Category Archives: sahasranAmam

SrIvishNu sahasranAmam – 33 (Names 321 to 330)

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

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321) prathitha: (प्रथितः)

Since bhagavAn is popularly known to hold his greatness at all times, he is called ‘prathitha:’ – the popular one.

This is as said in the scriptures thus:

  • “…His name is widely known”
  • “He is the only one who is bound to succeed in everything”, etc.

Etymology: The one who is popular in this world due to his being ‘achyutha’ (as explained in the previous divine name) is called ‘prathitha:’.

अच्युतत्वॆन लॊकॆsस्मिन् प्रख्यातः प्रथितः स्मृतः |

322) prANa: (प्राणः) (also repeated in 67 and 408)

The one who is verily the life force for all souls in this world is called ‘prANa:’. (In the 67th divine name, bhagavAn’s nature of being dear to the nithyasUris as much as their very life force was expounded. In this divine name, bhagavAn being the life force for all individual souls in this world during his incarnations is said)

The scriptures hail thus:

  • “I am verily the life force, and the knower. Know me to be the life of all, and verily the nectar, and worship me”
  • “bhagavAn is the nectar for all dhEvas, and he is verily the life of all souls”
  • “bhagavAn is called ‘prANa:’, since he is the life force in every entity”, etc.

Etymology: Since bhagavAn is like the life force in every individual soul, he is called ‘prANa:’.

पुंसां जीवितरूपत्वात् प्राण इत्यभिदीयतॆ |

323) prANadha: (प्राणदः) (also repeated in 66, 409 and 956)

Thereafter the ensuing divine names hail the kUrmAvathAra (incarnation as the great tortoise) of bhagavAn.

Since bhagavAn bestowed the dhEvas with all energy necessary to churn the magnificent milky ocean, he is called ‘prANadha:’ – the bestower of power.

In the manthra varNas, bhahavAn is hailed as “the one with immense power”.

Etymology: The one who bestowed the dhEvas with all necessary energy to churn the mighty milky ocean during his incarnation as the great tortoise is called ‘prANadha:’.

मरुतां बलदानाद्धि समुद्रमथनॆ भृशम् |
प्राणदश्च समुद्दिष्टः कूर्मरूपतया हि सः ||

324) vAsavAnuja: (वासवानुजः)

Since bhagavAn was born as the younger brother of indhra – who desired for the lost wealth and nectar by churning the milky ocean, he is called ‘vAsavAnuja:’.

The root ‘jan’ जन् (to be born) is prefixed with the word ‘anu’ अनु (following), due to which it gets the ‘da:’ (डः) suffix, resulting in the word ‘anuja:’. Since bhagavAn incarnated as the brother of indhra, he is called ‘vAsavAnuja:’.

Etymology: Since bhagavAn was born as the younger brother of indhra, he is called ‘vAsavAnuja:’.

वासवस्यानुजत्वॆन जातत्वात् वासवानुजः |

325) apAmnidhi: (अपांनिधिः)

The one who supported the mighty ocean during its churning is called ‘apAmnidhi:’.

Etymology: bhagavAn is called ‘apAmnidhi:’ due to his supporting of the mighty ocean that was being churned.

अपांनिधिः मथ्यमान-महार्णव-विधारणात् |

326) adhishtAnam (अधिष्ठानम्)

At the same time as he supported the mighty ocean, he also supported the mandhara mountain that was used as the churning rod by holding it firmly from above. Thus, he is called ‘adhishtAnam’ – the supporting base.

Etymology: The one who firmly held the moving mandhara mountain in the churning waters is called ‘adhishtAnam’. he is indeed the one who supports every entity.

भ्राम्यमाणं मन्दराद्रिं धृतवान् यॊ महाजलॆ |
अधिष्ठानं तमॆवाहुः अधिष्ठानप्रदॊ मनुः ||

327) apramaththa: (अप्रमत्तः)

Since bhagavAn is ever cautious in protecting his devotees thus, he is called ‘apramaththa:’ – the one who never falters.

Etymology: The one who is extremely mindful in protecting his devotees is called ‘apramaththa:’.

अत्यन्तावहितस्त्राणॆ ह्यप्रमत्तः प्रकीर्तितः |

328) prathishtitha: (प्रतिष्ठितः)

Since bhagavAn does not need another support for himself and stands firm in his own greatness, he is called ‘prathishtitha:’.

The chAndhOgya upanishath raises a question and also provides an answer thus: “Where does that bhagavAn rest? He rests in his own greatness”

Even the vishNu dharma says thus: “…that supreme lord, who is ever established in his own greatness…”

Etymology: The one who is established in his own greatness (without an expectation of any external support) is called ‘prathishtitha:’.

स्वॆ महिम्नि स्थितॊ यस्तु स प्रतिष्ठित उच्यतॆ |

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स्कन्दः स्कन्दधरॊ धुर्यॊ वरदॊ वायुवाहनः ।
वासुदॆवॊ बृहद्भानुरादिदॆवः पुरन्दरः ॥ ३६ ॥
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329) skandha: (स्कन्दः)

Since bhagavAn withers the asuras during his incarnation as mahA kUrma, he is called ‘skandha:’ – the one who destroys.

Etymology: The one who slays or destroys or withers the asuras is called ‘skandha:’.

असुरादीन् शॊषयति स्कन्दः स्कन्दयतीति यः |

330) skandhadhara: (स्कन्दधरः)

Since bhagavAn supports even the commander-in-chief of dhEvas – subrahmaNya (skandha), he is called ‘skandhadhara:’. After all, even subrahmaNya is also included in bhagavAn’s wealth of entities (vibhUthi).

As bhagavAn himself declares in the bhagavath gIthA, he is ‘skandha’ among commanders.

Etymology: The one who supports even the six headed subrahmaNya is called ‘skandhadhara:’.

स स्कन्दधर आख्यातः षडाननविधारणात् |

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 32 (Names 311 to 320)

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

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311) SishtEshta: (शिष्टॆष्टः)

Since bhagavAn is thus most desired by the scholarly men like mArkandEya and others as the ultimate goal of attainment, he is called ‘SishtEshta:’ – the one who is liked by learned men.

In the same AraNya parvaA of mahAbhAratha, bhagavAn is quoted to have said thus:

“All those learned men who are eternally stationed in saththva guna and have given up the body-mindedness continuously contemplate upon me, and worship me in all ways”.

Etymology: Since bhagavAn is desired as the supreme goal of attainment by foremost of all learned men and Brahmins such as mArkandEya et al, he is called ‘SishtEshta:’.

मार्कण्डॆयद्विजादीनां पण्डितॆष्वग्रयायिनाम् |
उत्कृष्टपुरुशार्थत्वॆन इष्टः शिष्टॆष्ट उच्यतॆ ||

312) SikhaNdI (शिखण्डी)

As shown in the scriptures that say “I see that lion among men seated, who is radiating immense effulgence”, bhagavAn possesses his immense, inviolable, and ruling effulgence itself as an ornament on his head. Hence, he is called ‘SikhaNdI’ – the one who possesses his greatness itself as his ornament.

Etymology: The one who possesses immense, inviolable and supreme effulgence itself as an ornament on his head is called ‘SikhaNdI’.

अत्यप्रधृष्यमैश्वर्यं परं यत्तॆज आस्थितम् |
तच्छिखण्डं तु यस्यास्ति तं शिखण्डीति चक्षतॆ ||

313) nahusha: (नहुषः)

bhagavAn binds the individual souls with his ‘mAyA’ (a strange power). Thus he is called ‘nahusha:’ – the one who binds. The word ‘nahyathi’ (नह्यति) means to bind. Thus, the etymologists indicate the meaning of this name as ‘the one who binds’.

As the SvEthASvathara upanishath puts it, “All of these are bound in his mAyA”.

Etymology: Since bhagavAn always binds the individual souls with his power of ‘mAyA’, he is called ‘nahusha:’.

जीवान् स्वमायया नित्यं नहुषॊ नयतीति सः |

314) vrusha: (वृषः)

The same bhagavAn – who binds the individual souls in this material creation with his strange power called ‘mAyA’ – also revives such souls stuck in the interiors of this ocean (called samsAra) with his nectarine words and charming beauty, and revitalizes them with his nectarine showers of love. Thus, he is called ‘vrusha:’ – the one who sprinkles/showers.

This divine name comes from the root ‘vruSh’ (वृष्), meaning ‘to shower’.

mArkandEya maharishi says thus in the AraNya parva of mahAbhAratha: “Thence that boy with lotus-like eyes, a chest adorned with a mark called ‘SrIvathsa’, and a divine body full of effulgence spoke pleasing words to me thus: ‘Oh mArkandEya, I have known you. You are exhausted, and you need some rest’”

Etymology: Residing like nectar amidst the individual souls fallen into the ocean of samsAra, the one who revives such fallen souls with his charming beauty and sweet words and thus showers his love generously on such souls is called ‘vrusha:’.

सागरस्यॊदरॆ नित्यं वसन्नमृतरूपया |
स्वदॆहकान्त्या वाचाsपि सम्यगाश्वासयन् मुहुः ||
बहुशः सिञ्चति तु यः वृषः स परिपठ्यतॆ ||

315) krOdhahA (क्रॊधहा)

Thence, the incarnation of bhagavAn as bhArgava-rAma or ‘paraSurAma’ is hailed. Having uprooted twenty one generations of unruly kshathriyas, since bhagavAn as paraSurAma subdued his anger at the behest of kashyapa, he is called ‘krOdhahA’ – the one who subdued his anger.

Etymology: The one who subdued his anger that splay ill upon the kshathriyas, at the behest of kashyapa, is called ‘krOdhahA’. This six syllable manthra dispels anger of the chanters.

काश्यपस्य प्रार्थनया यः क्रॊधं क्षत्रहानिदं |
हतवान् क्रॊधहा प्रॊक्तः षडर्णः क्रॊधनाशकः ||

316) krOdhakruth (क्रॊधकृत्)

The one who was roused with anger at the unruly kshathriyas earlier is called ‘krOdhakruth’.

