SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Full Series<\/a><\/p>\n << Part 45<\/a><\/p>\n 451) sathAmgathi:<\/u> (\u0938\u0924\u093e\u0902\u0917\u0924\u093f\u0903) (also repeated in 186)<\/p>\n Till the previous divine name, bhagavAn was shown to be the destination of all people who are engaged in action (pravruththi dharma). Thence, bhagavAn being the destination of all people who take to inaction (nivruththi dharma) is expounded.<\/p>\n Since bhagavAn is verily the goal of attainment for those who take to the path of inaction (absolute surrender, etc), he is called \u2018sathAmgathi:\u2019.<\/p>\n The vishNu purANa says thus: \u201cOh learned man! For all the detached souls who have controlled their senses and are free from blemishes, that divine abode of vishNu (SrIvaikuNtam) is itself the destination where they reach after having lost all their puNya and pApa karmas\u201d.<\/p>\n Etymology: He who is the destination of all people who take to the path of inaction (nivruththi dharma) is called \u2018sathAmgathi:\u2019.<\/p>\n \u0928\u093f\u0935\u0943\u0924\u094d\u0924\u093f\u0927\u0930\u094d\u092e\u0928\u093f\u0937\u094d\u0920\u093e\u0928\u093e\u0902 \u0917\u0924\u093f\u0930\u094d\u092f\u0903 \u0938 \u0938\u0924\u093e\u0902\u0917\u0924\u093f\u0903 |<\/p>\n 452) sarvadharSI<\/u> (\u0938\u0930\u094d\u0935\u0926\u0930\u094d\u0936\u0940)<\/p>\n As explained till now, since bhagavAn displays the greatness of overseeing the practice of both of these dharmas \u2013 pravruththi (action) and nivruththi (inaction) \u2013 equally, he is called \u2018sarvadharshI\u2019.<\/p>\n The root \u2018dhruS\u2019 \u0926\u0943\u0936\u094d (to see) gets the \u2018Nini\u2019 (\u0923\u093f\u0928\u093f) adjunct per grammatical rule, resulting in the word \u2018darSI\u2019 (\u0926\u0930\u094d\u0936\u0940). This shows that the said trait is natural to bhagavAn.<\/p>\n Etymology: Since bhagavAn possesses the great nature of overseeing the practice of both dharma (actions done with detachment) and adharma (actions done with attachment) (in other words, the paths of nivruththi or inaction and pravruththi or action respectively) with the same regard, he is called \u2018sarvadharSI\u2019.<\/p>\n \u0927\u0930\u094d\u092e\u093e\u0927\u0930\u094d\u092e\u094c \u091a \u0924\u094c \u0938\u0930\u094d\u0935\u093e\u0935\u0927\u094d\u092f\u0915\u094d\u0937\u092f\u093f\u0924\u0941\u092e\u093e\u0926\u0930\u093e\u0924\u094d | 453) nivruththAthmA<\/u> (\u0928\u093f\u0935\u0943\u0924\u094d\u0924\u093e\u0924\u094d\u092e\u093e) (also repeated in 231, 604, and 780)<\/p>\n Of the two paths (pravruththi and nivruththi), bhagavAn incarnated as nara, nArAyaNa and in other forms to preach the nivruththi dharma. Only in order to preach complete renunciation from material desires and to completely pull back the minds of people from such mundane desires did bhagavAn incarnate in such forms.<\/p>\n The dhyAna SlOka of bhagavAn as nara-nArAyaNa says thus: \u201c\u2026the one who has turned his focus completely inward\u201d<\/p>\n The manthras hail thus: \u201c\u2026to that AchArya who is ever contemplating on the inner self\u201d, \u201c\u2026he whose mind is completely rested in the lotus of the heart\u201d, etc.<\/p>\n Etymology: Since bhagavAn incarnated as nara and nArAyaNa to preach the nivruththi dharma, and is hence completely renounced from mundane desires, he is called \u2018nivruththAthmA\u2019.<\/p>\n \u0928\u093f\u0935\u0943\u0924\u094d\u0924\u093f\u0927\u0930\u094d\u092e\u093e\u091a\u093e\u0930\u094d\u092f\u0924\u094d\u0935\u093e\u0924\u094d \u0935\u093f\u0937\u092f\u0946\u092d\u094d\u092f\u094a \u0928\u093f\u0935\u0943\u0924\u094d\u0924\u093f\u092e\u0924\u094d | 454) sarvagya:<\/u> (\u0938\u0930\u094d\u0935\u091c\u094d\u091e\u0903) (also repeated in 821)<\/p>\n Also, since bhagavAn knows about his own absolute supremacy in entirety, he is called \u2018sarvagya:\u2019.