SrIvishNu sahasranAmam – 93 (Names 921 to 930)

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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

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