Etymology: ‘krOdhakruth’ is the one who was earlier roused with anger against the kshathriyas (for a full 21-generation period).

क्रॊधकृत् क्षत्रियॆभ्यॊ यः पुरा क्रॊधं करॊति सः |

317) karthA (कर्ता) (also repeated in 382)

The one who killed kArthavIrya who actually triggered such fierce anger in him is called ‘karthA’. The vishNu dharma says, “paraSurAma is the one who dispelled kshathriyas from the face of this earth”.

Etymology: The slayer of kArthavIrya, who was the main reason for triggering fierce rage is called ‘karthA’.

क्रुद्धॆतॊर्कार्तवीर्यस्य छॆत्ता कर्तॆति शब्द्यतॆ |

318) viSvabAhu: (विश्वबाहुः)

Since bhagavAn’s hands are thus beneficial to the entire world by removing thorns is called ‘viSvabAhu:’.

Etymology: The one whose hands are beneficial to the entire world is called ‘viSvabAhu:’.

विश्वस्मै यस्य बाहू स विश्वबाहुः प्रकीर्तितः |

319) mahIdhara: (महीधरः)

The one who bears the entire world by eliminating the weight in the form of evil people is called ‘mahIdhara:’.

Etymology: The one who reduces the load (by eliminating evil people) of this earth and bears it is called ‘mahIdhara:’.

भारावतरणं कृत्वा गां धत्तॆ स महीधरः |

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अच्युतः प्रथितः प्राणः प्राणदॊ वासवानुजः ।
अपांनिधिरधिष्ठानमप्रमत्तः प्रतिष्टितः ॥ ३५ ॥
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320) achyutha: (अच्युतः) (also repeated in 101, 557)

bhagavAn is hailed by brahmA, indhra, varuNa, and other dhEvas thus: “Oh lord, you are the one who never falter from your position (of protector). Thus, you are hailed by everyone as ‘achyutha:’ ”.

Since bhagavAn doesn’t give up his greatness even during his incarnations (births in various species) unlike the other demigods such as brahmA, rudhra, et al, he is called ‘achyutha:’.

Etymology: Since bhagavAn doesn’t lose his greatness even in his incarnations amidst the demigods such as brahmA, rudhra et al who are bound to lose their positions some day, he is called ‘achyutha:’.

साधर्म्यॆणावतारॆsपि ब्रह्मॆन्द्रवरुणादिभिः |
न स्वैश्वर्यात् प्रच्युतॊ यः सॊsच्युतः परिकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 31 (Names 301 to 310)

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

Full Series

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युगादिकृद्युगावर्तॊ नैकमायॊ महाशनः ।
अदृश्यॊ व्यक्तरूपश्च सहस्रजिदनन्तजित् ॥ ३३ ॥
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301) yugAdhikruth (युगादिकृत्)

Thence, the boundless wonder of bhagavAn is shown with the ensuing divine names. The divine form of bhagavAn as a baby lying on a banyan leaf is instantiated for expounding bhagavAn’s marvellous deeds.

At the end of brahmA’s day, a partial destruction of the first three worlds occurs, which is called ‘naimiththika praLayam’ in the philosophical parlance. At the end of every such praLayam, since bhagavAn restores the beginning of a new cycle of yugas, he is called ‘yugAdhikruth’ – the one who begins the cycle of yugas (or time). He is the one who isn’t affected by the destruction waters, and restores the cycle of time (helpful in creation and sustenance of entities) without fail.

Etymology: The eternal and supreme lord bhagavAn lies on a banyan leaf, and causes the recurrence of yugas in a new cycle at the end of destruction, due to which he is called ‘yugAdhikruth’.

न्यग्रॊधशायी भगवान् पुराणः पुरुषॊत्तमः |
करॊत्यादिं युगस्यान्तॆ स युगादिकृदीरितः ||

302) yugAvartha: (युगावर्तः)

bhagavAn causes the cycle of yugas to recur each time with all the dharmas of each yuga intact, and hence called ‘yugAvartha:’.

Etymology: With all the rights (dharmas) of each yuga intact (such as in krutha, thrEtha, dvApara and kali), since bhagavAn causes the cycle of four yugas to recur, he is called ‘yugAvartha:’. He is verily the ‘hari’, who is of the form of time.

धर्मव्यवस्थया स्वस्य युगाद्यावर्तनान्मुहुः |
युगावर्तः समाख्यातः कालरूपधरॊ हरिः ||

303) naikamAya: (नैकमायः)

Although bearing the form of an innocent baby, bhagavAn possesses a number of immensely marvelous deeds such as swallowing the entire world, sleeping on a small banyan leaf all alone in the deluging waters without any support, etc, which are incomprehensible and beyond logic. Since the count of such wondrous deeds is large, he is called ‘naikamAya:’ – the one whose wondrous deeds are multitude.

The word ‘mAyA’ in this divine name doesn’t signify delusion as the advaithins put it. Rather, it is used in a number of other contexts to mean ‘truth’, such as in the following quotes:

“Know the mAyA to be verily this prakruthi” (in here, the word ‘prakruthi’ has numerous interpretations).

The etymologists define the meaning of ‘mAyA’ as ‘knowledge’.

The scriptural statements such as “the learned gain knowledge from bhagavAn”, “…the one who knows the knowledge of all entities”, etc., the word ‘mAyA’ is understood to mean ‘knowledge’.

Similarly, the vishNu purANa says thus: “With the fiercest effulgence and lightening speed, the chakra destroyed the thousand ‘mAyAs’ of shambara one by one”. In this case, the word ‘mAyA’ is used in the context to mean ‘wondrous body’, and not ‘delusion’. This is clear from the fact that it was slain with a weapon, which is not possible in case of ‘delusion’.

In the varAha purAna, the wonders of bhagavAn are listed thus:

“The rise of clouds and their return to the ocean, the waxing and waning of the moon, the flow of wind, the occurrence of lightening, the movement of the sun – all go on to show the wondrous acts of vishNu”

All these scriptural statements clearly show the meaning of the word ‘mAyA’ as ‘extreme wonder’.

The AraNya parva of mahAbhAratha captures the utter amazement of sage mArkaNdEya at the sight of bhagavAn lying on a small banyan leaf in the deluging waters, and quotes him thus: “Oh king! At that very sight of all the worlds in the small belly of bhagavAn (lying in the form of a baby on a banyan leaf), I was taken by great surprise…”

He is further quoted to have said thus: “Oh, the scion of bharatha clan! Having shown such wondrous sights, bhagavAn vanished all of a sudden. All those sights are greatly surprising to me even now”.

Thus, the scriptures abundantly quote the word ‘mAyA’ in the contexts to mean ‘extremely wondrous’.

Etymology: Taking the form of an innocent child, since bhagavAn possesses numerous wondrous deeds such as swallowing the worlds, sleeping on a small banyan leaf with no support, etc, he is called ‘naikamAya:’.

मुग्धार्भकत्वरूपॆण जगन्निर्भरणादपि |
वटैकपत्रशयनान्निरालम्बजलॆ मुहुः ||
अनन्ताश्चर्यसंयुक्तॊ नैकमायस्तु स स्मृतः ||

304) mahASana: (महाशनः)

Since bhagavAn swallows all worlds at the time of destruction, he is called ‘mahASana:’ – the one with a great appetite.

The AraNya parva of mahAbhAratha says thus: “I saw all the moveable and immoveable entities – which I have seen in this world till now – in the belly of that great Lord”.

Etymology: Since bhagavAn swallows all worlds, he is called ‘mahASana:’.

भुवनानां निगरणात् महाशन इतीरितः |

305) adhruSya: (अदृश्यः)

bhagavAn is called ‘adhruSya:’ since he possesses divine deeds that are hidden from the mundane logic. The root ‘dhruS’ (दृश्) gets the ‘kyap’ (क्यप्) adjunct as per grammatical rules, resulting in the word ‘dhruSya:’ (that which is seen). This divine name negates the captivity of such divine deeds of bhagavAn from the mundane logic.

As the scriptures put it, “How is it ever possible that a small baby sleeps blissfully while the entire world has been destroyed? How is it that I am unable to comprehend the greatness of that child even with fierce penance?”

Etymology: With his wondrous deeds even during the great deluge that are beyond all logical boundaries, since bhagavAn is hidden from the comprehension (of even great seers such as mArkaNdEya maharishi, who constantly meditate upon him), He is called ‘adhruSya:’.

अतर्क्यवृत्तान्ततया जगतः प्रलयॆsपि यः |
न लभ्यश्चिन्त्यमानॊsपि सॊsदृश्य इति कथ्यतॆ ||

306) vyaktharUpa: (व्यक्तरूपः)

Although beyond comprehension as expounded thus, since bhagavAn shows himself in glorious divine forms, he is called ‘vyaktharUpa:’ – the one who is manifest.

As the AraNya parva of mahAbhAratha puts it, “bhagavAn always shines forth in my mind like the linseed flower, with a divine mark in his chest called ‘SrIvathsa’ which is verily the abode of SrI mahAlakshmi”.

“Oh king! The divine lotus feet of that bhagavAn – which are coppery in color, and which are gentle in nature, beautiful to behold and decorated with reddish toes – were borne on my head and saluted”.

Etymology: Since bhagavAn manifests in glorious and divine forms, and since he showed himself thus manifestly to the learned mArkaNdEya maharishi – who was moving about in the deluging waters (when he sought to behold the glorious form of bhagavAn), he is called ‘vyaktharUpa:’.

महाजलॆ सञ्चरतॊ मार्कण्डॆयस्य धीमतः |
दृश्यॊ यॊ व्यक्तरूपत्वात् दिव्यविग्रहधारणात् ||

307) sahasrajith (सहस्रजित्)

bhagavAn wins over everything even while lying for the entire duration of creation spanning over thousand cycles of chathuryugas. Thus, he is called ‘sahasrajith’.

