SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
381) kAraNam (कारणम्)
Furthermore, bhagavAn is only the cause for all organs to act as per their natures – such as the eyes seeing, the ears hearing, etc. he only enables them to act accordingly. Hence, he is called ‘kAraNam’.
Etymology: The one who enables the sense and action organs of all individual souls born in this creation to act is called ‘kAraNam’.
जीवानां चक्षुरादीन् यॊ हॆतून् कारयतीति सः |
प्रॊच्यतॆ कारणम् |
382) karthA (कर्ता) (also repeated in 317)
The one who is originally not bound by any of such actions is called ‘karthA’.
Although the individual souls are purely causal for their own actions, fruits and enjoyments, bhagavAn considers all of them as his own out of his love towards the souls.
The SrImath rAmAyaNa hails this great quality of bhagavAn thus: “In sorrows of all humans, rAma would be sad for them even before the victims themselves. In happiness of all humans, he would be happier than them just like a loving father”
“bhagavAn never enjoys solitude, and hence he decided to multiply”, etc.
Etymology: The one who is actually aloof from the results of such actions (but volunteers to own them) is called ‘karthA’.
कर्ता स्वतन्त्रः परिकीर्तितः ||
383) vikarthA (विकर्ता)
Since bhagavAn voluntarily takes on the ownership of enjoyments of fruits thus, and hence experiences joy and sorrows – thereby showing transformations, he is called ‘vikarthA’.
It is absolutely clear that bhagavAn originally isn’t affected by any of these results of various actions, since all such actions and results are driven by the karma of individual souls. However, it is out of sheer compassion and his boundless love towards such fallen souls that he owns such enjoyments of fruits. This is purely his greatness, and not a shortcoming that affects his absolute supremacy. After all, if he were not to be so compassionate towards us, how would such divine auspicious qualities befit him? Is it even wrong to empathize with other grieving souls?
Etymology: The one who is subject to transformations of mind due to the experience of joy and sorrows (of his devotees), he is called ‘vikarthA’.
विकुर्वाणॊ विकर्ता यॊ हर्षशॊकादिभिः स्मृतः |
384) gahana: (गहनः) (also repeated in 548)
Thus, bhagavAn identifies himself with every individual soul – mixing well with each of their knowledge levels, enjoyments, nature of actions, etc, as if he was never separate from them anytime. Since the depth of such great qualities of bhagavAn cannot be fathomed, he is called ‘gahana:’ – the unfathomable.
The scriptures hail thus: “Although he resides amidst the dhEvas, they do not know his true nature”
The antharyAmi brAhmaNam hails this feat of bhagavAn thus: “He who resides within this earth, but the earth doesn’t know….. he who indwells every soul, but the souls do not know….” etc.
The Subala upanishath says thus: “nArAyana is verily the eyes, as well as the object of vision”.
bhagavAn declares thus in bhagavath-gIthA: “arjuna, there are five entities playing their roles in every deed – the physical body, the individual soul, the mind, the life breath, and the supreme soul”, etc.
Etymology: The one who is unfathomable due to his great quality of completely identifying himself with the fallen souls is called ‘gahana:’.
बुद्ध्यायतन-भॊगॊपकरणादिषु दॆहिनाम् |
तदभिन्नाभिमानात्म-महागुणगणॆsपि च ||
गहनॊ हय्तिभूमित्वात् |
385) guha: (गुहः)
Since bhagavAn protects each and every devotee thus, he is called ‘guha:’.
Etymology: bhagavAn is called ‘guha:’ since he protects his devotees.
रक्षतीति गुहः स्मृतः |
==============================
व्यवसायॊ व्यवस्थानः संस्थानः स्थानदॊ ध्रुवः ।
परर्द्धिः परमस्पष्टस्तुष्टः पुष्टः शुभॆक्षणः ॥ ४२ ॥
==============================
386) vyavasAya: (व्यवसायः)
Thereafter, the manifestation of bhagavAn vAsudhEva in the dhruva maNdalam is hailed. bhagavAn binds the planetary groups and constellations in an amazing formation in the dhruva maNdala. Hence, he is called ‘vyavasAya:’.
The abode of all such planets and constellations – the dhruva mandala – is verily bhagavAn’s divine form of the supreme sky. Thus he holds all such entities as his body.
That is only the reason why the manthra varNas hail bhagavAn as ‘the one whose form is verily the sky’.
The meditative SlOka on bhagavAn hails him as “the lord who bears the constellation cycles”.
Etymology: Since bhagavAn firmly binds the constellations and planets in the dhruva maNdala (his own body), he is called ‘vyavasAya:’. he is the very support for all such entities.
ज्यॊतिश्चक्रं ध्रुवॆ नित्यं सीयतॆ बद्ध्यतॆ यतः |
व्यवसायस्ततॊ ज्ञॆयः भूगणाधारमूर्तिमान् ||
387) vyavasthAna: (व्यवस्थानः)
The basis for determining the different positions of such constellations and planets is time. This time is divided by bhagavAn into different units such as kalA, kAshtA, muhUrtha, etc. All these units of time reside in bhagavAn only. He is verily the indweller of such time.
Thus, he is called ‘vyavasthAna:’.
Etymology: Since the various units of time such as kalA, muhUrtha, etc are firmly established in him, he is called ‘vyavasthAna:’.
कलामुहूर्तादिमयॊ ध्रुवॆ कालॊsवतिष्टतॆ |
यस्मात् तस्मात् व्यवस्थानः ह्यष्टार्णः स्थानदॊ मनुः ||
388) samsthAna: (संस्थानः)
At the end of creation, since all these entities – constellations, planets, time, etc get merged in him, he is called ‘samsthAna:’.
Etymology: Since all the entities merge into the dhruva maNdala (bhagavAn’s divine body) at the end of creation, he is called ‘samsthAna:’.
ध्रुवॆ समाप्यतॆ सर्वमिति संस्थान उच्यतॆ |
389) sthAnadha: (स्थानदः)
Since bhagavAn only grants the highest abode of SrI vaikuNtam to dhruva mahArAja, he is called ‘sthAnadha:’.
Etymology: Since bhagavAn alone is the grantor of the supreme abode SrI vaikuNtam, he is called ‘sthAnadha:’.
स ऎव परमाकाशप्राप्तौ हॆतुत्वतः सदा |
प्रॊच्यतॆ स्थानद इति सप्तार्णॊ मनुनायकः ||
390) dhruva: (ध्रुवः) (also repeated in 55)
bhagavAn bestowed upon the little boy dhruva a magnificent position in the dhruva maNdala. It is due to this great deed that bhagavAn himself is called ‘dhruva:’ – the one who permanently establishes his devotees in great positions. This clearly indicates that he alone pervades all entities and all places at all times.
Etymology: bhagavAn is called ‘dhruva:’ since he bestowed upon an ordinary soul – dhruva mahArAja – verily the highest position in the dhruva maNdala and established him firmly for a long time.
अर्वाचीनं ध्रुवमपि तुङ्गस्थानप्रदानतः |
ध्रुवी चकार यस्माद्धि ध्रुवस्तस्मात् प्रकीर्तितः ||
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