SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
881) jyOthi: (ज्यॊतिः)
bhagavAn himself becomes the first step called ‘light’ or archis (अर्चिस्) in the ascension of an individual soul to the supreme abode of SrIvaikuNtam (thence, the divine route called archirAdhi mArgam to ascend to SrIvaikuNtam is hailed). Thus, he is called ‘jyOthi:’ – the divine light. It means that everything (specifically, the way to SrIvaikuNtam) is enlightened by him.
The root ‘dhyuthi’ द्युतिः (light) changes form to ‘dyOthi:’ (द्यॊतिः) gets the ‘dha’ (द) replaced by ‘ja’ (ज), resulting in this divine name.
The chAndhOgya upanishath hails thus: “They (the learned souls who are about to be liberated) get into the path of light”
bhagavAn, who is pleased with an individual soul’s devotion unto him in this material world, has deployed some agents who help the soul cross the ocean of samsAra and reach the other shore called SrIvaikuNtam. These agents (called ‘athivAhika’s अतिवाहिकाः) are verily the archis and others, which we would see in the forthcoming divine names.
Even the brahmasUthras discuss this in detail in the aphorisms such as these:
- “The individual soul takes the archirAdhi mArga, as ordained in the SAsthras’.
- “They are called AthivAhikas’ by their disposition”, et al.
Etymology: He who is the first step called ‘light’ (or shows the first step called ‘light’) in the path of an individual soul in attaining him is called ‘jyOthi:’.
स्वप्राप्तॆः साधनत्वाद्यः स्वयं नित्यं विशॆषतः |
अर्चिरादिगतॆर्ज्यॊतिः प्रथमं पर्व कथ्यतॆ ||
882) suruchi: (सुरुचिः)
The word ‘ruchi:’ (रुचिः) means to exhilarate with sunrise. Since bhagavAn himself is of the form of such exhilaration, and divine in nature, he is called ‘suruchi:’. This represents the second step in archirAdhi mArgam, called ‘aha:’ अहस् (day).
The chAndhOgya upanishath says “… from the path of light, the soul then moves on to the path of day (the path of the abhimAni devatha of daytime)”
Etymology: He who possesses the auspicious path called ‘day’ (or who is of the form of ‘day’ for reaching SrIvaikuNtam) is called ‘suruchi:’.
अहः शुभं यस्य स वै सुरुचिः परिकीर्तितः |
883) huthabhugvibhu: (हुतभुग्विभुः)
The partaker of fire oblations that turn into nectar – sOma or chandhra – attains completion (becomes ‘vibhu’) during the bright fortnight called ‘Sukla paksha’, only due to bhagavAn’s grace. bhagavAn is, therefore, called ‘huthabhugvibhu:’.
This divine name talks about the third step in archirAdhi mArgam called ‘Suklapaksha’.
The chAndhOgya upanishath says “From the day, the soul further moves to Suklapaksha or the bright fortnight”.
Etymology: He, in whose association chandhra – the partaker of oblations that turn into nectar – attains completion, is called ‘huthabhugvibhu:’.
हुतं सुधापरिणतं भुञ्जानश्चन्द्रमास्तथा |
विभुः पूर्णॊ भवॆत् यस्मिन् स वै स्यात् हुतभुग्विभुः ||
884) ravi: (रविः)
bhagavAn is praised through the period of time called ‘uththarAyaNa’, which is the duration when the sun moves towards north – a period considered to be the ‘waking time’.
Thus, he is called ‘ravi:’. This is the fourth step in the archirAdhi mArga, called ‘uththarAyaNam’.
The chAndhOgya upanishath continues thus: “From the path of bright fortnight, the soul then moves onto the path of six months called uththarAyaNa”.
Etymology: He who is celebrated by the period of time called ‘uththarAyaNa’ is called ‘ravi:’. This manthra confers praise upon the chanters.
यश्चॊत्तरायणद्वारा रूयतॆsत्र प्रशस्यतॆ |
स वै रविः समाख्यातः प्राशस्त्यफलदॊ मनुः ||
885) virOchana: (विरॊचनः)
bhagavAn manifests as a ‘samvathsara’ or a year, which comprises of the two ayanas – representing the movement of sun throughout the year. He illuminates even the sun in his chariot during those ayaNas. Therefore, he is called ‘virOchana:’ – the illuminator.
This divine name represents the fifth stage in the archirAdhi mArga, called ‘samvathsara:’ or ‘year’.
The chAndhOgya upanishath continues thus: “From the six months of uththarAyaNa, the soul further moves onto the path of ‘year’”.