The AraNya parva of mahAbhAratha quotes bhagavAn thus: “Oh brahmarishi! I shall lie down for the entire duration of thousand chathuryugas…”

Etymology: Since bhagavAn wins over everything in the thousand cycles of chathuryugas even while lying down, he is called ‘sahasrajith’.

सहस्रयुगसंख्याकं सर्वकल्पान्तमॆव हि |
शयान इव जयति सहस्रजिदिति स्मृतः ||

308) ananthajith (अनन्तजित्)

Although bearing the form of a small child (with limited attributes), since bhagavAn’s greatness cannot be measured by anyone anytime in anyway. Thus, he is called ‘ananthajith’.

mArkaNdEya maharishi claims thus in the AraNya parva of mahAbhAratha: “Oh king! Even after wandering in his belly for more than a hundred years, I could not reach the end. Not just that, I could not even see how his end looked even from a distance!”

Etymology: bhagavAn’s greatness has no bounds and cannot be traced by anyone anytime in anyway, although he sports the form of a small child with limited attributes. Thus, he is called ‘ananthajith’.

मितस्य शिशुरूपस्य कदाचित् कश्चिदॆव च |
कथञ्चिदवधिर्नास्ति महिम्नः परमात्मनः |
तस्मादनन्तजिदिति वस्वर्णॊ जयदॊ मनुः ||

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इष्टॊsविशिष्टः शिष्टॆष्टः शिखण्डी नहुषॊ वृषः ।
क्रॊधहा क्रॊधकृत्कर्ता विश्वबाहुर्महीधरः ॥ ३४ ॥
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309 and 310) ishta: (इष्टः),  aviSishta: (अविशिष्टः)

Since bhagavAn is most desired by each and every entity alike in his belly – irrespective of birth – just like an infant craving for its mother, he is called ‘ishta:’ (the one who is desired) and ‘aviSishta:’ (the one who is equal).

Etymology: The one who is engrossed in protecting all entities alike is called ‘ishta:’ and ‘aviSishta:’. (Just as all entities desire him alike, so also bhagavAn protects every entity without any bias)

इष्टॊsविशिष्टः कथितः सर्वरक्षणतत्परः |

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 29 (Names 281 to 290)

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

Full Series

<< Part 28

281) manthra: (मन्त्रः)

The etymologists show the purport of the word ‘manthra:’ to mean the one which protects those who meditate upon it. Since bhagavAn also protects his devotees who constantly meditate upon him, he is called ‘manthra:’.

In the brahma purANa, nAradha maharishi asks bhagavAn as to who would be capable of contemplating on bhagavAn in the final painful moments on a death bed. bhagavAn replies thus: “he who has constantly meditated upon me (all through his life) would be capable of contemplating on me in those final moments and thus cross the dreadful ocean of samsAra filled with thirst, hunger, etc.”

In the varAha purANa, bhagavAn – in the form of mahA varAha (the great boar) – instructs thus to bhUmA dhEvi: “Oh bhUmA! When a man’s mind and body are in good condition with all the vital constituents of the body in perfect proportions (such as blood, bones, flesh, etc), if he mindfully contemplates upon me – who is in the form of verily the universe and who doesn’t take births out of karma, then I shall remember that man and lead him to my supreme abode ‘SrIvaikuNtam’ during his final moments in this material world, although he lies inanimately in his death bed like a log of wood without being able to remember me!”

(NOTE: The last quote from the varAha purANa is popularly called ‘Sri varAha charama SlOkam’, which holds a very important place in our SrI sampradhAyam. The original SlOka of that translation is given below for the readers’ benefit. The readers are requested to approach their AchAryas for a more detailed exposition.

स्थितॆ मनसि सुस्वस्थॆ शरीरॆ सति यॊ नरः
धातुसाम्यॆ स्थितॆ स्मर्ता विश्वरूपं च मामजम्
ततस्तं म्रियमाणंतु काष्टपाषाणसन्निभम्
अहं स्मरामि मद्भक्तं नयामि परमां गतिम्

Etymology: bhagavAn is called ‘manthra:’ since he protects his devotees who meditate upon him.

मन्तारं त्रायतॆ इति मन्त्रश्चाप्यभिदीयतॆ |

282) chandhrAmSu: (चन्द्रांशुः)

bhagavAn wards off all weariness and refreshes them with his divine effulgence that is as cool as the moon rays. Thus, he is called ‘chandrAmSu:’ – the one who has refreshingly cool effulgence like moon rays.

The root ‘chadhi’ (चदि) comes in the context of ‘refreshing’ or ‘gladdening’. It is suffixed with the ‘ran’ (रन्) adjunct, resulting in the name ‘chandra:’. ‘amSu:’ refers to the rays. Thus originates the divine name ‘chandrAmSu:’. 

In SrImath rAmAyaNa, vAlmeeki describes rAma’s arrival in the ASramas of the hermits thus: “Those sages saw rAma coming, like the moon rise in clear skies”.

Etymology: Since bhagavAn possesses refreshingly cool effulgence (like the moon rays) that is capable of quenching all weariness in this samsAra and bestowing appeasement to his devotees who constantly meditate upon him, he is called ‘chandrAmSu:’. This manthra bestows peace and happiness upon his devotees.

क्लमहारि महाह्लादतॆजस्करतयापि च |
मन्तृणामॆव चन्द्रांशुराह्लादफलदॊ मनुः ||

283) bhAskaradhyuthi: (भास्करद्युतिः)

At the same time, bhagavAn possesses fiery effulgence that can clearly defeat all of his opponents. Hence he is also called ‘bhAskaradhyuthi:’ – the one with fiery effulgence like the sun.

In the bhagavath gIthA, arjuna exclaims thus: “All the rAkshasas are running helter-skelter fearing bhagavAn’s glorious universal form (while the dhEvas are all delighted to behold the same form)”

sIthA says thus to hanuman in SrImath rAmAyaNam: “Oh hanuman! rAma – who is like the bright sun surrounded by rays of fiery arrows – is surely going to dry up the ocean of enemies/rAkshasas (and protect me)”

In both of these places, it clearly shows bhagavAn’s unique feat of displaying his fierceness to his opponents and his moon-like appeasing effulgence to his devotees at the same time. This is very clearly mentioned in the mahAbhAratha thus: “Thus, krishNa – the lord of all worlds – causes fear in the minds of asuras and joy in the minds of suras at the same time. He is the one who instills fear as well as wards it off”.

Etymology: bhagavAn is characterized by his divine effulgence that is capable of destroying all opponents. Hence he is called ‘bhAskaradhyuthi:’. This manthra bestows clear vision.

परप्रभाव-अभिभवलक्षण-द्युतिमांश्च सः |
स भास्करद्युतिः प्रॊक्तः नॆत्रवैमल्यदॊ मनुः ||

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अमृतांशूद्भवॊ भानुः शशबिन्दुः सुरॆश्वरः ।
औषधं जगतःसॆतुः सत्यधर्मपराक्रमः ॥ ३१ ॥
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284) amruthAmSUdhbhava: (अमृतांशूद्भवः)

Even the gladdening moon that is capable of quenching all heats – which is like the divine nectar that is capable of revitalizing dead entities – is born from the coolness of bhagavAn’s mind and thus possesses a relationship with bhagavAn, he is called ‘amruthAmSUdhbhava:’ – the origin of the cool moon.

The purusha sUktha hails thus: “chandhra was born from the mind of bhagavAn”.

Etymology: Since the moon – that is extremely cool and quenching all heats, and like the revitalizing nectar – is born from bhagavAn (born from the cool mind of bhagavAn), he is called ‘amruthAmSUdhbhava:’.

सर्वतापहरस्यैवं मृतसञ्जीवनस्य च |
अमृतांशॊर्हि तज्जत्वात् अमृतांशूद्भवः स्मृतः ||

285) bhAnu: (भानुः) (also repeated in 126)

With his extreme effulgence, he lights up even the effulgent sun. Hence, he is called ‘bhAnu:’ – the one who lights up the sun.

The vEdhas hail this feature of bhagavAn thus: “…He whose effulgence lights up even the sun”.

Etymology: bhagavAn is called ‘bhAnu:’, since he bestows effulgence even to the effulgent sun.

रवॆस्तॆजस्करत्त्वाच्च भानुरित्यभिदीयतॆ |

286) SaSabindhu: (शशबिन्दुः)

Similarly, he is also ‘SaSabindhu:’ – the eliminator of evil. The root ‘SaSa’ (शश) means the one who treads crooked paths. The word ‘bindhu:’ (बिन्दुः) refers to the evader. The root ‘bidhi’ (बिदि) in this context means to part. It gets the ‘u’ (उ) adjunct, resulting in this divine name.

Etymology: The word ‘SaSa’ refers to crooked paths. The word ‘bindhu:’ refers to the eliminator of people who tread such crooked paths (opponents). Thus, bhagavAn is called ‘SaSabindhu:’, because he destroys his opponents who tread crooked paths.

शशः प्लुतगतिः प्रॊक्तः बिन्दुस्तस्य निवर्तकः |
कौटिल्यगतिविध्वंसी शशबिन्दुरुदाहृतः ||

287) surESvara: (सुरॆश्वरः)

Similarly, he is also the one who leads people who are on the righteous track. Thus, he is called ‘surESvara:’. The word ‘sura’ (सुरः) in this context means the one who treads the righteous path (and not necessarily dhEva).

The mahAbharatha says thus: “All evil leads to mortality (indicating the cycles of birth and death), while all righteousness leads to the supreme abode of bhagavAn”.

Etymology: The one who bears and leads all those who tread the righteous track is called ‘surESvara:’.

धर्ता ऋजुगतीनां यः स सुरॆश्वर ईरितः |

288) aushadham (औषधम्)

Since bhagavAn is like a nectarine medicine that cures the dreadful poison of samsAra, he is called ‘aushadham’ – the medicine.

