SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Full Series<\/a><\/p>\n << Part 98<\/a><\/p>\n 981) yagyAnthakruth<\/u> (\u092f\u091c\u094d\u091e\u093e\u0928\u094d\u0924\u0915\u0943\u0924\u094d)<\/p>\n bhagavAn says thus in the bhagavath gIthA: \u201cOh arjuna! All actions conclude in knowledge\u201d.<\/p>\n In this way, bhagavAn generates the knowledge about himself (the knowledge that attaining the supreme brahman is the highest fruit of any yagya) upon conclusion of yagyas. Thus, he is called \u2018yagyAnthakruth\u2019.<\/p>\n Etymology: He who bestows the final result of any yagya (or completes any yagya) \u2013 which is in the form of knowledge about himself (that his attainment itself is the greatest fruit of any yagya) \u2013 is called \u2018yagyAnthakruth\u2019.<\/p>\n \u0905\u0928\u094d\u0924\u0902 \u092a\u0930\u094d\u092f\u0935\u0938\u093e\u0928\u0902 \u092f\u094a \u092f\u091c\u094d\u091e\u093e\u0928\u093e\u0902 \u0915\u0941\u0930\u0941\u0924\u0946 \u0938\u094d\u0935\u092f\u092e\u094d | 982) yagyaguhyam<\/u> (\u092f\u091c\u094d\u091e\u0917\u0941\u0939\u094d\u092f\u092e\u094d)<\/p>\n Although bhagavAn doesn\u2019t expect anything from a yagya (because he is complete by himself, and doesn\u2019t need an external act to satisfy him in anyway), he still accepts the oblations and other offerings in a yagya as though he had been waiting for them! With such meagre offerings, bhagavAn acts as though he is greatly pleased. In turn, he makes the performers of such yagya happy by bestowing great fruits upon them. This fact is known only by those learned few who are proficient with the details, the means and fruits of yagyas. For all others, this fact remains hidden and he shows himself as a mere seeker of oblations. Thus, he is called \u2018yagyaguhyam\u2019 \u2013 the secret of yagyas!<\/p>\n This is illustrated in the scriptures, thus:<\/p>\n Etymology: Although being completely satisfied naturally, the one \u2013 who acts as though he is greatly satisfied with the meagre offerings in a yagya (as though he was never complete before), thereby satisfying the performers by bestowing the desired fruits \u2013 is called \u2018yagyaguhyam\u2019. This eight lettered manthra is one of the best.<\/p>\n \u092f\u0938\u094d\u0924\u0930\u094d\u092a\u092f\u0924\u093f \u092f\u091c\u094d\u091e\u0946\u0937\u0941 \u0928\u093f\u0924\u094d\u092f\u0924\u0943\u092a\u094d\u0924\u094as\u092a\u094d\u092f\u0924\u0943\u092a\u094d\u0924\u0935\u0924\u094d | 983) annam<\/u> (\u0905\u0928\u094d\u0928\u092e\u094d)<\/p>\n bhagavAn is enjoyed by those learned souls who have realized their true nature and are capable of enjoying him as said in the previous divine names. Thus, he is called \u2018annam\u2019.<\/p>\n Etymology: He, who is enjoyed by the noble souls \u2013 who are highly capable of enjoying bhagavAn in all ways explained till now \u2013 at all times, is called \u2018annam\u2019 by the learned souls.<\/p>\n \u090f\u0935\u0902 \u0928\u093f\u0937\u094d\u092a\u093e\u0926\u093f\u0924\u093e\u0928\u0928\u094d\u0924\u092d\u094a\u0915\u094d\u0924\u0943\u0936\u0915\u094d\u0924\u093f\u0938\u092e\u0928\u094d\u0935\u093f\u0924\u0948\u0903 | 984) annAdha:<\/u> (\u0905\u0928\u094d\u0928\u093e\u0926\u0903)<\/p>\n bhagavAn in turn greatly enjoys such souls. Thus, he is called \u2018annAdha:\u2019.<\/p>\n Who else can have such great fortune of being enjoyed by bhagavAn \u2013 other than his dear devotees? There can be none! That is why this SlOka has an affirmation (denoted by EvakAra \u090f\u0935\u0915\u093e\u0930\u0903 \u2013 or the word \u2018Eva\u2019). The \u2018cha\u2019kAra (\u091a\u0915\u093e\u0930\u0903) applies all that was said before to this devotee (who is enjoyed by bhagavAn). The two words together (Eva and cha) in this SlOka clearly show that there can be none else who is so fortunate to be enjoyed by bhagavAn himself!