SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Full Series<\/a><\/p>\n << Part 19<\/a><\/p>\n 191) marIchi:<\/u> (\u092e\u0930\u0940\u091a\u093f\u0903)<\/p>\n The one who shows his faultless divine forms even to those who are born blind is called \u2018marIchi:\u2019 \u2013 the resplendent one. The root \u2018mrug\u2019 (\u092e\u0943\u0919\u094d) gets the \u2018Ichi:\u2019 (\u0908\u091a\u093f\u0903) adjunct as per the aphorism \u2018\u092e\u0943\u0915\u0923\u093f\u092d\u094d\u092f\u093e\u092e\u0940\u091a\u093f\u0903\u2019, resulting in this divine name. The word \u2018mrug\u2019 (\u092e\u0943\u0919\u094d) means the one who enlightens, in this context. The knowledgeable scriptures show him as the one who is resplendent as the blemish-free moon, while contemplating upon him.<\/p>\n Etymology: Since bhagavAn reveals his divine nature when he incarnates as hamsa (the great swan) even to the blind creatures, he is called \u2018marIchi:\u2019.<\/p>\n \u0905\u0928\u094d\u0927\u0946\u092d\u094d\u092f\u094as\u092a\u093f \u091a \u091c\u0928\u094d\u0924\u0941\u092d\u094d\u092f\u094a \u0939\u0902\u0938\u0917\u094d\u0930\u0940\u0935\u093e\u0935\u0924\u093e\u0930\u0924\u0903 | 192) dhamana:<\/u> (\u0926\u092e\u0928\u0903)<\/p>\n He is further called \u2018dhamana:\u2019 \u2013 the oppressor, since he subdues the heat of samsAra by his constant stream of charming light.<\/p>\n Etymology: bhagavAn is called \u2018dhamana:\u2019 since he subdues the heat of samsAra by his divine charming light.<\/p>\n \u092d\u0935\u0924\u093e\u092a\u0938\u094d\u092f \u0926\u092e\u0928\u093e\u0924\u094d \u0915\u093e\u0928\u094d\u0924\u094d\u092f\u093e \u0926\u092e\u0928 \u0908\u0930\u093f\u0924\u0903 |<\/p>\n 193) hamsa:<\/u> (\u0939\u0902\u0938\u0903)<\/p>\n Who is such a one (dhamana:)? He is \u2018hamsa:\u2019 \u2013 the great swan.<\/p>\n The one whose walk is extremely charming is called \u2018hamsa:\u2019. Also, the one whose smile is very charming is called \u2018hamsa:\u2019. (\u092e\u0928\u094a\u0939\u0930\u0902 \u0939\u0928\u094d\u0924\u093f \u2013 \u0917\u091a\u094d\u091b\u0924\u093f, \u0938\u094d\u092e\u092f\u0924\u0946 \u0935\u093e \u0907\u0924\u093f \u0939\u0902\u0938\u0903).<\/p>\n The maula samhithA interprets this divine name as \u2018the one who shears bondages of his devotees\u2019 (\u0939\u0928\u094d\u0924\u093e \u0938\u0902\u0917\u093e\u0928\u093e\u092e\u094d).<\/p>\n The kAtaka bhashya says: \u201cSince bhagavAn is ever free from all blemishes, and since he is ever qualified with the most auspicious qualities, he is called \u2018hamsa:\u2019\u201d. The scriptures hail bhagavAn thus, in this regard: \u201c\u2026to that bhagavAn \u2013 who is sentient, embodiment of pure sathva, the auspicious refuge of all (SubhAshrayam), and the supreme soul\u201d<\/p>\n Etymology: The one who shears the bondages of his devotees, and the one who walks and smiles most charmingly is called \u2018hamsa:\u2019.<\/p>\n \u0939\u0928\u094d\u0924\u093e \u0938\u0902\u0917\u0938\u094d\u092f \u0939\u0938\u0924\u093f \u0917\u091a\u094d\u091b\u0924\u0940\u0924\u093f \u092e\u0928\u094a\u0939\u0930\u0902 \u0939\u0902\u0938\u0903 |<\/p>\n 194) suparNa:<\/u> (\u0938\u0941\u092a\u0930\u094d\u0923\u0903) (also repeated in 859)<\/p>\n The etymologists say that bhagavAn is called suparNa:, since he possesses beautiful wings. Also, he is called so, since he makes the individual souls cross the ocean of samsAra.<\/p>\n Etymology: bhagavAn is called suparNa: since he possesses beautiful wings. Alternately, he is called suparNa: since he takes the individual souls to the other shore of samsAra (makes them cross the samsAra).