SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः ।
अभिप्रायः प्रियार्हॊsर्हः प्रियकृत् प्रीतिवर्धनः ॥ ९३ ॥
871) saththvavAn (सत्त्ववान्)
Thence, bhagavAn’s divine quality of ‘saththva’ is hailed. The divine quality of saththva, which acts as the root for attaining mOksha by enabling a soul attain the treasure of bliss easily through complete enlightenment, is based entirely in bhagavAn. Thus, he is called ‘saththvavAn’ – the possessor of saththva.
The scriptures hail thus:
“He is indeed the great lord; the bestower of all desires. He is indeed the one who enhances saththva in the individual souls”
The other two qualities of rajas and thamas – or their mixture thereof – are found in the four faced brahmA and Siva respectively. This is reinstated by Siva himself in SrI varAha purANa thus: “An individual soul is released from the bondage of samsAra only by developing saththva. This liberating quality of saththva is owned by nArAyaNa. When this saththva is mixed with rajas, the soul becomes materially rich and famous. This quality (mixture of rajas and saththva) is found in the four faced brahmA, as seen in all scriptures. When both rajas and thamas mix with saththva, then the resulting quality is seen in me. There is no doubt about it.”
Etymology: He, who is verily the base for the divine quality of saththva – which acts as the root for attaining mOksha by enabling a soul attain the treasure of bliss easily through complete enlightenment – is called ‘saththvavAn’.
प्रकाशलाघवसुखसम्पदा मॊक्षसाधनम् |
सत्त्वं साक्षादधिष्ठॆयं यस्यासौ सत्त्ववान् स्मृतः ||
872) sAththvika: (सात्त्विकः)
bhagavAn is also the master of saththva because he is the one who bestows the fruits of dharma or righteousness, knowledge, renunciation, wealth etc, which are the outcomes of the quality of saththva. Thus, he is called ‘sAththvika:’.
Since bhagavAn is only eligible of bestowing such fruits, the word ‘saththva’ gets the ‘tak’ (ठक्) adjunct as per grammatical rules, resulting in this divine name.
Etymology: He, who bestows the fruits in the form of knowledge, wealth, renunciation and righteousness to the seekers – which are all a result of saththva guNa, and hence is fit to be called as the abode of saththva, is called as ‘sAhtthvika:’.
विज्ञानैश्व्यर्यवैराग्यधर्मरूपफलं स्वयम् |
नियम्यार्हति सत्त्वं यः सात्त्विकः परिकीर्तितः ||
873) sathya: (सत्यः) (also seen in 107, 213)
Since bhagavAn is hailed by the sAththvika SAsthras, and since he thus possesses true glories, he is called ‘sathya:’. SrI mahAbhAratha says thus in this regard: “krishNa is established in truth, and truth is established in krishNa. That supreme lord gOvindha is also present in both the sentient and insentient entities. Therefore, the learned men call him ‘sathya’ ”.
Etymology: Since bhagavAn possesses true glories as hailed in the sAththvika SAsthras, he is called ‘sathya:’.
यथार्थवैभवः सत्यः श्रुतः सात्त्विकशास्त्रतः |
874) sathyadharmaparAyaNa: (सत्यधर्मपरायणः)
The people who practice the highest dharma which instigates saththva, without any expectations in return, are most dear to bhagavAn. Thus, he is called ‘sathya-dharma-parAyaNa:’. The word ‘parAyaNam’ (परायणम्) in this context is understood to mean ‘extremely endearing’ (परमप्रीणनम्).
Etymology: He, unto whom the sincere devotee – who practices the lofty ‘dharma’ that instigates saththva, without any expectations in return – is very dear, is called ‘sathyadharmaparAyaNa:’.
उपाधिरहितः सत्त्वमुख्यॊ धर्मः परायणम् |
परमप्रीणनॊ यस्य सत्यधर्मपरायणः ||
875) abhiprAya: (अभिप्रायः)
bhagavAn is also the dearest to those devotees, who abide by true ‘dharma’ with a pure mind, and desire the association of bhagavAn unconditionally. Therefore, he is called ‘abhiprAya:’ – the one who is on the mind of his devotees.
Etymology: He, who is dearest to the person who follows the principles of scriptures in their true purport with unconditional love for him, is known by the divine name ‘abhiprAya:’. This eight lettered manthra is one of the best.
