SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
801) arka: (अर्कः)
bhagavAn was hailed by the asuras as a mahAthmA – a great soul. Thus, he is called ‘arka:’ – the praised one.
The root ‘arka’ (अर्क) means to praise.
Etymology: The one who is hailed by them (the asuras) as ‘the most righteous’ is called ‘arka:’.
अत्यन्त धार्मिक इति स्तुतस्तैः अर्क ईरितः |
802) vAjasani: (वाजसनिः)
By inducing the asuras into atheism, bhagavAn made them crave for mean materialistic pursuits such as food and other entertainments. Thus, he is called ‘vAjasani:’.
The roots ‘van’ (वन) and ‘shaN’ (षण) are used in the context of providing ‘enjoyment’ (सम्भक्तिः). These roots get the ‘in’ (इन्) adjunct, thereby resulting in this divine name.
It means the one who favours materialistic pursuits for the asuras.
Indeed, it is popularly seen in the budhdhist and jain mendicants (bhikshu`s), who have it as a vow to eat morsels of curd rice as the first thing in the morning.
Etymology: He, by whose influence the asuras crave for mean materialistic pursuits in this world – such as food and the like, is called ‘vAjasani:’. This eight lettered manthra grants food for the chanter.
अन्नादीन् ऐहिकानॆव यस्मान्मह्यां भजन्ति तॆ |
स वाजसनिरित्युक्तः वस्वर्णॊsन्नप्रदॊ मनुः ||
803) SrungI (शृङ्गी)
Furthermore, bhagavAn – as budhdha – held a bunch of peacock feathers in his hand as one of his distinct identifiers, in order to propound the ‘ahimsA vAdha’ or the argument of non-violence. Thus, he is called ‘SrungI’ – the distinctly identified one.
This is shown in the vishNu purANa thus: “…the one holding the feathers of a peacock…”
Etymology: He, who holds a bunch of peacock feathers in his hands in order to propound non-violence, is called ‘SrungI’.
करॆsस्ति पिञ्छिका यस्य शृङ्ग्यहिंसा विडम्बनात् |
804) jayantha: (जयन्तः)
bhagavAn won over the Asthikas (people who believe in the tenets of vEdhas) with his deceitful argument of propounding knowledge itself as AthmA and the whole world as a mirage. Thus, he is called ‘jayantha:’ – the victorious one.
The root ‘ji’ (जि) is used in the context of winning over. It gets the ‘jhach’ (झच्) adjunct, resulting in this divine name.
Etymology: bhagavAn won over the Asthikas with his argument of illusion of the entire world and mere knowledge being the soul (AthmA), which is why he is called ‘jayantha:’.
आस्तिक्यवादिनां जॆता जयन्त इति कथ्यतॆ ||
805) sarvavijjayI (सर्वविज्जयी)
How does bhagavAn win over the Asthikas with his deceitful arguments? It is because he is is ‘sarvavijjayI’. He basically won over the vEdhic exponents, and thus emerged victorious.
Etymology: He, by whom even the exponents of vEdhas were won over, is called ‘sarvavijjayI’.
यस्य जय्याश्च सर्वज्ञाः स उक्तः सर्वविज्जयी |
सुवर्णबिन्दुरक्षॊभ्यः सर्ववागीश्वरॆश्वरः ।
महाह्रदॊ महागर्तॊ महाभूतॊ महानिधिः ॥ ८६ ॥
806) suvarNabindhu: (सुवर्णबिन्दुः)
With all of his powers, bhagavAn places such skilful argument with a flair of words that conceals even the actual wisdom of the true scholars. Thus, he is called ‘suvarNabindhu:’.
The root ‘bidhi’ (बिदि) is used in the context of ‘concealment’ (of knowledge).
Etymology: Since bhagavAn conceals the theist arguments by his own skilful arguments with flair of words, he is called ‘suvarNabindhu:’. This nine lettered manthra destroys all sins of the chanter.
आस्तिक्यतापलापॆन पटुभिः पदकाक्षरैः |
सुवर्णबिन्दुर्गदितॊ नवार्णः पापनाशनः ||
807) akshObhya: (अक्षॊभ्यः) (also seen in 999)
Since bhagavAn was very profound in his budhdha incarnation, he couldn’t be subjected to any transformations whatsoever by anyone. Thus, he is called ‘akshObhya:’.
Etymology: Since bhagavAn – with his profoundness – couldn’t be subjected to any transformations (couldn’t be won over or changed), he is called ‘akshObhya:’. This seven lettered manthra confers invincibility upon the chanter.
गम्भीराशयवत्त्वॆन ह्यविकार्यतया परैः |
अक्षॊभ्यः सप्तवर्णः स्यादक्षॊभ्यत्वप्रदायकः ||
808) sarvavAgISvarESvara: (सर्ववागीश्वरॆश्वरः)
As expounded till now, bhagavAn – as budhdha – was extremely skilful in debating with scholars. This is as hailed in the rAmAyaNa thus: “He is an expert who places very apt arguments systematically, akin to brihaspathi”
Therefore, he is called ‘sarvavAgISvarESvara:’ – the master of all debaters.
Etymology: He, who is an expert in debates and a very skilful orator, is called ‘sarvavrAgISvarESvara:’. This twelve lettered manthra confers oratory skills upon the chanter.
वादिवाग्मित्वयॊः पारं यॊ गच्छति स विश्रुतः |
रव्यर्णॊ वाक्प्रद इति सर्ववागीश्वरॆश्वरः ||
809) mahAhradha: (महाह्रदः)
Furthermore, bhagavAn is like a big lake – in which the sinners get drowned without being able to revive themselves, as shown by bhagavAn himself in the gIthA thus: “I shall put them in the inauspicious births of asuras”; whereas the virtuous souls are highly satisfied by taking dips repeatedly. Therefore, he is called ‘mahAhradha:’ – the great lake.
The root ‘hrAdha’ (ह्राद) means an indistinct sound / noise. Since a lake produces such an indistinct sound at all times, it is called ‘hradha:’ (ह्रदः) (after applying grammatical rules).
Etymology: He, who is in the form of a great lake – in which the sinners get drowned, and the virtuous souls rejoice by taking dips – is called ‘mahAhradha:’.
मज्जन्ति पापाः तृप्यन्ति पुण्या इति महाह्रदः |
810) mahAgartha: (महागर्तः)
For the sinners who either do not accept vEdhas as the source of knowledge, or for those who misinterpret the vEdhic verses, bhagavAn has dug a pit in the form of the ‘naraka’s such as raurava, etc (27 narakas). Thus, he is called ‘mahAgartha:’ – the huge pit.
bhagavAn declares this in bhagavath gIthA thus: “Oh arjuna, those cynics who do not trust the words of vEdhas (the dharmas) shall not attain me. Instead, they shall cycle in this wheel of samsAra”.
Etymology: Owing to their sinful acts, many deep pits are dug by bhagavAn for the sake of ignorant souls – in the form of raurava and other narakas, which is why he is called ‘mahAgartha:’.
पापाक्रान्ततया नष्टप्रज्ञानां रौरवादयः |
गर्ता यस्मात् महागर्तः सः स्मृतॊ वसुवर्णकः ||
adiyen srinivasa raja ramanuja dasan
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