SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Full Series<\/a><\/p>\n << Part 35<\/a><\/p>\n 351) SarIrabhruth<\/u> (\u0936\u0930\u0940\u0930\u092d\u0943\u0924\u094d)<\/p>\n Sporting such auspicious forms thus, since bhagavAn nourishes his devotees who are verily his divine body, he is called \u2018SarIrabhruth\u2019. He nourishes every individual soul with his adorable qualities.<\/p>\n The vishNu purANa says thus: \u201cWhen bhagavAn resides in the heart of a devotee, that devotee shines forth with a very pleasant demeanor in this world\u201d<\/p>\n The chAndhOgya upanishath also says thus: \u201cOh SvEthakEthu, your face is glowing as though suggesting that you have completely understood the supreme brahman\u201d.<\/p>\n The devotees of bhagavAn who sincerely worship him as laid down by bhagavAn himself in various scriptures are indeed the body of bhagavAn. At the same time, bhagavAn considers such pure devotees themselves as verily his soul. Such an intimate relationship exists between bhagavAn and his true devotees, with which bhagavAn nourishes them.<\/p>\n Etymology: Situated in the middle of the lotus of heart of his true devotee (yOgi), since bhagavAn bears such an individual soul like his own body and nourishes it, he is called \u2018SarIrabhruth\u2019.<\/p>\n \u092f\u094a\u0917\u093f\u0939\u0943\u0924\u094d\u0915\u091e\u094d\u091c\u092e\u0927\u094d\u092f\u0938\u094d\u0925\u0903 \u0938\u094d\u0935\u0926\u0946\u0939\u0902 \u0924\u0902 \u092c\u093f\u092d\u0930\u094d\u0924\u093f \u092f\u0903 | 352 and 353) mahardhdhi:<\/u> (\u092e\u0939\u0930\u094d\u0926\u094d\u0927\u093f\u0903), rudhdha:<\/u> (\u090b\u0926\u094d\u0927\u0903) (also repeated in 279)<\/p>\n Thence, bhagavAn\u2019s divine wealth in his manifestation as vAsudhEva is hailed.<\/p>\n bhagavAn\u2019s divine wealth is expansive enough to look after the \u2018yOga\u2019 (attainment of wealth) and \u2018kshEma\u2019 (retentiveness of such gained wealth) of all of his devotees. Thus, he is called \u2018mahardhdhi:\u2019 \u2013 the one who bestows great prosperity upon his devotees.<\/p>\n Furthermore, bhagavAn himself experiences completeness from the progress of such true devotees. Hence, he is also greatly prosperous himself, and aptly called \u2018rudhdha:\u2019 \u2013 the greatly prosperous one.<\/p>\n This is as shown in the SrImath rAmAyaNa, where it says rAma was extremely happy after coronating vibhIshaNa as the ruler of lanka.<\/p>\n Etymology: The divine wealth of that vAsudhEva is hailed thereafter. bhagavAn looks after the possessions of his devotees with his unbound supreme wealth, due to which he is called \u2018mahardhdhi:\u2019. Also, he is feels greatly prosperous himself with the progress of such true devotees, and hence called \u2018rudhdha:\u2019.<\/p>\n \u0938 \u090e\u0935\u093e\u0925\u094a \u0935\u093f\u0935\u094d\u0930\u093f\u092f\u0924\u0946 \u0935\u093e\u0938\u0941\u0926\u0946\u0935\u094a \u0935\u093f\u092d\u0942\u0924\u093f\u092d\u093f\u0903 | 354) vrudhdhAthmA<\/u> (\u0935\u0943\u0926\u094d\u0927\u093e\u0924\u094d\u092e\u093e)<\/p>\n bhagavAn\u2019s nature is so magnanimous that all such greatness as shown in the previous divine names is reduced to merely a handful measure when compared to his divine natural self. Hence, he is called \u2018vrudhdhAthmA<\/u>\u2019 \u2013 the magnanimous one by nature.