SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
551) vEdhA: (वॆधाः)
As shown thus in the previous divine names, bhagavAn manifests with a variety of unlimited auspicious qualities at all times. Thus, he is called ‘vEdhA:’.
As shown before, the SrImath rAmAyaNa hails bhagavAn as “the one who has transcended the darkness of ignorance”.
Etymology: He who shows great variety of supreme auspicious qualities at all times to his devotees is called ‘vEdhA:’. This six syllable manthra is capable of conferring all auspiciousness to the chanter.
महाविभवकल्याणं सततं विदधाति यः |
भक्तॆभ्यः परमं वॆधाः षडर्णॊ मङ्गलप्रदः ||
552) svAnga: (स्वाङ्गः)
bhagavAn shows his absolute supremacy by means of all of his characteristic paraphernalia such as chathram छत्रम् (the white umbrella), chAmaram चामरम् (a fanning gear made from the bushy tail of a yak) and other such similar royal insignia, which indicate his superiority over others. Since he possesses all of these at all times, he is called ‘svAnga:’.
Etymology: He who possesses all royal insignia such as the white umbrella and others as his characteristic paraphernalia at all times is called ‘svAnga:’. This six lettered manthra confers retinue upon the chanters.
स्वासाधारणमङ्गं हि छत्रादि परिबर्हणम् |
यस्यास्ति नित्यं स स्वाङ्गः षडर्णः परिवारदः ||
553) ajitha: (अजितः)
Furthermore, the supreme abode of SrIvaikuNtam is not affected by natural effects such as birth and death as seen in this world. Not just that, it also houses entities that are made of five upanishadhic elements which are purely saththvik in nature. Since that abode is not won over by lowly nature, it is called ‘ajithA’ अजिता (the unconquered).
Since bhagavAn owns such a supreme abode, he is called ‘ajitha:’.
The vEdhas quote thus: “brahmA entered that aparAjithA (bhagavAn’s abode), which is fully made of gold”
Etymology: He who owns the town of ‘ajithA’ (SrIvaikuNtam) – which is not affected by lowly nature in this world – is called ‘ajitha:’. This seven syllable manthra is capable of conferring mOksha to the chanter.
प्राकृतैर्न जिता या सा यस्यास्तीत्यजिता पुरी |
अजितस्तॆन विज्ञॆयः सप्तार्णॊ मुक्तिदॊ मनुः ||
554) krishNa: (कृष्णः) (also repeated in 58)
Further, bhagavAn possesses a beautiful deep dark hue like the water-bearing dark clouds. Thus, he is called ‘krishNa:’ – the dark one.
The learned men have also concluded based on various scriptural statements that the same beautiful dark hued form could be seen in all of his incarnations such as varAha, et al.
This divine attribute of bhagavAn showing his supernatural beautiful form is supported by the scriptures thus:
“arjuna, I plow this earth by being a massive plough. Also, I am extremely dark in color. For all these reasons, I am called ‘krishNa’”
“Five elements together make up the divine body of bhagavAn. Although he is omnipotent, he does not give up his divine form due to his supreme nature of showing utmost compassion. The five elements making up his divine body are said to be ‘paramEshtI’ (परमॆष्ठी), ‘pumAn’ (पुमान्), ‘viSva:’ (विश्वः), ‘nivruththa:’ (निवृत्तः) and ‘sarva:’ (सर्वः).”
Furthermore, sage parASara says “Oh maithrEya! Know the divine body of bhagavAn in his various incarnations as the great fish, the great tortoise, the great wild boar, et al to be made of the same five supernatural elements (unlike our natural bodies), because our knowledge would be opposed to the scriptures otherwise”
Etymology: The one who possesses a supernatural form with an extremely pleasing dark-cloud like hue is called ‘krishNa:’.
अप्राकृतातिरुचिरमॆचकः कृष्ण ईरितः |
555) dhruda: (दृढः)
Even in the vyUha form, bhagavAn shines forth with the same beauty and splendor in order to grace his devotees. Thus, he is called ‘dhruda:’ – the manifest one.
