SrIvishNu sahasranAmam – 84 (Names 831 to 840)

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831) sapthajihva: (सप्तजिह्वः)

Similarly, bhagavAn is the source of the seven forms of fire (also called the seven tongues of agni) such as kAlee (काली), karAlee (कराली), etc. – which are characterized by their responsibility to collect and transport the oblations to all dhEvas during sacrifices.

This is mentioned in SrI paushkara samhithA thus: “That supreme lord accepts all oblations in the form of fire – by being the mouth of all such dhEvathAs – when oblations purified by manthra are offered along with ghee as a sacrifice. Having accepted their oblations thus, bhagavAn protects and nurtures/satisfies them all”.

(NOTE: The seven tongues of agni are listed as follows: kAlee काली, karAlee कराली, manOjavA मनॊजवा, sulOhithA सुलॊहिता, sudhUmravarNA सुधूम्रवर्णा, sphulinginI स्फुलिङ्गिनी and viSvarUpiNI विश्वरूपिणी)

Etymology: bhagavAn is called ‘sapthajihva:’ because he possesses seven tongues namely kAlee, karAlee, etc, in the form of agni. He is the one who is ever engaged in satisfying the worlds.

यस्मात् काल्यादयॊ जिह्वा अग्नॆः सप्त भवन्ति च |
स सप्तजिह्व आख्यातॊ लॊकसन्तर्पणॆ रतः ||

832) sapthaidhA: (सप्तैधाः)

The seven forms of firewood – used in each of ‘pAkayagya’, ‘haviryagya’, and ‘sOmasamsthA’ – and which are of various origins and used for various purposes, are verily the properties of bhagavAn. He is thus called ‘sapthaidhA:’.

Etymology: He, who is the master of various sacrifices (seven forms) and the seven forms of firewood used therein, is called ‘sapthaidhA:’.

वानस्पत्याश्च समिधः सप्तसंस्थाश्च वा तथा |
इष्टापूर्तादि कर्माणि सप्तैधाः सन्ति यस्य सः ||

833) sapthavAhana: (सप्तवाहनः)

The various metres such as ‘gAyathri’, ‘thrishtup’, etc (seven meters in which the vEdhic manthras are present) are the ones which show us the manthras for all such sacrifices as seen in the previous divine name. These metres are verily the seven horses that pull the chariot of sUrya. Since bhagavAn is indeed the one who rides on these horses (the chariot pulled by these horses), he is called ‘sapthavAhana:’ – the one who rides on seven horses.

The mundakOpanishath says thus: “Seven forms of the life force are born”.

It is also said thus in the thaiththirIya nArAyaNIya: “The seven life forces rest with the supreme soul, who resides in the cave of the heart”.

As seen here, bhagavAn is also the one who supports the seven life forces in every individual. Thus also, he is called ‘sapthavAhana:’ – the bearer of seven life forces.

Sri paushkara samhitha supports thus: “The demigod called ‘vAyu’ is the one who is born from the breath of the supreme master (bhagavAn). He (vAyu) is the one who bears the entire creation (supports every entity by being the life force) in various forms. bhagavAn resides in all entities (where vAyu is the life force) in all the three worlds, supporting them.”

Etymology: He, who bears the seven life forces, is called ‘sapthavAhana:’. Alternately, since the seven horses drawing the chariot of sUrya are verily his vehicles, he is called ‘sapthavAhana:’.

यॊ वहत्यनिलस्कन्धान् सप्तासौ सप्तवाहनः |
वाहनानि रवॆरस्य सप्त वा सप्तवाहनः ||

834) amUrthi: (अमूर्तिः)

Although bhagavAn is hailed as manifesting in various forms as seen in the last couple of divine names, he is still above all such limitations by nature. Thus, he is called ‘amUrthi:’.

It means that he is different from the manifest physical form that we can see (rather, he is super natural).

Etymology: He, who is different from (and superior to) the manifest physical forms (made of nature), is called ‘amUrthi:’.

स्थूलभौतिकमूर्तिभ्यॊ व्यावृत्तॊsमूर्तिरुच्यतॆ |

835) anagha: (अनघः) (also seen in 148)

Particularly, bhagavAn is superior to the individual souls born in this samsAra, because he is never affected by karma. Therefore, he is called ‘anagha:’.

Etymology: He, who is different from (and superior to) the individual souls born in this samsAra due to their karma, is called ‘anagha:’.

