SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Full Series<\/a><\/p>\n << Part 13<\/a><\/p>\n 131) avyanga:<\/u> (\u0905\u0935\u094d\u092f\u0919\u094d\u0917\u0903)<\/p>\n The one who is ever abound with the six limbs of vEdhas \u2013 namely SikshA (\u0936\u093f\u0915\u094d\u0937\u093e), vyAkaraNa (\u0935\u094d\u092f\u093e\u0915\u0930\u0923), chandhas (\u091b\u0902\u0926\u0903), jyOthisha (\u091c\u094d\u092f\u094a\u0924\u093f\u0937), niruktha (\u0928\u093f\u0930\u0941\u0915\u094d\u0924) and kalpa (\u0915\u0932\u094d\u092a), is called \u2018avyanga:\u2019.<\/p>\n Etymology: The one who has no shortcomings due to the praises by the six limbs of vEdhas such as SikshA, vyAkaraNa et al. is called \u2018avyanga:\u2019.<\/p>\n \u0936\u093f\u0915\u094d\u0937\u093e\u0935\u094d\u092f\u093e\u0915\u0930\u0923\u093e\u0926\u094d\u092f\u0919\u094d\u0917\u0948\u0903 \u0928 \u0939\u0940\u0928\u094as\u0935\u094d\u092f\u0919\u094d\u0917 \u0909\u091a\u094d\u092f\u0924\u0946 |<\/p>\n 132) vEdhAnga:<\/u> (\u0935\u0946\u0926\u093e\u0919\u094d\u0917\u0903)<\/p>\n vEdhas consist of innumerable branches. They are verily the divine body\/limbs of bhagavAn. Since bhagavAn\u2019s intimate divine nature and qualities are exposed by the vEdhas, bhagavAn is called \u2018vEdhAnga:\u2019 \u2013 the one who is possesses vEdhas as his limbs.<\/p>\n The scriptures support thus:<\/p>\n Since vEdhas are verily his commandments, he is called \u2018vEdhAnga:\u2019.<\/p>\n Etymology: He, unto whom the vEdhas \u2013 with its innumerable branches \u2013 are verily the divine body, is called \u2018vEdhAnga:\u2019.<\/p>\n \u092f\u0938\u094d\u092f \u0935\u0946\u0926\u094as\u0928\u0928\u094d\u0924\u0936\u093e\u0916\u094bs\u092a\u094d\u092f\u0919\u094d\u0917\u0902 \u0935\u0946\u0926\u093e\u0919\u094d\u0917 \u090e\u0935 \u0938\u0903 |<\/strong><\/p>\n 133) vEdhavith<\/u> (\u0935\u0946\u0926\u0935\u093f\u0924\u094d)<\/p>\n bhagavAn is verily the subject of vEdhas. The purport of vEdhas is called \u2018dharma\u2019. Since the individual souls attain bhagavAn in the form of pradhyumna by following the dharmas laid down by the vEdhas, he is called \u2018vEdhavith\u2019. Thus, the duties of pradhyumna are highlighted as \u2018the enlightener\u2019, and \u2018the preacher\u2019 of vEdhas.<\/p>\n Etymology: The subject of vEdhas is called \u2018vEdha:\u2019. The purport of such vEdha is called \u2018dharma\u2019. Since he always makes the individual souls observe such \u2018dharma\u2019, pradhyumna is called \u2018vEdhavith\u2019.<\/p>\n \u0935\u0946\u0926\u0948\u0903 \u0935\u0946\u0926\u094d\u092f\u0924\u092f\u093e \u0935\u0946\u0926\u0903 \u0924\u0926\u0930\u094d\u0925\u094a \u0927\u0930\u094d\u092e \u0909\u091a\u094d\u092f\u0924\u0946 | 134) kavi:<\/u> (\u0915\u0935\u093f\u0903)<\/p>\n Since bhagavAn possesses expansive foresight, he is called \u2018kavi:\u2019 \u2013 the one with an expansive vision. The root ku (\u0915\u0941) is used to mean \u2018sight\u2019 in this context. It is suffixed with \u2018in\u2019 (\u0907\u0928\u094d), resulting in this divine name.