SrIvishNu sahasranAmam – 72 (Names 711 to 720)

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711) sannivAsa: (सन्निवासः)

Even while following the dharmas of a human being (while having born as krishNa), bhagavAn was still the refuge for all noble men like sanaka, et al. Hence, he is called ‘sannivAsa:’ – the residence/refuge of noble men.

The vishNu purANa hails thus: “…that bhagavAn, who is meditated upon by sages such as sanandhana et al, who are qualified in yOga (samAdhi) and freed of all sins – who place him in their minds and dwell upon him while half-closing their eyes and focussing on the tip of their nose (position prescribed for the practice of meditation)”

Etymology: He – who is the refuge of noble men such as sanaka and others even while being born as a human being – is called ‘sannivAsa:’. This eight syllable manthra grants high positions unto the chanters.

सनकादि निवासॊ हि मनुष्यत्वॆsपि यः सदा |
सन्निवासः स विज्ञॆयॊ ह्यष्टार्णः स्थानदायकः ||

712) suyAmuna: (सुयामुनः)

bhagavAn performed many auspicious deeds – that are purifying and pleasing to the minds of all people – on the banks of river yamunA, such as the water sports with gOpikAs, plucking of flowers on the banks of the river, rAsakrIdA, etc. Hence, he is called ‘suyAmuna:’.

Etymology: He – who performed auspicious and rewarding deeds with gOpikAs on the banks of river yamunA, such as water sports etc – is called ‘suyAmuna:’.

गॊपीभिर्यमुनायां तु शॊभनं पावनं महत् |
जलक्रीडादि यस्यॆति सुयामुन इतीरितः ||

भूतावासॊ वासुदॆवः सर्वासुनिलयॊsनलः ।
दर्पहा दर्पदॊsदृप्तॊ दुर्धरॊsथापराजितः ॥ ७६ ॥

713) bhUthAvAsa: (भूतावासः)

Even while having incarnated as krishNa, bhagavAn didn’t hide his abject supremacy. He showed himself as the abode of all entities. Thus, as hailed in the scriptures that say “Oh bhagavAn hari! All entities reside in you. Hence you are called ‘bhUthAvAsa:’”, he is called ‘bhUthAvAsa:’.

Etymology: He in whom all entities reside is called ‘bhUthAvAsa:’.

यस्मिन् वसन्ति भूतानि भूतावासस्स कथ्यतॆ |

714) vAsudhEva: (वासुदॆवः) (also repeated in 334, 700)

Having born as the son of vasudhEva, bhagavAn removes twelve spiritual obstacles in the path of progress for his devotees (namely hunger, thirst, sorrow, passion, etc). Hence, he is called ‘vAsudhEva:’.

Furthermore, he is the one who is worshipped as one of the vyUha mUrthis with the twelve syllable vAsudhEva manthra. Thus also he is called ‘vAsudhEva:’.

Thus he is mainly hailed as the one who was born in mathurA with his extraordinary power of ‘mAyA’.

Etymology: He who – having born as the son of vasudhEva – removes twelve spiritual obstacles instantly is called ‘vAsudhEva:’.

वसुदॆवापत्यतया द्वादशाध्यात्म अञ्जसा |
नियच्छति सदा यस्तु वासुदॆवः स ईरितः ||

715) sarvAsunilaya: (सर्वासुनिलयः)

As shown till now, bhagavAn is verily the support for all lives. Hence, he is called ‘sarvAsunilaya:’ – the refuge of all souls.

The scriptures show this in many ways, thus:

  • “The cows and cowherds cannot live without krishNa”
  • “The entire land (people and creatures therein) rejoiced upon the arrival of krishNa, just as it would rejoice the arrival of sun in a dark place, and arrival of wind in an airless space”, etc.

Etymology: He who is the support of all lives is called ‘sarvAsunilaya:’.

सर्वासुनिलयः स स्यात् सर्वप्राणावलम्बनम् |

716) anala: (अनलः) (also repeated in 294)

Although bhagavAn does so much for his dear devotees – as seen in all the previous divine names, yet he is not satisfied with what he has done. Thus, he is called ‘anala:’ – the one who feels that his deeds unto his devotees are ever insufficient.

This is beautifully shown in SrI mahAbhAratha, where krishNa says thus (while leaving this material world to reach his supreme abode): “Since the time when dhraupadhi called out to me – who was far away at that moment – with the name ‘gOvindha’, I feel my debt has been increasing towards her, which is not leaving my heart whatsoever!”

