SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
741) mAdhava: (माधवः) (also repeated in 73, 169)
The unbreakable bondage with every individual soul is further elucidated in this divine name ‘mAdhava:’. Since bhagavAn – along with SrI mahAlakshmi – manifest as the divine parents of every single entity in this creation, he is called ‘mAdhava:’ – the consort of SrI mahAlakshmi (and hence the father of every individual).
Alternately, since he was born in the clan of madhu, he is called ‘mAdhava:’.
The udhyOga parva of SrI mahAbhAratha says thus: “That mAdhava must be known by observing silence, meditation and communion”. Thus also he is called ‘mAdhava’.
Etymology: The attribute of bhagavAn being the sole master of all worlds comes due to his eternal relationship with SrI mahAlakshmi, due to which he gets the divine name ‘mAdhava:’ (in this context). Alternately, since he was born in the clan of ‘madhu’, he is called ‘mAdhava:’.
लॊकनाथत्वसम्बन्धः श्रीमतश्चॆति माधवः |
मधॊर्वंशॊद्भवत्वाच्च माधवः परिकीर्तितः ||
742) bhakthavathsala: (भक्तवत्सलः)
bhagavAn is extremely pleased with his devotees who have realized their unbreakable relationship with him (as his eternal servants, his children, etc – all nine types of relationships ought to be considered here). Thus, he is called ‘bhakthavathsala:’.
This divine name means the one who forgets everything else when he is united with such a realized devotee, and enjoys his company.
Etymology: He who is very loving towards his dear devotees (who have realized their eternal relationship with him) is called ‘bhakthavathsala:’.
विशॆषं वक्ति भक्तॆषु यॊsसौ स्यात् भक्तवत्सलः |
सुवर्णवर्णॊ हॆमाङ्गॊ वराङ्गश्चन्दनाङ्गदी ।
वीरहा विषमः शून्यः घृताशीरचलश्चलः ॥ ७९ ॥
743) suvarNavarNa: (सुवर्णवर्णः)
Just as with the said faultless qualities, bhagavAn’s divine form is also covered with a faultless glorious golden hue. Hence, he is called ‘suvarNavarNa:’.
The scriptures hail thus:
- “…when the yOgis see that golden hued lord…”
- “…him, who has the shine of gold, and who is seen only with the mind”
- “…him, who has the hue of the sun”
- “That purusha is completely golden… he possesses golden hair, golden moustache… he is of a golden hue all over – from the head to toe”, etc.
Etymology: Akin to his faultless divine qualities, since bhagavAn also possesses a faultless and radiant hue like tested gold (representing beauty as well as supremacy), he is called ‘suvarNavarNa:’. This nine lettered manthra is capable of conferring devotion towards bhagavAn as well as all desired fruits upon the chanter.
गुणवत् स्वर्णनिकषनिर्दॊषॊज्ज्वलवर्णतः |
सुवर्णवर्ण इत्युक्तः नवार्णॊ भक्तिकामदः ||
744) hEmAnga: (हॆमाङ्गः)
bhagavAn possesses eternal, divine, and saththvik limbs of body which are all verily the seat of the bright golden hue. Thus, he is called ‘hEmAnga:’.
The thaitthirIya nArAyanIya hails thus: “That purusha (bhagavAn) is seen with a golden form”
Etymology: Since each of bhagavAn’s divine and saththvik limbs are all golden hued, he is called ‘hEmAnga:’. This seven lettered manthra confers beauty upon the chanters.
वर्णाधिष्ठानमङ्गं च दिव्यं सत्त्वमयं यतः |
अतॊ हॆमाङ्ग इत्युक्तः सप्तार्णॊ हॆमवर्णदः ||
745) varAnga: (वराङ्गः)
bhagavAn – who is attributed with such glorious attributes by the upanishaths (as seen in these previous divine names) – was born as the son of dhEvaki for her satisfaction. While being born thus, he showed his divine attributes manifestly – which would otherwise be well hidden from the view of commoners. Thus, he is called ‘varAnga:’ – the one with an exquisite body.