<\/p>\n Etymology: bhagavAn is only called \u2018kavi:\u2019 by the knowledgeable men for his vast foresight.<\/p>\n \u0938 \u090e\u0935 \u0915\u094d\u0930\u093e\u0928\u094d\u0924\u0926\u0930\u094d\u0936\u093f\u0924\u094d\u0935\u093e\u0924\u094d \u0915\u0935\u093f \u0907\u0924\u094d\u092f\u0941\u091a\u094d\u092f\u0924\u0946 \u092c\u0941\u0927\u0948\u0903 |<\/p>\n =========================== 135, 136, 137) lOkAdhyaksha:<\/u>, surAdhyaksha:<\/u>, dharmAdhyaksha:<\/u><\/p>\n This expansive foresight of bhagavAn is further elaborated with the next three divine names namely \u2018lOkAdhyaksha:\u2019, \u2018surAdhyaksha:\u2019 and \u2018dharmAdhyaksha:\u2019.<\/p>\n The word \u2018lOkA:\u2019 (\u0932\u094a\u0915\u093e\u0903) refers to the practitioners of righteousness \/ dharma. \u2018surA:\u2019 (\u0938\u0941\u0930\u093e\u0903) refers to the various demigods worshipped by such virtuous men. The word \u2018dharma\u2019 (\u0927\u0930\u094d\u092e\u0903) refers to the various means by which such demigods are worshipped by those virtuous men. The lord of all these three entities is bhagavAn. This is shown by these three divine names.<\/p>\n bhagavAn, in his \u2018anirudhdha\u2019 vyUha, is bound to remove the malignity of \u201cconferring of undeserving fruits (fruits for no action)\u201d and \u201clack of conferring of fruits of action\u201d, thereby conferring the righteous fruits of action to every individual soul \u2013 according to its deeds.<\/p>\n Therefore, bhagavAn anirudhdha is known to be the knower of the destination, paths of attaining the destination, the lord of souls treading such paths, righteous (honest) and the grantor of knowledge.<\/p>\n Etymology: \u2018lOkA:\u2019 are those souls who practice certain virtues. The demigods worshipped by such souls are called \u2018surA:\u2019. The means of such attainment are collectively termed as \u2018dharma:\u2019. The lord of all these entities is that bhagavAn who is connoted by the three divine names \u2018lOkAdhyaksha:\u2019, \u2018surAdhyaksha:\u2019, and \u2018dharmAdhyaksha:\u2019 in that order. BhagavAn \u2018anirudhdha\u2019 is said to be one who manifests with all these names.<\/p>\n \u0927\u0930\u094d\u092e\u093e\u0927\u093f\u0915\u093e\u0930\u093f\u0923\u094a \u0932\u094b\u0915\u093e\u0903 \u0924\u0926\u093e\u0930\u093e\u0927\u094d\u092f\u093e\u0903 \u0938\u0941\u0930\u093e\u0938\u094d\u0924\u0925\u093e | \u0932\u094a\u0915\u093e\u0927\u094d\u092f\u0915\u094d\u0937\u0903 \u0938\u0941\u0930\u093e\u0927\u094d\u092f\u0915\u094d\u0937\u0903 \u0927\u0930\u094d\u092e\u093e\u0927\u094d\u092f\u0915\u094d\u0937 \u0907\u0924\u093f \u0915\u094d\u0930\u092e\u093e\u0924\u094d | 138) kruthAkrutha:<\/u> (\u0915\u0943\u0924\u093e\u0915\u0943\u0924\u0903)<\/p>\n bhagavAn is said to be the embodiment of two types of \u2018dharmas\u2019 \u2013 of promoting samsAra and removing samsAra. As a promoter of samsAra, he is the one who bestows temporary and lowly fruits in this samsAra to such souls who are not interested in mOksha. Thus, he is customarily called \u2018krutha:\u2019 (\u0915\u0943\u0924\u0903) \u2013 the promoter of samsAra. Further, he is the one who also releases us from the shackles of samsAra and bestows the permanent and supreme abode of SrIvaikuNtam \/ mOksham. Thus he is also called \u2018akrutha:\u2019 (\u0905\u0915\u0943\u0924\u0903) \u2013 the remover of samsAra.