This is as hailed in the scriptures thus:

  • “He whom the dhEvas and dhEvarishis know as the medicine to all sorrows…”
  • “Oh bhagavAn, you are indeed the only medicine for this poison of saMsAra, who is begotten with a focused mind (constant contemplation)”, etc.

Etymology: He who wards off the dreadful poison of samsAra is popularly called ‘aushadham’.

भवतीव्रविषं हर्ता ह्यौषधं यः स उच्यतॆ |

289) jagatha:sEthu: (जगतःसॆतुः)

Thus, bhagavAn stands against the mixing up of the good and evil categories. He stands against the mixing up of actions and fruits of various souls. He stands as a bridge that separates out the two ends so as to maintain order in this creation. Hence, he is called ‘jagatha:sEthu:’.

This is as per the scriptures that hail thus:

“He is the bridge that keeps the different worlds separated so as not to mix up the different practices”.

That is how one can never experience voidance of fruits for actions and undesirable fruits for inactions (one can neither see the fruits of actions that are done being lost, nor the bestowing of wrong fruits for actions that are never done). Just as a mother cow accurately reaches her calf even amongst thousands of calves, so also the fruits of actions accurately reaches the person who performed a certain action.

Etymology: Since bhagavAn stands as a bridge separating out the two ends of ‘good’ and ‘evil’, he is called ‘jagatha:sEthu:’.

निरॊधाज्जगतःसॆतुः सदसद्वर्गसङ्गतॆः |

290) sathyadharmaparAkrama: (सत्यधर्मपराक्रमः)

The word ‘dharmA:’ (धर्माः) in this divine name refers to the auspicious qualities of bhagavAn. So also, the word ‘parAkramA:’ (पराक्रमाः) refers to the divine deeds of bhagavAn. The one who truly possesses such auspicious qualities and divine deeds is called ‘sathyadharmaparAkrama:’.

The scriptures hail thus:

  • “Oh kESava, I consider every detail to be true – which you have described till now”
  • “vishNu is indeed the one with innumerable divine deeds”
  • “All the sentences and paragraphs of vEdhas and upanishaths, and more so the divine music of vEdhas hail the true divine deeds of bhagavAn in all their glory”, etc.

Etymology: The one who truly (sathya) possesses innumerable auspicious qualities (dharma) and extraordinary divine deeds (parAkrama) is called ‘sathyadharmaparAkrama:’.

सत्याह्यवितथा धर्माः गुणा यस्य पराक्रमाः |
चॆष्टितानि च सन्तीति सत्यधर्मपराक्रमः ||

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भूतभव्यभवन्नाथः पवनः पावनॊsनलः ।
कामहा कामकृत्कान्तः कामः कामप्रदः प्रभुः ॥ ३२ ॥
==================================

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 28 (Names 271 to 280)

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

Full Series

<< Part 27

271) vasu: (वसुः) (also repeated in 105, 701)

For his great devotees who live their life claiming bhagavAn to be everything for them (as in ‘vAsudhEva: sarvam’ वासुदॆवः सर्वम् – SrI bhagavath gIthA – 7-19), he becomes the greatest wealth himself. Thus, he is himself called ‘vasu:’ – the greatest wealth.

Etymology: Since he is himself the greatest wealth in all forms (for his great devotees like vidhura, mAlAkAra, AzhwArs, et al), he is called ‘vasu:’.

सर्वस्य हरिरूपत्वाद्धनं यस्मात् वसुस्ततः |

272) naikarUpa: (नैकरूपः)

Thence, the universal form (viSvarUpam) of bhagavAn displaying all the greatness as extolled till now is hailed. bhagavAn manifests in numerous forms that his devotees desire. Thus he is called ‘naikarUpa:’ – the one who manifests in numerous forms.

The manthra varNas in vEdhas hail thus while saluting bhagavAn: “I salute repeatedly that bhagavAn whose form is universal”

In bhagavath gIthA, arjuna claims thus: “I behold your glorious universal form which is infinitely expansive in all directions, with numerous heads, hands, abdomens, tongues, and eyes, which has neither a beginning nor an end”

Etymology: The one who always manifests in numerous forms is called ‘naikarUpa:’. With a multitude of forms, the one who is beheld by all of his devotees according to each of their levels of knowledge is called ‘naikarUpa:’. He is the one who manifests in all places in all forms.

यः सदा बहुरूपश्च नैकरूपः स कीर्तितः |
तत्तज्जनज्ञानयॊग्यं रूपं यस्य विशॆषतः |
नैकरूपः समुद्दिष्टः सर्वप्रत्ययगॊचरः ||

273) bruhadhrUpa: (बृहद्रूपः)

bhagavAn’s every form is magnanimous – to the extent that it completely pervades all the space in all directions. Thus, he is called ‘bruhadhrUpa:’ – the one who has magnanimous forms.

In the bhagavath gIthA, arjuna hails bhagavAn’s viSvarUpam thus:

“Your glorious form has completely pervaded all of the available space in all directions on this earth and in the skies, as well as everywhere in between”.

Etymology: The one whose form(s) is (are) so massive as to pervade all space is called ‘bruhadhrUpa:’.

व्याप्नुवद्यस्य रूपं तु बृहद्रूपः स कीर्तितः |

274) SipiviShta: (शिपिविष्टः)

The word ‘Sipi’ (शिपि) connotes ‘ray of light’. The word ‘vishta:’ (pravishta:) means that he pervades such rays.

As yAska puts it, “the word ‘Sipaya:’ represents rays; since such rays are entered by bhagavAn, he is called ‘Sipivishta:’”.

The scriptures declare that the body hair of bhagavAn is full of effulgent rays like the shining sun.

The bhagavath gIthA says thus: “Oh bhagavAn, you pervade all creatures through these most effulgent rays, which seem to be so fierce that they are ready to burn up everything”

Etymology: The word ‘Sipaya:’ refers to the rays. Since bhagavAn manifests by pervading all of such rays, he is called ‘Sipivishta:’. He is thus in the form of the sun, moon, fire, etc (other effulgent entities).

शिपयॊ रश्मयः प्रॊक्ताः व्याप्य तॆष्वपि वर्तनात् |
शिपिविष्टः समाख्यातः सूर्यॆन्द्वग्न्यादिरूपवत् ||

275) prakASana: (प्रकाशनः)

Since bhagavAn manifests in such glorious forms before his devotees who wish to see him thus – such as arjuna, bhIshma, udhanka, et al, he is called ‘prakASana:’ – the manifest one.

In the bhagavath gIthA, bhagavAn declares thus:

  • “Oh arjuna, you cannot behold my form with these fleshy eyes. I shall give you the divine eyes with which you can behold my universal form in all its glory. Behold my grandeur”
  • “You just beheld my glorious form which is not easily seen by all people” etc.

Etymology: The one who shows himself in his most glorious form (universal form) to his devotees like arjuna who seek to behold such grandeur is called ‘prakASana:’.

दिव्यरूपं दिदृक्षुभ्यॊ पार्थादिभ्यॊ विशॆषतः |
रूपं प्रकाशयति यः स प्रकाशन इतीरितः ||

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ऒजस्तॆजॊद्युतिधरः प्रकाशात्मा प्रतापनः ।
ऋद्धः स्पष्टाक्षरॊ मन्त्रश्चन्द्रांशुर्भास्करद्युतिः ॥ ३० ॥
=================================

276) OjasthEjOdhyuthidhara: (ऒजस्तॆजॊद्युतिधरः)

The word ‘Oja:’ (ऒजस्) refers to power. Similarly, the word ‘thEja:’ (तॆजस्) refers to the capacity to overpower others. It also refers to glory. The word ‘dhyuthi:’ (द्युतिः) refers to effulgence. Since bhagavAn possesses all of these – power, overpowering capacity, fame and effulgence, he is called ‘OjasthEjOdhyuthidhara:’.

This is a single name, and should not be split.

The scriptures hail bhagavAn’s glorious attributes thus:

  • “Just as flies fall into fire all by themselves, so also the rAkshasas come with utmost urgency to get killed by bhagavAn”
  • “Oh hrushIkESa, I sing all your glories”
  • “bhagavAn’s divine form is so effulgent that it looks like a thousand suns shining brightly together in the sky” etc.

Etymology: Extraordinary power is called as ‘Oja:’. The capacity to overpower others is termed as ‘thEja:’. It also means glory. ‘dhyutih:’ means effulgence. The one who always sports all of these attributes is hailed with a single divine name as ‘OjasthEjOdhyuthidhara:’.

असाधारणसामर्थ्यं बलमॊजः प्रचक्षतॆ |
पराभिभवसामर्थ्यं तॆजश्च परिपठ्यतॆ ||

कीर्तिर्वा द्युतिरौज्वल्यं तानि धत्तॆ च यः सदा |
ऒजस्तॆजॊद्युतिधरॊ ह्यॆकनामा प्रकीर्तितः ||

277 and 278) prakASAthmA (प्रकाशात्मा), prathApana: (प्रतापनः)

Since bhagavAn’s charm is well accepted even by the ignorant souls, he is called ‘prakASAthmA’ – the one whose characters are well manifest even among the dullards.

This is proven from the fact that even dhritharAshtra (who is in the opposing party to krishNa) pleads to bhagavAn thus: “Oh lotus eyed one – pundarIkAksha, you are indeed the lord of all worlds. Therefore, oh greatest of Yadhava clan, you must do me a favor”.

Further, since bhagavAn remains fierce to all of his opponents, he is called ‘prathApana:’. This is as hailed in the scriptures thus: “…with your ferocity, all your opponents get burnt”.

Etymology: The one who possesses an enviable character that is well accepted even by dullards is called ‘prakASAthmA’. The one who is fierce to his opponents is called ‘prathApana:’.

मूर्खैरपि सदा सम्यक् प्रतिपन्नस्वभाववान् |
यः स स्यात्तु प्रकाशात्मा तीक्ष्णभावः प्रतापनः ||

279) rudhdha: (ऋद्धः) (also repeated in 353)

bhagavAn is called ‘rudhdha:’, since he is ever growing like the ocean tides on a full moon day.

