SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Full Series<\/a><\/p>\n << Part 89<\/a><\/p>\n 891) naikadha:<\/u> (\u0928\u0948\u0915\u0926\u0903)<\/p>\n The one who gives just one thing is called \u2018Ekadha:\u2019. The opposite of this is \u2018naikadha:\u2019 \u2013 meaning, the one who gives aplenty.<\/p>\n bhagavAn is the master of divine apsaras (said to be about five hundred in number) who decorate the liberated soul in SrIvaikuNtam with infinite garlands, lampblack for the eyes, robes, etc \u2013 generally referred to as \u2018brahma-alankAra\u2019. He is therefore called \u2018naikadha:\u2019.<\/p>\n The kaushIthaki upanishath says: \u201cThat liberated soul (after crossing the viraja river) is surrounded by five hundred apasras. Hundred(s) of them decorate the soul with garlands. Hundred(s) of them come with lampblack in their hands\u201d, etc.<\/p>\n The same is hailed in short elsewhere in kaushIthaki upanishath thus: \u201cThat soul is then decorated with \u2018brahmAlankAra\u2019\u201d.<\/p>\n Etymology: The master of divine apsaras who decorate the liberated souls with brahmAlankAra is called \u2018naikadha:\u2019.<\/p>\n \u092c\u094d\u0930\u0939\u094d\u092e\u093e\u0932\u0919\u094d\u0915\u093e\u0930\u0926\u093e\u092f\u093f\u0928\u094d\u092f\u094a \u092e\u0941\u0915\u094d\u0924\u0946\u092d\u094d\u092f\u0936\u094d\u091a \u092a\u0926\u0946 \u092a\u0926\u0946 | 892) agraja:<\/u> (\u0905\u0917\u094d\u0930\u091c\u0903)<\/p>\n bhagavAn finally manifests in front of such a liberated soul (who has undergone the journey in archirAdhi mArga as said so far) along with his divine consort SrI mahAlakshmi \u2013 the mistress of all \u2013 seated on the serpent throne as detailed in the paryanka vidhyA of upanishaths, in the most desirable form to the soul. He is, therefore, called \u2018agraja:\u2019 \u2013 the one who manifests in front of the soul.<\/p>\n After all, it is well known that the paryanka vidhyA of upanishaths have hailed this feat beautifully. They start by saying \u201cThe soul then approaches the supreme lord seated on the serpent throne with infinite effulgence\u201d, and continue to expound thus: \u201cThe supreme lord seated along with his consort SrI mahAlakshmi is approached by that soul. The soul then ascends the lap of bhagavAn by stepping on the serpent throne by his feet! The supreme lord asks the soul \u2018who are you?\u2019 and the soul replies \u2018I am your manifestation\u2019\u201d, etc. Finally, it concludes by saying \u201cThe soul begets the same (fully blossomed) knowledge and (infinite) bliss as that of the supreme brahman and resides with him forever in his service\u201d.<\/p>\n Etymology: He, who manifests out of utter compassion before the liberated souls who have attained the supreme abode, along with his divine consort SrI mahAlakshmi \u2013 as detailed in the paryankA vidhya of upanishaths \u2013 with the most desirable form, is called \u2018agraja:\u2019.<\/p>\n \u0938\u094d\u0935\u0938\u094d\u092f\u093e\u0917\u094d\u0930\u0946 \u092a\u094d\u0930\u093e\u092a\u094d\u0924\u092e\u0941\u0915\u094d\u0924\u093e\u0928\u093e\u0902 \u0938\u0930\u094d\u0935\u0946\u0936\u094d\u0935\u0930\u094d\u092f\u093e \u0936\u094d\u0930\u093f\u092f\u093e \u0938\u0939 | 893) anirviNNa:<\/u> (\u0905\u0928\u093f\u0930\u094d\u0935\u093f\u0923\u094d\u0923\u0903) (also seen in 436)<\/p>\n In this way, bhagavAn uplifts the fallen souls who have surrendered unto him from the huge pit of samsAra, and makes them attain him. He is thus ridden of his anxiety about that soul (!!!), and rests peacefully looking at the soul for eternity. He is, therefore, called \u2018anirviNNa:\u2019 \u2013 the one who is devoid of worries.<\/p>\n This emotion of being ridden of anxiety is as seen in SrI rAmAyaNa SlOka, which says \u201cHaving coronated vibhIshaNa as the ruler of lankA, rAma felt satisfied that he completed his duty, and rejoiced as if he was ridden of a haunting fever!