Monthly Archives: January 2020

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

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931) paryavasthitha: (पर्यवस्थितः)

With his unbounded affection, bhagavAn surrounded the elephant. Hence, he is called ‘paryavasthitha:’. The word ‘pari’ (paritha: परितः) means ‘from all sides’, and ‘avasthitha:’ (अवस्थितः) means ‘to be’.

The vishNu dharma hails thus: “That lotus eyed lord, who is most affectionate towards the surrendered souls, was overcome with love towards the elephant”

Etymology: Since bhagavAn surrounded the elephant with his great affection, he is called ‘paryavasthitha:’. This nine lettered manthra grants unlimited fruits upon the chanter.

वात्सल्यात्त्तं गजॆन्द्रं तु परितॊsवस्थितश्च सः |
पर्यवस्थित आख्यातॊ नवार्णॊ ह्यमितप्रदः ||

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अनन्तरूपॊsनन्तश्रीर्जितमन्युर्भयापहः ।
चतुरश्रॊ गभीरात्मा विदिशॊ व्यादिशॊ दिशः ॥ १०० ॥
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932) anantharUpa: (अनन्तरूपः)

In this way, bhagavAn takes infinite forms then and there (as required). Thus, he is called ‘anantharUpa:’.

Etymology: He is indeed called ‘anantharUpa:’, who possesses innumerable forms.

अनन्तरूपः स स्याद्वै यस्यासङ्ख्यॆयविग्रहाः |

933) ananthaSrI: (अनन्तश्रीः)

Furthermore, bhagavAn is the owner of infinite wealth – including himself, which can be given away to his dear devotees. He is, therefore, called ‘ananthaSrI:’.

The vishNu dharma hails this as well, saying thus: “Then, the king of elephants took a divine body and went to the supreme abode (of SrIvaikuNtam)”.

Etymology: He, who possesses infinite wealth at all times – including giving away himself – such that they can be given to his dear devotees, is called ‘ananthaSrI:’.

दॆयाः स्वप्राप्तिपर्यन्ताः श्रियॊsनन्ताश्च नित्यशः |
प्रपन्नॆभ्यॊ यस्य सन्ति सॊsनन्तश्रीरिति स्मृतः ||

934) jithamanyu: (जितमन्युः)

At one instant, bhagavAn was wild over the crocodile which hurt the elephant. But later, bhagavAn came over that anger. Hence, he is called ‘jithamanyu:’.

[This is proven from the fact that bhagavAn later gave the divine ‘gandharva’ body to the crocodile, as seen in one of the previous divine names ‘jIvana:’]

Etymology: He, who won over his anger towards the water creature (crocodile) that hurt the elephant, is called ‘jithamanyu:’.

गजॆन्द्रद्वॆषिणॆ क्रॊधॊ जलकीटाय यः स्थितः |
तं मन्युं जितवान् यॊsसौ जितमन्युः प्रकथ्यतॆ ||

935) bhayApaha: (भयापहः)

bhagavAn is also reliable in removing the fear from our minds as well, which is the fear of ‘being orphaned’. He does this out of his utmost affection. Thus, he is called ‘bhayApaha:’ – the one who removes fears.

The root ‘han’ हन् (to kill) gets the ‘da:’ (डः) adjunct by grammatical rules (since it is used in the context of ‘wishing’).

It is said thus in the scriptures: “That supreme lord janArdhana protects his dear devotees – who are overcome with great fear – at all times.”

Etymology: With his great affection, bhagavAn removes the fear of being orphaned even from the minds of common people like us. Thus, he is called ‘bhayApaha:’. This eight lettered manthra is one of the best for chanting.

अनाथत्वभयं हन्ति वात्सल्यॆनैव मादृशाम् |
भयापहः समाख्यातॊ वस्वर्णॊ मनुरुत्तमः ||

936) chathuraSra: (चतुरश्रः)

Although bhagavAn came with all displaced robes, ornaments, garlands, etc. at the outcry of the elephant befitting his stature, and although he was wild with the crocodile which troubled the elephant so much, bhagavAn still kept his composure, and acted very wisely. Thus, he is called ‘chathuraSra:’.

In this episode (of gajEndhra mOksham), only his excitement in protecting his dear devotees was highlighted.

Etymology: He who is equal to all beings, and acts wisely even in times of distress, is called ‘chathuraSra:’.

युक्तकारी सर्वसमश्चतुरश्रः स कीर्तितः |

937) gabhIrAthmA (गभीरात्मा)

Otherwise, bhagavAn is extremely profound even to be comprehended by the four faced brahmA and other higher entities. Thus, he is called ‘gabhIrAthmA’ – the one with great profoundness.

Etymology: He, who possesses extreme profoundness even to be comprehended by the four faced brahmA and others, is called ‘gabhIrAthmA’. This eight lettered manthra is one of the best.

