SrIvishNu sahasranAmam – 31 (Names 301 to 310)

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युगादिकृद्युगावर्तॊ नैकमायॊ महाशनः ।
अदृश्यॊ व्यक्तरूपश्च सहस्रजिदनन्तजित् ॥ ३३ ॥

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 ||

इष्टॊsविशिष्टः शिष्टॆष्टः शिखण्डी नहुषॊ वृषः ।
क्रॊधहा क्रॊधकृत्कर्ता विश्वबाहुर्महीधरः ॥ ३४ ॥

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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