\u201d<\/p>\n Etymology: Since bhagavAn uplifts the surrendered souls from the huge pit of samsAra and makes them attain him, and thus feels satisfied as if ridden of a fever, and since he keeps looking at those souls for eternity with bliss, he is called \u2018anirviNNa:\u2019.<\/p>\n \u092e\u0939\u0924\u093e \u092a\u094d\u0930\u0923\u093f\u0927\u093e\u0928\u0946\u0928 \u0939\u094d\u092f\u0941\u0924\u094d\u0924\u093e\u0930\u094d\u092f \u092d\u0935\u0917\u0930\u094d\u0924\u0924\u0903 | 894) sadhAmarshI<\/u> (\u0938\u0926\u093e\u092e\u0930\u094d\u0937\u0940)<\/p>\n Thence (since the soul has attained paramapadham), bhagavAn accepts the \u2018kainkaryam\u2019 or service of such a liberated soul with great joy, and endures all of their services. Thus, he is called \u2018sadhAmarshI\u2019 \u2013 the one who accepts the services.<\/p>\n The thaiththirIya upanishath hails thus: \u201cThe soul, thereafter, attains all its desires, and resides with the supreme brahman, serving him at all times\u201d.<\/p>\n Etymology: Since bhagavAn\u2019s nature is to endure and joyfully accept the servitude of liberated souls at all times, he is called \u2018sadhAmarshI\u2019.<\/p>\n \u0915\u0943\u0924\u092a\u094d\u0930\u0924\u093f\u0915\u0943\u0924\u0902 \u0924\u094d\u0935\u0938\u094d\u092f \u0928\u093f\u0930\u094d\u0935\u094a\u0922\u0941\u0902 \u092e\u0930\u094d\u0937\u093f\u0924\u0941\u0902 \u092d\u0935\u0946\u0924\u094d | 895) lOkAdhishtAnam<\/u> (\u0932\u094a\u0915\u093e\u0927\u093f\u0937\u094d\u0920\u093e\u0928\u092e\u094d)<\/p>\n As hailed in chAndhOgya upanishath, which says \u201cIn those extraordinary worlds (in SrIvaikuNtam), which have nothing superior to them…\u201d, bhagavAn is verily the support for all the worlds (which make them supreme) where the liberated souls serve bhagavAn for his enjoyment. Therefore, he is called \u2018lOkAdhishtAnam\u2019 \u2013 the support for all worlds.<\/p>\n Etymology: The one who is the support for all worlds where the liberated souls serve bhagavAn is called \u2018lOkAdhishtAnam\u2019.<\/p>\n \u0932\u094a\u0915\u093e\u0928\u093e\u0902 \u092e\u0941\u0915\u094d\u0924\u092d\u094a\u0917\u094d\u092f\u093e\u0928\u093e\u0902 \u0932\u094a\u0915\u093e\u0927\u093f\u0937\u094d\u0920\u093e\u0928\u092e\u093e\u0936\u094d\u0930\u092f\u0903 |<\/p>\n 896) adhbhutha:<\/u> (\u0905\u0926\u094d\u092d\u0941\u0924\u0903)<\/p>\n In the same sense, he is also called \u2018adhbhutha:\u2019. The root \u2018ath\u2019 (\u0905\u0924\u094d) gets \u2018bhu\u2019 (\u092d\u0941) added, with a \u2018duthach\u2019 (\u0921\u0941\u0924\u091a\u094d) adjunct, resulting in this divine name.<\/p>\n It means that bhagavAn \u2013 although being endlessly experienced by every soul (liberated and ever-liberated) in every way at every instant \u2013 is still amazing as though he has never been experienced before!<\/p>\n Etymology: Although being experienced by every (liberated\/ever-liberated) soul in every way at every instant, the one who still appears amazing as though he has never been experienced before is called \u2018adhbhutha:\u2019.<\/p>\n \u0938\u0930\u094d\u0935\u0926\u093e \u0938\u0930\u094d\u0935\u0925\u093e \u0938\u0930\u094d\u0935\u0948\u0903 \u092d\u0941\u091c\u094d\u092f\u092e\u093e\u0928\u094as\u092a\u094d\u092f\u092a\u0942\u0930\u094d\u0935\u0935\u0924\u094d | ====================================== 897) sanAth<\/u> (\u0938\u0928\u093e\u0924\u094d)<\/p>\n bhagavAn is collectively hailed by the liberated souls who take turns in serving him in various ways. Thus, he is called \u2018sanAth\u2019. This word is derived from \u2018gaNa\u2019 (group) of \u2018sana:\u2019 (\u0938\u0928\u0903).<\/p>\n Etymology: bhagavAn is called \u2018sanAth\u2019 since the liberated souls take turns to serve him (and distribute the service amongst them).