धात्रादीनामप्रधृष्यं गाम्भीर्यं यस्य विद्यतॆ |
गभीरात्मा स विज्ञॆयॊ वस्वर्णॊ मनुरुत्तमः ||

938) vidhiSa: (विदिशः)

All the humble and stuttering praises of such souls (brahmA and others) are very far to him. Thus, he is called ‘vidhiSa:’.

Etymology: He, unto whom the humble and faltering praises of even dhEvas is distant, is called ‘vidhiSa:’.

विनयाद्गद्गदस्तॊत्रगिरामपि दिवौकसाम् |
दूरॆsस्य विविधा दॆशाः विदिशः स तु कीर्तितः ||

939) vyAdhiSa: (व्यादिशः)

bhagavAn creates positions befitting of the status of each of those dhEvas (brahmA, indhra, et al). Thus, he is called ‘vyAdhiSa:’.

By grammatical rules, the ‘ka:’ (कः) adjunct is used in this divine name.

Etymology: Since bhagavAn creates posts / positions for brahmA and other dhEvas, befitting of their statures, he is called ‘vyAdhiSa:’.

ब्रह्माद्यभिमतस्थानातिसृष्ट्या व्यादिशश्च सः |

940) dhiSa: (दिशः)

bhagavAn did not accept/consider dhEvas as close as the elephant. Instead, he commanded them at all times. Hence, he is called ‘dhiSa:’. The ‘ka:’ (कः) adjunct is used as in the previous divine names.

The vishNu dharma hails thus: “Seeing the liberation of the elephant (gajEndhra mOkshanam), all dhEvas including indhra, headed by the four faced brahmA, joined their hands in prostration and approached bhagavAn. They prostrated before the supreme lord nArAyaNa, and saw him with great awe”.

The paushkara samhithA says thus: “The one who freed the elephant from the clutches of the crocodile is also capable of liberating the souls from the cycles of this material creation”.

Etymology: He, who commands dhEvas including brahmA and others into various works at all times, is called ‘dhiSa:’. This six lettered manthra is one of the best.

धात्रादीन् सर्वकृत्यॆषु ह्याज्ञापयति यः सदा  |
दिशः स तु समाख्यातः षडर्णॊ मनुरुत्तमः ||

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org

SrI:  SrImathE SatakOpAya nama:  SrImathE rAmAnujAya nama:  SrImath varavaramunayE nama:

Full Series

<< Part 92

921) vIthabhaya: (वीतभयः)

The elephant gajEndhra lost his fear by the mere sound of bhagavAn approaching (due to his speed). Thus, bhagavAn is called ‘vIthabhaya:’ – the one who dispelled fear.

Etymology: He by whom gajEndhra’s fear was dispelled is called ‘vIthabhaya:’.

वीतं भयं गजॆन्द्रस्य यस्मात् वीतभयश्च सः |

922) puNyaSravaNakIrthana: (पुण्यश्रवणकीर्तनः)

The scriptures hail thus: “Oh scion of the kuru clan! One is instantly freed of their sins just by hearing, thinking or reciting (/depiction) of this episode of gajEndhra mOksha or liberation of elephant.”

In this way, he is called ‘puNyaSravaNakIrthana:’ – the one whose glories confer merits upon hearing or singing.

Etymology: Since one gets rid of their sins instantly upon hearing the glories of bhagavAn through the episode of gajEndhra mOksha, bhagavAn is called ‘puNyaSravaNakIrthana:’. This twelve lettered manthra is one of the best.

गजॆन्द्रमॊक्षणं श्रुत्वा सद्यः पापात् प्रमुच्यतॆ |
यस्मात् तत्कीर्तनं पुण्यं श्रवणं चॆति स स्मृतः |
द्वादशार्णॊ मनुश्रॆष्ठः पुण्यश्रवणकीर्तनः ||

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उत्तारणॊ दुष्कृतिहा पुण्यॊ दुःस्वप्ननाशनः ।
वीरहा रक्षणः सन्तॊ जीवनः पर्यवस्थितः ॥ ९९ ॥
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923) uththAraNa: (उत्तारणः)

bhagavAn uplifted both the elephant and the crocodile from the pond. Thus, he is called ‘uththAraNa:’ – the one who uplifts.

Etymology: Since bhagavAn uplifted both the elephant and the crocodile from the pond, he is called ‘uththAraNa:’.

सरसस्तौ तारितवान् इत्युत्तारण ईरितः |

924) dhushkruthihA (दुष्कृतिहा)

The vishNu dharma hails thus: “mAdhava – the consort of SrI mahAlakshmi – tore the crocodile apart after it was brought to the shores”.