It is also said thus in the thaiththirIya nyAsavidhyA : “This sun is verily the one who manifests as a year”.
Etymology: He who causes the sun to shine in the two ayaNas (and thus manifests as a year) is called ‘virOchana:’. This manthra confers effulgence upon the chanter.
अयनद्वयगत्याsर्कं यॊ विरॊचयति स्वयम् |
विरॊचन इति ख्यातः प्रकाशफलदॊ मनुः ||
886) sUrya: (सूर्यः)
bhagavAn is called ‘sUrya:’, because the wind flows only because of him.
This divine name is derived from the forms of ‘rAjasUryasUrya:’ and the likes. The ‘kruth’ (कृत्) adjunct is used, which shows the desirability of the said object in all places.
This divine name shows the sixth level in the archirAdhi mArga, called ‘vAyulOka’.
The kaushIthaki upanishath says “The soul then enters the vAyulOka or the world of wind god”.
Etymology: He, by whom the wind flows, is hailed by the six lettered manthra with the divine name ‘sUrya:’.
वायुः सरति यस्माद्धि तस्मात् सूर्यः षडक्षरः |
887) savithA (सविता) (also seen in 969)
bhagavAn is instrumental in producing rain, crops, etc through sunshine (his manifestation as the sun). Thus, he is called ‘savithA’.
This represents the seventh stage in archirAdhi mArga, called ‘sUrya maNdala’.
The chAndhOgya upanishath says “From the path of the ‘year’, he moves on to the path of ‘sun’”.
Etymology: Since bhagavAn produces rain, crops, etc through sunshine, he is called ‘savithA’.
वृष्टिसस्यादिकं सूतॆ सवितॆति रवॆर्मुखात् |
888) ravilOchana: (रविलॊचनः)
With the effulgent rays of the sun, bhagavAn illuminates the moon, lightening and the god of showers – varuNa. Thus, he is called ‘ravilOchana:’.
The chAndhOgya upanishath says: “From the path of the sun, the soul then moves on to the path of the moon; from the moon, he moves further up to the path of lightening. He then reaches the world of varuNa”.
This divine name shows the eighth, ninth and tenth levels of archirAdhi mArga in that order (moon, lightening and varuNa).
Etymology: Since bhagavAn constantly illuminates the moon, lightening and varuNa with the effulgent rays of the sun, he is called ‘ravilOchana:’.
सूर्यस्य रश्मिसम्बन्धात् विद्युद्वरुणचन्द्रकान् |
निरन्तरं लॊचयति रविलॊचन ईरितः ||
अनन्तहुतभुग्भॊक्ता सुखदॊ नैकदॊsग्रजः ।
अनिर्विण्णः सदामर्षी लॊकाधिष्ठानमद्भुतः ॥ ९५ ॥
889) ananthahuthabhugbhOkthA (अनन्तहुतभुग्भॊक्ता)
The one who accepts the oblations offered in the sacred fire is called ‘huthabhuk’. This name represents the king of dhEvas namely indhra.
The one who procreates and looks after the creatures in this creation is called ‘bhOkthA’. This name represents the four faced brahmA.
Since bhagavAn is the master of these souls like indhra, brahmA et al, he is called ‘ananthahuthabhugbhOkthA’.
The kaushIthaki upanishath says: “He then moves to the world of indhra. Then he moves to the world of the four faced brahmA”.
These represent the eleventh and twelfth levels in the archirAdhi mArga respectively.
Etymology: indhra is called ‘huthabhuk’, and the four faced brahmA is called ‘bhOkthA’. The master of these two entities at all times is called ‘ananthahuthabhugbhOkthA’.
मरुत्त्वान् हुतभुग्भॊक्ता यॊ भुनक्ति प्रजा विधिः |
सॊsनन्तहुतभुग्भॊक्ता महान्तौ यस्य तौ सदा ||
890) sukhadha: (सुखदः) (also seen in 460)
bhagavAn – with his divine touch through the agent named ‘amAnava’ (अमानवः) – removes the binding of a soul in this samsAra completely, and bestows the joy of uniting with him in his eternal abode. He is, therefore, called ‘sukhadha:’.
The chAndhOgya upanishath says: “He is called ‘amAnava’. He is the one who takes these souls to the supreme lord SrIman nArAyaNa”
Etymology: He, who removes the shackles of samsAra and gives the joy of attaining himself (in his eternal abode) by means of amAnava’s touch, is called ‘sukhadha:’.
अमानवकरस्पर्शात् भवमुत्सार्य सत्वरम् |
स्वप्राप्तिलक्षणसुखं ददाति सुखदश्च सः||
adiyen srinivasa raja ramanuja dasan
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