<\/p>\n \u0924\u0946\u0937\u093e\u0902 \u0938\u092e\u094d\u092d\u091c\u0928\u093e\u0924\u094d \u0938\u0928\u093e\u0924\u094d |<\/p>\n 898) sanAthanathama:<\/u> (\u0938\u0928\u093e\u0924\u0928\u0924\u092e\u0903)<\/p>\n Similarly, he is called \u2018sanAthanathama:\u2019 as well. The word \u2018sanA\u2019 (\u0938\u0928\u093e) is used to mean \u2018ancient\u2019 (\u092a\u0941\u0930\u093e\u0923\u0903); and the word \u2018sanAthana\u2019 suggests that bhagavAn\u2019s form is eternal (which has been existing forever). The word \u2018purANa:\u2019 means that which appears new although existing for a long time (evergreen). That means, although bhagavAn exists for eternity (and has been present for a long time), he is experienced like a new entity created just then by the liberated souls.<\/p>\n Etymology: bhagavAn is called \u2018sanAthanathama:\u2019, since he is experienced by the liberated souls newly at every instant (since he provides a new experience to them at every instant).<\/p>\n \u0928\u093f\u0924\u094d\u092f\u0928\u0942\u0924\u0928\u092d\u094a\u0917\u094d\u092f\u0924\u094d\u0935\u093e\u0924\u094d \u0938\u0928\u093e\u0924\u0928\u0924\u092e\u0903 \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 899) kapila:<\/u> (\u0915\u092a\u093f\u0932\u0903)<\/p>\n How is that form of bhagavAn, which was mentioned in the previous divine name (sanAthanathama:)? It shines with a dazzling colour like an encompassing dark cloud with a streak of bright lightening in the middle. Thus, he is called \u2018kapila:\u2019.<\/p>\n (NOTE: The dark cloud is bhagavAn, and the streak of bright lightening in the middle is SrI mahAlakshmi on his chest)<\/p>\n Etymology: He who shines like an encompassing dark cloud in the middle of lightening is called \u2018kapila:\u2019. This seven lettered manthra is considered to be one of the greatest.<\/p>\n \u0935\u093f\u0926\u094d\u092f\u0941\u0928\u094d\u092e\u0923\u094d\u0921\u0932\u092e\u0927\u094d\u092f\u0938\u094d\u0925\u094a \u0928\u0940\u0932\u092e\u0946\u0918\u0935\u0926\u0941\u091c\u094d\u091c\u094d\u0935\u0932\u0903 | 900) kapiravyaya:<\/u> (\u0915\u092a\u093f\u0930\u0935\u094d\u092f\u092f\u0903)<\/p>\n bhagavAn also experiences such unbounded bliss (as seen in the previous divine names) himself. Thus, he is called \u2018kapiravyaya:\u2019. The word \u2018pAthi\u2019 (\u092a\u093e\u0924\u093f) is used to mean \u2018enjoys\u2019 in this context.<\/p>\n All dhAthus (roots of verb) get the \u2018in\u2019 (\u0907\u0928\u094d) adjunct as per grammatical rules; and the dhIrga of \u2018pA\u2019 goes off, resulting in this divine name.<\/p>\n Etymology: bhagavAn also enjoys the eternal bliss of experiencing himself, and hence called \u2018kapiravyaya:\u2019.<\/p>\n \u0928\u093f\u0924\u094d\u092f\u0902 \u0938\u0941\u0916\u0902 \u0938\u094d\u0935\u093e\u0928\u0941\u092d\u0935\u0902 \u092a\u093e\u0924\u094d\u092f\u092f\u0902 \u0915\u092a\u093f\u0930\u0935\u094d\u092f\u092f\u0903 |<\/p>\n Thus ends the ninth centum (navama Sathakam) in SrI bhagavath-guNa-dharpaNa, which is an explanation of SrI vishNu sahasranAma, by the scion of SrI hArItha clan, the son of SrIvathsAnka miSra (kUraththAzhwan) \u2013 SrIranganAtha by name, also called SrI parASara bhatta, who wrote this glorious commentary at the behest of SrI rangarAja.<\/p>\n The ninth 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 89 891) naikadha: (\u0928\u0948\u0915\u0926\u0903) The one who gives just one thing is called \u2018Ekadha:\u2019. The opposite of this is \u2018naikadha:\u2019 \u2013 meaning, the one who gives aplenty. bhagavAn is the master of divine apsaras (said to be about five hundred in … 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-31764","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\/31764","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=31764"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/31764\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=31764"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=31764"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=31764"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
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\u0938\u094d\u092e\u092f\u0928\u0940\u092f\u094as\u0926\u094d\u092d\u0941\u0924\u0903 \u092a\u094d\u0930\u094a\u0915\u094d\u0924\u0903 |<\/p>\n
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