The udhyOga parva in mahAbhAratha says thus: “Then the lion among men – bhagavAn – spoke further about his glorious form that is divine, extraordinary and vivid, and which is ever prosperous”

Etymology: Since bhagavAn prospers like the increasing ocean tides on a full moon day, he is called ‘rudhdha:’.

पार्वणॊ जलधिर्यद्वत् वृद्धिमान् ऋद्ध उच्यतॆ |

280) spashtAkshara: (स्पष्टाक्षरः)

Since all the vEdhas glorify bhagavAn’s prosperity thus, he is called ‘spashtAkshara:’ – the one whose glories are clearly spoken.

Etymology: Since bhagavAn’s glories are clearly hailed in the streams of vEdhas, he is called ‘spashtAkshara:’.

स्पष्टीकृताश्च वॆदार्णाः यस्मात् स्पष्टाक्षरस्ततः |

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 27 (Names 261 to 270)

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

Full Series

<< Part 26

261) vrushOdhara: (वृषॊदरः)

bhagavAn fills his stomach with the oblations offered by his devotees. He is easily available to every soul who yearns for his service. He is thus the one who possesses a stomach of righteousness (a stomach filled with offerings of righteous devotees), and hence called ‘vrushOdhara:’.

Etymology: The one who excels by virtuously filling his stomach with offerings of his dear devotees is called ‘vrushOdhara:’.

भक्तैरुपाहृतां पूजामुपाहारांश्च धर्मतः |
कृत्वॊदरॆ यॊ जयति स वृषॊदर उच्यतॆ ||

262) vardhana: (वर्धनः)

bhagavAn is further called ‘vardhana:’ – the fosterer, since he fosters all the individual souls by placing them all in his own belly (at the time of destruction – naimiththika praLayam), just as a mother nourishes a child in her womb.

Etymology: Placing all of his dear devotees in his belly, since bhagavAn fosters them just as a mother fosters a child in her womb he is called ‘vardhana:’.

मातृवज्जठरॆ कृत्वा भक्तान् वर्धयति स्वयम् |
वर्धनः प्रॊच्यतॆ नित्यं सप्तार्णॊ वृद्धिदॊ मनुः ||

263) vardhamAna: (वर्धमानः)

Fostering his devotees, and looking at them grow, since bhagavAn himself feels elated and grows with them, he is called ‘vardhamAna:’. Alternately, he is the one who possesses such bountifulness that he fosters every individual soul infinitely. Hence also he is called ‘vardhamAna:’.

Etymology: Fostering his devotees, since bhagavAn also thrives with elation, he is called ‘vardhamAna:’.

वर्धयंस्तान् स्वयमपि वर्धमानश्च वर्धनः |

264) viviktha: (विविक्तः)

Thus, since bhagavAn displays supernatural feats and possesses qualities and actions that are unique to him, he is called ‘viviktha:’ – the distinct one.

Etymology: With all his supernatural feats and most auspicious qualities that distinctly qualify him, bhagavAn is popularly called ‘viviktha:’. This manthra bestows auspiciousness upon all chanters.

लॊकॊत्तरादिवृत्तान्तात् स्वैकान्तात् गुणबृंहितात् |
विविक्त इति विख्यातः पावनत्वप्रदॊ मनुः ||

265) SruthisAgara: (श्रुतिसागरः)

Just as all rivers must flow and eventually reach the ocean, so also all the vEdhas expounding the supreme qualities grandly culminate in the contemplation of that supreme soul – bhagavAn. Thus, he is like the ocean to the river of vEdhas, where they finally rest. Hence he is called ‘SruthisAgara:’.

Etymology: Just as ocean is the final residing place for all rivers, so also bhagavAn is the final resting place for all vEdhas that hail his supreme qualities. Thus, he is called ‘SruthisAgara:’.

नदीनां सागर इव स्वगुणॊक्तिविधाजुषाम् |
श्रुतीनामवसानत्वात् कथ्यतॆ श्रुतिसागरः ||

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सुभुजॊ दुर्धरॊ वाग्मी महॆन्द्रॊ वसुदॊ वसुः ।
नैकरूपॊ बृहद्रूपः शिपिविष्टः प्रकाशनः ॥ २९ ॥
==============================

266) subhuja: (सुभुजः)

Since bhagavAn possesses mighty and auspicious shoulders that bear the burdens of all his dear devotees who have surrendered unto him, he is called ‘subhuja:’ – the one with beautiful shoulders.

Etymology: The one who possesses mighty shoulders that can bear the burdens of all his devotees who have surrendered unto him is called ‘subhuja:’.

प्रपन्नभरणॆ धुर्यभुजॊ यः सुभुजस्तु सः |

267) dhurdhara: (दुर्धरः) (also repeated in 720)

With such mighty shoulders, bhagavAn possesses immense force that none can oppose, just like the mighty waves in an ocean cannot be stopped by a sandy bridge on the shores built by playful kids. Hence, he is called ‘dhurdhara:’ – the one who cannot be restrained.

The dhu: (दुः) gets the ‘khal’ (खल्) adjunct per grammatical rules, resulting in this divine name. The same rule is applicable in other divine names such as ‘dhurlabha:’ दुर्लभः (783), ‘dhurgama:’ दुर्गमः (784), et al.

Etymology: The one whose force is unrestrained by others is called ‘dhurdhara:’.

परैर्दुर्वारवॆगॊ यॊ दुर्धरः स च कथ्यतॆ |

268) vAgmI (वाग्मी)

Similarly, since bhagavAn possesses commendable speech, he is called ‘vAgmI’ – the excellent orator. The adjunct ‘gmini’ (ग्मिनि) is suffixed to the word ‘vAk’ वाक् (speech), indicating praiseworthiness of such speech. This results in this divine name. bhagavAn’s speech is commendable since it is the gist of vEdhas, controlled, sweet, profound, loveable and favorable to everyone.

As the scriptures put it, bhagavAn’s speech is hailed thus:

  • “vEdhas are verily the words of bhagavAn”
  • “rAma is the one who can answer every question with utmost diligence, just like the celestial preceptor brihaspathi”
  • “Oh krishNa, your words are so nectarine that I am not being content with whatever I have listened till now. I request you, please speak again…”
  • “rAma is extremely intelligent and speaks up first, speaks softly, speaks sweetly and speaks lovingly”
  • “The lotus eyed krishNa spoke the most meaningful words to the assembled kings, which was unobjectionable and free from satire, fright and confusions with his thunderous voice”, etc.

Etymology: Since bhagavAn speaks sweet and favorable words whose forms are verily the vEdhas, he is called ‘vAgmI’.

वॆदलक्षणवक्तृत्वात् वाग्मी प्रियहितॊक्तितः |

269) mahEndhra: (महॆन्द्रः)

Since bhagavAn possesses venerable, supreme, infinite wealth spread all around, he is called ‘mahEndhra:’ – the wealthiest one.

The root ‘idhi’ (इदि) is used in the context to mean ‘extreme wealth’. This root gets the ‘ran’ (रन्) adjunct, resulting in the word ‘indhra:’ (इन्द्रः). The qualifier ‘mahA’ (महा) is prefixed to clearly show that bhagavAn’s wealth overthrows that of lower demigods such as indhra, kubEra, et al. It clearly shows the rulership of bhagavAn over all other entities.

Etymology: Since bhagavAn possesses supreme wealth, he is called ‘mahEndhra:’.

परमैश्वर्यवत्वॆन महॆन्द्र इति शब्दतॆ |

270) vasudha: (वसुदः)

Even in such a great disposition of being the wealthiest, bhagavAn never predominates over any entity. Instead, he bestows all wealth upon such individual souls who seek such lowly wealth from him. Thus, he is called ‘vasudha:’ – the one who bestows wealth.

The vishNu dharma clearly says “indhra obtained the rulership of three worlds, and kubEra got the ownership of wealth – all by the grace of bhagavAn”.

Etymology: bhagavAn is called ‘vasudha:’ since he bestows wealth, especially upon such seekers.

वसुदॊ धनदानाच्च धनायद्भ्यॊ विशॆषतः |

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 26 (Names 251 to 260)

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

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251 and 252) Sishtakruth (शिष्टकृत्) Suchi: (शुचिः) (also repeated in 157)

Also, since bhagavAn bestows all auspiciousness upon the sentient and insentient entities according to their merits and makes them tread the right path, he is called ‘Sishtakruth’ – the one who makes his devotees tread the right path. Furthermore, since he is pure by himself and does only good deeds to his devotees, he is called ‘Suchi:’ – the pure one (or the one who does only good actions).

Etymology: Since bhagavAn bestows all auspiciousness upon the sentient and insentient entities according to their merits through their eternal relationship with himself, and since he is auspicious himself with great effulgence not expecting any external aid, he is called ‘Sishtakruth’ and ‘Suchi:’ respectively.

स्वानुकूलशुभान् कुर्वन् स्वसम्बन्धॆन तान् स्वयम् |
अनाधॆय महादीप्तिः शिष्टकृच्छुचिरुच्यतॆ ||

253) sidhdhArtha: (सिद्धार्थः)

Whatever has been said till now is being further elucidated with this divine name. bhagavAn is called ‘sidhdhArtha:’ since all of his desires are ever fulfilled.

Etymology: He whose every desire is fulfilled is called ‘sidhdhArtha:’. In other words, since no desire remains to be attained by bhagavAn, he is called ‘sidhdhArtha:’.

सिद्धाः प्राप्ताः यस्य सर्वॆ ह्यर्थाः सिद्धार्थ ईरितः |
अवाप्त सर्वकामॊ वा सिद्धार्थ इति कथ्यतॆ ||

254) sidhdhasankalpa: (सिद्धसंकल्पः)

Furthermore, he is also called ‘sidhdhasankalpa:’. This means that he accomplishes everything (or attains every desire) by his independent will alone.