<\/p>\n Etymology: The one whose nature is to bestow the fruits of action to those who practice both kind of deeds that result in either promotion of samsAra or release from samsAra is called \u2018kruthAkrutha:\u2019.<\/p>\n \u0905\u0928\u093f\u0924\u094d\u092f\u0928\u093f\u0924\u094d\u092f\u092b\u0932\u0926\u094c \u092a\u094d\u0930\u0935\u0930\u094d\u0924\u0915\u0928\u093f\u0935\u0930\u094d\u0924\u0915\u094c | 139) chathurAthmA<\/u> (\u091a\u0924\u0941\u0930\u093e\u0924\u094d\u092e\u093e) (also repeated in 775)<\/p>\n Since bhagavAn manifests thus (as explained from the divine name 123 till now) as four forms namely vAsudhEva, sankarshaNa, pradhyumna and anirudhdha, he is called \u2018chathurAthmA\u2019 \u2013 the one with four forms.<\/p>\n Etymology: bhagavAn is called \u2018chathurAthmA\u2019 due to his manifestation in four forms namely vAsudhEva, sankarshaNa, pradhyumna and anirudhdha.<\/p>\n \u0935\u093e\u0938\u0941\u0926\u0946\u0935\u093e\u0926\u093f \u0930\u0942\u092a\u0924\u094d\u0935\u093e\u0924\u094d \u091a\u0924\u0941\u0930\u093e\u0924\u094d\u092e\u0946\u0924\u093f \u0915\u0925\u094d\u092f\u0924\u0946 |<\/p>\n 140) chathurvyUha:<\/u> (\u091a\u0924\u0941\u0930\u094d\u0935\u094d\u092f\u0942\u0939\u0903) (also repeated in 773)<\/p>\n How can the same entity manifest in four forms at a time? This is explained in this divine name \u2018chathurvyUha:\u2019. In order to show the entity to be contemplated upon and worshipped for attaining the fruits as detailed till now, bhagavAn assumes four different forms characterized by the four states of mind namely \u2018awakened\u2019 (jAgruth \u091c\u093e\u0917\u0943\u0924\u094d) (as anirudhdha), \u2018dreaming\u2019 (svapna \u0938\u094d\u0935\u092a\u094d\u0928) (as pradhyumna), \u2018deep slumber\u2019 (sushupthi \u0938\u0941\u0937\u0941\u092a\u094d\u0924\u093f) (as sankarshaNa) and \u2018completely enlightened\u2019 (thurIya \u0924\u0941\u0930\u0940\u092f) (as vAsudhEva). In each of these forms, he sports different forms befitting his role, with various body-hues, ornaments, weapons, vehicles, flags and other equipments. Thus, he manifests in four forms at a time.<\/p>\n Etymology: Since bhagavAn is verily the embodied with four forms indicative of the various states of mind such as awakened, dreaming, deep slumber and completely enlightened, he is called \u2018chathurvyUha:\u2019.