SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
361) havirhari: (हविर्हरिः)
Just as declared in the vEdhas as “Only till such time I am not released from the bondages of samsAra, I cycle in this samsAra. The day I earn bhagavAn’s grace and get released from this cycle, I attain verily that supreme brahman and prosper”, bhagavAn knows and waits for the right time to grace each one of his dear devotees, and finally unites with such devotees in SrIvaikuNtam and also gives himself to them for mutual enjoyment. Thus, he is called ‘havi:’. The root ‘hu’ (हु) means to exchange – give and take. It gets the ‘isi:’ (इसिः) adjunct per grammatical rules, resulting in the word ‘havi:’.
Furthermore, bhagavAn only dispels all obstacles in the way of attaining him, and hence he is called ‘hari:’ – the one who steals (removes) the obstacles.
Since bhagavAn thus gives himself to his devotees, unites with such dear devotees, and also dispels obstacles in the way of such union, he is called ‘havirhari:’.
This is as said in the scriptures thus:
“hari steals (clears off) all sins of his dear devotees, even if they were known to be the most evil minded souls before, although they did not yearn for such divine grace. This is like fire displaying its nature of burning although touched without knowledge”.
‘havirhari:’ is thus a single name, and not two names.
bhagavAn himself declares thus: “I accept a part of the fire oblations, and hence called ‘hari:’. Also, I am called ‘hari:’ due to my greenish hue”.
Since bhagavAn thus accepts the oblations (havis) in the sacred fire, he is called ‘havirhari:’.
Etymology: bhagavAn is called ‘havi:’ since he knows when the time is ripe and gives away himself to his dear devotees and also unites with them. He is called ‘hari:’ since he only removes the obstacles in the way of such divine union. Thus, he is called ‘havirhari:’.
Alternately, since bhagavAn accepts the oblations given in the sacred fire (directly as well as in the form as indweller of lower demigods to whom such oblations may be directed), he is called ‘havirhari:’.
भक्तॆभ्यः स्वात्मदानाय यॊ ज्ञात्वावसरं मुदा |
दीयतॆ चादीयतॆ च तैर्यॊsसौ तु हविः स्मृतः ||
हरिश्च तद्विघ्नहरॊ यद्वा क्रतुषु दीयतॆ |
यद्धविस्तस्य हरणात् हविर्हरिरिति स्मृतः ||
362) sarvalakshaNa-lakshaNya: (सर्वलक्षणलक्षण्यः)
Thence, bhagavAn vAsudhEva’s form as the consort of SrI mahAlakshmi is hailed. bhagavAn possesses an auspicious divine body showing insignia of great prosperity due to his constant embracing of his consort SrI mahAlakshmi. Hence he is called ‘sarva-lakshaNa-lakshaNya:’ – the one who possesses all auspicious insignia.
Such divine auspicious insignia are shown in the scriptures thus:
- “One should meditate upon that consort of SrI mahAlakshmi, who possesses the hue of a lotus, and is stationed in a divine lotus sporting the divine discus (chakra) in both of his hands”
- “Oh lotus eyed one, the ocean of all auspiciousness and bliss…” etc.
Etymology: sarva-lakshaNa-lakshaNya: is the one who sports the insignia of his divine union with SrI mahAlakshmi.
सर्वलक्षणलक्षण्यॊ लक्ष्मीलक्षण-चिह्नितः |
363) lakshmIvAn (लक्ष्मीवान्)
Thus he is also called ‘lakshmIvAn’ – the one who is eternally united with SrI mahAlakshmi.
bhagavAn himself declares thus:
“When I held the hand of SrI mahAlakshmi in marriage (to enact our marriage for all individual souls to enjoy), I playfully disclosed her eternity just like myself (without another cause). I have taken shelter in her ever since, and she has sought my refuge. So we are mutually inseparable for eternity”.
The word ‘prakruthi’ in this sloka verily refers to SrI mahAlakshmi, who is the mother of all worlds.
Etymology: Since bhagavAn is ever united with SrI mahAlakshmi, he is called ‘lakshmIvAn’.
लक्ष्म्या च नित्ययुक्तत्वात् लक्ष्मीवान् इति कथ्यतॆ |
364) samithinjaya: (समितिञ्जयः)
Ever united with SrI mahAlakshmi who is the mother of all worlds, bhagavAn becomes the father of every entity. Since the duo thus takes on the responsibility of their children (individual souls born in this creation) in bestowing all happiness upon them, and dispelling the confusions from their minds regarding their eternal natural subservience unto them, bhagavAn is called ‘samithinjaya:’ (read as samitinjaya:).
As the manthra varNas hail, bhagavAn is the one who wins over all sorrows of his devotees (in terms of confusions regarding their subservience, and all other types of obstacles that stop them from attaining him).