As the scriptures say, he is the one whose desires are auspicious and ever fulfilled.

Etymology: Since he is the one who is capable of accomplishing all that he desires (in other words, since he is the one whose every desire is fulfilled by his will alone), he is called ‘sidhdhasankalpa:’.

सत्यसंकल्पत्वाच्च सिद्धसंकल्प ईरितः

255) sidhdhidha: (सिद्धिदः)

Since bhagavAn bestows the eight siddhis (ashta mahA sidhdhis viz., aNimA, mahimA, laghimA, garimA, prApthi, prAkAmyam, Ishithva and vashithva) to the practitioners of yoga, he is called ‘sidhdhidha:’ – the grantor of sidhdhis.

Etymology: ‘sidhdhidha:’ is the one who grants the eight siddhis (powers) to the practitioners of yoga.

सिद्धिदः साधकॆभ्यॊ यॊ ह्यणिमाद्यष्टसिद्धिदः |

256) sidhdhisAdhana: (सिद्धिसाधनः)

Apart from granting such lower results (ashta sidhdhis), bhagavAn also possesses bhakthi as a tool that enables the mortal souls to attain verily his supreme abode. This ‘bhakthi’ not only brings us the sweetest of the sweet – bhagavAn himself, but is also equally sweet even at the time of practicing.

Etymology: Since bhagavAn possesses the tool (bhakthi) that enables us to attain him, he is called ‘sidhdhisAdhana:’.

तत्सिद्धॆश्चापि हॆतुत्वात् सिद्धिसाधन ईरितः |

==============================
वृषाही वृषभॊ विष्णुर्वृषपर्वा वृषॊदरः ।
वर्धनॊ वर्धमानश्च विविक्तः श्रुतिसागरः ॥ २८ ॥
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257) vrushAhI (वृषाही)

The day when an individual soul places its first step towards bhagavAn results as the most righteous day for it. It becomes the most auspicious day for the individual soul – as much as the opening day (ankurArpaNam अङ्कुरार्पणम्) is for any grand festivity in the temples.

The root ‘vrusha:’ वृषः (righteousness) is conjoined with ‘ahan’ अहन् (day), and gets the ‘tach’ (टच्) adjunct, resulting in the word ‘vrushAha:’ (वृषाहः). The one who possesses such a day is called ‘vrushAhI’ – the one who renders the day when an individual soul approaches him as the most auspicious.

As shown in the vishNu purAnam, akrUra claims the day when kamsa sends him to meet krishNa as the most auspicious. He considers it as the dawn in his life.

He exclaims thus: “Behold! My birth has fructified today! All the darkness in my life is gone, and the auspicious dawn is setting in. That is because I shall look into the divine face of that vishNu, who possesses wide eyes like the blossoming lotus’ leaves”

Other scriptures have also followed suite when they have said “the day when an individual soul doesn’t see that kESava is indeed darkness; and even the night when the individual soul has seen him is itself the brightest day”, etc.

Even the upanishath exclaims thus: “Whenever the individual soul rests in the shelter of bhagavAn, then it sheds all its fears (of samsAra). Whenever the individual soul moves away from bhagavAn, it is drowned in fear”.

Etymology: The word ‘vrusha:’ refers to ‘dharma’ or righteousness. The day when an individual soul places its first step towards bhagavAn itself results as the most auspicious and righteous day for it. Thus, bhagavAn is called ‘vrushAhI’.

वृषॊ हि धर्मस्तद्रूपम् अहर्यस्य दिनं स्मृतम् |
प्रथमाभिगमाहाख्यं वृषाही स प्रकीर्तितः ||

258) vrushabha: (वृषभः)

Since bhagavAn showers his nectarine love over such people who take a step towards him to protect them from the heat of the fires of samsAra, he is called ‘vrushabha:’ – the sprinkler of nectar (his love).

The root ‘vrush’ वृष् (to shower) is adjoined with ‘abhach’ (अभच्) per grammatical rules, resulting in this divine name.

Etymology: bhagavAn is called ‘vrushabha:’ since he showers his divine nectarine love on the fallen souls being burnt in the heat of samsAra when they approach him. This manthra dispels fears from the minds of his devotees.

अभिगच्छत् भक्तजनान् सुधावर्षणतॊsन्वहम् |
वृषभश्च समाख्यातः सिञ्चन् भयहरॊ मनुः ||

259) vishNu: (विष्णुः) (also repeated in 2 and 663)

Showering his love thus, since bhagavAn pervades all places, he is called ‘vishNu:’ – the one who pervades.

The root ‘vishal’ (विषल्) means ‘pervasiveness’ in this context. It gets the ‘kich’ (किच्) adjunct, resulting in this divine name.

The pervasiveness in this divine name comes in the context of bhagavAn generously fulfilling the wishes of the individual souls – including his enemies – and hence being intimate with all such souls. Since he stays closely with every individual soul thus, this divine name is said to expound his pervasiveness.

bhagavAn himself declares in the bhagavath gIthA, “Oh arjuna, there cannot be any sentient or insentient entity existing without me”.

Etymology: Since bhagavAn pervades all places by his shower of divine love (like a torrent that pervades an entire area), and since he is absolutely necessary for the very existence of every entity, he is called ‘vishNu:’.

विष्णुः स्यादविनाभावात् व्याप्यव्यापकभावतः |

260) vrushaparvA (वृषपर्वा)

The word ‘vrushA:’ refers to the varNa-ASrama dharmas (rights). They form the flight of steps to reach him. Hence, he is called ‘vrushaparvA’ – the one who possesses the rightful duties as steps to reach him.

Etymology: The word ‘vrushA:’ refers to the varNa-Ashrama dharmas or the rightful duties (varNa = character – brAhmaNa, kshathriya, vaiSya, SUdhra; ASrama = the stage of life – brahmacharya, gruhastha, vAnaprastha, sanyAsa). The one who possesses such rightful duties as the flight of steps to reach him is called ‘vrushaparvA’.

वृषा वर्णाश्रमा धर्माः पर्वाण्यारॊहणॆ तु तॆ |
यस्य सन्ति सदा सॊsयं वृषपर्वा प्रकीर्तितः ||

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 25 (Names 241 to 250)

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

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241) viSvabhugvibhu: (विश्वभुग्विभुः)

bhagavAn pervades all of his own creation and thus controls and nurtures the entire creation. Hence, he is called ‘viSvabhugvibhu:’ – the one who nurtures by pervading. The word ‘bhuj’ in this context refers to nourishment by controlling.

This is a single name and not a combination.

The vEdhas say thus:

“Having created all of these forms (different bodies), he names them individually and utters them too. he also nourishes them”

Etymology: bhagavAn is the one who pervades all of his creation in entirety, controls and nourishes every entity therein.

तत्सृष्टं व्याप्य वै भुञ्जन् पालयन् विश्वभुग्विभुः |

242) sathkarthA (सत्कर्ता)

When bhagavAn takes compassion in all entities including his opponents, what more is to be said in the case of his true devotees? He is called ‘sathkarthA’ for he honors his true devotees highly. As SrImath rAmAyaNa says, “rAma is the one who regards the virtuous men”.

Etymology: He is called ‘sathkarthA’ who reveres the virtuous men (His true devotees).

सत्कर्ता च स विज्ञॆयः सज्जनप्रतिपूजकः |

243) sathkrutha: (सत्कृतः)

bhagavAn is also called ‘sathkrutha:’ since he is fondly worshipped by such true devotees. Accepting even the little that they have to offer out of pure love, bhagavAn – out of his boundless mercy – considers such offerings itself as great deeds that can never be returned by him. He rejoices in such offerings from his true devotees.

The sAthvatha samhithA says thus: “Behold! bhagavAn is the one who pleases all of his intimate devotees. He is also the one who happily accepts their worship with very high regard.”

The SrImath rAmAyaNa hails bhagavAn as the one who was devoutly worshipped by Sabari.

The SrImath bhAgavatha and SrI vishNu purAna hail bhagavAn as the one who was lovingly worshipped by mAlAkara.

Etymology: The one who is devoutly worshipped by his true devotees with austerities such as archanam, etc.  is called ‘sathkrutha:’.

अर्चादिभिस्सजनैर्यः पूजितः सत्कृतः स्मृतः |

244) sAdhu: (साधुः)

Since bhagavAn happily accepts and accomplishes the tasks trusted to him by his dear devotees such as being a messenger, charioteer et al, he is called ‘sAdhu:’ – the one who acts according to his devotees’ wishes.

Here, the root ‘sAdh’ साध् (to perform) gets the ‘uN’ (उण्) adjunct, resulting in this divine name. It signifies bhagavAn’s one of the greatest qualities of accomplishing his devotees’ works.

Etymology: The one who serves his devotees by performing acts such as being a charioteer, a messenger, et al. as desired by them is called ‘sAdhu:’.

सॆवां सारथ्यदूत्याद्यां साधुः साधयतीति सः |

245) jahnu: (जह्नुः)

Since bhagavAn hides his greatness and supremacy from non-devotees filled with jealousy and contempt, he is called ‘jahnu:’ – the one who hides. The mahAbhAratha says thus: “That chakra (discus) of vAsudhEva conducts itself with mAyA. It helps all the pANdavas at all times even while remaining hidden from the knowledge of all others.”

Etymology: Since bhagavAn hides his greatness from the non-devotees, he is called ‘jahnu:’.

अभक्तॆष्वात्ममाहात्म्यं निह्नुतॆर्जह्नुरुच्यतॆ |

246) nArAyaNa: (नारायणः)

bhagavAn is qualified by sentient and insentient entities in countless numbers. He is the residing place for all such entities (external pervasion). He pervades all of those entities completely as their indweller (internal pervasion). In all the upanishaths, he is hailed thus:

  • “Let us contemplate on that nArAyaNa”
  • “nArAyaNa is the supreme brahman”
  • “nArAyaNa alone existed before creation”
  • “Thence (after destruction) too, nArAyaNa alone exists”
  • “Both the eye as well as the viewed object are verily nArAyaNa himself”
  • “nArAyaNa alone is the lord of all worlds”, etc.