Alternately, this divine name means the one who is intolerant towards any misdeeds unto his dear devotees. This is also shown in the same SrI mahAbhAratha, where krishNa declares thus: “When I have decided to kill, I shall never spare two kinds of people; one – those who bring obstacles in the performance of any yajna, and two – those who trouble pANdavas”

Etymology: Although having done every possible thing to protect his devotees (especially the cowherd folks), yet the one who feels discontented with such deeds and says “Alas, I have done nothing for them” is called ‘anala:’. Alternately, he who does not tolerate any misdeeds done to his dear devotees is called ‘anala:’.

सर्वं कृत्वाsपि गॊपानां न च किञ्चिन्मया कृतम् |
इत्यॆवम् अवितृप्तॊ यः सॊsनलः परिकीर्तितः ||
स्वभक्तॆभ्यः कृतं मन्तुं नालं सॊढुं स वाsनलः ||

717) dharpahA (दर्पहा)

bhagavAn humbled the dhEvas in various contexts such as while lifting the gOvardhana hill, taking away the pArijAtha tree from the heaven, slaughtering the hands of bANAsura, etc. Thus, he is called ‘dharpahA’ – the one who removes egotism.

Etymology: He who removed the arrogance of dhEvas at various times such as while lifting the gOvardhana hill, taking away the pArijAtha tree, cutting the mighty arms of bANAsura, etc. is called ‘dharpahA’.

गॊवर्धनस्यॊद्धरणॆ पारिजातपरिग्रहॆ |
बाणदॊर्दण्डषण्डानां खण्डनादौ तदा तदा |
दॆवानां वै दर्पमात्रं हतवान् यः स दर्पहा ||

718) dharpadha: (दर्पदः)

With his acts of valour such as slaying his enemies, building the invincible city of dhvArakA, taking away of Sankha nidhi, padhma nidhi (two of the servitors of kubEra), the kalpaka tree, sudharma (the royal assembly of dhEvas), and the like, and also by virtue of the yAdhavas – men of his own clan – being drunk, bhagavAn enhanced the egotism of yAdhavas. Hence, he is called ‘dharpadha:’ – the one who gave (gives) egotism.

Etymology: He who enhanced arrogance amongst the yAdhavas in many ways – such as by feeding them with liquor, inspiring them with his heroic deeds, etc – is called ‘dharpadha:’.

मधुरायां यादवॆभ्यॊ मधुपानादिना ततः |
दर्पं च दत्तवान् यॊsसौ दर्पदः परिकीर्तितः ||

719) adhruptha: / dhruptha: (अदृप्तः / दृप्तः)

Although he gave arrogance to the yAdhavas, bhagavAn himself was aloof from such arrogance. Thus, he is called ‘adhruptha:’ – the humble one.

The sabhAparva of SrI mahAbhAratha hails thus: “Having done such wondrous deeds, yet bhagavAn – who possesses garuda as his vehicle – was never excited and stayed calm with his supreme effulgence”

If this divine name is to be taken as ‘dhruptha:’ (दृप्तः) instead of ‘adhruptha:’, then it means that bhagavAn was proud of being brought up by yaSOdhA and nandhagOpa.

Etymology: Although bhagavAn grew arrogance among the yAdhavas, yet since he was humble himself, he is called ‘adhruptha:’. In another way, since bhagavAn was proud of his being cuddled by yaSOdha and nandhagOpa during his childhood pastimes, he is called ‘dhruptha:’.

अथाsप्यगर्वितॊ यॊsसावदृप्तः स उदाहृतः |
बाललीलाप्रसङ्गॆषु यशॊदानन्दलालनात् दृप्तः ||

720) dhurdhara: (दुर्धरः)

Even while displaying his childhood sports, bhagavAn was incorrigible by either of his parents, just like a wild elephant. He possessed such divine actions which couldn’t be controlled by anyone. Hence, he is called ‘dhurdhara:’.

The vishNu purANa reflects this in mother yaSOdha’s words when she has tied up krishNa to a grinding stone, who says thus – annoyed: “Ye naughty boy! Free yourself now and go, if you can”

Alternately, he is the one who is invincible by his oppressors. Thus also he is called ‘dhurdhara:’.

This is shown in the udhyOga parva of SrI mahAbhAratha, thus: “Just as small boys and girls try to hold burning fire with a cloth out of their ignorance, so also these foolish men are trying to catch that lotus eyed bhagavAn!”

“The air cannot be touched by hand. The moon cannot be touched by hand. This earth cannot be borne by anyone on their head. So also, the supreme lord kESava cannot be won over by strength”

Etymology: He who is uncontrollable even for his parents, just as a wild elephant, is called ‘dhurdhara:’.

मत्तॆभवत् ताभ्यां दुर्ग्रहॊ दुर्धरॊ मतः |

adiyen srinivasa raja ramanuja dasan

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