SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
991) kshithISa: (क्षितीशः)
As hailed in the scriptures as “He who possesses infinite forms, and manifests in every form, who has the entire creation as his form, and holds the entire creation in his belly like a mother carrying a child in her womb…”, although bhagavAn is the master of all, he is particularly called the ‘master of earth’ because he willingly incarnated as krishNa only to reduce the burden of this earth. Therefore, he is called ‘kshithISa:’.
Etymology: He who incarnated to reduce the burden on this earth is called ‘kshithISa:’.
भूभारक्लॆशहारी यः क्षितीशः स च कथ्यतॆ |
992) pApanASana: (पापनाशनः)
Further, bhagavAn burns the sins of those who contemplate on his pastimes such as stealing of butter, the blissful dance with the cowherd women (rAsakrIdA), etc. Therefore, he is called ‘pApanASana:’.
This shows that bhagavAn is the one who destroys the internal and external enemies of vaishNavas (his dear devotees) even in his incarnations.
Etymology: He, who destroys the sins of those who contemplate on his nectarine pastimes such as stealing of butter, rAsakrIdA, etc, is called ‘pApanASana:’.
पापानां नाशनॊ लॊकॆ यः स स्यात् पापनाशनः ||
शङ्खभृन्नन्दकी चक्री शार्ङ्गधन्वा गदाधरः ।
रथाङ्गपाणिरक्षॊभ्यः सर्वप्रहरणायुधः ॥ १०७ ॥
सर्वप्रहरणायुध ऒम् नम इति
993) Sankhabhruth (शङ्खभृत्)
bhagavAn is thence hailed as the one who wields divine weapons indicative of his absolute supremacy. The first name in the series is ‘Sankhabhruth’. bhagavAn wields the conch named ‘pAnchajanya’, which he nourishes from time to time by feeding it with the nectar of his lips. Thus, he is called ‘Sankhabhruth’.
Etymology: The one who wields the divine weapons (specially the conch) indicative of his absolute supremacy is called ‘Sankhabhruth’.
994) nandhakI (नन्दकी)
The sword that bhagavAn wields is called ‘nandhaka:’, because bhagavAn only desired to be made happy by that sword. Since he wields the nandhaka sword at all times, he is called ‘nandhakI’.
Etymology: That nandhaka – by whom bhagavAn himself desired to be gladdened – is in eternal union with bhagavAn, which is why he is called ‘nandhakI’.
नन्द्यान्मामयमित्यॆवं प्रार्थ्यॊ भगवतापि सः |
स नन्दकॊ नित्ययॊगी यस्यासौ नन्दकी स्मृतः ||
995) chakrI (चक्री) (also seen in 908)
bhagavAn wields the glorious discus (sudharSana chakra), which is ever pleasing to the eyes of the devotees, and whose flames are spurted with the blood of all the rAkshasas and asuras who create problems for the devotees of bhagavAn – including dhEvas.
Thus, he is called ‘chakrI’.
Etymology: Since bhagavAn is eternally wielding the sudharsana chakra, which is the slayer of all rAkshasas and asuras, he is called ‘chakrI’. The chanting of this six lettered manthra destroys all enemies.
सर्वरक्षॊसुरच्छॆत्रा नित्यं चक्रॆण यॊगतः |
चक्रीति कथ्यतॆ सम्यगृत्वर्णः शत्रुनाशकः ||
996) SArngadhanvA (शार्ङ्गधन्वा)
bhagavAn, further, holds a mighty bow resembling himself – with the resounding vibration of its tightly tied bow string, raining arrows on the opponents and wiping away the enemy camp at once. Thus, he is called ‘SArngadhanvA’.
Etymology: Since bhagavAn wields a bow named ‘SArnga’, he is called ‘SArngadhanvA’.
शार्ङ्गाख्यं धनुरस्यॆति शार्ङ्गधन्वा प्रकीर्तितः |
997) gadhAdhara: (गदाधरः)
bhagavAn holds the mighty mace named ‘kaumOdhakI’ (कौमॊदकी), which shines like the queen of all maces, which spits out fire in the direction of all opponents like the great fire during the final destruction of all worlds, and which always pleases him through its acts. Thus, he is called ‘gadhAdhara:’.
Etymology: Since bhagavAn holds the kaumOdhakI mace, he is called ‘gadhAdhara:’.