<\/p>\n This is as shown in the scriptural statement thus: \u201c\u2026him, who is ever absorbed in his own self in the indestructible supreme abode\u201d<\/p>\n Etymology: He who knows in entirety about his own self is called \u2018sarvagya:\u2019.<\/p>\n \u0938\u0930\u094d\u0935\u093e\u0924\u094d\u092e\u0928\u093e \u0938\u094d\u0935\u092e\u093e\u0924\u094d\u092e\u093e\u0928\u0902 \u092f\u0936\u094d\u091a \u091c\u093e\u0928\u093e\u0924\u093f \u0915\u0946\u0935\u0932\u092e\u094d | 455) gynAnamuththamam<\/u> (\u091c\u094d\u091e\u093e\u0928\u092e\u0941\u0924\u094d\u0924\u092e\u092e\u094d)<\/p>\n Every individual soul begets the highest knowledge of vaishNava dharma from bhagavAn through the pAncharAthra Agama. Thus, bhagavAn is himself called \u2018gynAnamuththamam\u2019 \u2013 the source of highest knowledge.<\/p>\n The scriptures say thus: \u201c\u2026unto him, who keeps reading the scripture of pAncharAthra\u2026\u201d<\/p>\n Etymology: Since the highest knowledge of vaishNava dharma \u2013 which is the source of prosperity for every individual being \u2013 is obtained from bhagavAn, he (being the very object and source of such knowledge) is called gynAnamuththamam\u2019.<\/p>\n \u092a\u0930\u0936\u094d\u091a \u0935\u0948\u0937\u094d\u0923\u0935\u094a \u0927\u0930\u094d\u092e\u0903 \u0938\u0930\u094d\u0935\u094as\u0938\u094d\u092e\u093f\u0928\u094d \u091c\u094d\u091e\u093e\u092f\u0924\u0946 \u092f\u0924\u0903 | =============================== 456) suvratha:<\/u> (\u0938\u0941\u0935\u094d\u0930\u0924\u0903) (also repeated in 824)<\/p>\n As bhagavAn himself has declared in bhagavath gIthA<\/a>, he does not have the obligation to do any work for his own benefit. Instead, whatever he does is purely for the benefit of others. Thus, bhagavAn possesses a very auspicious ordinance for himself \u2013 of helping other entities by all means. Hence, he is called \u2018suvratha:\u2019.<\/p>\n Etymology: The one who has taken up the most auspicious ordinance of acting for the sake of devotees is called \u2018suvratha:\u2019.<\/p>\n \u092d\u0915\u094d\u0924\u093e\u0930\u094d\u0925\u0902 \u0935\u094d\u0930\u0924\u0935\u093e\u0928\u094d \u092f\u094as\u0938\u094c \u0938\u0941\u0935\u094d\u0930\u0924\u0903 \u0938 \u092a\u094d\u0930\u0915\u0940\u0930\u094d\u0924\u093f\u0924\u0903 |<\/p>\n 457) sumukha:<\/u> (\u0938\u0941\u092e\u0941\u0916\u0903)<\/p>\n The next seven names are explained in two contexts \u2013 one generic, expounding the divine nature of bhagavAn, and one specific to the context of churning of milky ocean.<\/p>\n The first in the series is this divine name \u2013 sumukha:.<\/p>\n In one sense, since bhagavAn holds a pleasing face untouched by undulations towards the devotees who meditate upon him, he is called \u2018sumukha:\u2019 \u2013 the one with a beautiful face.<\/p>\n The scriptures say thus: \u201c\u2026meditating upon the beautiful form of pranava, visualizing the object of the manthra in the mind\u2026\u201d<\/p>\n The manthra varNa describing bhagavAn says thus: \u201c\u2026unto krishNa, who possesses pristine lotus-like eyes\u2026\u201d<\/p>\n In another sense, bhagavAn showed a beautiful face glowing like the moon, filled with nectar of bliss, and held a nectar pot in his hands during the churning of milky ocean (in the form of \u2018mOhini\u2019). Hence, he is called \u2018sumukha:\u2019.<\/p>\n Etymology: He, whose divine face is most charming (without any undulations) for all those who meditate upon him, is called \u2018sumukha:\u2019.