स्वच्छॆन धर्मनिष्ठॆन यॊsभितः प्रॆयतॆ पुनः |
अभिप्राय इति ज्ञॆयॊ वस्वर्णॊ मनुरुत्तमः ||
876) priyArha: (प्रियार्हः)
bhagavAn befittingly has such devotees who hold him close to their hearts as his worthy possession. Thus, he is called ‘priyArha:’. After all, bhagavAn is known to be inclined towards the knowledgeable souls (ज्ञानिनः) who show single minded devotion towards him. He only caters to the other three categories of people namely desperate souls who want to regain lost wealth (आर्ताः), ambitious souls who want to gain new wealth (अर्थार्थिनः) and inquisitive souls who want to experience themselves (जिज्ञासवः) due to sheer force of his compassion (and not out of his voluntary liking).
bhagavAn himself declares thus in the bhagavath gIthA: “Out of the four categories of people who worship me, oh arjuna, I like the knowledgeable souls (pure hearted devotees) the most, and those noble souls hold me dear to them”
Etymology: He who holds such a noble soul (who shows single minded devotion as shown in the previous divine name) as his prized possession is called ‘priyArha:’.
एतदर्थ्यज्ञानिनं यः प्रियार्हः प्रियमर्हति |
877) arha: (अर्हः)
Even for the devotees who have single minded devotion unto bhagavAn, he is only the most befitting destination. Thus, he is called ‘arha:’ – the prized possession of devotees.
bhagavAn declares this, again, in the bhagavath gIthA: “That devotee comes to me considering that I am the only ultimate destination for him”.
Etymology: He is called ‘arha:’, who is the befitting master of the devotees having single minded devotion unto him.
अनन्यॆच्छावतां पुंसां यॊग्यः सॊsर्ह इति स्मृतः |
878) priyakruth (प्रियकृत्)
bhagavAn also makes himself dear to those who worship other demigods by granting their desires and alluring them slowly. Thus, he is called ‘priyakruth’.
The scriptures quote bhagavAn thus: “Although a person is highly material-minded earlier, when he comes to me for refuge, I shall eventually make him practice all actions without expectations of any fruits (and desire only me)”
Etymology: Since bhagavAn makes himself dear to even the worshippers of demigods by granting all of their wishes and alluring them into his fold, he is called ‘priyakruth’.
भक्तान् अन्यपरान् एवं स्वप्रियान् कुरुतॆ सदा |
छन्दानुवर्तनॆनॆति प्रियकृत् स निगद्यतॆ ||
879) prIthivardhana: (प्रीतिवर्धनः)
bhagavAn also increases the new found love towards himself amongst such devotees by showing them his unbounded qualities incrementally.
bhagavAn himself declares thus: “I eventually bestow the maturity in knowledge (devotion) upon those people who sing my praise with love”
Etymology: He, who increases the love towards himself amongst the devotees by showing them more and more of his divine qualities (which are infinite and auspicious), is called ‘prIthivardhana:’.
गुणाविष्करणान्नित्यं उत्तरॊत्तरतॊsधिकम् |
यस्तु प्रीतिं वर्धयति प्रीतिवर्धन ईरितः ||
विहायसगतिर्ज्यॊतिः सुरुचिर्हुतभुग्विभुः ।
रविर्विरॊचनः सूर्यः सविता रविलॊचनः ॥ ९४ ॥
880) vihAyasagathi: (विहायसगतिः)
For all such devotees who have eventually turned to bhagavAn and matured to a level of having single minded devotion in him, bhagavAn only becomes the cause for their attainment of the supreme abode SrIvaikuNtam. Thus, he is called ‘vihAyasagathi:’. The word ‘vihAyasa’ (विहायसः) means the supreme sky (also called paramavyOma, or paramapadha, which refers to SrIvaikuNtam), and ‘gathi:’ represents ‘the means’.
bhagavAn himself declares thus: “Having enjoyed all the desired fruits in this samsAra, you shall finally remember me on your death bed and attain my supreme abode by my grace”.
The brahma sUthras also opine thus: “The noble soul (who has attained the knowledge about the supreme brahman) will be shown the path of liberation with the divine light (archis). Finding this path is not difficult for such a learned soul, for he would find it with his knowledge and bhagavAn’s grace (bhagavAn waits as an indweller in every soul just to show this route). He then gets to remember bhagavAn at that final moment, and exits the mortal body through the 101st nAdi (energy channel) called ‘sushumnA’”.
Etymology: He, who is the cause for such devotees who have eventually developed devotion towards him to finally attain the supreme abode SrIvaikuNtam (called ‘vihAyasa’), is called ‘vihAyasagathi:’.
निरूढभक्तियुक्तैर्हि नित्यं यस्मात्तु गम्यतॆ |
विहायसः परं व्यॊम विहायसगतिस्तु सः ||
adiyen srinivasa raja ramanuja dasan
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