<< pUrva pItikA \u2013 Part 8<\/a><\/p>\n We begin to construe the thousand names of the Lord denoting His various forms namely para (as seen in the Supreme abode SrIvaikuNtam), vyUha \u00a0(the milky ocean) and vibhava (as seen in the various incarnations) in light of the authoritative texts such as pAncharAthra Agama, with a clear justification of such denotations according to the context, without any repetitions or any other such blemishes, and by detailing the grammar and etymology of such names, and also based on the previous interpretations by various seers in the past.<\/p>\n First of all, the completeness of the all pervading bhagavAn is said with the name \u2018viSvam\u2019.<\/p>\n \u0935\u093f\u0936\u094d\u0935\u0902 \u0935\u093f\u0937\u094d\u0923\u0941\u0930\u094d\u0935\u0937\u091f\u094d\u0915\u093e\u0930\u094a \u092d\u0942\u0924\u092d\u0935\u094d\u092f\u092d\u0935\u0924\u094d\u092a\u094d\u0930\u092d\u0941\u0903 \u0964 1) viSvam (\u0935\u093f\u0936\u094d\u0935\u092e\u094d)<\/strong><\/p>\n The word viSvam is derived from the root \u2018viS\u2019 (to enter). This name means that He enters every part of this universe, and pervades it. As per the aphorism \u2018\u0905\u0936\u0942\u092a\u094d\u0930\u0941\u0936\u093f-\u0932\u091f\u093f- \u0915\u0923\u093f-\u0916\u091f\u093f-\u0935\u093f\u0936\u093f\u092d\u094d\u092f\u0903-\u0915\u094d\u0935\u0928\u094d\u2019, the suffix \u2018kvan\u2019 adjoins the root \u2018viS\u2019 and thus results in the name \u2018viSvam\u2019. As is it said in the mOksha dharma in mahAbhAratha by sage panchaSikha, \u201cHe is called viSvam due to His pervasiveness in every part of all the worlds (the origin being viS – praviSanE), Oh king of kASi! Since He is only visible in every part of this universe, all the worlds are verily called \u2018viSvam\u2019 in His name\u201d. The purport of this name is to show the \u201ccompleteness of bhagavAn with natural, boundless, and extraordinary auspiciousness and grandeur of nature, forms and qualities\u201d, since the word denotes completeness, and also due to bhagavAn\u2019s natural\u00a0eligibility to be glorified with all His boundless wealth.<\/p>\n Although originally a neuter gender word, the name \u2018visvam\u2019 \u2013 in this context \u2013 should be considered as masculine only, since this represents vishNu. This is as per the pANinIya ashtAdhyAyi aphorism \u2018\u0924\u0926\u093e\u0936\u093f\u0937\u094d\u092f\u0902 \u0938\u0902\u091c\u094d\u091e\u093e\u092a\u094d\u0930\u092e\u093e\u0923\u0924\u094d\u0935\u093e\u0924\u094d\u2019. If the word \u2018viSva\u2019 representing the effect is otherwise thought to represent the cause, it wouldn\u2019t be apt; since all the names representing bhagavAn are always conforming to Him and this single word \u2018viSvam\u2019 effectively represents all such names in short, the crooked way of decoding the meaning would not hold good.<\/p>\n Some people have been propounding the non-dualism between the Supreme brahman and this creation with this name. This is nothing more than deception, because the word \u2018viSvam\u2019 does not have non-dualism in it whatsoever. This word does even not connote non-dualism like the vEdhic statements such as \u2018thath-thvam-asi\u2019 (thou art that) by congruence.<\/p>\n Thus, the words \u2018viSvam\u2019 and \u2018vishNu\u2019 are indistinct and show the same characteristic. The other school of thought propounding non-dualism of this world and the brahman stands refuted at the very beginning, and also in many places further down the chapter. The completeness shown with this name is only explained further with all other names such as \u2018vishNu\u2019 etc.