ಅಸಂಖ್ಯೇಯಃ ಅಪ್ರಮೇಯಾತ್ಮಾ ವಿಶಿಷ್ಟಃ ಶಿಷ್ಟಕೃತ್ ಶುಚಿಃ (248-256)
ಸಿದ್ಧಾರ್ಥಃ ಸಿದ್ಧಸಂಕಲ್ಪಃ ಸಿದ್ಧಿದಃ ಸಿದ್ಧಿಸಾಧನಃ || 27 ||
asaṃkhyeyaḥ aprameyātmā viśiṣṭaḥ śiṣṭakṛt śuciḥ
siddhārthaḥ siddhasaṃkalpaḥ siddhidaḥ siddhisādhanaḥ || 27 ||
asaṃkhyeyaḥ (ಅಸಂಖ್ಯೇಯಃ )
One who cannot be counted among numbers is 'asamkhya.' The form of the Supreme Being, Bhagavan, is limitless. It cannot be quantified by our counting. The mathematical operation of multiplication and the concept of infinity are the glory of Bhagavan. As the Vedas state, 'No matter how many atomic particles make up this earth, Bhagavan's qualities, forms, and actions cannot be counted.' In every living being, in the five senses, in the five organs of action, in the five elements, in the five sheaths, in the seven dhatus (body tissues), and in the entire human race, the infinite form and infinite power of Bhagavan reside within and outside of us. Bhagavan's creation is also infinite. While it is impossible to comprehend Bhagavan's creation, it is beyond the reach of mathematics to measure Bhagavan. Furthermore, in Sanskrit, the word 'samkhya' means a knowledgeable person, a scholar, or a wise one. In the Vedas and the Bhagavad Gita, the term 'samkhya' is often used in the sense of one who possesses knowledge and wisdom. The 'a' in 'asamkhya' signifies 'ananta' (infinite) and 'apara' (limitless), which are among the many meanings attributed to the first syllable of the 'Om' mantra. Therefore, 'asamkhya' refers to the ocean of infinite knowledge. Bhagavan, who imparts knowledge to the ignorant and grants liberation to the wise, is 'asamkhya.
Aprameyātmā (ಅಪ್ರಮೇಯಾತ್ಮಾ)
'Aprameyātmā' means of an immeasurable or incomprehensible nature. Bhagavan's true form is not within the reach of our understanding, and fully comprehending Him is impossible. He is faultless, complete, and the Supreme Being whom everyone should strive to know. Bhagavan is 'aprameyātmā,' beyond measure or comprehension.
Viśiṣṭaḥ (ವಿಶಿಷ್ಟಃ)
'Viśiṣṭaḥ' means 'Something Unique and Extraordinary.' It refers to someone who is exceptional and possesses unique qualities that set them apart from everyone else. Bhagavan's uniqueness can be seen in His divine incarnations and extraordinary events. Whether it's the half-lion incarnation Narasimha, the young cowherd Krishna who lifted the Govardhan Hill, or the Matsya avatar, where He saved life through Manu, Bhagavan's uniqueness defies comparison. He is distinct from all others and, in His divine interventions, He protects and uplifts those who follow the righteous path. Bhagavan is truly 'viśiṣṭaḥ,' exceptional beyond measure.
Śiṣṭakṛt (ಶಿಷ್ಟಕೃತ್)
'Śiṣṭakṛt' refers to those who have knowledge of the secrets of scriptures and practice them in their lives. They are individuals who follow the path of righteousness, preserve and uphold dharma through the Vedas, and rescue and protect those who adhere to it. Bhagavan, who imparts and upholds dharma through the Vedas and protects the virtuous, is known as 'Śiṣṭakṛt.'
Śuciḥ (ಶುಚಿಃ)
'Shuchi' means pure, sacred, luminous, light, immaculate, and so on, but the root meaning is 'fire.' Fire is inherently pure, sacred, and immaculate, emitting light. Fire purifies even the impurities thrown into it and always burns upwards. Therefore, fire is a symbol of the quality of purity (sattva). Bhagavan accepts any offerings directly through the fire's mouth (Agni Mukhena), signifying the utmost purity. Worship performed with offerings into the fire is considered supreme. Bhagavan, who resides prominently in fire, is known as 'Śuciḥ.'
Siddhārthaḥ (ಸಿದ್ಧಾರ್ಥಃ)
He is not someone who needs to achieve anything; He is already accomplished. Bhagavan is referred to as Siddhārthaḥ, the one who has realized the Vedas. As mentioned before, each name represents Bhagavan's synonymous names. All the meanings of these names are fully accomplished and perfected in Him. He is Siddhārthaḥ, the embodiment of the ultimate purpose known through all the renowned scriptures in the world, and the essence that enlightens everyone.
Siddhasaṅkalpaḥ (ಸಿದ್ಧಸಂಕಲ್ಪಃ)
For us to create anything, we need the power of will, knowledge, and action. However, Bhagavan can create anything solely through His will. You may have heard of accomplished individuals. Siddha purushas have their desires fulfilled through their determination. Such an extraordinary power, the power of the mind, exists in each one of us as well. However, it remains dormant! Those who harness the power of their mind with concentration are siddhas. Siddhasaṅkalpaḥ is the one from whom the desires of siddhas manifest, the one whose mere resolve created the entire universe.
Siddhidaḥ (ಸಿದ್ಧಿದಃ)
To become accomplished, we need Bhagavan to bestow it upon us. Bhagavan grants success in accordance with one's nature and actions. The one who bestows or acquires success as appropriate to their respective disposition and deeds is Siddhidaḥ.
Siddhisādhanaḥ (ಸಿದ್ಧಿಸಾಧನಃ)
Moksha is an accomplishment. To attain such accomplishment, the only means we have is Bhagavan. The sole means for the ultimate goal of Moksha is Bhagavan. Bhagavan is the essence of all accomplishments. Only through the worship of Bhagavan can we partially attain these accomplishments. There are many Siddhis (accomplishments). You may have heard of them. Anima, Mahima, Garima, Laghima, Prapti, Prakamya, Isitva, and Vasitva are eight Siddhis. Anima means becoming extremely subtle. Mahima means becoming huge, Garima means becoming heavy, Laghima means becoming light, Prapti means obtaining whatever is desired, Prakamya means assuming any desired form, Isitva means lordship, and Vasitva means controlling all beings and things. All these Siddhis are Bhagavan's essential qualities and powers. Through the worship of Bhagavan, Siddhapurushas can attain some of these accomplishments partially. When speaking about Siddhis, we should remember two incidents from the life of Madhvacharya. Once, in Govardhana, Acharya showed the people that through music, trees and plants could move. When this matter reached the king, he arrogantly ordered the Acharya to stay confined in a corner of the palace with armed guards. Siddhapurusha Acharya, using his Anima Siddhi, came out and continued his journey. Another time, in Kantaavara, Acharya defeated arrogant wrestlers with his Garima Siddhi, and then, with Laghima Siddhi, he sat on a young boy's finger and circled the temple, breaking the pride of the wrestlers. Bhagavan alone is the means for such accomplishments. Bhagavan is the one who gives or takes away accomplishments according to one's nature and actions. That Bhagavan is Siddhisādhanaḥ.