Thus, every branch of vEdhas and upanishaths hail the auspicious qualities of that supreme lord with the most special and unique name attributable only to him – namely ‘nArAyaNa’ (read as nArAyaNa (नारायणः)).

The vEdhas themselves show us the etymology of this name when they unanimously hail thus: “Whatever can be seen in this world and whatever can be heard of – are all pervaded by nArAyaNa, both from outside as well as from within.”

Nothing more can be said in a forum like this about this highly regarded divine name, since this is not supposed to be discussed in the presence of six eyes (even the two eyes belonging to a third person, apart from the preceptor and the disciple themselves).

(NOTE: Since it is said that the deeper meanings of this divine name are not to be discussed in the presence of any third persons, and should be limited only to two people – one preceptor and one disciple, bhattar has promptly refrained from explaining this further. Interested persons may kindly approach their AchAryas for a complete elucidation.)

Etymology: Having pervaded all entities – sentient and insentient – both from outside and within, bhagavAn is called ‘nArAyaNa:’.

अन्तर्बहिश्चतत्सर्वं व्याप्य नारायणः स्मृतः |

247) nara: (नरः)

This hidden inseparable pervasion is further said in this divine name ‘nara:’. This means that he is possessed with sentient and insentient entities that are imperishable by nature.

Etymology: The word ‘ra:’ (रः) represents destruction/perishing. The one who has no destruction (to his body in the form of sentient and insentient entities) is called ‘nara:’.

(In other words, the one who possesses the imperishable sentient and insentient entities as his body is nara:).

रः क्षयॊ यस्य न ह्यस्ति स नरः समुदाहृतः |

==================================
असंख्यॆयॊsप्रमॆयात्मा विशिष्टः शिष्टकृच्छुचिः ।
सिद्धार्थः सिद्धसंकल्पः सिद्धिदः सिद्धिसाधनः ॥ २७ ॥
===================================

248) asamkhyEya: (असंख्यॆयः)

Since the sentient and insentient entities that bhagavAn possesses are infinite in number, he is called ‘asamkhyEya:’ – the one who is infinite due to possession of so many entities as his body.

Etymology: The one who is associated with infinite ‘nara’s (the word ‘nara’ referring to the sentient and insentient entities as detailed in the previous divine name) is called ‘asamkhyEya:’.

अगण्यनरसंघॊ यः सॊsसंख्यॆयः प्रकीर्तितः |

249) apramEyAthmA (अप्रमॆयात्मा)

bhagavAn pervades every bit of all such infinite sentient and insentient entities (for example, if we say bhagavAn is present in an ocean, he is not just present as one entity in the entire ocean; rather, he pervades every small droplet of water). He pervades every bit of such entities both from inside as well as outside. Since he infinitely pervades all entities thus, and hence cannot be comprehended easily, he is called ‘apramEyAthmA’ – the one who is beyond comprehension.

Etymology: Since bhagavAn pervades every bit of the infinite and incomprehensible sentient and insentient entities both from outside and within, he is called ‘apramEyAthmA’.

एकैकशॊsप्रमॆयायाः ह्यसंख्याता विभूतयः |
तासां चैवाप्रमॆयात्मा व्यापनात् बहिरन्ततः ||

250) viSishta: (विशिष्टः)

Although intimately associated with all sentient and insentient entities thus, since bhagavAn is clearly distinct from all of them, he is called ‘viSishta:’ – the distinct one.

Etymology: The one who doesn’t depend on any of the sentient and insentient entities and hence remains distinct is called ‘viSishta:’.

विलक्षणॊ विशिष्टॊ यः सर्वान् ताननपॆक्ष्य सः

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 24 (Names 231 to 240)

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

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231) nivruththAthmA (निवृत्तात्मा) (also repeated in 453, 604 and 780)

Since bhagavAn possesses a high stature due to his ownership of the SrIvaikuNtam – which is three times as large as this material creation, he is called ‘nivruththAthmA’.

The scriptures hail bhagavAn thus:

  • “bhagavAn stands in that eternal vibhUthi (SrIvaikuNtam) which is three times as large as this creation”
  • “bhagavAn is superior even to the supreme souls, and is greater than the greatest” etc.

Etymology: bhagavAn is called ‘nivruththAthmA’ since he possesses the nithya vibhUthi (SrIvaikuNtam) which is three times as large as this material creation, and hence possesses a high stature.

त्रिपाद्विभूतिकत्वॆन भवपादविभूतितः |
उद्गतात्मस्वरूपत्वात् निवृत्तात्मॆति कथ्यतॆ ||

232) samvrutha: (संवृतः)

While in this grandeur of nithya vibhUthi, as the scriptures hail ‘He transcends thamas (ignorance)’, since he hides himself from the creatures dwelling upon the thamasic nature, he is called ‘samvrutha:’ – the well-hidden one.

Etymology: Since bhagavAn hides himself from the ignorant souls dwelling in the thamasic nature, he is called ‘samvrutha:’.

तामसानां तु मूढानां गूढत्वात् संवृतः स्मृतः |

233) sampramardhana: (सम्प्रमर्दनः)

bhagavAn is further called ‘sampramardhana:’, since he completely destroys the darkness of thamas that surrounds his devotees with his own light of knowledge.

The scriptures say thus in this regard:

  • “Knowing that bhagavAn thus, he (the individual soul) reaches mOksha and begets the eight characteristics of bhagavAn (apahathapApma, vijara:,vimruthyu:, etc)”
  • “Those who know about bhagavAn become immortal in the mOksha lOka. All others always anguish” etc.

Etymology: bhagavAn is called ‘sampramardhana:’ since he completely destroys the darkness of ignorance with the light of knowledge.

तमसॊ विद्यया सम्यक् मर्दनात् सम्प्रमर्दनः |

234) ahassamvarthaka: (अहस्संवर्तकः)

bhagavAn is the cause of transformation of time denoted by the word ‘aha:’ अहः (day). Hence, he is called ‘ahassamvarthaka:’.

The root ‘vruth’ वृत् (to move) gets the ‘Nvul’ (ण्वुल्) adjunct, which further gets substituted by ‘aka’ (अक) by grammatical rules, resulting in the word ‘varthaka’ (वर्तक).

The scriptures hail this feat of bhagavAn thus:

  • “All these quantities of time have born from the effulgence of bhagavAn”
  • “bhagavAn turns the wheel of time”, etc.

Time is of three forms – past, present and the future. It is the basis for determining the order of occurrence of various events as ‘prior’, ‘later’, etc. It is an eternal entity, which is used as a toy by bhagavAn in conducting his creations. he uses this entity called ‘time’ to determine the various transformations in the bodies of the creatures he creates – the six transformations being ‘existence’ (अस्ति), ‘birth’ (जायतॆ), ‘change’ (परिणमतॆ), ‘growth’ (विवर्धतॆ), ‘deterioration’ (अपक्षीयतॆ) and ‘destruction’ (विनश्यति). Using this ‘time’, bhagavAn decides when the individual souls should be associated with a physical body in this material creation, and when it should leave the body.

Many people consider this time as merely a organized train of transformations in the primordial nature, while many other consider it as a collection of playful actions of the supreme lord. Some others consider it as an independent entity. The following purport from the paushkara samhithA may be remembered:

“adhyAthma (अध्यात्म) tells us about time. adhidhaivatha (अधिदैवत) represents verily bhagavAn himself, who is the cause of this creation and destruction as well as the indweller of every creature. adhibhUtha (अधिभूत) should be understood as the three worlds made of primordial nature, dwelled by creatures. The abstract entity called time (kAla काल) manifests as ‘adhyAthma’. The worship of bhagavAn (ijyA इज्या) manifests as ‘adhidhaivatha’, and the enjoyment of material creations (bhOga भॊग) manifests as ‘adhibhUtha’”

Etymology: bhagavAn acts as a tool that transforms time denoted by ‘aha:’ (day), which is why he is hailed as ‘ahassamvarthaka:’ by the learned men.

अहर्लक्षितकालस्य परिवृत्तॆश्च साधनम् |
अहःसंवर्तक इति प्राहुर्वॆदान्तपारगाः ||

235) vahni: (वह्निः)

bhagavAn bears the whole creation in his body in the form of free space, and hence called ‘vahni:’ – the bearer. The root ‘va:’ वह् (to bear) gets the ‘nith’ (नित्) adjunct, resulting in this divine name.

The foremost space that he bears is his supreme abode SrIvaikuNtam. The others include the vast sky, directions, et al.

This is what the scriptures have to say:

  • “His eternal abode is in the supreme sky”,
  • “That eternal abode is borne with his own grandeur”,
  • “A quarter of his vyUha forms manifested here again”, etc.

The word dhESa दॆश (space) is the basis for demarcating boundaries as “this”, “here”, etc. Such areas are given by bhagavAn to all of the bounded, liberated and ever-liberated souls.

Etymology: bhagavAn is called ‘vahni:’ since he bears the whole creation in the form of space.

विश्वस्य दॆशरूपॆण वहनात् वह्निरुच्यतॆ |

236) anila: (अनिलः) (also repeated in 818)

Thus, the one who breathes in life into every creature and revitalizes them is called ‘anila:’ – the life force.

The root ‘anth’ अन् (to breathe) gets the ‘ilach’ (इलच्) adjunct, resulting in this divine name.

The scriptures say thus:

  • “The entity called air was born from the breath of bhagavAn”
  • “If not for bhagavAn, who else would have breathed in life into all these creatures?”

Etymology: The one who breathes in life into every creature – bound, liberated, ever-liberated – by being their life force is called ‘anila:’.

बद्धादॆ्रननात् यॊsसौ अनिलः परिकीर्तितः |

237) dharaNIdhara: (धरणीधरः)

bhagavAn bears even the other entities that bear objects – such as AdhiSEhsha, earth, etc. Hence, he is called ‘dharaNIdhara:’.