<\/p>\n Etymology: viSvam means the all-round completeness in nature, forms, qualities and grandeur.<\/p>\n \u0935\u093f\u0936\u094d\u0935\u092e\u094d – \u0938\u0930\u094d\u0935\u0924\u094d\u0930 \u092a\u0942\u0930\u094d\u0923\u0924\u094d\u0935\u093e\u0924\u094d \u0938\u094d\u0935\u0930\u0942\u092a\u0917\u0941\u0923\u0935\u0948\u092d\u0935\u0948: |<\/p>\n 2) vishNu: (\u0935\u093f\u0937\u094d\u0923\u0941\u0903)<\/strong><\/p>\n Since bhagavAn enters this creation as the indwelling self of all, He is called \u2018viShNu\u2019. This means that He enters all of the sentient and insentient entities, which are His properties, as the indwelling self. This is as per the scriptural statements:<\/p>\n The name vishNu is derived out of the root \u2018viS\u2019, which means to pervade everything. This root is suffixed with the adjunct \u2018knu\u2019, which results in this name. The varAha purAaNa says thus: \u201cThe natural supremacy of bhagavAn is put forth with this name vishNu, which has the \u2018knu\u2019 adjunct representing all of His characteristic qualities\u201d.<\/p>\n Although the earlier name \u2018viSvam\u2019 and this name \u2018vishNu\u2019 are both derived out of the same root \u2018viS\u2019, there is no fault of repetition since the former represented \u2018completeness\u2019 and the latter represents \u2018pervasiveness\u2019.<\/p>\n Etymology: He is called vishNu since He pervades all of the sentient and insentient entities.<\/p>\n \u091a\u0930\u093e\u091a\u0930\u0946\u0937\u0941 \u092d\u0942\u0924\u0946\u0937\u0941 \u0935\u0946\u0936\u0928\u093e\u0924\u094d \u0935\u093f\u0937\u094d\u0923\u0941\u0930\u0941\u091a\u094d\u092f\u0924\u0946<\/p>\n 3) vashatkAra: (\u0935\u0937\u091f\u094d\u0915\u093e\u0930\u0903)<\/strong><\/p>\n bhagavAn is called \u2018vashatkAra\u2019 in order to identify His expansiveness distinctly from the other expansive entities such as the sky or space (AkASa). The meaning of the name is \u201cthe One who controls all out of His own free will\u201d. The verb \u2018does\u2019 (karOthi), when used in the karmaNi form, is suffixed with the adjunct \u2018aN\u2019. Thus the root \u2018vaS\u2019 meaning \u2018charm\u2019 gets the suffix \u2018at\u2019 by the grammatical rule of bAhulaka anuvruththi. The letter \u2018sha\u2019 (\u0937) supplements the smaller \u2018Sa\u2019 (\u0936) in the root \u2018vas\u2019. All these transformations to the root result in the name \u2018vashatkAra\u2019. This is in conformance with the scriptures which declare \u201cHe is the controller and ruler of all\u201d, \u201cThis world acts at His behest\u201d, etc.<\/p>\n Etymology: The One who controls all out of His own free will is called vashatkAra.<\/p>\n \u0938\u094d\u0935\u0946\u091a\u094d\u091b\u092f\u093e \u092f\u094a \u0935\u0936\u0946 \u0938\u0930\u094d\u0935\u0902 \u0935\u0937\u091f\u094d\u0915\u093e\u0930\u094d\u0903 \u0915\u0930\u094a\u0924\u093f \u0938\u0903 |<\/p>\n 4) bhUtha-bhavya-bhavath-prabhu: (\u092d\u0942\u0924\u092d\u0935\u094d\u092f\u092d\u0935\u0924\u094d\u092a\u094d\u0930\u092d\u0941\u0903)<\/strong><\/p>\n The name bhUtha-bhavya-bhavath-prabhu means the sole master (prabhu:) of all the things that appear in the different points of time namely past (bhUtha), present (bhavya) and the future (bhavath). He is the ruler of all such things. He is the controller of all those things. This name is derived as per the pANini ashtAdhyAyi aphorism, which says \u201c\u0935\u093f\u092a\u094d\u0930\u0938\u092e\u094d\u092d\u094d\u092f\u094a\u0921\u094d\u0935\u0938\u0902\u091c\u094d\u091e\u093e\u092f\u093e\u092e\u094d\u201d (the root \u2018bhU\u2019 is suffixed with adjunct \u2018dhu\u2019 as per this aphorism). Since this word name collectively and inclusively references all the objects, there is no contradiction in using the said adjunct, per the grammatical rules. The scriptures declare thus, in connection with bhagavAn:<\/p>\n Etymology: The master of all objects appearing in past, present and future is called as bhUtha-bhavya-bhavathprabhu:.