SrIvishNu sahasranAmam – 82 (Names 811 to 820)

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

Full Series

<< Part 81

811) mahAbhUtha: (महाभूतः)

Till now, bhagavAn’s acts of controlling the evil minded souls – who disobey his orders in the form of SAsthras – in his budhdha incarnation, were said.

Thence, his grace upon the favourable souls who abide by the SAsthras – and hence bestowed with the ‘dhaivI sampath’ दैवी सम्पत् (as explained by bhagavAn in his bhagavath gIthA) – shall be explained.

The great souls, who are noble mined, are considered by bhagavAn as his own people. Therefore, he is called ‘mahAbhUtha:’.

bhagavAn himself declares thus: “Oh arjuna, the great souls attain me”

Etymology: Till now, bhagavAn’s punishment of evil minded souls who disobey his orders (SAsthras) was said. Thence, his favourability towards those who abide by his orders shall be said. he, unto whom the great souls (noble minded souls) belong as his own, is called ‘mahAbhUtha:’.

निग्राहकत्वं कथितं स्वस्यैवाज्ञातिलङ्घनात् |
स्वाज्ञानुवर्तिनां पुंसाम् अनुग्राहकतॊच्यतॆ |
महाभूतॊ महात्मानः स्वभूता यस्य सः श्रुतः ||

812) mahAnidhi: (महानिधिः)

Such noble souls who are abiding by the SAsthric injunctions are so dear to bhagavAn that he considers them as verily his greatest treasure. Thus, he is called ‘mahAnidhi:’ – the one who possesses great treasure (of noble souls).

bhagavAn himself declares thus: “Those noble souls who trust my words and follow my orders (SAsthras) in their true purport as expounded till now are extremely dear to me”

Etymology: He, unto whom the noble souls are very dear – akin to a great treasure, is called ‘mahAnidhi:’.

महात्मानॊ निधिरिव प्रिया यस्य महानिधिः |

==============================
कुमुदः कुन्दरः कुन्दः पर्जन्यः पावनॊsनिलः ।
अमृताशॊsमृतवपुः सर्वज्ञः सर्वतॊमुखः ॥ ८७ ॥
==============================

813) kumudha: (कुमुदः) (also seen in 596)

bhagavAn rejoices with his dear devotees (his treasure, as seen in the previous divine name) in this material world itself (even without having to wait for them to come to mOksha bhUmi SrIvaikuNtam). The word ‘ku’ (कु) refers to this ‘world’ or ‘land’. Thus, he is called ‘kumudha:’.

Etymology: bhagavAn is called ‘kumudha:’, because he rejoices with his dear devotees in this material world itself.

प्राकृतॆ मण्डलॆ भूमौ कुमुदः स्यात् स मॊदनात् |

814) kundhara: (कुन्दरः)

bhagavAn bestows the mOkshabhUmi (referred to by the word ‘ku’ कु). Therefore, he is called ‘kundhara:’.

Alternately, he is pure like the fragrant oleander flowers (kundha kusuma). Thus, he is called ‘kundhara:’.

Also, he is the one who bestows knowledge about his own supreme self. The word ‘kundha’ refers to the knowledge about the supreme brahman. The letter ‘ra’ indicates ‘rAthi(राति), meaning ‘to give’. This is endorsed by krishNa himself in the bhagavath gIthA thus: “I grant the budhdhiyOga (knowledge about the supreme self) unto those noble souls”. Thus also, he is called ‘kundhara:’.

Etymology: The one who grants mOksha, or the one who is pure at heart – like the beautiful oleander flowers, or the one who bestows knowledge about his own supreme self is called ‘kundhara:’. Also, the word ‘ku’ (कु) refers to the piled up sins. bhagavAn is also called ‘kundhara:’ since he shreds them off.

मुक्तिभूमिप्रदॊ कुन्दसुमवद्विमलामतिः |
कुन्दं तद्राति दत्तॆsसौ कुन्दरः कीर्तितॊsथवा |
कुमव्ययं पापवाचि कुन्दरस्तस्यदारणात्  ||

815) kundha: (कुन्दः)

bhagavAn himself is called ‘kundha:’ (कुन्दः) because he is the one who bestows successive stages of ‘parabhakthi’, ‘paragynAnam’ and ‘paramabhakthi’ upon his dear devotees who have eventually won over their karma with the help of knowledge and renunciation.