कौमॊदकीधारणाच्च गदाधर इतीरितः |
998) rathAngapANi: (रथाङ्गपाणिः)
bhagavAn holds a discus (chakra) befitting of his stature in his hands at all times. Thus, he is called ‘rathAngapANi:’. [NOTE: ‘rathAnga’ means ‘the wheel of a chariot’. Since a discus resembles a wheel, it is also called so]
Earlier, the divine name ‘chakrI’ showed that bhagavAn is the master of the discus (sudharSana chakra).
In this divine name, it further emphasizes that he holds it ready to be wielded at any moment (prayOgachakram). Thus, there is no fault of repetition.
Etymology: He who holds a chakra in his hand – ready to be wielded at all times – befitting his stature, he is called ‘rathAngapANi:’. This nine lettered manthra dispels fears from the minds of the chanters.
यथॊचितं रथाङ्गं च पाणौ यस्य सदॊद्यतम् |
रथाङ्गपाणिराख्यातॊ नवार्णॊ भयनाशकः ||
999) akshObhya: (अक्षॊभ्यः) (also seen in 807)
bhagavAn is further called ‘akshObhya:’, because he is firm in protecting his dear devotees at any cost. He is also called ‘akshObhya:’ because he is invincible due to his own greatness.
Etymology: bhagavAn is called ‘akshObhya:’ since he is firm in his vow of protecting his dear devotees. He is also called ‘akshObhya:’ since he is invincible due to his own greatness.
प्रपन्नाभयदानार्थव्रतदार्ढ्यादसौ तथा |
अचाल्यः स्वमहिम्नापि ह्यक्षॊभ्य इति कीर्तितः ||
1000) sarvapraharaNAyudha: (सर्वप्रहरणायुधः)
Finally, bhagavAn possesses innumerable divine weapons of unfathomable prowess, which are ever ready to dispel the sorrows of all devotees, and which are befitting of his divine nature (svarUpam), and which are beautiful like infinitely great jewels on his divine form. These divine weapons are under a long lasting vow of protecting the devotees of bhagavAn at all times, at all places, by all means, and in all ways. These weapons are themselves the masters of all wealth. Since bhagavAn possesses other weapons (other than the five mentioned earlier) which are all of the said nature, he is called ‘sarvapraharaNAyudha:’.
Etymology: He who possesses infinite weapons – which are all extremely powerful, innumerable, and of unfathomable prowess, befitting of bhagavAn’s svarUpam, and observing a long lasting vow of protecting all devotees who take refuge under the feet of their master (bhagavAn) at all times, at all places, by all means and in all ways – is called ‘sarvapraharaNAyudha:’.
This great twelve lettered manthra dispels all sorrows from the lives of the chanters.
In this way, all wealth will come to those who take refuge under the lotus feet of the lord of mahAlakshmi.
Thus the explanation for the thousand names is completed.
पादमूलं प्रपन्नानाम् अनिष्टॊन्मूलनॆ स्वयम् |
असङ्ख्यॆयान्यमर्यादसामर्थ्यान्यात्मनः सदा ||
सर्वत्र सर्वथा सर्वप्रकाराश्रितरक्षणॆ |
दीक्षितानि चॊर्जितानि ह्यनन्तान्यायुधानि च ||
यस्य सन्ति स वै नित्यं सर्वप्रहरणायुधः |
द्वादशार्णॊ महामन्त्रः सर्वदुःखविनाशकः ||
एवं श्रीशप्रपन्नानां सर्वाः सिद्ध्यन्ति सम्पदः ||
नामसहस्रनिर्वचनं सम्पूर्णम् ||
In this way, the supreme lord bhagavAn SrIman nArAyaNa – the consort of SrI mahAlakshmi – the best among all souls – the one who is a source of amazement for all those who take refuge under him – and the mine of all wealth – is shown to be totally free from all blemishes, boundless in nature, possessing great auspicious nature, form, qualities, wealth and pastimes, showing a host of divine qualities such as unsurpassed mastership over all entities, greatness of mingling with even the lowly souls, protecting every soul in times of distress – like a close friend, bestowing of all desires for his dear devotees like a kalpaka tree, and who is the sole medicine for all those devotees who are affected with the poison of samsAra, etc. All glories to that supreme soul!
Thus ends the tenth/last centum (dhaSama/charama Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI hArItha clan, the son of SrIvathsAnga miSra (kUraththAzhwan) – SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.
The tenth centum is completed.
वनमाली गदी शार्ङ्गी शङ्खी चक्री च नन्दकी ।
श्रीमान् नारायणॊ विष्णुर्वासुदॆवॊsभिरक्षतु ॥ १०८ ॥
|| sarvam SrI krishNArpaNam ||
adiyen srinivasa raja ramanuja dasan
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