The vishNu purANa hails thus: “vasudhEva and dhEvaki rejoiced at the sight of their son – who had the complexion of a fully blossomed blue lotus, with four hands and the glorious SrIvathsa mark on his chest”
Etymology: He, who was born with a beautiful form with all the divine and auspicious attributes hailed by the upanishaths – which would otherwise be concealed – in order to fulfil dhEvaki’s desire, is called ‘varAnga:’.
दॆवकीप्रीतयॆ गुप्तं मङ्गलं दिव्यलाञ्छनम् |
आविष्कृतं यॆन रूपं वराङ्गः स तु कथ्यतॆ ||
746) chandhanAngadhI (चन्दनाङ्गदी)
Even without any ornaments, bhagavAn’s limbs are most charming merely due to his association, and thus please the minds of the beholders. Thus, he is called ‘chandhanAngadhI’ – the one who has charming limbs.
Alternately, bhagavAn is bedecked with divine ornaments such as armlets and the like. Thus also he is called ‘chandhanAngadhI’ – the one with charming bracelets. The bracelets mentioned here are connotative of all other divine ornaments of bhagavAn.
Etymology: He who possesses divine ornaments such as bracelets / bangles and the like, which are ever charming, is called ‘chandhanAngadhI’.
भूषणान्यङ्गदादीनि सदाह्लादकराणि च |
सन्ति यस्य हि नित्यं तु स स्मृतश्चन्दनाङ्गदी ||
747) vIrahA (वीरहा) (also repeated in 168, 927)
Even while in his infancy with all innocence, bhagavAn eliminated all evil forces by root – such as pUdhana, Sakata, arjuna (yamalArjuna – the twin trees that were broken by krishNa), which were all deceptive in nature. Thus he is called ‘vIrahA’.
Etymology: He who eliminated pUthana and others (commissioned by kamsa) by root is called ‘vIrahA’.
समूलं पूतनादीन् वै यॊ जघान स वीरहा |
748) vishama: (विषमः)
In this way, bhagavAn shows his discrimination between noble souls who tread the righteous path and the ignorant souls who possess crooked minds by being their benefactor and by instilling fear in their minds respectively. Thus, he is called ‘vishama:’ – the one who discriminates.
Etymology: Since bhagavAn generates a sense of fear and security in the minds of wicked and noble souls respectively, he is called ‘vishama:’.
भीतिक्षॆमकरत्वाद्धि कुटिलाकुटिलात्मसु |
विषमः स तु विख्यातः |
749) SUnya: (शून्यः)
Even while having born as a human (as krishNa), bhagavAn was free from all blemishes. Thus, he is called ‘SUnya:’. The root ‘Sun’ (शुन्) gets the meaning of ‘quality’ in this context, which gets suffixed with the ‘Nyath’ (ण्यत्) adjunct, resulting in this divine name.
Etymology: bhagavAn is called ‘SUnya:’, since he is free from all blemishes (even in the human form).
शून्यः स्यात् दॊषवर्जितः |
750) ghruthASI: (घृताशीः)
The root ‘ghru’ (घृ) means to sprinkle. Thus, the word ‘ghrutham’ (घृतम्) means sprinkling. bhagavAn sprinkles the worlds with his noble qualities, and thus satiates all entities. Hence, he is called ‘ghruthASI:’. He is also called thus since he wished for all the milk, curds and butter from the houses of all cowherd folks.
Etymology: bhagavAn wishes for all the milk and milk products such as curds, butter, clarified butter, etc from the houses of cowherd folks of brindhAvanam. Alternately, he is the one who invigorates all entities in this world by sprinkling them with his noble qualities. Thus, he is called ‘ghruthASI:’.
गॊपानां सद्मगव्यॆ वा जगदाप्यायनॆन वा |
घृतॆ त्वाशास्तिरस्यॆति घृताशीः परिकीर्तितः ||
adiyen srinivasa raja ramanuja dasan
archived in http://divyaprabandham.koyil.org