SrIvishNu sahasranAmam – 73 (Names 721 to 730)

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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721) aparAjitha: (अपराजितः) (also repeated in 866)

Furthermore, although bhagavAn was himself unarmed in the mahAbhAratha war, yet the five pANdavas whom he had vowed to protect couldn’t be defeated by the hundred kauravas although they were armed with a mighty army and having numerous weapons. Thus, bhagavAn is called ‘aparAjitha:’ – he who makes his devotees invincible (and he who is himself invincible).

This is shown by many knowledgeable men in SrI mahAbhAratha, as seen below:

  • indhra says thus to karna: “You may slay all your enemies single handed in the war, oh intelligent one! But you cannot do anything of that arjuna, who has sought refuge under the feet of the supreme soul krishNa. That incomprehensible nArAyaNa who is hailed by all the vEdhic scholars as the invincible lord hari, and who incarnated as the great wild boar (varAha), has himself come down as krishNa; and arjuna is protected by him (meaning, you cannot defeat arjuna whatsoever due to krishNa’s protection)”
  • rudhra speaks thus to jayadhratha: “Oh jayadhratha, you may slay all your enemies who boast of invincible valour in the battle that is about to ensue. But I shall tell you for sure, that mighty armed arjuna cannot be defeated even by the dhEvas, for he is being protected by the supreme lord krishNa – who is the wielder of divine weapons namely the conch, discus, mace, etc.”
  • “Oh lion among men (krishNa), he – (that arjuna) unto whom you have sought to go as a charioteer, shall emerge victorious for sure. There is certainly no failure for him”
  • bhIshma, dhrOna, and other warriors have spoken thus:
    • “I am capable of slaying all the pANdavas with a single arrow of mine, were they not to be under the protection of vishNu, who is the creator of all”
    • “Honesty can certainly be seen in a brAhmaNa. Humility can certainly be seen in a noble person. Wealth can certainly be seen with a capable person. So also, victory is certain to be seen with nArAyaNa”

The other scriptures have collectively shown thus:

  • “…you are invincible, eternal and firm”
  • “…he who is the wielder of sword and hence invincible”
  • “…where there is krishNa, there is victory”
  • “In my opinion, wealth, victory and life are certain to be found wherever there is krishNa – the master of yOgas, and arjuna – the wielder of the mighty bow, et al.
  • charaka – in his AyurvEdha samhitha – has said thus: “Just as I know not of vasudhEva’s defeat, or my mother’s marriage (in person), or the drying up of an entire ocean (meaning – just as these three facts are undoubted), so also let this medicine be undoubtedly effective”
  • “Just as an ocean is unperturbed, just as the himAlayas are steadfast, just as the fire is fierce, and just as nArAyaNa is invincible, so also may this medicine cure the effects of poison”, et al.

Etymology: He who had no defeat at the hands of the armed force of dhuryOdhana and others at any place (and thus, who made his dear devotees – the pANdavas – invincible due to his protection) is called ‘aparAjitha:’.

दुर्यॊधनादिभिर्नित्यं रूढमूलैः पराजयः |
न यस्य कुत्रचिद्वापि सॊsपराजित ईरितः ||

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विश्वमूर्तिर्महामूर्तिर्दीप्तमूर्तिरमूर्तिमान् ।
अनॆकमूर्तिरव्यक्तः शतमूर्तिः शताननः ॥ ७७ ॥
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722) viSvamUrthi: (विश्वमूर्तिः)

How is it that the powerful entities do not easily overpower the powerless entities at all times? It is because every single entity is the body of bhagavAn. He would not do anything that is undesirable to his body. Thus, every entity is protected.

This attribute is reflected in this divine name ‘viSvamUrthi:’ – the one who possesses the entire world as his body.

bhagavAn himself declares thus in the bhagavath gIthA: “Oh arjuna, I am the indweller residing in every entity in this creation”

Etymology: He who possesses the entire world as his divine body is called ‘viSvamUrthi:’.

विश्वं मूर्तिर्तनुर्यस्य विश्वमूर्तिस्तु स स्मृतः |

723) mahAmUrthi: (महामूर्तिः)

bhagavAn’s divine body is big enough to house all entities in it at once. Thus, he is called ‘mahAmUrthi:’ – the one with a huge body.

This is shown in the bhagavath gIthA thus (while showing the viSvarUpa): “Oh arjuna, look at all the worlds and entities thereof stationed in one small part of my divine body, including all sentient and insentient entities.”

Etymology: Since bhagavAn’s divine body is the sole refuge of all entities in this world (since his body is huge enough to house all these entities at a time), he is called ‘mahAmUrthi:’.

विश्वैकाश्रयमूर्तित्वात् महामूर्तिरिति स्मृतः |

724) dhIpthamUrthi: (दीप्तमूर्तिः)

Whatever in this world is luminous by whatever proportions is finally a part of his divine body. Thus, bhagavAn himself is called ‘dhIpthamUrthi:’ – the one with a luminous body.

bhagavAn himself declares thus: “Know all those objects that are considered prosperous, luminous and powerful in this world as having born from just a fraction of my effulgence”

Etymology: Since all objects that are luminous by any proportions in this world are just a part of his divine body, he is called ‘dhIpthamUrthi:’.