Thus, bhagavAn is called ‘dhushkruthihA’ – the one who ends the evil deeds (or the one who slays evil doers).

Etymology: Since bhagavAn tore the crocodile apart after it reached the shore, he is called ‘dhushkruthihA’.

ग्राहं विदारयामास यस्मात् दुष्कृतिहा च सः |

925) puNya: (पुण्यः) (also seen in 692)

When we sing this glorious episode of gajEndhra mOksha, bhagavAn purifies everyone of us. Thus, he is called ‘puNya:’.

Etymology: With the singing of this glorious gajEndhra mOksha episode, all of us are purified, which is why bhagavAn is called ‘puNya:’. This six lettered manthra confers purity.

कीर्त्यास्मदादीनपि यॊ गजॆन्द्रत्राणरूपया |
पुनात्यसौ भवॆत् पुण्यः षडर्णः पावनत्वदः ||

926) dhu:svapnanASana: (दुःस्वप्ननाशनः)

Who is such a one (puNya:)? He is only ‘dhu:svapnanASana:’ – the one who removes all bad dreams.

bhagavAn himself claims this in the vishNu dharma, where he starts by saying “Those who remember me, you and the pond…” and concludes saying “…they shall have no bad dreams”.

It means that bhagavAn is capable of removing the effects of bad dreams.

Etymology: He, who instantly removes the effect of bad dreams for the chanters (or meditators) of gajEndhra mOksha episode, is called ‘dhu:svapnanASana:’.

गजॆन्द्रमॊक्षणाध्यायजपात् दुःस्वप्नजं फलम् |
नाशयत्यञ्जसा यॊsसौ भवॆत् दुःस्वप्ननाशनः ||

927) vIrahA (वीरहा) (also seen in 168 and 747)

bhagavAn is called ‘vIrahA’ since he eliminated the trouble maker (crocodile) for the elephant.

[NOTE: This crocodile itself is being called ‘vIra’ in this divine name, and bhagavAn is referred to as the slayer of the valorous crocodile]

The vishNu dharma notes this by saying: “bhagavAn freed the king of elephants – who had surrendered unto him – from the clutches of the crocodile”.

Etymology: He is called ‘vIrahA’, who slew the valorous trouble causing crocodile that had come to the elephant in the form of its death.

वीरं तद्बाधकं मृत्युं हतवान् वीरहा स्मृतः |

928) rakshaNa: (रक्षणः)

After killing the crocodile, bhagavAn protected the elephant by touching it, embracing it, consoling it etc. Thus, he is called ‘rakshaNa:’.

The vishNu dharma says: “He touched the elephant with his hands…”, etc.

Etymology: Since bhagavAn protected the elephant by his touch, embrace, etc, he is called ‘rakshaNa:’.

स्पर्शसंश्लॆषणाद्यैस्तं रक्षतीति स रक्षणः |

929) santha: (सन्तः)

In this way, bhagavAn is ever united with his dear devotees who have surrendered unto him. Thus, he is called ‘santha:’. The root ‘than’ (तन्) gets the ‘da:’ (डः) adjunct per grammatical rules.

Alternately, bhagavAn lives exclusively for the sake of his devotees. Thus, he is called ‘santha:’. There is a transmutation of the number in this divine name in this case (singular v/s plural).

There is a third meaning to this as well. It means that bhagavAn bestows all the desires of his dear devotees. This is the nature of the ‘giver’.

Etymology: He who unites with his dear devotees who have surrendered unto him is called ‘santha:’. Alternately, he who lives exclusively for the sake of his devotees is called ‘santha:’, where the number is just a mutation. Also, bhagavAn is called ‘santha:’ since he bestows all the desires of his devotees.

यः स्वाश्रितान् सन्तनॊति स सन्त इति कथ्यतॆ |
तॆषामस्तीति वा सन्तः वचनव्यत्ययः स्मृतः |
तॆभ्य इष्टं दत्तवान् वा सनॊतॆः सन्त उच्यतॆ ||

930) jIvana: (जीवनः)

By slaying with his own hands, bhagavAn gave life even to the crocodile by making it a gandharva. Thus, he is called ‘jIvana:’.

The vishNu dharma hails thus: “That gandharva named ‘hoohoo’ himself attained the crocodile form due to the dhEvala maharishi’s curse. However, he was killed by krishNa and went back his abode of heaven”

Etymology: He who gave life to the crocodile – who was killed in his own hands – in the form of a gandharva (his previous form), and thereby resolved the curse incurred, is called ‘jIvana:’.

स्वहस्तॆन हतं ग्राहं गन्धर्वत्वॆन जीवयन् |
पूर्वशापं निरस्याथ यस्तिष्ठति स जीवनः ||

adiyen srinivasa raja ramanuja dasan

archived in http://divyaprabandham.koyil.org

pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org