<\/p>\n Alternately, he \u2013 whose face is filled with the nectar of bliss and glowing like the moon, and who holds a nectar pot in his hands \u2013 is called \u2018sumukha:\u2019.<\/p>\n \u0927\u094d\u092f\u093e\u0924\u0944\u0923\u093e\u0902 \u0938\u0941\u092a\u094d\u0930\u0938\u0928\u094d\u0928\u0902 \u092f\u0928\u094d\u092e\u0941\u0916\u0902 \u0938 \u0938\u0941\u092e\u0941\u0916\u0903 \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n (\u0905\u0925\u0935\u093e)<\/p>\n \u0906\u0928\u0928\u094d\u0926\u093e\u092e\u0943\u0924\u0938\u092e\u094d\u092a\u0942\u0930\u094d\u0923-\u0935\u0926\u0928\u0946\u0928\u0946\u0928\u094d\u0926\u0941\u0915\u093e\u0928\u094d\u0924\u093f\u0928\u093e | 458) sUkshma:<\/u> (\u0938\u0942\u0915\u094d\u0937\u094d\u092e\u0903)<\/p>\n bhagavAn possesses a very subtle form that can be envisioned only in deep state of meditation (called samAdhi), when there are absolutely no hindrances. Hence, he is called \u2018sUkshma:\u2019.<\/p>\n The root \u2018sUch\u2019 \u0938\u0942\u091a\u094d (to penetrate) gets the \u2018sman\u2019 (\u0938\u094d\u092e\u0928\u094d) adjunct, resulting in this divine name.<\/p>\n Alternately, bhagavAn\u2019s intentions could not be deciphered by the asuras during the churning of milky ocean. Hence also he is called \u2018sUkshma:\u2019.<\/p>\n Etymology: bhagavAn is called \u2018sUkshma:\u2019 owing to his subtle form which can be envisioned only by deep meditation and not otherwise. Alternately, he is called \u2018sUkshma:\u2019, whose intentions were not known to the asuras (at the time of churning the milky ocean).<\/p>\n \u0938\u0942\u0915\u094d\u0937\u094d\u092e\u094a \u0926\u0941\u0938\u094d\u0938\u093e\u0927\u094d\u092f \u092f\u094a\u0917\u0948\u0915\u0932\u0915\u094d\u0937\u094d\u092f-\u0938\u0942\u0915\u094d\u0937\u094d\u092e\u0938\u094d\u0935\u0930\u0942\u092a\u0924\u0903 | 459) sughOsha:<\/u> (\u0938\u0941\u0918\u094a\u0937\u0903)<\/p>\n bhagavAn is highly praised by the divine words of upanishaths. Hence, he is called \u2018sughOsha:\u2019.<\/p>\n Alternately, since bhagavAn was hailed greatly by dhEvas and asuras alike while churning the milky ocean, he is called \u2018sughOsha:\u2019.<\/p>\n Etymology: The one who is hailed by the words of upanishaths is called \u2018sughOsha:\u2019. Alternately, since bhagavAn was hailed by the dhEvas and asuras while churning the milky ocean, he is called \u2018sughOsha:\u2019.<\/p>\n \u0938\u094d\u0935\u093e\u0927\u094d\u092f\u093e\u092f\u0918\u094a\u0937\u094a \u092f\u0938\u094d\u092f\u093e\u0938\u094d\u0924\u093f \u0938\u0941\u0918\u094a\u0937\u0903 \u0938 \u0924\u0941 \u0915\u0940\u0930\u094d\u0924\u093f\u0924\u0903 |<\/p>\n (\u0905\u0925\u0935\u093e)<\/p>\n \u0938\u0941\u0930\u093e\u0938\u0941\u0930\u093e\u0926\u093f-\u0918\u0941\u0937\u094d\u092f\u092e\u093e\u0923-\u092e\u0925\u0928\u093e\u0926\u094d\u092d\u0941\u0924\u0924\u094d\u0935\u093e\u0924\u094d \u0938\u0941\u0918\u094a\u0937\u0903 |<\/p>\n 460) sukhadha:<\/u> (\u0938\u0941\u0916\u0926\u0903) (also repeated in 890)<\/p>\n As explained till now, bhagavAn makes the individual souls follow the noble path and meditate upon him, and then bestows ultimate happiness upon such devotees. Thus, he is called \u2018sukhadha:\u2019.<\/p>\n Alternately, bhagavAn bestowed happiness upon dhEvas by distributing nectar to them. Thus also he is called \u2018sukhadha:\u2019.<\/p>\n Etymology: Since bhagavAn preaches the practice of samAdhi (deep meditation upon himself), and bestows unlimited happiness upon the souls who stick to such practices, bhagavAn is called \u2018sukhadha:\u2019.<\/p>\n Alternately, since he bestows happiness unto dhEvas by fetching them their desired nectar, he is called \u2018sukhadha:\u2019.