As seen in the previous divine name, the word ‘kum’ refers to sins. He is called ‘kundhara:’, as seen previously, because he shreds the sins off his dear devotees. Not stopping at that, bhagavAn further purifies those souls from whom the sins were shredded off. This is indicated in this divine name ‘kundha:’. So, when these two divine names are read together, they show how bhagavAn removes sins of his devotees and grants purity (both being different acts) upon them.

The root ‘dhaip’ (दैप्) means to improvise. This is transformed by grammatical rules, resulting in the form of ‘dha’ (दः).

Etymology: bhagavAn is called ‘kundha:’, since he is the one who bestows successive stages of parabhakthi etc upon his dear devotees.

भक्तॆभ्यः परभक्त्यादिप्रदानात् कुन्द उच्यतॆ |

816) parjanya: (पर्जन्यः)

The root ‘aja’ (अज) means to extinguish. It gets the ‘parj’ (पर्ज्) and ‘anya’ (अन्यः) adjuncts as per grammatical rules, resulting in this divine name.

bhagavAn is indeed the one who extinguishes the three heats/fires (namely AdhyAthmika, Adhibhauthika and Adhidhaivika) for his dear devotees, by preaching the scriptures to them in their true purport (just like a heavy downpour from a dark cloud extinguishing a wild forest fire). Therefore, he is called ‘parjanya:’.

Etymology: He, who extinguishes the three heats (thApathrayam) for his devotees by imparting knowledge about his self unto them, is called ‘parjanya:’.

स्वतत्त्वज्ञानदानॆन नित्यं तापत्रयापहा |
पर्जन्यः सः ||

817) pAvana: (पावनः) (also seen in 293)

bhagavAn moves towards his devotees like a flow of air in order to remove the three heats of his devotees and impart knowledge about himself (as seen in the previous divine name). Therefore, he is called ‘pAvana:’. The root ‘pavi’ (पविः) is used in the meaning of motion in this context.

Etymology: He, who moves towards his devotees like air for the same reason (as seen in the previous divine name), is called ‘pAvana:’.

तदर्थं च पवतॆ पावनश्च सः |

818) anila: (अनिलः) (also seen in 236)

bhagavAn does not require any external agencies to inspire him in gracing his dear devotees. He is thus called ‘anila:’.

The root ‘ila’ (इल) is used in the context of ‘impelling’. The ‘kap’ adjunct is added to the root as per grammatical rules. Therefore, the one who impels is called ‘ila:’ (इलः). Since bhagavAn does not require one, he is called ‘anila:’.

This is shown in the vishNu dharma thus: “bhagavAn madhusUdhana bestows everything upon those who meditate on him, even without them asking for the fruits”

Etymology: He, who does not need an impeller (or a source of inspiration) other than himself in gracing his dear devotees who have surrendered unto him, is called anila:. This seven lettered mantra is one of the best.

स्वस्य यस्मात् प्रॆरकॊsन्यः प्रपन्नानुग्रहॆ सदा |
नापॆक्ष्यः सॊsनिलः प्रॊक्तॊ मुन्यर्णॊ मनुरुत्तमः ||

819) amruthASa: (अमृताशः)

In order to grace his devotees, bhagavAn feeds them with the nectar of his own qualities. Therefore, he is called ‘amruthASa:’ – the feeder of nectar.

Etymology: He, who feeds his dear devotees with the nectar of his own divine qualities out of sheer affection, is called ‘amruthASa:’.

यश्चाशयति भक्तान् वै स्वगुणामृतमादरात्  |
अमृताशः स इत्युक्तः श्रितपीयूषदॊ मनुः ||

820) amruthavapu: (अमृतवपुः)

Not just his divine qualities, but bhagavAn’s divine form is also nectarine. Therefore, he is called ‘amruthavapu:’.

Etymology: He, whose divine form is nectarine, is called ‘amruthavapu:’.

वपुर्यस्यामृतसमं स चामृतवपुः स्मृतः |

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

Leave a Reply

Your email address will not be published. Required fields are marked *