यत्किञ्चित् कॆनचिद्दीप्तं गुणॆनात्र विशॆषतः |
तत्सर्वं मूर्तिरस्यॆति दीप्तमूर्तिरसौ स्मृतः ||

725) amUrthimAn (अमूर्तिमान्)

The sentient and insentient entities are all the property of bhagavAn even at the time of deluge, when they do not have the distinction of names or forms. Thus, he is called ‘amUrthimAn’ – the master of indistinct entities.

bhagavAn declares in the bhagavath gIthA thus:

“The basic elements namely earth, water, fire, air and space, along with other entities namely mind, intellect and ahankAra are said to be the manifestations of my inferior property. My superior property is completely different from these, and is characterized by sentient entities, with which this world is borne”

The upanishaths hail thus:

  • “He who possesses the primordial nature as his divine body”
  • “He who possesses the individual soul as his divine body”, et al

Further, this divine name cannot be taken to mean ‘non-existence of a divine body’ (amUrthi: अमूर्तिः). This is because the previous set of divine names as well as the subsequent set of divine names clearly shows the presence of a divine body for bhagavAn (such as ‘viSvamUrthi:’, ‘SathamUrthi:’, etc). Also, the ‘mathup’ (मतुप्) adjunct is used in this divine name, which clearly shows the possession of something. So, clearly, this divine name only shows the presence of a divine body of bhagavAn, which also houses the sentient and insentient entities even at the time of deluge when they do not have distinction with names and forms.

Etymology: The word ‘amUrthi:’ connotes the collection of sentient and insentient entities in their subtle state (with no distinction of names and forms). He who is the master of all such subtle entities (by being their indweller, or in other words – possessing them as his divine body) is called ‘amUrthimAn’.

अमूर्तिशब्दॆनॊच्यतॆ ह्यव्यक्तपुरुषादयः |
त एव यस्य स्वमिति स स्मृतः स्यादमूर्तिमान् ||

726) anEkamUrthi: (अनॆकमूर्तिः)

Even while having incarnated as krishNa, bhagavAn never gave up his four forms of vyUha – namely vAsudhEva (as krishNa in his own form), sankarshaNa (as balarAma), pradhyumna (as bhagavAn’s son) and anirudhdha (as bhagavAn’s grandson). Thus he is called ‘anEkamUrthi:’.

Alternately, the vishNu purANa shows thus: “bhagavAn krishNa – the son of dhEvaki – took up as many forms at once as there were gOpikas, who were sixteen thousand and one hundred in number!”

Since bhagavAn took (takes) such extraordinary forms in multitude, he is called ‘anEkamUrthi:’ – the one with numerous forms.

Etymology: There were sixteen thousand and one hundred wives. Since bhagavAn also took so many forms at once, he is called ‘anEkamUrthi:’.

षॊडशस्त्रीसहस्राणि शतमॆकं ततॊsधिकम् |
अनॆकमूर्तिरित्युक्तः तत्संख्याकस्वदॆहतः ||

727) avyaktha: (अव्यक्तः)

Although bhagavAn has all the glories stated till now, yet he concealed them under his human appearance. Hence, he is called ‘avyaktha:’ – the concealed one.

bhagavAn says thus about himself:

  • “I do not manifest before everyone”
  • “I cannot be comprehended either by penance or by study of vEdhas”, etc.

Etymology: Since bhagavAn conceals his true nature under the guise of a human form (as krishNa), he is called ‘avyaktha:’ by the knowledgeable men learned in the highest philosophy.

मनुष्यत्वॆन सर्वत्र पराभवप्रकाशनात् |
बुधैरव्यक्त इति च कथितस्तत्त्वपारगैः ||

728) SathamUrthi: (शतमूर्तिः)

Thence, the viSvarUpa form of krishNa is hailed. Since bhagavAn showed his universal form viSvarUpam to arjuna who was keen on seeing that form, he is called ‘SathamUrthi:’ – the one with hundreds of forms.

bhagavAn says thus to arjuna: “See my glorious forms, oh arjuna! Behold the hundreds and thousands of forms of mine…”

Etymology: Since bhagavAn showed hundreds of forms in his viSvarUpa to arjuna, he is called ‘SathamUrthi:’.

अर्जुनाय व्यक्ततया विश्वरूपप्रदर्शनात् |
शतमूर्तिरिति ख्यातः |

729) SathAnana: (शताननः)

bhagavAn is further called ‘SathAnana:’ for the same reason (as explained in the previous divine name). In the same viSvarUpa form, arjuna glorifies thus: “I see in your glorious form a multitude of faces, eyes, divine jewellery, weapons, etc…”

Etymology: Since bhagavAn showed arjuna hundreds and thousands of faces in his viSvarUpa form, he is called ‘SathAnana:’.

शतशॊsथ सहस्रशः |
अनॆकाननसम्पत्या शतानन इतीरितः ||

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एकॊ नैकः स वः कः किं यत्तत्पदमनुत्तमम् ।
लॊकबन्धुर्लॊकनाथॊ माधवॊ भक्तवत्सलः ॥ ७८ ॥
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730) Eka: (एकः)

With respect to all the greatness expounded till now, since there is no other entity equal to bhagavAn (meaning, since there is none to equal bhagavAn in possessing all the said great qualities), he is called ‘Eka:’.

The root ‘iN’ इण् (to move) gets the ‘kan’ (कन्) adjunct – replacing ‘i’ (इ) with ‘E’ (ए), thus resulting in this divine name.

Generally, entities are grouped together based on some distinguishing characteristic. For example, we say “two brahmanas”, “three kshathriyas”, et al based on some distinction. But no such distinction can be applied to any other entity to group it with bhagavAn. The categorization of bhagavAn is distinct and the same distinction can never be applied to any other entity.

This is as per the scriptural statements thus:

  • “He turned out to be the sole ruler of the entire world”
  • “There is none to equal him”, et al

Etymology: Since bhagavAn has no second entity that can be grouped with him in all his greatness (meaning, since bhagavAn is distinct from all other entities), he is called ‘Eka:’.

द्वितीय सजातीयराहित्यात् एक उच्यतॆ |

adiyen srinivasa raja ramanuja dasan

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