yet, very little has been said about him till now. How can he be fully glorified at all?”
  • “Oh hrishikESa! The entire world is rejoicing only by your fame…”, etc.

Etymology: bhagavAn is called ‘sathkIrthi:’ due to his distinction with such a sociable nature.

ईदृक् सौशील्यसत्त्वाद्धि सत्कीर्तिरिति कथ्यतॆ |

629) chinnasamSaya: (छिन्नसंशयः)

With such a sociable nature and widespread fame, bhagavAn shatters all doubts regarding him – such as whether he can be known or not, whether he can be attained or not, whether he is easily approachable or not, etc. – in the minds of his devotees. Hence, he is called ‘chinnasamSaya:’ – the one who removes all doubts.

The scriptures say thus:

  • “…unto that supreme lord, who shows himself in the minds of his devotees”
  • “Oh bhagavAn, I see no soul other than yourself who can clear all our doubts…”, etc.

Etymology: He – by whom the doubts regarding his inaccessibility etc. are shattered with his sociability and widespread fame thereof – is particularly called ‘chinnasamSaya:’.

सौशील्यप्रथया चैवं दुष्करत्वादि संशयः |
छिन्नॊ यॆन विशॆषॆण स प्रॊक्तः छिन्नसंशयः ||

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उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः ।
भूशयॊ भूषणॊ भूतिरशॊकः शॊकनाशनः ॥ ६७ ॥
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630) udhIrNa: (उदीर्णः)

How does bhagavAn remove all doubts (as seen in the previous divine name)? He does so by showing himself even to the fleshy eyes of all humans in the form of archA mUrthy (idols in temples and houses). He is ever joyous showing himself thus. Hence, he is called ‘udhIrNa:’ – the one who is manifest even to fleshy eyes.

Etymology: Since bhagavAn makes himself visible even to fleshy eyes by manifesting as idols in various places, he is called ‘udhIrNa:’. This seven lettered manthra bestows vision unto the chanters.

प्रत्यक्षविषयत्वॆन ह्युत्पन्नश्चर्मचक्षुषाम् |
उदीर्ण इति स प्रॊक्तः सप्तार्णॊ नयनप्रदः ||

(NOTE: bhattar starts explaining bhagavAn’s greatness in the form of archA vigrahas in various temples, mutts and houses – starting from this divine name)

adiyen srinivasa raja ramanuja dasan

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