<\/p>\n \u091c\u093e\u0917\u0943\u0924\u094d\u0938\u094d\u0935\u092a\u094d\u0928\u0938\u0941\u0937\u0941\u092a\u094d\u0924\u094d\u092f\u093e\u0926\u094c \u0935\u094d\u092f\u0942\u0939\u093e\u0935\u0938\u094d\u0925\u093e \u091a\u0924\u0941\u0937\u094d\u091f\u092f\u0946 | adiyen srinivasa raja ramanuja dasan<\/p>\n archived in\u00a0https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013\u00a0https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Part 13 131) avyanga: (\u0905\u0935\u094d\u092f\u0919\u094d\u0917\u0903) The one who is ever abound with the six limbs of vEdhas \u2013 namely SikshA (\u0936\u093f\u0915\u094d\u0937\u093e), vyAkaraNa (\u0935\u094d\u092f\u093e\u0915\u0930\u0923), chandhas (\u091b\u0902\u0926\u0903), jyOthisha (\u091c\u094d\u092f\u094a\u0924\u093f\u0937), niruktha (\u0928\u093f\u0930\u0941\u0915\u094d\u0924) and kalpa (\u0915\u0932\u094d\u092a), is called \u2018avyanga:\u2019. Etymology: The one who has no shortcomings … 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-29384","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\/29384","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=29384"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/29384\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=29384"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=29384"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=29384"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}\n
\n\u0924\u0926\u0928\u0941\u0937\u094d\u0920\u093e\u092a\u0928\u093e\u0924\u094d \u0928\u093f\u0924\u094d\u092f\u0902 \u092a\u094d\u0930\u0926\u094d\u092f\u0941\u092e\u094d\u0928\u094a \u0935\u0946\u0926\u0935\u093f\u0924\u094d \u0938\u094d\u092e\u0943\u0924\u0903 ||<\/p>\n
\n\u0932\u094a\u0915\u093e\u0927\u094d\u092f\u0915\u094d\u0937\u0903 \u0938\u0941\u0930\u093e\u0927\u094d\u092f\u0915\u094d\u0937\u094a \u0927\u0930\u094d\u092e\u093e\u0927\u094d\u092f\u0915\u094d\u0937\u0903 \u0915\u0943\u0924\u093e\u0915\u0943\u0924\u0903 \u0964
\n\u091a\u0924\u0941\u0930\u093e\u0924\u094d\u092e\u093e \u091a\u0924\u0941\u0930\u094d\u0935\u094d\u092f\u0942\u0939\u0936\u094d\u091a\u0924\u0941\u0930\u094d\u0926\u0902\u0937\u094d\u091f\u094d\u0930\u0936\u094d\u091a\u0924\u0941\u0930\u094d\u092d\u0941\u091c\u0903 \u0965 \u0967\u096b \u0965
\n============================<\/p>\n
\n\u0927\u0930\u094d\u092e\u0938\u094d\u0924\u0924\u094d\u0938\u093e\u0927\u0928\u0902 \u0924\u0946\u0937\u093e\u092e\u0927\u094d\u092f\u0915\u094d\u0937\u0903 \u0938\u094d\u092f\u093e\u0924\u094d \u0924\u094d\u0930\u093f\u0928\u093e\u092e\u0935\u093e\u0928\u094d ||<\/p>\n
\n\u0905\u0928\u093f\u0930\u0941\u0926\u094d\u0927\u0903 \u0938 \u0935\u093f\u091c\u094d\u091e\u0946\u092f\u094a \u0932\u094a\u0915\u093e\u0927\u094d\u092f\u0915\u094d\u0937\u093e\u0926\u093f \u0928\u093e\u092e\u0935\u093e\u0928\u094d ||<\/p>\n
\n\u0926\u0926\u094c \u092f\u0938\u094d\u092f \u0938\u094d\u0935\u0930\u0942\u092a\u0902 \u092f\u0903 \u0915\u0943\u0924\u093e\u0915\u0943\u0924 \u0907\u0924\u0940\u0930\u093f\u0924\u0903 ||<\/p>\n
\n\u090f\u0924\u0948\u0930\u094d\u0935\u093f\u0936\u093f\u0937\u094d\u091f\u092e\u0942\u0930\u094d\u0924\u093f\u0924\u094d\u0935\u093e\u0924\u094d \u091a\u0924\u0941\u0930\u094d\u0935\u094d\u092f\u0942\u0939 \u0907\u0924\u0940\u0930\u093f\u0924\u0903 ||<\/p>\n
\npramANam (scriptures) \u2013\u00a0http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013\u00a0http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013\u00a0http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"