SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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भारभृत् कथितॊ यॊगी यॊगीशः सर्वकामदः ।
आश्रमः श्रमणः क्षामः सुपर्णॊ वायुवाहनः ॥ ९१ ॥
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851) bhArabhruth (भारभृत्)
bhagavAn is indeed the one who has borne the entire responsibility of the liberated souls, in terms of freeing such individual souls (interested in attaining mOksha) from the bondages of samsAra, and bestowing their true identity and thereby enabling them to attain him for eternity. Therefore, he is called ‘bhArabhruth’ – the one who takes on the responsibility.
Etymology: Since bhagavAn bears the responsibility of liberating the bounded souls (desiring mOksha) from the shackles of samsAra and eventually enabling them in attaining him, he is called ‘bhArabhruth’. The chanting of this seven lettered manthra bestows the strength to carry out the desired works for the chanter.
मुक्तानां बन्धमॊक्षादिभारस्य भरणाद्धि सः |
भारभृत् सप्तवर्णः स्यात् कार्यनिर्वाहशक्तिदः ||
852) kathitha: (कथितः)
All auspicious qualities that have been expounded till now, as well as those that shall be expounded hereafter, are shown to be found in bhagavAn. This is evident from all the scriptures, which hail the auspicious qualities of bhagavAn immensely. This attribute of bhagavAn is shown in this divine name ‘kathitha:’, which means he is the one who is immensely hailed by the scriptures.
This can be illustrated thus from the scriptures:
- “Oh bhagavAn, you are hailed in all vEdhas, upanishaths, all limbs of the vEdhas, purANas, ithihAsas, etc”
- “Oh scion of the bharatha clan, bhagavAn vishNu is glorified in the beginning, middle and end of (in other words, throughout) the various scriptures such as vEdhas, SrI rAmAyaNa, SrIman mahAbhAratha, etc”
- “He is the one who is hailed by every word in the scriptures”, etc.
Etymology: He who is hailed by the scriptures for his possession of all auspicious qualities is called ‘kathitha:’.
उक्तः शास्त्रॆषु कथितः यः सर्वगुणवत्तया |
853) yOgI (यॊगी)
bhagavAn is called ‘yOgI’ because he is capable of making all these (the feats expounded till now) happen. The word ‘yOga:’ (यॊगः) means that with which two things are united. It is also a great capability of making impossible things happen. This attribute is present in bhagavAn to a great extent at all times, which is why he is called ‘yOgI’ – the one with yOga.
The scriptures hail thus:
- “Oh arjuna, see my yOga (powers) in its entirety” (viSvarUpa pradharSanam)
- “…where the lord of all yOgas – krishNa – resides…”
- “…that yOga, which is obtained by the lord of yOgas – krishNa himself…”
- “The supreme lord hari is a great master of all yOgas”, etc.
Etymology: The word ‘yOga:’ means to accomplish a feat which is otherwise impossible for anyone else. He, who possesses this distinguished capability to the fullest at all times, is hailed as ‘yOgI’.
यॊगॊ ह्यघटितार्थस्य घटनं तॆन सर्वथा |
यस्यास्ति नित्यसम्बन्धः स यॊगी परिकीर्तितः ||
854) yOgISa: (यॊगीशः)
bhagavAn is the master of even the bounded souls who are yOgis (who were/are bounded and born in this material creation) such as sanaka et al, who are naturally engrossed in samAdhi (communion with bhagavAn). He is therefore called ‘yOgISa:’.
The vishNu purANa hails thus: “bhagavAn is the one who further sanctified the already pure souls such as sanandhana, et al.”
Etymology: The master of all yOgis such as sanaka, sanandhana, et al is called ‘yOgISa:’.
यॊगीशः सनकादीनां यॊगिनां धुर्य उच्यतॆ |
855) sarvakAmadha: (सर्वकामदः)
bhagavAn is himself the one who bestows the desired lowly material rewards such as the eight siddhis (aNima, mahima, etc) even for those who slip from the discipline of ‘yOga’ (of single minded contemplation on bhagavAn without desiring such lowly benefits). Thus, he is called ‘sarvakAmadha:’ – the bestower of all desires.
bhagavAn himself claims thus in the bhagavath gIthA: “… (such souls with a desire in heart) shall enjoy the pleasures in the higher worlds (heaven, etc) for a long time, and shall be reborn in the house of an austere devotee after fulfilling all their desires”
Etymology: Since bhagavAn bestows all the desired benefits such as aNima, etc (the eight sidhdhis) upon those who slip away from the discipline of yOga – as a break in their endeavour to attain mukthi, he is called ‘sarvakAmadha:’.
अणिमादीन् सर्वकामान् यॊगस्खलितयॊगिनाम् |
अन्तरायतया मुक्तॆः ददत्स्यात् सर्वकामदः ||
856) ASrama: (आश्रमः)
Furthermore, bhagavAn himself pulls back such deviated souls (who strayed away from the path of yOga, as seen in the previous divine name) from wrong ways and places them in the houses of vaishNavas – who are well versed in the knowledge pertaining to the supreme brahman. In this way, bhagavAn puts such souls to rest. Thus, he is called ‘ASrama:’.