<\/p>\n Etymology: Since bhagavAn\u2019s divine nature is so great as to reduce all other greatness to merely a handful measure, he is called \u2018vrudhdhAthmA<\/u>\u2019.<\/p>\n \u092e\u0939\u093f\u092e\u093e\u0928\u0902 \u091a\u0941\u0932\u0915\u092f\u0928\u094d \u092a\u094d\u0930\u0935\u0943\u0926\u094d\u0927\u0903 \u0938\u0930\u094d\u0935\u0924\u094as\u0927\u093f\u0915\u092e\u094d | 355) mahAksha:<\/u> (\u092e\u0939\u093e\u0915\u094d\u0937\u0903)<\/p>\n The word \u2018mahAn\u2019 refers to being venerable. The word \u2018aksha:\u2019 refers to the pivot or axle of a vehicle. Since the venerable garuda himself is used as bhagavAn\u2019s vehicle, bhagavAn is called \u2018mahAksha:\u2019 \u2013 the one who possesses a venerable chariot.<\/p>\n In this context, the word \u2018aksha:\u2019 is used to represent the vehicle \/ chariot (ratha) of bhagavAn. A parallel can be drawn between the vehicle and garuda \u2013 who is verily the form of vEdhas \u2013 due to their common functionality of transporting.<\/p>\n Etymology: garuda is called \u2018aksha:\u2019 to mean \u2018chariot\u2019, since he acts similar to a chariot by carrying bhagavAn around. Since such a chariot of bhagavAn \u2013 garuda \u2013 is most venerable, bhagavAn is called \u2018mahAksha:\u2019.<\/p>\n \u0905\u0915\u094d\u0937\u0938\u094d\u0924\u0941 \u0924\u093e\u0930\u094d\u0915\u094d\u0937\u094d\u092f\u094a \u0935\u0939\u0928\u093e\u0924\u094d \u0930\u0925\u093e\u0935\u092f\u0935\u0938\u093e\u092e\u094d\u092f\u0924\u0903 | 356) garudadhvaja:<\/u> (\u0917\u0930\u0941\u0921\u0927\u094d\u0935\u091c\u0903)<\/p>\n bhagavAn possesses the same garuda as his identifying flag as well. Hence he is called \u2018garudadhvaja:\u2019. The \u2018garuda flag\u2019 itself is one of the most uniquely identifying characteristics of bhagavAn showing his absolute supremacy.<\/p>\n Etymology: The one who possesses the same garuda as his flag as well is called \u2018garudadhvaja:\u2019.<\/p>\n \u0938 \u090e\u0935 \u0924\u0941 \u0927\u094d\u0935\u091c\u094a \u092f\u0938\u094d\u092f \u0938 \u0909\u0915\u094d\u0924\u094a \u0917\u0930\u0941\u0921\u0927\u094d\u0935\u091c\u0903 |<\/p>\n ================================ 357) athula:<\/u> (\u0905\u0924\u0941\u0932\u0903)<\/p>\n The one who is thus incomparable is called \u2018athula:\u2019. They vEdhas say thus: \u201cThere is no other entity like him\u201d<\/p>\n Etymology: Due to his possession of garuda as his flag, bhagavAn is incomparable and hence called \u2018athula:\u2019.<\/p>\n \u0917\u0930\u0941\u0921\u0927\u094d\u0935\u091c\u0924\u094d\u0935\u093e\u0926\u094d\u0927\u093f \u0938 \u0905\u0924\u0941\u0932\u094as\u0928\u0941\u092a\u092e\u0903 \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 358) Sarabha:<\/u> (\u0936\u0930\u092d\u0903)<\/p>\n bhagavAn punishes those entities that act beyond their limits, and hence called \u2018Sarabha:\u2019 \u2013 the punisher. This divine name comes from \u2018SruNAthi\u2019 (\u0936\u0943\u0923\u093e\u0924\u093f), referring to punishment. The root \u2018Sru\u2019 (\u0936\u0943) means to destroy. It gets the \u2018abhach\u2019 (\u0905\u092d\u091a\u094d) adjunct by grammatical rules, resulting in this divine name.<\/p>\n Etymology: Since bhagavAn punishes those individuals who disobey his divine orders (in the form of SAsthras), he is called \u2018Sarabha:\u2019.