SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
981) yagyAnthakruth (यज्ञान्तकृत्)
bhagavAn says thus in the bhagavath gIthA: “Oh arjuna! All actions conclude in knowledge”.
In this way, bhagavAn generates the knowledge about himself (the knowledge that attaining the supreme brahman is the highest fruit of any yagya) upon conclusion of yagyas. Thus, he is called ‘yagyAnthakruth’.
Etymology: He who bestows the final result of any yagya (or completes any yagya) – which is in the form of knowledge about himself (that his attainment itself is the greatest fruit of any yagya) – is called ‘yagyAnthakruth’.
अन्तं पर्यवसानं यॊ यज्ञानां कुरुतॆ स्वयम् |
स्वतत्त्वज्ञानरूपं तु स यज्ञान्तकृदुच्यतॆ ||
982) yagyaguhyam (यज्ञगुह्यम्)
Although bhagavAn doesn’t expect anything from a yagya (because he is complete by himself, and doesn’t need an external act to satisfy him in anyway), he still accepts the oblations and other offerings in a yagya as though he had been waiting for them! With such meagre offerings, bhagavAn acts as though he is greatly pleased. In turn, he makes the performers of such yagya happy by bestowing great fruits upon them. This fact is known only by those learned few who are proficient with the details, the means and fruits of yagyas. For all others, this fact remains hidden and he shows himself as a mere seeker of oblations. Thus, he is called ‘yagyaguhyam’ – the secret of yagyas!
This is illustrated in the scriptures, thus:
- “All vEdhas, all the objects of knowledge and all SAsthras, all yagyas and all modes of worship of the supreme lord are verily krishNa himself! Those brAhmanas who know krishNa in this true purport – oh king! – are the ones who have known the true purport of yagyas”.
- “All brilliant objects that shine in this world, and all the three worlds with their caretakers and the three vEdhas, the three sacred fires (called gArhapathya, AhavanIya and dhAkshiNAgni), the five great oblations (pancha mahA yagyas), and all objects of knowledge – are verily the son of dhEvaki himself!”, etc.
Etymology: Although being completely satisfied naturally, the one – who acts as though he is greatly satisfied with the meagre offerings in a yagya (as though he was never complete before), thereby satisfying the performers by bestowing the desired fruits – is called ‘yagyaguhyam’. This eight lettered manthra is one of the best.
यस्तर्पयति यज्ञॆषु नित्यतृप्तॊsप्यतृप्तवत् |
पुरॊडाशादिकं भुक्त्वा तृप्यन्नन्यान् विशॆषतः |
स यज्ञगुह्यमाख्यातॊ वस्वर्णॊ मनुरुत्तमः ||
983) annam (अन्नम्)
bhagavAn is enjoyed by those learned souls who have realized their true nature and are capable of enjoying him as said in the previous divine names. Thus, he is called ‘annam’.
Etymology: He, who is enjoyed by the noble souls – who are highly capable of enjoying bhagavAn in all ways explained till now – at all times, is called ‘annam’ by the learned souls.
एवं निष्पादितानन्तभॊक्तृशक्तिसमन्वितैः |
भुज्यतॆ यः सदा सोsयमन्नमित्युच्यतॆ बुधैः ||
984) annAdha: (अन्नादः)
bhagavAn in turn greatly enjoys such souls. Thus, he is called ‘annAdha:’.
Who else can have such great fortune of being enjoyed by bhagavAn – other than his dear devotees? There can be none! That is why this SlOka has an affirmation (denoted by EvakAra एवकारः – or the word ‘Eva’). The ‘cha’kAra (चकारः) applies all that was said before to this devotee (who is enjoyed by bhagavAn). The two words together (Eva and cha) in this SlOka clearly show that there can be none else who is so fortunate to be enjoyed by bhagavAn himself!
Etymology: He who takes such dear souls near to him, and eventually enjoys them himself, is called ‘annAdha:’.
य आदत्तॆ तथा भुङ्क्तॆ स्वयं सॊsन्नाद ईरितः |
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आत्मयॊनिः स्वयंजातो वैखानः सामगायनः ।
दॆवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः ॥ १०६ ॥
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985) AthmayOni: (आत्मयॊनिः)
bhagavAn further mingles with those souls as closely as sugar is mixed with milk! Thus, he is called ‘AthmayOni:’.
