SrIvishNu sahasranAmam – 96 (Names 951 to 960)

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951) dhAthA (धाता) (also seen in 43)

bhagavAn is called ‘dhAthA’, because he is the preceptor of such dharma himself!

He only shows in the bhagavath gIthA that he is not bound to practice any of the varNa or ASrama principles. Yet, he practices them studiously, only to preach his followers – so that they attain good benefits out of it.

Etymology: Since bhagavAn himself is the preceptor of dharma, he is called ‘dhAthA’.

स्वयं च धर्माचार्यत्वात् धातॆति परिकीर्त्यतॆ |

952) pushpahAsa: (पुष्पहासः)

Furthermore, bhagavAn is as pleasing to his dear devotees (the righteous souls as said in the previous couple of divine names) as a fully blossomed flower in the evening. The word ‘hAsa:’ (हासः) means a smile – equated to the joy of experiencing him.

Etymology: He, who is as enjoyable to his dear devotees as a flower which has blossomed in the evening, is called ‘pushpahAsa:’.

स्वात्मानुभवशक्तीनां सायं पुष्पवदस्य वै |
हासॊsस्ति भॊग्यतॊल्लासः पुष्पहासः इति स्मृतः ||

953) prajAgara: (प्रजागरः)

bhagavAn protects his dear devotees day and night watchfully, just as a farmer keeps himself awake to protect his crops. Thus, bhagavAn is called ‘prajAgara:’.

The kathA upanishath says thus: “The supreme lord, who is awake and indwelling those who are sleeping (the slumber of ignorance), bestows all the desires of such souls”

Etymology: He, who is awake at all times to protect his devotees day and night, just as a farmer protects his crops watchfully, is called ‘prajAgara:’.

रात्रिं दिवं प्रजागर्ति सस्यॆष्विव कृषीवलः |
भक्तॆषु नितरां यॊsसौ प्रजागर इहॊच्यतॆ ||

954) Urdhvaga: (ऊर्ध्वगः)

How does bhagavAn keep himself awake to protect all his devotees? It is because he is ‘Urdhvaga:’ – the one with a lofty nature.

The vishNu dharma hails thus: “Having taken refuge of that great soul (the supreme lord), one will never be depressed even upon facing great difficulties”

Etymology: He, who is lofty by nature, is called ‘Urdhvaga:’.

यॊsसौ स्वभावतस्तुङ्ग ऊर्ध्वगः परिकीर्तितः |

955) sathpathAchAra: (सत्पथाचारः)

As the greatest result of such lofty nature, bhagavAn puts his devotees on the track of true servitude unto him, and develops them on the same track. Thus, he is called ‘sathpathAchAra:’.

bhagavAn himself claims thus: “Having attained this perishable, sorrowful world, the best option for you is to pray to me”

Etymology: Since bhagavAn puts his devotees on the track of servitude unto himself, he is called ‘sathpathAchAra:’.

सत्पथाचार इत्युक्तः सन्मार्गॆ तत्प्रवर्तनात् |

956) prANadha: (प्राणदः) (also seen in 66, 323, 409)

By doing all the said things (in the previous divine names), bhagavAn gives / revives life for all those who are almost lost due to the deadly poison of material pleasures. Thus, he is called ‘prANadha:’.

Etymology: He, who gives life to all those who are lost in material pursuits such as having a spouse and the like, out of utter compassion, is called ‘prANadha:’.

कान्तादि विषयासक्त्या नष्टातमभ्यः कृपावशात् |
सदात्मॊज्जीवनं यॊsसौ ददाति प्राणदस्त्वयम् ||

957) praNava: (प्रणवः)

bhagavAn makes the individual souls realize such servitude by means of praNava (the manthra of ‘Om’), and instructs them to prostrate to him (as said in ‘mAm namaskuru’ मां नमस्कुरु) – thereby making them prostrate to his lotus feet. He is, therefore, called ‘praNava:’.

This meaning of ‘praNava:’ is seen in atharva Siras thus: “The manthra (Om) is called ‘praNava:’ since it makes all the life forces (prANa) (in other words, all creatures) prostrate to the supreme lord”.

Etymology: He who makes the souls realize their uplifting relationship (of eternal servitude) with himself through the ‘praNavam’, and therefore makes them prostrate to his lotus feet at all times, is called ‘praNava:’. The chanting of this seven lettered manthra is capable of conferring mOksha to the seekers.

आत्मॊज्जीवनसम्बन्धम् उद्बॊध्य प्रणवॆन वै |
पादारविन्दयॊस्तान् यः प्रणामयति नित्यशः |
प्रणवः स समाख्यातः सप्तार्णॊ मॊक्षदॊ मनुः ||

958) paNa: (पणः)

Although he is thus proven to be the master of all, and we are known to be his eternal servants, he goes out of the way and behaves with utmost subservience unto his own devotees out of utmost affection. Thus, he is called ‘paNa:’. The word ‘paNa:’ comes from the root ‘paN’ (पण्), which means ‘to deal’.

(NOTE: The ‘deal’ here is shown as ‘the exchange of rates for which a certain object can be sold off’. This shows how bhagavAn gives himself away to his dear devotees, just like being sold to them forever!)

Etymology: Since bhagavAn interchanges the roles of mastership and servitude with his dear devotees and behaves with utmost subservience to his devotees, he is called ‘paNa:’.

स्वाम्यदास्यवतीहारव्यवहारात् पणः स्मृतः |

प्रमाणं प्राणनिलयः प्राणधृत् प्राणजीवनः ।
तत्त्वं तत्त्वविदॆकात्मा जन्ममृत्युजरातिगः ॥ १०३ ॥

959) pramANam (प्रमाणम्) (also seen in 429)

In this way, bhagavAn shows the true purport of the hidden meanings of vEdhas without giving way to any kinds of doubts or misunderstandings. Thus, he is called ‘pramANam’.

(NOTE: pramANam means the source of true knowledge)

Etymology: Since bhagavAn himself shows the true purport of the vEdhas (in the form of ‘praNava’), he is called ‘pramANam’.

परमार्थत्रयीसार-प्रत्यायकतया स्वयम् |
प्रमाणमिति विख्यातः सप्तार्णॊ मनुरुत्तमः ||

960) prANanilaya: (प्राणनिलयः)

The ones who respire (or have a life force) are called ‘prANa’s. It represents all individual souls in this material creation. They all finally take refuge in him, just like birds taking refuge in a sanctuary. Thus, he is called ‘prANanilaya:’.

The ‘gha:’ (घः) adjunct is used in this name, as per grammatical rules.

Etymology: He, in whom the individual souls with life force (who live in this material world) take refuge at all times – just like birds reaching their sanctuary, is called ‘prANanilaya:’.

यस्मिन्नित्यं प्रलीयन्तॆ प्राणा जीवाः सदाग्रजॆ |
शकुन्ता इव नीडॆ स्वॆ स प्राणनिलयः स्मृतः ||

adiyen srinivasa raja ramanuja dasan

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