The scriptures hail bhagavAn thus:

  • “He bears this earth and the sky”
  • “Oh mother earth! You are the one who was lifted up by varAha”
  • “bhagavAn purushoththama created these entities such as earth, sky, heaven etc merely by his sankalpa Sakthi (decision). He is the one who places all of them under his influence and controls them.” etc.

Etymology: The earth bears all the creatures/entities. since bhagavAn bears this earth itself, he is called ‘dharaNIdhara:’.

भूतधात्र्याश्च धरणॆर्धारणात् धरणीधरः |

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सुप्रसादः प्रसन्नात्मा विश्वसृग्विश्वभुग्विभुः ।
सत्कर्ता सत्कृतः साधुर्जह्नुर्नारायणॊ नरः ॥ २६ ॥
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238) suprasAdha: (सुप्रसादः)

The one who thus shows love and kindness towards all devotees who worship him is called ‘suprasAdha:’.

The SvEthEshvathara upanishath says: “By his grace alone, the jIvAthma sees him by getting rid of all sinful actions”

The vishNu purANa quotes mAlAkAra, who exclaims “Behold! Those supreme masters – krishNa and balarAma – who grant the wishes of all their devotees have come to my house today!”

These statements and more go on to show bhagavAn’s mercy and love towards his devotees.

Etymology: Since bhagavAn most mercifully grants the wishes of his dear devotees, he is called ‘suprasAdha:’.

प्रसादपरमत्वाच्च सुप्रसादः प्रकीर्तितः |

239) prasannAthmA (प्रसन्नात्मा)

For the same reason, he is also called ‘prasannAthmA’ – the one whose wishes are ever fulfilled and hence who is free from transformations of the mind such as desire, anger, etc.

The vEdhas hail bhagavAn as the one whose wishes are unfaltering and ever fulfilled. They also hail bhagavAn as the one who is filled with ever lasting peace.

An entity that has some desires that are yet to be fulfilled would be incomplete and it would never be easy to please such a one.

Etymology: Having attained all his desires, the one whose mind is ever free from transformations such as desire, anger etc. is called ‘prasannAthmA’. The chanting of this manthra gives us the bliss in mind.

अवाप्तसर्वकामत्वात् रागादिरहितं मनः |
यस्यास्ति स प्रसन्नात्मा चित्ततुष्टिप्रदॊ मनुः ||

240) viSvasruk (विश्वसृक्)

bhagavAn creates all these worlds out of sheer compassion towards the fallen souls, without any consideration towards the faultiness of such souls. Thus, he is called ‘viSvasruk’ – the one who creates the worlds out of sheer compassion.

Etymology: The one who creates all worlds out of compassion is called ‘viSvasruk’.

विश्वं जगत्सृजति यॊ विश्वसृग्स प्रकीर्तितः |

adiyen srinivasa raja ramanuja dasan

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SrIvishNu sahasranAmam – 23 (Names 221 to 230)

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

Full Series

<< Part 22

221) grAmaNI: (ग्रामणीः)

In his supreme abode of SrI vaikuntam, since bhagavAn leads the individual souls (his devotees) into an assembly of all the liberated and ever-liberated souls (nithyasUris and mukthAtmAs), he is called ‘grAmaNI:’. The word ‘grAma’ here refers to the divine assembly of liberated and ever-liberated souls at SrI vaikuntam.

Etymology: The one who ultimately leads his devotees into a divine assembly of nithyasUris and the liberated souls at SrI vaikuntam is called ‘grAmaNI:’.

ग्रामं समाजं सूरीणां नयति ग्रामणीश्च सः |

222) SrImAn (श्रीमान्) (also repeated in 22, 180)

As the scriptures hail, bhagavAn clearly showed his absolute supremacy even in his incarnation as fish with his lotus eyes. The scriptures say ‘bhagavAn as mathsya possesses lotus eyes’ (मत्स्यः कमललॊचनः).

Etymology: Even in his form as mathsya, bhagavAn is called ‘SrImAn’ due to his possession of lotus like eyes.

मत्स्यरूपावतारॆsपि श्रीमान् कमलनॆत्रतः |

223) nyAya: (न्यायः)

Since bhagavAn is the one who does only things that are befitting, he is called ‘nyAya:’.

Etymology: bhagavAn is called ‘nyAya:’ since he does only such things that are favorable and befitting – especially to his devotees.

न्यायॊ हि युक्तकारित्वात् भक्तॆष्वॆष विशॆषतः |

224) nEthA (नॆता)

Since bhagavAn completes the work of his devotees, he is called ‘nEthA’. This divine name shows bhagavAn’s capacity of steadfastness in completing his devotees’ works.

After all, it was most befitting for him to drown under water in order to safeguard his great devotees and take them ashore.

Etymology: Since bhagavAn diligently does even the work delegated to him by his devotees, he is called ‘nEthA’.

भक्तैर्नियुक्तं यत्कर्म नॆता तत्कारणादपि |

225) samIraNa: (समीरणः)

The one who displays adorable deeds is called ‘samIraNa:’. The root ‘Ira’ (ईर) gets the meaning of ‘movement’ in this context. The scriptures hail thus:

“Taking up the form of a fish, bhagavAn immediately entered the rasAthala (one of the fourteen worlds) and recovered the vEdhas from the asuras. He is truly the form of vEdhas. his divine auspicious qualities such as knowledge etc adore bhagavAn’s divine fish body in the form of his fins. his pride born out of his absolute supremacy shines forth as the horn on that fish (as in a unicorn). One should always essentially contemplate upon that mathsya mUrthy, who – at the time of praLaya – lead the boat containing the manu, rishIs and some important herbs to safety by tying it to his horn and swimming across. His divine form is comparable to a pure pearl. It is completely faultless. bhagavAn doesn’t close his eyes in his form as a fish. He is the one with controlled talk.”

Etymology: bhagavAn is hailed as ‘samIraNa:’ due to his tendency to act as per his devotees’ wishes.

भक्तॆष्टचॆष्टाशीलत्वात् समीरण उदाहृतः |

226, 227, 228, 229) sahasramUrdhA viSvAthmA sahasrAksha: sahasrapAth (सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात्)

Thence, the divine forms of bhagavAn as described in the texts expounding the supreme soul such as in purusha sUktha etc are hailed in the forthcoming divine names – starting with ‘sahasramUrdhA’.

sahasramUrdhA means the one who possesses thousand(s of) heads. The mention of ‘mUrdhA’ (head) is indicative of other senses and limbs such as eyes, legs, etc,  which are tools for knowledge and action. This is explicit in the two names ‘sahasrAksha:’ and ‘sahasrapAth’ as well. The word ‘sahasra’ (thousand) doesn’t limit it to the numeral ‘one thousand’; rather, it intends to show ‘infinite’ heads, eyes, limbs etc.

These names remind us of the vEdhic declarations that say:

  • “bhagavAn has eyes all over, and he sees everything at once”
  • “bhagavAn’s hands and legs are all around, his eyes, heads are all around” etc

All these statements and more only show us bhagavAn’s unbounded capability of knowing everything and doing every action at all places at all times. This is not only befitting of his stature, but also well accepted by all SAsthras.

With such unbounded knowledge and actions, since bhagavAn permeates the whole creation, he is called ‘viSvAthmA’ – the indweller of the world. The purushasUktha hails thus, in support of this: “Having permeated the whole world, covering it from all sides…”

The scriptures further declare thus:

  • “… in all these creatures he stands as the indweller”
  • “… by whom all of this creation is sewed and held together”
  • “Oh arjuna, I am indeed the indweller of every creature”, etc.

Etymology: The word ‘sahasra’ is said to indicate infinity. Thus, the one with infinite heads is called ‘sahasramUrdhA’. He is the one who is hailed by this divine name (sahasraSIrshA) in the purushasUktha and other vEdhic hymns. The words ‘akshi’ (eye) and ‘pAdha’ (leg) are indicative of bhagavAn’s faculties collectively (both sense and action respectively). The one who possesses infinite knowledge and actions with such faculties is hailed by the divine names ‘sahasrAksha:’ and ‘sahasrapAth’. The one who permeates the entire creation with such infinite knowledge and actions born out of his infinite faculties is called ‘viSvAthmA’.

सहस्रशब्दॊ ह्यानन्त्यलक्षकः समुदाहृतः |
सहस्रमूर्धा सॊsनन्तशिरस्कः कीर्त्यतॆ ततः ||

सहस्रमूर्धा स स्याद्वा पुंसूक्ताद्युक्तनामवान् |
आभ्यां च ज्ञानकर्माभ्यां विश्वात्मा व्यापनात् स्मृतः ||

अक्षिपा

दपदॆ ज्ञानकर्मॆन्द्रियनिदर्शकॆ |
तॆनानन्तज्ञानकर्मा सहस्राक्षः सहस्रपात् ||

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आवर्तनॊ निवृत्तात्मा संवृतः सम्प्रमर्दनः ।
अहःसम्वर्तकॊ वह्निरनिलॊ धरणीधरः ॥ २५ ॥
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230) Avarthana: (आवर्तनः)

Since bhagavAn spins the cycle of samsAra (creation and destruction), he is called ‘Avarthana:’. The scriptures hail thus:

  • “This wheel of brahmA (creation) is run by him”
  • “…making all the creatures move about…”
  • “bhagavAn kESava revolves the wheels of time, creation and destruction with his own powers, running them in cycles”, etc.

Even the purushasUktha expounds the same when it says “from him was born the four faced brahmA” etc.

Etymology: The one who runs the cycle of samsAra as in spinning a wheel is called ‘Avarthana:’.

सम्साराख्यघटीयन्त्रॆ परिवर्तनशीलतः |
चक्रवच्च विशॆषॆण ह्यावर्तन इतीरितः ||

adiyen srinivasa raja ramanuja dasan

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SrIvaishNava education/kids portal – http://pillai.koyil.org