SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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 ||
चतुरश्रॊ गभीरात्मा विदिशॊ व्यादिशॊ दिशः ॥ १०० ॥
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
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