<\/p>\n \u0924\u094d\u0930\u093f\u0915\u093e\u0932\u0935\u0930\u094d\u0924\u093f\u0928\u093e\u0902 \u0936\u0946\u0937\u0940 \u092d\u0942\u0924\u092d\u0935\u094d\u092f\u092d\u0935\u0924\u094d\u092a\u094d\u0930\u092d\u0941\u0903 |<\/p>\n 5) bhUthakruth (\u092d\u0942\u0924\u0915\u0943\u0924\u094d)<\/strong><\/p>\n The next five names starting with this explain bhagavAn\u2019s ownership (SEshathvam) over all other entities created. Since He creates all these entities independently, He is called \u2018bhUtakruth\u2019 (originator of creatures). This is as per the scriptures that say, \u201cAll these worlds and the creatures in it are created verily by that Supreme brahman\u201d, \u201cFrom whom all these creatures are born, by whom all these creatures are sustained, and into whom all these creatures enter at the end of creation, know that Supreme Self to be the brahman\u201d etc.<\/p>\n Etymology: The one who creates all these creatures independently is called bhUthakruth.<\/p>\n \u092d\u0942\u0924\u093e\u0928\u093f \u092f\u094as\u0938\u094c \u0938\u0943\u091c\u0924\u093f \u0938\u094d\u0935\u093e\u0924\u0928\u094d\u0924\u094d\u0930\u094d\u092f\u0946\u0923 \u0938 \u092d\u0942\u0924\u0915\u0943\u0924\u094d |<\/p>\n 6) bhUthabhruth (\u092d\u0942\u0924\u092d\u0943\u0924\u094d)<\/strong><\/p>\n Since He bears the creatures, He is called bhUthabhruth (the bearer of creatures). The scriptures declare thus:<\/p>\n Etymology: He is called bhUthabhruth due to his bearing of all the creatures.<\/p>\n \u092d\u0942\u0924\u092d\u0943\u0924\u094d \u092d\u0942\u0924\u092d\u0930\u0923\u093e\u0924\u094d |<\/p>\n 7) bhAva: (\u092d\u093e\u0935\u0903)\u00a0<\/strong><\/p>\n All the creatures born in all the worlds as said earlier are connected with bhagavAn just like the feathers are connected with a peacock in its tail. Thus, He is called \u2018bhAva:\u2019, meaning the one who is connected with all creatures. The aphorism \u201c\u092d\u0935\u0924\u0946\u0936\u094d\u091a \u0907\u0924\u093f \u0935\u0915\u094d\u0924\u0935\u094d\u092f\u092e\u094d\u201d directs the usage of \u2018Na\u2019 adjunct with the root \u2018bhU\u2019. The sole ownership of bhagavAn over all the entities is understood because of all the creatures manifesting themselves as modes to bhagavAn (prakArathvam), and thus having Him as their indweller.<\/p>\n Etymology: He is called \u2018bhAva:\u2019 due to His connection with all the creatures.<\/p>\n \u0936\u094d\u0932\u093f\u0937\u094d\u091f\u0924\u094d\u0935\u093e\u0924\u094d \u092d\u093e\u0935 \u0908\u0930\u093f\u0924\u0903<\/p>\n 8) bhUthAthmA (\u092d\u0942\u0924\u093e\u0924\u094d\u092e\u093e)<\/strong><\/p>\n The property and owner relation between the creatures and the Supreme Self as explained before is now described using the body and soul relationship, with the name \u2018bhUthAthmA\u2019. He is the soul of all the creatures. Even the individual souls have the soul-body relation with each of their physical bodies in this creation, pervading which they conduct themselves differently. Similarly, the Supreme Entity bhagavAn pervades all of this creation. All these creatures \u2013 being the body of bhagavAn \u2013 are different than the perceptions of other ownerships such as spouse, residence, and land of an individual soul. Unlike the other ownerships, all the creatures are totally dependent on bhagavAn for their very existence. Also, all the creatures are very close to bhagavAn due to the body-soul relationship. This is as per the following scriptural statements:<\/p>\n Etymology: In all the creatures which are physically born in this creation, the one who is called by the name \u2018bhUthAthmA\u2019 resides as the indwelling soul.