This divine name comes from the root ‘dhruh’ (दृह्), which is used in this context to mean ‘manifest’. The grammarians have defined the meaning of ‘dhruda:’ to be ‘manifest’ or ‘strong’.
Etymology: Since bhagavAn’s beautiful forms are manifest and powerful (even in the vyUha forms), he is called ‘dhruda:’.
स्थूलत्वात् बलवत्वाच्च दृढ इत्यभिदीयतॆ |
556) sankarshaNa: (सङ्कर्षणः)
Who is the one who is both manifest as well as powerful as shown in the previous divine name? he is ‘sankarshaNa’.
bhagavAn is called sankarshaNa: because he pulls all the sentient and insentient entities in this samsAra into himself at the time of destruction.
The mauLa samhitha justifies this name by showing that this act of drawing all entities into himself at the time of destruction is even (equal among all entities).
Etymology: He who draws all sentient and insentient entities equally into himself at deluge is called ‘samkarshaNa:’.
सङ्कर्षणः संसृतौ यः समं चिदचितौ कृषॆत् |
557) achyutha: (अच्युतः) (also repeated in 101, 320)
Even in his vyUha form, the scriptures hail the divine attribute of bhagavAn thus: “Oh bhagavAn! You do not falter from your high position like the lower dhEvas such as brahmA, indhra, varuNa et al – who are subject to the cycle of birth and death, and thus falter from their positions. Thus, you are called ‘achyutha’”.
Thus, bhagavAn is called ‘achyutha:’ – the one who does not move from his position (or, the unshakeable one).
Etymology: Since bhagavAn doesn’t falter from his position like brahmA and other dhEvas, he is called ‘achyutha:’.
ब्रह्मादिवन्न च्यवतॆ स्थानादित्यच्युतः स्मृतः |
558) varuNa: (वरुणः)
The vEdhas say “He, by whom all of the space, swarga lOka and the earth are pervaded…”
Thus, since everything is pervasively covered by bhagavAn, he is called ‘varuNa:’.
The root ‘vrunj’ (वृञ्) means to cover. It gets the ‘unan’ (उनन्) adjunct, resulting in this divine name.
Etymology: He who stands covering all the worlds is called ‘varuNa:’.
यः स्थितः सर्वमावृत्य वरुणः स तु कथ्यतॆ |
559) vAruNa: (वारुणः)
The word ‘varuNa’ also means the one who chooses bhagavAn as his master. Since bhagavAn resides in the minds of such people (varuNa), he is called ‘vAruNa:’.
In the bhagavath gIthA, bhagavAn himself declares thus: “I am equal to all entities, and there is no one whom I hate or love (without any rhyme or reason). They who sing my praise with all devotion shall reside in me, and I also shall reside in their minds firmly”
Etymology: The one who resides in the minds of people who accept him as their master is called ‘vAruNa:’.
स्वामित्वॆन वृणानॆषु स्थितॊ वारुण ईरितः |
560) vruksha: (वृक्षः)
Furthermore, bhagavAn stands as a big tree providing shelter to all of his dear devotees in all ways, thus giving them life. He provides shelter to all such devotees bearing all their thousands of misdeeds. Thus, he is called ‘vruksha:’ – the protector.
This divine name is also derived from the root ‘vrunj’ वृञ् (to cover) similar to ‘varuNa:’.
The scriptures support this attribute thus:
- “For all the sages contemplating upon bhagavAn, that rAma is indeed their resting place. He is the tree that gives shelter to them in all their times of distress. He is their ultimate refuge.”
- “He stands still like a tree – alone – in the supreme sky”
- “Those who take shelter under the tree called ‘brahman’ – the supreme lord – shall surely beget unlimited ripe fruits”, etc.
Etymology: bhagavAn is called ‘vruksha:’ since he is the refuge of all his dear devotees, and since he tolerates all of them and supports their lives.
साधूनामाश्रयत्वाच्च सर्वैनःसहनादपि |
सर्वॊपजीव्यः सर्वस्वॊ वृक्ष इत्यभिदीयतॆ ||
adiyen srinivasa raja ramanuja dasan
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