Etymology: Having united with SrI mahAlakshmi, since bhagavAn dispels the confusions from the minds of his dear devotees regarding their eternal and natural subservience unto the duo, and thus since he dispels the root of all their sorrows and bestows all auspiciousness, he is called ‘samithinjaya:’.
चॆतनानां स्वदासत्वविवादं जयतीति सः |
समितिञ्जय आख्यातः सर्वदुःखशमाश्रयः ||
===============================
विक्षरॊ रॊहितॊ मर्गॊ हॆतुर्दामॊदरः सहः ।
महीधरॊ महाभागॊ वॆगवान् अमिताशनः ॥ ४० ॥
===============================
365) vikshara: (विक्षरः)
As described hitherto, since bhagavAn never lets his love towards his dearest devotees diminish, he is called ‘vikshara:’.
Etymology: Since bhagavAn’s divine love towards his devotees said hitherto never diminishes, he is called ‘vikshara:’.
उक्तस्नॆहस्य अक्षरणात् विक्षरः परिकीर्तितः |
366) rOhitha: (रॊहितः)
bhagavAn possesses a reddish hue as in the calyx of a beautiful lotus flower, due to his eternal union with SrI mahAlakshmi. Hence, he is called ‘rOhitha:’ – the one with a beautiful reddish hue.
Etymology: Since bhagavAn possesses a reddish hue as in the calyx of a lotus flower, he is called ‘rOhitha:’.
पद्मस्य गर्भाभतया रॊहितः परिकीर्तितः |
367) mArga: (मार्गः) (also repeated in 398)
Since he is sought by all of his dear devotees, he is called ‘mArga:’ – the one who is sought after.
As said in the manthra varNas, bhagavAn is the one who is most liked by the devotees.
Etymology: The one who is constantly sought after by his devotees for fulfilling all their desires is called ‘mArga:’.
उपासकैर्मार्ग्यमाणॊ मार्गॊ वाञ्छितसिद्धयॆ |
368) hEthu: (हॆतुः)
bhagavAn is also called ‘hEthu:’ since he remains as the cause for the fulfillment of such desires of all of his dear devotees.
The root ‘hi’ (हि) refers to movement, which gets the ‘thu:’ (तुः) adjunct, resulting in the divine name.
Etymology: Since bhagavAn bestows the desired fruits upon all devotees and thus remains the cause for all their attainments, he is called ‘hEthu:’.
वाञ्छितार्थनिदानत्वात् हॆतुरित्यभिदीयतॆ |
369) dhAmOdhara: (दामॊदरः)
Since all the worlds (dhAmAni) reside in the belly of bhagavAn, he is called ‘dhAmOdhara:’. This divine name represents his disposition as primordial creator with SrI mahAlakshmi. The scriptures say thus: “The worlds by name ‘dhAma’ shine forth in his belly, due to which he gets the name ‘dhAmOdhara:’”.
Alternately, he is called dhAmOdhara: since he bestows happiness upon all the dhEvas. The word ‘dhAma’ in this context refers to bliss.
Also, he is called ‘dhAmOdhara:’ since he was tied with a rope in his belly by his mother yaSOdha to a grinding stone. The word ‘dhAma’ in this context means a rope.
Thus, although highly clever as loved by even SrI mahAlakshmi herself, bhagavAn voluntarily gets bound by his dear devotees (like yaSOdha, and other gOpikas) in their faultless devotion. He stands tied to a grinding stone with tears rolling down his cheeks, and thus displays his incomparable simplicity, although being the only supreme entity. This divine name shows this extraordinary simplicity and affection of bhagavAn.
Etymology: The one who houses all worlds (dhAma) in his belly is called ‘dhAmOdhara:’. Alternately, he is also popularly called dhAmOdhara: since he was easily tied by yaSOdha with a rope in his belly. Also, he is called ‘dhAmOdhara:’ since he bestows all happiness upon the dhEvas with his infinite bliss.
दामानि लॊकनामानि ह्युदरॆ यस्य सन्ति सः |
दामॊदरॊ मतॊ यद्वा यशॊदा दामबन्धनात् |
दॆवानां सुखशंसित्वात् दामात् दामॊदरॊsपि वा ||
370) saha: (सहः)
Although being the consort of verily SrI mahAlakshmi herself (indicating his absolute supremacy), since he happily puts up with all the tying, scolding, threatening etc by yaSOdhA, he is called ‘saha:’ – the one who endures.
Etymology: Since bhagavAn endures the acts of tying, scolding etc by yaSOdha, he is called ‘saha:’.
यशॊदाकृत-बन्धादि सहनात् सह ईरितः |
adiyen srinivasa raja ramanuja dasan
archived in http://divyaprabandham.koyil.org
pramEyam (goal) – http://koyil.org
pramANam (scriptures) – http://granthams.koyil.org
pramAthA (preceptors) – http://acharyas.koyil.org
SrIvaishNava education/kids portal – http://pillai.koyil.org