SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
581) thrisAmA (त्रिसामा)
The three types of sAmas namely bruhath (बृहत्), rathanthara (रथन्तरः) and vAmadhEvya (वामदॆव्यः) sing the glories of bhagavAn, he is called ‘thrisAmA’.
Etymology: bhagavAn is called ‘thrisAmA’ since he is glorified by the three sAmas such as bruhath and others.
प्रॊक्तस्त्रिसामा यस्मात् सः बृहदादि त्रिसामकः |
582) sAmaga: (सामगः)
With utmost delight in enjoying himself, since bhagavAn himself sings those sAmas (shown in the previous divine name), he is called ‘sAmaga:’. As per the grammatical rules, the root ‘gA’ गा (to sing) gets the ‘tak’ (टक्) adjunct, resulting in the word ‘ga:’ (गः) to mean ‘the one who sings’.
With such delighting experience only does bhagavAn make the individual souls sing the sAma at his supreme abode SrIvaikuNtam. This is shown in the thaiththirIya upanishath thus: “Thence they keep singing this sAma thus… hA vu hA vu hA vu…”
Etymology: He who sings the sAmas with utmost delight by enjoying himself is called ‘sAmaga:’.
स्वयं स्वानुभवप्रीत्या गायतीति च सामगः |
583) sAma: (सामः)
Also, bhagavAn wards off all the sins of the ones who sing his glories with such sAmas. Thus, he is called ‘sAma:’.
The root ‘shO’ (षॊ) gets the meaning of ‘ending’ and gets the ‘manin’ (मनिन्) adjunct, resulting in this divine name.
Etymology: The one who destroys the blemishes of those who sing his glories (with the sAmagAna) is called ‘sAma:’.
स्वगायकानां कालुष्यं स्यति यः साम कथ्यतॆ |
584) nirvANam (निर्वाणम्)
Even in this way, since bhagavAn becomes the cause of attainment of the supreme abode unto those who are ridden of their sins (and thus all karma), he is called ‘nirvANam’.
This follows the rule of pAnini’s aphorism that reads “निर्वाणॊsवातॆ” (ashtAdhyAyi), to mean ‘the one who has left (this samsAra) forever’.
Etymology: The one who is the cause of attainment of the supreme abode for those who are ridden of all sins is called ‘nirvANam’.
निर्वाणं स्यात् परगतॆः निमित्तं निर्गतैनसाम् |
585) bhEshajam (भॆषजम्)
Thus, bhagavAn himself acts as the supreme medicine for the dreaded disease called ‘samsAra’.
The bhishma sthavarAja hails thus: “With his grace, the rishis, sidhdhas, great serpent gods, dhEvas, dhEvarishis et al know him to be the medicine for all sorrows”
Etymology: He who is the best medicine for the dreaded disease of ‘samsAra’ is called ‘bhEshajam’.
असाध्य भवरॊगस्य भॆषजं यत्सदौषधम् |
586) bhishak (भिषक्)
bhagavAn is the one who knows very well regarding the best treatment for eliminating this disease of samsAra from its root. Thus, he is called ‘bhishak’ – the divine physician.
Etymology: The one who knows the diagnosis and remedy for our disease of samsAra is called ‘bhishak’.
भवरॊगनिदानज्ञॊ यॊsसौ भिषगुदीरितः |
587) sanyAsakruth (संन्यासकृत्)
How does bhagavAn treat this disease of samsAra? By growing the sAththvik ‘sanyAsam’ (detachment from wordly pleasures) in his devotees, he destroys rajas and thamas in them. Thus, he is called ‘sanyAsakruth’ – the one who inculcates detachment.
What exactly is ‘sanyAsa’? It is nothing but giving up responsibility of one’s own self to the master (bhagavAn). That itself is the treatment to this disease of samsAra.
The vEdhas say “…those who surely know the true purport expounded by the vEdhanthas practice ‘sanyAsa’, and thus attain the state of pure saththva (at the supreme abode of SrIvaikuNtam)”
Etymology: With the sAththvika thyAga (detachment), he who destroys the qualities of rajas and thamas in his devotees is called ‘sanyAsakruth’.
त्यागॆन सात्त्विकॆनाशु रजसस्तमसः पदम् |
यः कृन्तति स संन्यासकृत् नवार्णॊ मनुः स्मृतः ||
588) Sama: (शमः)
In order to grow such saththvika nature (as seen in the previous divine name), bhagavAn also shows the ways to pacify the pangs of desire, fear and anger in his devotees. Thus, he is called ‘Sama:’ – the pacified / pacifier.
This is shown in the bhagavath gIthA also, thus: “arjuna, my devotees know me as the enjoyer of all offerings made in yajnas, and as the supreme master of all worlds. They also know me as the most benevolent towards all souls. Knowing me thus, they attain utmost tranquility”
Etymology: He who is not agitated is called ‘Sama:’.
अनुद्रिक्तः शमः प्रॊक्तः |
589) SAntha: (शान्तः)
bhagavAn not only pacifies his devotees, but is also pacified himself. Although he is filled with an abundance of auspicious qualities that could otherwise trigger excitement in others, he is as calm as a deep ocean free from waves. With such unfathomable calmness, he also inspires those who see him thus.
For the same reason, pathanjali maharishi hailed bhagavAn’s calmness thus in his yOga suhtras: “One forgoes hostility in his presence”
Even the scholar of recent times – bhAravi – also says thus in his work ‘kirAtArjuneeya’:
“Just with the effulgent vision of vEdha vyAsa, all animals around him attained peace and gave up their natural animosity.”
Etymology: He is called ‘SAntha:’, who possesses a composed mind without undulations.
शान्तॊsविकृतमानसः |
590) nishtA (निष्ठा)
Thus, the wandering minds of the excited souls find solace in the auspicious shelter of bhagavAn’s divine body. Hence, he is called ‘nishtA’ – the auspicious refuge for the minds.
The ‘ang’ (अङ्) adjunct is used in this divine name as per the grammatical rules.
Etymology: He – in whom (in whose divine body) the minds of all elevated souls in yOga are firmly placed – is called ‘nishtA’.
निष्ठीयतॆ च यॊगॊत्थैः यत्र निष्ठा स कथ्यतॆ |
adiyen srinivasa raja ramanuja dasan
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