<\/p>\n \u0936\u0930\u0940\u0930\u092d\u0942\u0924 \u092d\u0942\u0924\u093e\u0928\u093e\u0902 \u092d\u0942\u0924\u093e\u0924\u094d\u092e\u093e \u0906\u0924\u094d\u092e\u0924\u092f\u093e \u0938\u094d\u0925\u093f\u0924\u0903<\/p>\n 9) bhUthabhAvana: (\u092d\u0942\u0924\u092d\u093e\u0935\u0928\u0903)<\/strong><\/p>\n He is called \u2018bhUthabhAvana:\u2019 since He nurtures all the born creatures with all the materials required for their sustenance, nourishment and enjoyment. By this, He demonstrates His complete ownership of all the creatures. The aphorisms \u201c\u0928\u0928\u094d\u0926\u094d\u092f\u093e\u0926\u093f\u092d\u094d\u092f\u094a \u0932\u094d\u092f\u0941\u0903\u201d and \u201c\u0915\u0943\u0924\u094d\u092f\u0932\u094d\u092f\u0941\u091f\u094a \u092c\u0939\u0941\u0932\u092e\u094d\u201d cause the adjunct \u2018ana\u2019 to be suffixed with the root \u2018bhU\u2019 (in the meaning of \u2018nurturing\u2019). Thus, the name \u2018bhUthabhAvana\u2019 is derived. Similar is the case with the other names \u2018bhAvana:\u2019 (32nd name) and \u2018prathardhana:\u2019 (60th name), which also get the \u2018lut\u2019 adjunct. The nurturing of creatures by bhagavAn is explained in the scriptures thus:<\/p>\n Thus, by expounding the creatorship, sustenance, and nurturing of all creatures born in this creation, the sole mastership of bhagavAn over all other entities is established. He is called as \u2018SEshI\u2019 (the Supreme Master) only to expound this nature of creatorship and nurturing of all the creatures. With this, the aphorism in pUrva mImAmsA which says \u201cthis creature is His property, since this lives for His sake\u201d (\u0936\u0946\u0937\u0903 \u092a\u0930\u093e\u0930\u094d\u0925\u0924\u094d\u0935\u093e\u0924\u094d) stands justified.<\/p>\n Etymology: He who nurtures the creatures by providing them with all materials for their sustenance, nourishment and enjoyment is called bhUthabhAvana.<\/p>\n \u0927\u093e\u0930\u0915\u093e\u0926\u093f \u092a\u094d\u0930\u0926\u093e\u0928\u0946\u0928 \u092f\u0936\u094d\u091a \u0935\u0930\u094d\u0927\u092f\u0924\u093f \u0938\u094d\u0935\u092f\u092e\u094d \u0964 \u092a\u0942\u0924\u093e\u0924\u094d\u092e\u093e \u092a\u0930\u092e\u093e\u0924\u094d\u092e\u093e \u091a \u092e\u0941\u0915\u094d\u0924\u093e\u0928\u093e\u0902 \u092a\u0930\u092e\u093e\u0917\u0924\u093f\u0903 \u0964 10) pUthAthmA (\u092a\u0942\u0924\u093e\u0924\u094d\u092e\u093e)\u00a0<\/strong><\/p>\n The name \u2018pUthAthmA\u2019 is hailed here, in order to negate any blemishes that may be accorded to bhagavAn due to His being the soul of all the creatures in these worlds and thus being associated with their blemishes. He is rather of a pure nature. Even in the event of association of Supreme soul with the individual soul with a soul- body relationship, only the lower individual soul enjoys the fruits of action, and undergoes agonies. The vEdhas say \u201cThe other entity \u2013 Supreme Soul \u2013 shuns the enjoyments of fruits, while the individual soul enjoys such fruits due to its own past deeds\u201d. The giver of such fruits to the individual soul is the Supreme soul Himself. However, He