जीवॆभ्यः कर्मवश्यॆभ्यॊ व्यावृत्तश्चानघः स्मृतः |

836) achinthya: (अचिन्त्यः)

bhagavAn cannot be compared even to the superior souls like the liberated and ever liberated souls (mukthas and nithyas) who reside in the supreme abode of SrIvaikuNtam. Therefore, he is called ‘achinthya:’ – the one who is beyond comprehension.

Etymology: He, who cannot be compared to the superior souls even of the rank of mukthas and nithyas either, is called ‘achinthya:’.

अचिन्त्यॊ दुर्निरूपः स्यात् मुक्ताद्युपमयाsपि सः |

837) bhayakrudh,  838) bhayanASana:  { 837) भयकृद्  838) भयनाशनः }

Furthermore, bhagavAn is the one who instils fear in the minds of those who disobey his orders (in the form of scriptures). Hence he is called ‘bhayakruth’. He is also the one who dispels fear from the minds of those who abide by his words. Hence, he is called ‘bhayanASana:’.

Etymology: The one who instils the fear of naraka and other punishments in the minds of those who disobey his orders is called ‘bhayakruth’. This seven lettered manthra enhances materialistic benefits. The one who dispels fear from the minds of people who obey his orders is called ‘bhayanASana:’. This nine lettered manthra removes all karma.

आज्ञातिलङ्घिनां पुंसां नरकादिभयङ्करः |
भयकृत् स समाख्यातः सप्तार्णॊ भववर्धनः ||

आज्ञानुवर्तिनां स्वस्य भयं नाशयतीति सः |
भयनाशन इत्युक्तॊ नवार्णः कर्मनाशकः ||

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अणुर्बृहत् कृशः स्थूलॊ गुणभृन्निर्गुणॊ महान् ।
अधृतः स्वधृतः स्वास्यः प्राग्वंशॊ वंशवर्धनः ॥ ९० ॥
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839) aNu: (अणुः)

Thereafter, bhagavAn’s divine wealth consisting of the eight special powers (aNimA, mahimA, etc) is expounded.

bhagavAn possesses the ability to enter (indwell) the very subtle entities namely nature and individual souls, and reside in their hearts (called ‘dhahara AkASa’ दहराकाशः). Therefore, he is called ‘aNu:’ – the one who indwells the most subtle entities.

The root ‘aNathi’ (अणति) means to move to a particular place. The word ‘aN’ (अण्) in this root gets the ‘u’ (उः) adjunct by grammatical rules, resulting in this divine name.

Also, amongst the eight special powers, bhagavAn displays the divine power of ‘aNimA’ (अणिमा) – manifesting in a very subtle form. Thus also he is called ‘aNu:’.

The thaiththirIya nArAyaNIya hails thus: “He is subtler than all other subtle entities”.

The vEdhas also hail thus in other places: “He is extremely powerful, yet very subtle – even more than the very fine layer of a lotus stem”

Etymology: The one who is capable of entering (indwelling) even the subtlest entities namely prakruthi (nature) and jIva (individual soul), and who is capable of residing in the subtle space of the heart of such individual souls, is called ‘aNu:’. This six lettered manthra confers all powers upon the chanter.

अतिसूक्ष्महृदाकाशाव्यक्तजीवप्रवॆशनॆ |
शक्तिमान् अणुरित्युक्तः षडर्णः सर्वशक्तिदः ||

840) bruhath (बृहत्)

With his all pervasiveness, bhagavAn is expansive (manifests with a big form) – to the extent that the supreme abode of SrIvaikuNtam itself (which is otherwise considered as very expansive, as much as three times this material world consisting of all entities we know in this creation) is reduced to the size of a mere cupped palm. Thus, he is called ‘bruhath’ – the magnificent one.

The root ‘bru:’ gets the ‘at’ adjunct by grammatical rules, resulting in this divine name.

The vEdhas declare thus:

  • “bhagavAn, having pervaded all the worlds in their entirety, expands even beyond them”
  • “He is bigger than the biggest”
  • “He is greater (in magnitude) than this world”, etc.

Etymology: He, by whom even the expansive supreme abode SrIvaokuNtam is reduced to the size of a cupped palm (due to his greatness), is called by the name ‘bruhath’. Chanting of this six lettered manthra confers greatness upon the chanter.

विपुलं परमव्यॊम महिम्ना चुलकीकृतम् |
यॆन नाम्ना बृहत् स स्यात् षडर्णश्च बृहत्त्वदः ||

adiyen srinivasa raja ramanuja dasan

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