<\/p>\n \u0936\u094a\u092d\u0928\u092a\u0930\u094d\u0923\u0924\u094d\u0935\u093e\u0924\u094d \u0938\u0941\u092a\u0930\u094d\u0923\u092e\u093f\u0924\u093f \u0915\u0925\u094d\u092f\u0924\u0946 | (Note: The SlOkas in the etymologies of \u2018suparNa:\u2019 and \u2018hamsa:\u2019 are read together in order to satisfy the criteria of the meter (chandhas \u091b\u0928\u094d\u0926\u0938\u094d). They are broken down just to explain the two different names.)<\/p>\n \u0939\u0928\u094d\u0924\u093e \u0938\u0902\u0917\u0938\u094d\u092f \u0939\u0938\u0924\u093f \u0917\u091a\u094d\u091b\u0924\u0940\u0924\u093f \u092e\u0928\u094a\u0939\u0930\u0902 | 195) bhujagOththama:<\/u> (\u092d\u0941\u091c\u0917\u094a\u0924\u094d\u0924\u092e\u0903)<\/p>\n Thence the divine incarnation as \u2018padhmanAbha\u2019 is explained. In the 48th<\/sup> divine name \u2018padhmanAbha:\u2019 (padhmanAbhO~maraprabhu:), the vyUha form of anirudhdha was projected as padhmanAbha, showing his creatorship of the four faced brahmA after the vyUha formation. Here, starting from the 195th<\/sup> divine name, bhagavAn\u2019s divine incarnation as padhmanAbha even before such vyUha formation is shown (the primordial incarnation is being said; hence, no fault in \u2018repetition\u2019 of name).<\/p>\n The first divine name for the padhmanAbha incarnation is \u2018bhujagOththama:\u2019 \u2013 the master of the divine serpent. This word \u2018bhujagasya\u2019 (\u092d\u0941\u091c\u0917\u0938\u094d\u092f) means \u2018of the divine serpent\u2019, and \u2018uththama:\u2019 (\u0909\u0924\u094d\u0924\u092e\u0903) means \u2018the master\u2019. This, therefore, indicates bhagavAn\u2019s reclining on the holy snake bed of AdhiSEsha.<\/p>\n bhagavAn\u2019s dhyAna manthra says: \u201c\u2026in my mind, he sleeps on the snake bed, with divine knowledge and form. He verily pervades everything\u201d<\/p>\n The AraNya parva of mahAbharatha says thus: \u201cbhagavAn vishNu sleeps on the snake bed all alone in the great milky ocean, will all splendor\u201d<\/p>\n The vaishNava sanmhithA says \u201cbhagavAn sleeps on the divine serpent bed nourishing all the worlds that he swallows at the end of creation\u201d<\/p>\n Etymology: The primordial incarnation of bhagavAn as padhmanAbha is being said now. The master of the divine serpent AdhiSEsha (the one who reclines on the serpent bed) is called \u2018bhujagOththama:\u2019.<\/p>\n \u092a\u094d\u0930\u093e\u0926\u0941\u0930\u094d\u092d\u093e\u0935\u0946\u0937\u0941 \u092a\u094d\u0930\u0925\u092e\u0903 \u092a\u0926\u094d\u092e\u0928\u093e\u092d\u094as\u0925\u0924\u0942\u091a\u094d\u092f\u0924\u0946 | 196) hiraNyanAbha:<\/u> (\u0939\u093f\u0930\u0923\u094d\u092f\u0928\u093e\u092d\u0903)<\/p>\n That bhagavAn himself is hiraNyanAbha:, since he possesses a beautiful navel that attracts the minds of everyone.<\/p>\n Etymology: The one with a beautiful navel like the gold is called \u2018hiraNyanAbha:\u2019.<\/p>\n \u0939\u093f\u0930\u0923\u094d\u092f\u0928\u093e\u092d\u0903 \u0938\u094c\u0928\u094d\u0926\u0930\u094d\u092f\u0928\u093e\u092d\u093f\u0930\u094d\u092f\u0938\u094d\u092f\u0946\u0924\u093f \u0938 \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 197) suthapA:<\/u> (\u0938\u0941\u0924\u092a\u093e\u0903)<\/p>\n That bhagavAn himself is called as \u2018suthapA:\u2019 as well. The word \u2018thapas\u2019 refers to knowledge. The one who is witness to all knowledge, and the seat of all knowledge is called \u2018suthapA:\u2019. The dhyAna manthra of bhagavAn says thus: \u201c\u2026bhagavAn, who is a personification of supreme knowledge\u201d<\/p>\n Etymology: The word \u2018thapas\u2019 refers to knowledge. The one who possesses that itself as his own divine body (and hence hailed as the one full of knowledge) is called \u2018suthapA:\u2019.