does not partake of such fruits due to His own free will (which the individual self lacks due to its past deeds). The Supreme Self glows with purity. This is much akin to the teacher and student pair, both of whom are associated with a cane. Although both are associated with it, only the student who gets beaten with the cane is affected by it, and not the teacher who wields it. The same opinion is voiced by other scriptures as well, thus: \u201cEnjoying none of such fruits, the One who glows with purity…\u201d<\/p>\n All such declarations are summarized in an aphorism in the brahma sUthras thus: \u201cIf one opines that the joy or agony for a soul come due to sheer association with the physical body, that is wrong. Rather, the joy or agony come from the special qualifiers called \u2018past deeds\u2019, and not just the body\u201d (\u0938\u092e\u094d\u092d\u094a\u0917\u092a\u094d\u0930\u093e\u092a\u094d\u0924\u093f\u0930\u093f\u0924\u093f \u091a\u0946\u0928\u094d\u0928\u0935\u0948\u0936\u0946\u0937\u094d\u092f\u093e\u0926\u093f\u0924\u093f).<\/p>\n Etymology: Although all creatures are His body, He is not affected by any of their\u00a0blemishes, and does not enjoy the fruits of any of the actions. Thus, he is called \u2018pUthAthmA\u2019.<\/p>\n \u0936\u0930\u0940\u0930\u0924\u094d\u0935\u093e\u0924\u094d \u091a \u091c\u0917\u0924\u0903 \u0924\u0924\u094d-\u0926\u094a\u0937\u0948\u0903 \u0928 \u0915\u0926\u093e\u091a\u0928 \u0964 adiyen srinivasa raja ramanuja dasan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:\u00a0 Full Series << pUrva pItikA \u2013 Part 8 We begin to construe the thousand names of the Lord denoting His various forms namely para (as seen in the Supreme abode SrIvaikuNtam), vyUha \u00a0(the milky ocean) and vibhava (as seen in the various incarnations) in light … Read more<\/a><\/p>\n","protected":false},"author":19,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,27],"tags":[],"class_list":["post-23548","post","type-post","status-publish","format-standard","hentry","category-other","category-sahasranamam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/23548","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=23548"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/23548\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=23548"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=23548"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=23548"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2016\/06\/paramapadham.jpg\")
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\n\u092d\u0942\u0924\u0915\u0943\u0926\u094d\u092d\u0942\u0924\u092d\u0943\u0926\u094d\u092d\u093e\u0935\u094a \u092d\u0942\u0924\u093e\u0924\u094d\u092e\u093e \u092d\u0942\u0924\u092d\u093e\u0935\u0928\u0903\u0965 \u0967 \u0965<\/p>\n\n
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\n\u092d\u0942\u0924\u093e\u0928\u093f \u0928\u093f\u0924\u094d\u092f\u0902 \u091d\u091f\u093f\u0924\u093f \u0938 \u0924\u0941 \u0938\u094d\u092f\u093e\u0924\u094d \u092d\u0942\u0924\u092d\u093e\u0935\u0928\u0903 \u0965<\/p>\n
\n\u0905\u0935\u094d\u092f\u092f\u0903 \u092a\u0941\u0930\u0941\u0937\u0903 \u0938\u093e\u0915\u094d\u0937\u0940 \u0915\u094d\u0937\u0946\u0924\u094d\u0930\u091c\u094d\u091e\u094as\u0915\u094d\u0937\u0930 \u090e\u0935 \u091a \u0965 \u0968 \u0965<\/p>\n\n
\n\u0932\u093f\u092a\u094d\u092f\u0924\u0946 \u092f\u0903 \u0938 \u092a\u0942\u0924\u093e\u0924\u094d\u092e\u093e \u0928 \u092d\u0941\u0919\u094d\u0915\u094d\u0924\u0946 \u091a \u092b\u0932\u093e\u0928\u093f \u092f\u0903 \u0965<\/p>\n
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