Etymology: He, who always unites the dear devotees – who enjoy him at all times – with himself, is called ‘AthmayOni:’. This eight lettered manthra is capable of conferring all enjoyments to the seekers.
भॊक्तारमात्मना नित्यं यॊ यॊजयति सर्वदा |
आत्मयॊनिः स कथितॊ वस्वर्णः सुखभॊगदः ||
986) svayamjAtha: (स्वयंजातः)
The name ‘svayamjAtha:’ indicates that bhagavAn is born in this world without anyone having to pray for such incarnations!
Etymology: bhagavAn is called ‘svayamjAtha:’, because he doesn’t expect anyone to plead for his births in this world.
स्वयंजातॊ यतॊ जातः प्रार्थनाद्यनपॆक्षया |
987) vaikhAna: (वैखानः)
Having born in this world thus, bhagavAn is the one who removes all our sorrows. Thus, he is called ‘vaikhAna:’.
The root ‘khanthE’ (खनतॆ) (to dig) is prefixed with the ‘vi’ prefix, and suffixed with a ‘ghanj’ (घञ्) adjunct as per grammatical rules, resulting in the form ‘vikhAna:’ (विखानः). Further, the ‘aN’ (अण्) adjunct is added, indicating that he is an expert at it, resulting in the final form of ‘vaikhAna:’.
Etymology: Having born in this world, he – who exhumes (and removes) the various difficulties in this material world – is called ‘vaikhAna:’. This seven lettered manthra removes all sorrows from the life of chanter.
जनित्वा भवदुःखं यॊ विविधं खनति स्वयम् |
वैखानः स च निर्दिष्टः सप्तार्णॊsखिलदुःखहा ||
988) sAmagAyana: (सामगायनः)
Having been intoxicated with attainment of bhagavAn, the liberated souls start singing the sAmagAnam as ‘hAvu hAvu’ (हावु हावु) (a particular sAman in the vEdhas) in utter bliss. Since he is the object of such bliss, he is called ‘sAmagAyana:’.
This is very clearly shown in the thaiththirIya upanishath, which says “This soul then remains singing the sAman as hAvu hAvu hAvu…”, etc.
Etymology: Having been intoxicated with the attainment of whom the liberated and ever liberated souls (nithyas and mukthas) start singing the sAman (hAvu hAvu), such a one is called ‘sAmagAyana:’.
स्वप्राप्तिमधुपानॆन निरताः सामगीतिषु |
नित्यमुक्ताः सन्ति यस्य स उक्तः सामगायनः ||
989) dhEvakInandhana: (दॆवकीनन्दनः)
All the said attributes are not (only) seen in the parAvasthA or ‘para’ form of bhagavAn in SrIvaikuNtam. Rather, they are found in this dhEvakInandhana (the son of dhEvaki).
[NOTE: The word ‘this dhEvakInandhana’ indicates that bhIshma is pointing at krishNa – who is right in front of him, and standing next to yudhishtira – while telling this divine name]
This is shown in SrIman mahAbharatham itself, thus (in the words of bhIshma):
“Oh yudhishtira! This son of dhEvaki, this janArdhana – with whom you are claiming close relations – this wide eyed dark hued supreme lord is verily the past, present and future.”
Etymology: He who gave up his parAvasthA (or supremacy in SrIvaikuNtam) and descended to be born as the son of dhEvaki – out of sheer affection towards the fallen souls – is called ‘dhEvakInandhana:’.
दॆवक्यास्तनयत्वॆन परावस्थः प्रजज्ञिवान् |
वात्सल्यादवरॊ यॊsसौ दॆवकीनन्दनः स्मृतः ||
990) srashtA (स्रष्टा) (also seen in 595)
He only (krishNa only) assumes the parAvasthA or supremacy and creates all the worlds as well. Thus, he (krishNa) is called ‘srashtA’.
Etymology: krishNa is called ‘srashtA’ because he only creates all worlds, assuming his supremacy.
परावस्थां प्रपन्नॊsसौ स्रष्टा सर्वस्य सर्जनात् |
adiyen srinivasa raja ramanuja dasan
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