<\/p>\n \u0924\u092a\u094a \u092c\u0941\u0926\u094d\u0927\u093f\u0903 \u0938\u0948\u0935 \u0924\u0928\u0941\u0903 \u0938\u0941\u0924\u092a\u093e\u0903 \u092f\u0938\u094d\u092f \u0938 \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 198) padhmanAbha:<\/u> (\u092a\u0926\u094d\u092e\u0928\u093e\u092d\u0903) (also repeated in 48, 348)<\/p>\n The name padhmanAbha: \u2013 the one with a lotus in the navel \u2013 comes as explained before (as said in the divine name bhujagOththama:; i.e., this name shows bhagavAn\u2019s primordial incarnation even before the formation of vyUha).<\/p>\n The brahma purAna speaks thus about the divine names \u2018hiraNyanAbha\u2019 and \u2018padhmanAbha\u2019:<\/p>\n \u201cLong ago, there was a divine sumptuous lotus with eight petals that originated from the navel of that bhagavAn reclining on the serpent bed. The carpel of that great lotus was golden, and that portion itself is said to be the great mEru mountain.\u201d<\/p>\n Etymology: The one from whose navel was born a royal, divine, sumptuous lotus with eight petals, whose golden carpel was itself said to be the \u2018mEru\u2019 mountain is called \u2018padhmanAbha:\u2019.<\/p>\n \u092a\u093e\u0930\u094d\u0925\u093f\u0935\u0902 \u092d\u0942\u0930\u093f \u092a\u0926\u094d\u092e\u0902 \u0924\u0941 \u0928\u093e\u092d\u093e\u0935\u0937\u094d\u091f\u0926\u0932\u0902 \u092e\u0939\u0924\u094d | 199) prajApathi:<\/u> (\u092a\u094d\u0930\u091c\u093e\u092a\u0924\u093f\u0903) (also repeated in 70)<\/p>\n The one who is the master of all creatures \u2013 right from the four faced brahmA who was born in that lotus in his navel, upto the lowest mortals in this creation \u2013 is called \u2018prajApathi:\u2019 (the master of all creatures). This is applicable \u2013 not only during the creation of four faced brahmA during the prAkrutha Srushti, but also during the destruction and re-creation of the first three worlds (bhU:, bhuva:, suva:) by the four faced brahmA during the naimiththika praLayam \u00a0and Srushti.<\/p>\n (NOTE: naimiththika praLayam refers to the destruction of up to the three worlds bhU:, bhuva: and suva: at the end of brahmA\u2019s day. The same will be re-created during his next day. No other world would be affected by this. Whereas prAkrutha praLayam refers to the end of the whole creation at the end of brahmA\u2019s age of 100 years, after which a new four faced brahmA is created by bhagavAn and the whole process of creation is repeated again.)<\/p>\n Etymology: The master of all creatures right from the four faced brahmA (created during the prAkrutha Srushti) upto the lowest mortals created during the naimiththika Srushti is called \u2018prajApathi:\u2019.<\/p>\n \u0928\u0948\u092e\u093f\u0924\u094d\u0924\u093f\u0915\u0946 \u0924\u0941 \u092f\u0946 \u0938\u0943\u0937\u094d\u091f\u093e\u0903 \u092a\u094d\u0930\u091c\u093e\u0903 \u092c\u094d\u0930\u0939\u094d\u092e\u092e\u0941\u0916\u093e\u0938\u094d\u0924\u0925\u093e | ================================ 200) amruthyu:<\/u> (\u0905\u092e\u0943\u0924\u094d\u092f\u0941\u0903)<\/p>\n Thereafter, the nArasimha incarnation is hailed. The word \u2018amruthyu:\u2019 means \u2018the one oppressor of death\u2019. This is as hailed in the manthras as \u2018mruthyOrmruythyu:\u2019 \u092e\u0943\u0924\u094d\u092f\u094a\u0930\u094d\u092e\u0943\u0924\u094d\u092f\u0941\u0903 (the one who is the death of verily the death itself).<\/p>\n Etymology: Thence the divine form of nArasimha is hailed, which wards off all deaths.