As seen before, bhagavAn himself declares thus in bhagavath gIthA: “… (such yOgis who have enjoyed the material benefits for a while amidst their endeavour) shall eventually be born in the houses of the learned scholars”
Etymology: He, who provides asylum to the souls – who had gone astray from the path of yOga – in the house of learned SrI vaishNavas who are well taught about the supreme brahman, is called ‘ASrama:’.
तॆषां तु यॊगभ्रष्टानां हॆतुर्वैष्णवसद्मसु |
सुभिक्षपरविद्यॆषु विश्रान्तॆराश्रम स्मृतः ||
857) SramaNa: (श्रमणः)
Although the deviated souls have desired for some temporary material benefits amidst their samAdhi, bhagavAn still retains their ‘samskAra’ (the subtle impressions) of samAdhi and resumes their endeavour from where they left – without any difficulties. Thus, bhagavAn becomes instrumental in making such fallen souls resume their journey on the path of samAdhi. Therefore, he is called ‘SramaNa:’.
The root ‘Sram’ श्रम् (to exert) gets the ‘ana’ (अन) adjunct, which changes to ‘aNa’ (अण) as per grammatical rules, resulting in this divine name.
bhagavAn says thus in the bhagavath gIthA: “Having born in such pious families of vaishNavas, such souls shall regain their knowledge from where they left in their earlier births”
Etymology: bhagavAn resumes the spiritual endeavours of deviated souls in their subsequent births by retaining their impressions of earlier samAdhi – which are never lost even when they are enjoying the lowly temporary fruits for a while. Thus, he is called ‘SramaNa:’.
अक्षीणपूर्वसंस्कारैः जन्मनाsनुभवॆन सः |
श्रम्यतॆsभ्यस्यतॆsनॆन श्रमणः परिकीर्तितः ||
858) kshAma: (क्षामः) (also seen in 444)
In this way, bhagavAn enables even the fallen individual souls who deviate from the path of yOga to cross the mighty ocean of samsAra – even if they just show their willingness to be in communion with himself later. Thus, he is called ‘kshAma:’.
The root ‘ksham’ क्षम् (capacity) gets the ‘ghanj’ (घङ्) adjunct, resulting in this divine name.
bhagavAn declares thus in the bhagavath gIthA: “Oh arjuna! No individual soul who has practiced yOga (samAdhi) before shall be doomed at any cost (even if they seem to deviate for some time)”
Etymology: He, by whom the fallen souls who have deviated from the pursuit of yOga (communion with bhagavAn) are also enabled to resume their practice and cross the ocean of samsAra – merely upon showing their willingness to come back, is called ‘kshAma:’.
यॊगाभिमुख्यमात्रॆण यॊगभ्रष्टा अपि स्वयम् |
यस्मात् क्षमन्तॆ स क्षामॊ भवाब्धितरणाय वै ||
859) suparNa: (सुपर्णः) (also seen in 194)
Having accomplished the complete state of samAdhi thus, and by maturity of such samAdhi, the individual soul crosses the darkness of material creation (samsAra) and reaches the supreme abode of SrIvaikuNtam. bhagavAn is the one who leads the souls in this endeavour. Thus, he is called ‘suparNa:’.
The maula samhitha gives the meaning of this divine name thus: “bhagavAn is the one who leads the individual souls unto his abode”
bhagavAn himself declares thus: “Having matured in samAdhi over several births, the individual soul eventually attains the supreme state”.
Etymology: The one who leads the accomplishers of samAdhi beyond the darkness of ignorance (to the supreme abode of SrIvaikuNtam) – merely by virtue of their maturity in samAdhi – is called ‘suparNa:’.
प्रत्यापन्नसमाधीन् यः समाधॆः परिपाकतः |
नयतॆ तमसः पारं सुपर्णः स च कीर्तितः ||
860) vAyuvAhana: (वायुवाहनः) (also seen in 333)
Even if such fallen souls have deviated from the path of samAdhi due to strong reasons which cannot be avoided by them easily, bhagavAn still uplifts them by riding on his vehicle garuda, who flies with a blazing speed. Thus, he is called ‘vAyuvAhana:’.
This is shown in the scriptures in the case of a devotee (a ‘vasu’ born in the celestial world), who came down to earth due to a rishi’s curse. Such a cursed soul was also uplifted by garuda, after which he regained his position in the upper worlds – only to be called ‘uparicharavasu’ (उपरिचरवसुः) later (the ‘vasu’ who moves above the ground).
Sri vishNu thaththva also says thus: “Thereafter the king of birds – garuda – comes with a blazing speed and takes the soul to the abode of his beloved master (bhagavAn)”
Etymology: He who uplifts the fallen souls who have deviated from the path of samAdhi with the help of garuda – who flies with blazing speed – is called ‘vAyuvAhana:’.
वायुना गत्वरॆणॆव कर्मणः पतितान् सतः |
गरुत्मता वाहयति यः स स्यात् वायुवाहनः ||
adiyen srinivasa raja ramanuja dasan
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