<\/p>\n \u0938\u092e\u093e\u0927\u094d\u092f\u0928\u0941\u0937\u094d\u0920\u093e\u092a\u0928\u0946\u0928 \u0924\u0926\u0928\u0941\u0937\u094d\u0920\u093e\u0928\u0936\u093e\u0932\u093f\u0928\u093e\u092e\u094d | (\u0905\u0925\u0935\u093e)<\/p>\n \u0905\u092e\u0943\u0924\u093e\u0926\u093e\u0928\u093e\u0926\u093f\u0928\u093e \u0938\u0941\u0930\u0946\u092d\u094d\u092f\u0903 \u0938\u0941\u0916\u0902 \u0926\u0926\u093e\u0924\u0940\u0924\u093f \u0938\u0941\u0916\u0926\u0903 |<\/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 45 451) sathAmgathi: (\u0938\u0924\u093e\u0902\u0917\u0924\u093f\u0903) (also repeated in 186) Till the previous divine name, bhagavAn was shown to be the destination of all people who are engaged in action (pravruththi dharma). Thence, bhagavAn being the destination of all people who take to … 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-30649","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\/30649","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=30649"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/30649\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=30649"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=30649"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=30649"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u0938\u0930\u094d\u0935\u0926\u093e \u0936\u0940\u0932\u092e\u0938\u094d\u092f\u0946\u0924\u093f \u0938\u0930\u094d\u0935\u0926\u0930\u094d\u0936\u0940 \u0924\u0924\u0903 \u0938\u094d\u092e\u0943\u0924\u0903 ||<\/p>\n
\u092e\u0928\u094a \u092f\u0938\u094d\u092f \u0928\u093f\u0935\u0943\u0924\u094d\u0924\u093e\u0924\u094d\u092e\u093e \u0928\u0930\u0928\u093e\u0930\u093e\u092f\u0923\u093e\u0924\u094d\u092e\u0915\u0903 ||<\/p>\n
\u0938\u0930\u094d\u0935\u091c\u094d\u091e\u0903 \u0938 \u0924\u0941 \u0935\u093f\u091c\u094d\u091e\u0946\u092f\u0903 \u0938\u092a\u094d\u0924\u093e\u0930\u094d\u0923\u094a \u091c\u094d\u091e\u093e\u0928\u0926\u094a \u092e\u0928\u0941\u0903 ||<\/p>\n
\u0938\u0930\u094d\u0935\u0946\u0937\u093e\u0902 \u0936\u094d\u0930\u0946\u092f\u0938\u093e\u0902 \u092e\u0942\u0932\u0902 \u0924\u0924\u094d \u091c\u094d\u091e\u0946\u092f\u0902 \u091c\u094d\u091e\u093e\u0928\u092e\u0941\u0924\u094d\u0924\u092e\u092e\u094d ||<\/p>\n
\u0938\u0941\u0935\u094d\u0930\u0924\u0903 \u0938\u0941\u092e\u0941\u0916\u0903 \u0938\u0942\u0915\u094d\u0937\u094d\u092e\u0903 \u0938\u0941\u0918\u094a\u0937\u0903 \u0938\u0941\u0916\u0926\u0903 \u0938\u0941\u0939\u0943\u0924\u094d \u0964
\u092e\u0928\u094a\u0939\u0930\u094a \u091c\u093f\u0924\u0915\u094d\u0930\u094a\u0927\u094a \u0935\u0940\u0930\u092c\u093e\u0939\u0941\u0930\u094d\u0935\u093f\u0926\u093e\u0930\u0923\u0903 \u0965 \u096a\u096f \u0965
===============================<\/p>\n
\u0915\u0932\u0936\u093e\u0915\u0943\u0924\u093f\u0930\u0942\u092a\u0946\u0923 \u0915\u0930\u0938\u094d\u0925\u0946\u0928 \u0935\u093f\u0930\u093e\u091c\u093f\u0924\u092e\u094d || \u0907\u0924\u093f \u0938\u0941\u092e\u0941\u0916\u0903 |<\/p>\n
\u0905\u0938\u0941\u0930\u0946\u0937\u094d\u0935\u0925\u0935\u093e \u0917\u0942\u0922\u093e\u092d\u093f\u092a\u094d\u0930\u093e\u092f\u0903 \u0938\u0942\u0915\u094d\u0937\u094d\u092e \u0909\u091a\u094d\u092f\u0924\u0946 ||<\/p>\n
\u0938\u0941\u0916\u0902 \u092c\u0939\u0941 \u0926\u0926\u093e\u0924\u0940\u0924\u093f \u0938\u0941\u0916\u0926\u0903 \u092a\u0930\u093f\u0915\u0940\u0930\u094d\u0924\u093f\u0924\u0903 ||<\/p>\n
pramANam (scriptures) \u2013\u00a0http:\/\/granthams.koyil.org<\/a>
pramAthA (preceptors) \u2013\u00a0http:\/\/acharyas.koyil.org<\/a>
SrIvaishNava education\/kids portal \u2013\u00a0http:\/\/pillai.koyil.org<\/a><\/p>\n\n\n