SrIvishNu sahasranAmam – 80 (Names 791 to 800)

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791) thanthuvardhana: (तन्तुवर्धनः)

Thus, bhagavAn extends the bondage in this samsAra to the asuras with the thread in the form of sinful tastes (liking for materialistic pursuits). Thus, he is called ‘thanthuvardhana:’.

bhagavAn himself says thus in bhagavath gIthA: “Oh arjuna, I push those heinous ignorant souls who tread the evil paths in samsAra”

“The asuras have been made to forsake the path of vEdhas due to ignorance by me. They in turn would influence other asuras to follow them. They would further attract more asuras to forsake vEdhic path. They in turn influence more, and so on.” (This continues as a chain and all asuras shall eventually be removed from the path of vEdhas so that they are destroyed)

Etymology: He, who weaves a web named ‘samsAra’ (meaning, extends the bondage in samsAra) with the thread called ‘sinful tastes’ (inclination for materialism), is called ‘thanthuvardhana:’.

अंशुभिः पापरुचिभिः तन्तुं संसारनामकम् |
सन्तनॊति सदा यः सस्तन्तुवर्धन ईरितः ||

792) indhrakarmA (इन्द्रकर्मा)

The vishNu purANa hails thus: “All the dhEvas prostrated before bhagavAn and with abject surrender pleaded him to protect them from the dhaithyas (asuras)”

Since indhra and other dhEvas surrendered to bhagavAn, which further led bhagavAn to act as seen here (taking the incarnation of budhdha, et al), he is called ‘indhrakarmA’ – the one who acts for indhra.

Etymology: He, who possesses actions of destroying the asuras due to being pleaded by indhra and other dhEvas, is called ‘indhrakarmA’. This eight syllable manthra is one of the best manthras.

प्रपन्नॆन्द्राद्यर्थतया दैत्यसंहाररूपकम् |
कर्म यस्यास्तीन्द्रकर्मा सॊsष्टार्णॊ मनुरुत्तमः ||

793) mahAkarmA (महाकर्मा) (also seen in 677)

Thus, bhagavAn’s deceitful outlooks are just in order to protect his devotees who have surrendered unto him, and in order to punish the evil souls. Thus, it only shows his extreme compassion towards his devotees. In this way, every action of bhagavAn stands justified and is very much logical. Therefore, he is called ‘mahAkarmA’ – the one with great (justified) actions.

Etymology: Since bhagavAn thus indulges only in lawful actions (abiding by scriptures), he is called ‘mahAkarmA’.

एवं न्यायप्रवृत्तत्वात् महाकर्मॆति कथ्यतॆ |

794) kruthakarmA (कृतकर्मा)

In order to fool the asuras into his trap, bhagavAn also started practicing what he preached (going astray from vEdhic path). Therefore, he is called ‘kruthakarmA’ – the one who acted as he spoke.

Etymology: He who practiced the acts of asuras is called ‘kruthakarmA’.

स्वानुष्ठित तदाचारः कृतकर्मॆति कथ्यतॆ |

795) kruthAgama: (कृतागमः) (also seen in 661)

Furthermore, in order to firmly establish his words, he even timely created many scriptures in support of his preaching in budhdha, arhatha (jaina) and other incarnations. Thus, he is called ‘kruthAgama:’ – the one who created scriptural doctrines.

Etymology: Since bhagavAn created all budhdhist and other scriptures (baudhdha, jaina, etc), he is called ‘kruthAgama:’.

कृतबुद्धाद्यागमत्वात् कृतागम उदाहृतः |

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उद्भवः सुन्दरः सुन्दॊ रत्ननाभः सुलॊचनः ।
अर्कॊ वाजसनिः शृङ्गी जयन्तः सर्वविज्जयी ॥ ८५ ॥
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796) udhbhava: (उद्भवः) (also seen in 375)

Since bhagavAn as budhdha pretended to preach the path of salvation, he also appeared as having overcome the samsAra. Thus, he is called ‘udhbhava:’.

Etymology: In pretending to preach the path of mOksha, bhagavAn appeared as a one who has transcended the bonds of samsAra. Thus, he is called ‘udhbhava:’. This seven lettered manthra destroys all sins of the chanter.

मॊक्षॊपदॆशनटनात् भवादुद्गतवत् स्थितः |
उद्भवः स तु विज्ञॆयः सप्तार्णः पापनाशकः ||

797) sundhara: (सुन्दरः)

bhagavAn’s form was also very pleasing to the eyes of asuras. Hence, he is called ‘sundhara:’.

Etymology: He is called ‘sundhara:’, who appeared very beautiful to the asuras.

सः स्यात् सुन्दर उद्दिष्टस्तॆषां दृष्टिमनॊहरः |

798) sundha: (सुन्दः)

With such beautiful form, bhagavAn melted the hearts of asuras. Thus, he is called ‘sundha:’.

Etymology: Since bhagavAn completely melts the hearts of asuras by his transcendental beauty, he is called ‘sundha:’.

विश्वातिशायि सौभाग्यशालित्वात् सॊनत्ति यत् |
सुष्ठु चॆतः क्लॆदयति रक्षसां सुन्द ईरितः ||

799) rathnanAbha: (रत्ननाभः)

bhagavAn sported a huge belly with a charming navel, which indicated his wisdom (NOTE: a pot belly is said to indicate high wisdom). Thus, he is called ‘rathnanAbha:’.

Etymology: He is called ‘rathnanAbha:’, who sports a huge belly with a charming and prominent navel that showed off his wisdom. This manthra confers all auspicious fruits upon the chanter.

स रत्ननाभ इत्युक्तः यः पाण्डित्यविडम्बनात्  |
मृष्टॊदरव्यक्तरम्यनाभिः सत्फलदो मनुः ||

800) sulOchana: (सुलॊचनः)

Complimenting his beautiful form was the beauty of his bewitching eyes. Thus, he is called ‘sulOchana:’ – the one with beautiful eyes.

The scriptures hail the form of budhdha thus:

  • “Thereafter, budhdha (called ‘mAyAmOha’ in vishNu purANa) – all naked and shaven, went before the asuras with a bunch of peacock feathers in hand”
  • “Later, he (mAyAmOha) wore a red garment, and his vision was invincible”, etc.

Etymology: The one who possessed bewitchingly beautiful eyes is called ‘sulOchana:’.

सुलॊचन इति प्रॊक्तॊ दृङ्‌मायामॊहितॆक्षणः |

Thus ends the eighth centum (ashtama shatakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI hArItha clan, the son of SrIvathsAnga miSra (kUraththAzhwan) – SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.

The eighth centum is completed.

adiyen srinivasa raja ramanuja dasan

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