<\/p>\n \u0938\u094d\u0935\u093e\u091c\u094d\u091e\u093e\u0924\u093f\u0932\u0919\u094d\u0918\u093f\u0928\u0903 \u092a\u0941\u0902\u0938\u0903 \u0936\u093f\u0915\u094d\u0937\u0923\u093e\u0924\u094d \u0936\u0930\u092d\u0903 \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 359) bhIma:<\/u> (\u092d\u0940\u092e\u0903) (also repeated in 948)<\/p>\n bhagavAn is also called \u2018bhIma:\u2019 since he induces fear among those who disobey his divine orders. The root \u2018bhI\u2019 \u092d\u0940 (fearing) gets the \u2018mak\u2019 (\u092e\u0915\u094d) adjunct, resulting in this divine name. In this context, it means the one who instills such fear.<\/p>\n With such fear of bhagavAn alone do the dhEvas such as vAyu, indhra, et al remain in their limits of action, bound by bhagavAn\u2019s orders. This is clearly shown by vEdhas when they declare \u201cout of his fear does the wind flow\u201d, etc.<\/p>\n They also declare thus:<\/p>\n Etymology: bhagavAn is called \u2018bhIma:\u2019 since he instills fear of punishment in the lower demigods such as vAyu, indhra, et al if they dare to disobey his orders.<\/p>\n \u092d\u0940\u092e\u094a \u092f\u0938\u094d\u092e\u093e\u0924\u094d \u092c\u093f\u092d\u094d\u092f\u0924\u093f \u0924\u0941 \u0936\u0930\u092d\u093e\u0924\u094d \u092a\u0935\u0928\u093e\u0926\u092f\u0903 |<\/p>\n 360) samayagya:<\/u> (\u0938\u092e\u092f\u091c\u094d\u091e\u0903)<\/p>\n Thus, the one who clearly knows the behavior of his servants such as agni, vAyu, et al (to know how they behave at various times) is called \u2018samayagya:\u2019 \u2013 the one who knows the time. The vEdhas declare thus: \u201cbhagavAn created these sun, moon, etc just as they were in the previous creation cycle\u201d.<\/p>\n Alternately, he knows exactly when the time is ripe for him to give himself to his dearest devotees. He knows exactly when he can protect them, and provides his shelter of protection (abhayam) accordingly.<\/p>\n Etymology: The one who knows the behaviors of his servants such as agni and others at various times is called \u2018samayagyna:\u2019.<\/p>\n \u0905\u0917\u094d\u0928\u094d\u092f\u093e\u0926\u0940\u0928\u093e\u0902 \u091a \u0938\u092e\u092f\u092e\u094d \u090a\u0930\u094d\u0927\u094d\u0935\u093e\u0917\u094d\u0930\u091c\u094d\u0935\u0932\u0928\u093e\u0926\u093f\u0915\u092e\u094d | 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 35 351) SarIrabhruth (\u0936\u0930\u0940\u0930\u092d\u0943\u0924\u094d) Sporting such auspicious forms thus, since bhagavAn nourishes his devotees who are verily his divine body, he is called \u2018SarIrabhruth\u2019. He nourishes every individual soul with his adorable qualities. The vishNu purANa says thus: \u201cWhen bhagavAn resides … 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-30444","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\/30444","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=30444"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/30444\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=30444"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=30444"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=30444"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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\u092e\u0939\u0930\u094d\u0926\u094d\u0927\u093f\u0938\u094d\u0924\u0924\u094d\u0938\u094d\u092e\u0943\u0926\u094d\u0927\u094d\u092f\u093e \u092f\u0903 \u0938\u092e\u0943\u0926\u094d\u0927\u0903 \u0938\u094d\u0935\u0943\u0926\u094d\u0927 \u0909\u091a\u094d\u092f\u0924\u0946 ||<\/p>\n
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