<\/p>\n \u0928\u093e\u0930\u0938\u093f\u0902\u0939\u092e\u0925 \u0938\u094d\u0924\u094c\u0924\u093f \u0938\u0930\u094d\u0935\u092e\u0943\u0924\u094d\u092f\u0941\u0928\u093f\u0935\u093e\u0930\u0923\u092e\u094d |<\/p>\n Thus ends the second centum (dvithIya Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI haritha clan, the son of SrIvathsAnga miSra (kUraththAzhvAn) \u2013 SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.<\/p>\n The second centum is completed.<\/p>\n adiyen srinivasa raja ramanuja dasan<\/p>\n archived in\u00a0https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013\u00a0https:\/\/koyil.org<\/a> <\/p>\n","protected":false},"excerpt":{"rendered":" SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Part 19 191) marIchi: (\u092e\u0930\u0940\u091a\u093f\u0903) The one who shows his faultless divine forms even to those who are born blind is called \u2018marIchi:\u2019 \u2013 the resplendent one. The root \u2018mrug\u2019 (\u092e\u0943\u0919\u094d) gets the \u2018Ichi:\u2019 (\u0908\u091a\u093f\u0903) adjunct as per the aphorism \u2018\u092e\u0943\u0915\u0923\u093f\u092d\u094d\u092f\u093e\u092e\u0940\u091a\u093f\u0903\u2019, resulting … 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-29686","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\/29686","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=29686"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/29686\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=29686"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=29686"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=29686"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u092a\u094d\u0930\u0915\u093e\u0936\u093f\u0924\u0938\u094d\u0935\u0930\u0942\u092a\u0924\u094d\u0935\u093e\u0924\u094d \u092e\u0930\u0940\u091a\u093f\u0930\u093f\u0924\u093f \u0915\u0932\u094d\u092a\u094d\u092f\u0924\u0946 ||<\/p>\n
\u0938\u0902\u0938\u093e\u0930\u092a\u093e\u0930\u0928\u092f\u0928\u093e\u0924\u094d \u0938\u0941\u092a\u0930\u094d\u0923 \u0907\u0924\u093f \u0935\u093e \u092e\u0924\u0903 ||<\/p>\n
\u0939\u0902\u0938\u0903 \u0936\u094a\u092d\u0928\u092a\u0930\u094d\u0923\u0924\u094d\u0935\u093e\u0924\u094d \u0938\u0941\u092a\u0930\u094d\u0923\u092e\u093f\u0924\u093f \u0915\u0925\u094d\u092f\u0924\u0946 |
\u0938\u0902\u0938\u093e\u0930\u092a\u093e\u0930\u0928\u092f\u0928\u093e\u0924\u094d \u0938\u0941\u092a\u0930\u094d\u0923 \u0907\u0924\u093f \u0935\u093e \u092e\u0924\u0903 ||<\/p>\n
\u092d\u0941\u091c\u0917\u0938\u094d\u092f\u094a\u0924\u094d\u0924\u092e\u0903 \u0936\u0946\u0937\u0940 \u092d\u0941\u091c\u0917\u094a\u0924\u094d\u0924\u092e \u0909\u091a\u094d\u092f\u0924\u0946 ||<\/p>\n
\u092f\u0938\u094d\u092f \u0939\u0946\u092e\u092e\u092f\u0940 \u0926\u093f\u0935\u094d\u092f\u093e \u0915\u0930\u094d\u0923\u093f\u0915\u093e \u092e\u0946\u0930\u0941\u0930\u0941\u091a\u094d\u092f\u0924\u0946 |
\u092f\u0938\u094d\u092f \u0928\u093e\u092d\u094c \u0924\u0926\u0941\u0924\u094d\u092a\u0924\u094d\u0924\u093f\u0903 \u092a\u0926\u094d\u092e\u0928\u093e\u092d\u0903 \u0938 \u0909\u091a\u094d\u092f\u0924\u0946 ||<\/p>\n
\u0924\u0946\u0937\u093e\u0902 \u091a\u0948\u0935 \u092a\u0924\u093f\u0903 \u0938\u094d\u0935\u093e\u092e\u0940 \u092a\u094d\u0930\u091c\u093e\u092a\u0924\u093f\u0930\u093f\u0939\u094a\u091a\u094d\u092f\u0924\u0946 ||<\/p>\n
\u0905\u092e\u0943\u0924\u094d\u092f\u0941\u0903 \u0938\u0930\u094d\u0935\u0926\u0943\u0917\u094d\u0938\u093f\u0902\u0939\u0903 \u0938\u0928\u094d\u0927\u093e\u0924\u093e \u0938\u0928\u094d\u0927\u093f\u092e\u093e\u0928\u094d \u0938\u094d\u0925\u093f\u0930\u0903 \u0964
\u0905\u091c\u094a \u0926\u0941\u0930\u094d\u092e\u0930\u094d\u0937\u0923\u0903 \u0936\u093e\u0938\u094d\u0924\u093e \u0935\u093f\u0936\u094d\u0930\u0941\u0924\u093e\u0924\u094d\u092e\u093e \u0938\u0941\u0930\u093e\u0930\u093f\u0939\u093e \u0965 \u0968\u0968 \u0965
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