<\/p>\n Etymology: He who takes such dear souls near to him, and eventually enjoys them himself, is called \u2018annAdha:\u2019.<\/p>\n \u092f \u0906\u0926\u0924\u094d\u0924\u0946 \u0924\u0925\u093e \u092d\u0941\u0919\u094d\u0915\u094d\u0924\u0946 \u0938\u094d\u0935\u092f\u0902 \u0938\u094as\u0928\u094d\u0928\u093e\u0926 \u0908\u0930\u093f\u0924\u0903 |<\/p>\n ================================ 985)\u00a0 AthmayOni:<\/u> (\u0906\u0924\u094d\u092e\u092f\u094a\u0928\u093f\u0903)<\/p>\n bhagavAn further mingles with those souls as closely as sugar is mixed with milk! Thus, he is called \u2018AthmayOni:\u2019.<\/p>\n Etymology: He, who always unites the dear devotees \u2013 who enjoy him at all times \u2013 with himself, is called \u2018AthmayOni:\u2019. This eight lettered manthra is capable of conferring all enjoyments to the seekers.<\/p>\n \u092d\u094a\u0915\u094d\u0924\u093e\u0930\u092e\u093e\u0924\u094d\u092e\u0928\u093e \u0928\u093f\u0924\u094d\u092f\u0902 \u092f\u094a \u092f\u094a\u091c\u092f\u0924\u093f \u0938\u0930\u094d\u0935\u0926\u093e | 986) svayamjAtha:<\/u> (\u0938\u094d\u0935\u092f\u0902\u091c\u093e\u0924\u0903)<\/p>\n The name \u2018svayamjAtha:\u2019 indicates that bhagavAn is born in this world without anyone having to pray for such incarnations!<\/p>\n Etymology: bhagavAn is called \u2018svayamjAtha:\u2019, because he doesn\u2019t expect anyone to plead for his births in this world.<\/p>\n \u0938\u094d\u0935\u092f\u0902\u091c\u093e\u0924\u094a \u092f\u0924\u094a \u091c\u093e\u0924\u0903 \u092a\u094d\u0930\u093e\u0930\u094d\u0925\u0928\u093e\u0926\u094d\u092f\u0928\u092a\u0946\u0915\u094d\u0937\u092f\u093e |<\/p>\n 987) vaikhAna:<\/u> (\u0935\u0948\u0916\u093e\u0928\u0903)<\/p>\n Having born in this world thus, bhagavAn is the one who removes all our sorrows. Thus, he is called \u2018vaikhAna:\u2019.<\/p>\n The root \u2018khanthE\u2019 (\u0916\u0928\u0924\u0946) (to dig) is prefixed with the \u2018vi\u2019 prefix, and suffixed with a \u2018ghanj\u2019 (\u0918\u091e\u094d) adjunct as per grammatical rules, resulting in the form \u2018vikhAna:\u2019 (\u0935\u093f\u0916\u093e\u0928\u0903). Further, the \u2018aN\u2019 (\u0905\u0923\u094d) adjunct is added, indicating that he is an expert at it, resulting in the final form of \u2018vaikhAna:\u2019.<\/p>\n Etymology: Having born in this world, he \u2013 who exhumes (and removes) the various difficulties in this material world \u2013 is called \u2018vaikhAna:\u2019. This seven lettered manthra removes all sorrows from the life of chanter.<\/p>\n \u091c\u0928\u093f\u0924\u094d\u0935\u093e \u092d\u0935\u0926\u0941\u0903\u0916\u0902 \u092f\u094a \u0935\u093f\u0935\u093f\u0927\u0902 \u0916\u0928\u0924\u093f \u0938\u094d\u0935\u092f\u092e\u094d | 988) sAmagAyana:<\/u> (\u0938\u093e\u092e\u0917\u093e\u092f\u0928\u0903)<\/p>\n Having been intoxicated with attainment of bhagavAn, the liberated souls start singing the sAmagAnam as \u2018hAvu hAvu\u2019 (\u0939\u093e\u0935\u0941 \u0939\u093e\u0935\u0941) (a particular sAman in the vEdhas) in utter bliss. Since he is the object of such bliss, he is called \u2018sAmagAyana:\u2019.<\/p>\n This is very clearly shown in the thaiththirIya upanishath, which says \u201cThis soul then remains singing the sAman as hAvu hAvu hAvu…\u201d, etc.<\/p>\n Etymology: Having been intoxicated with the attainment of whom the liberated and ever liberated souls (nithyas and mukthas) start singing the sAman (hAvu hAvu), such a one is called \u2018sAmagAyana:\u2019.<\/p>\n \u0938\u094d\u0935\u092a\u094d\u0930\u093e\u092a\u094d\u0924\u093f\u092e\u0927\u0941\u092a\u093e\u0928\u0946\u0928 \u0928\u093f\u0930\u0924\u093e\u0903 \u0938\u093e\u092e\u0917\u0940\u0924\u093f\u0937\u0941 | 989) dhEvakInandhana:<\/u> (\u0926\u0946\u0935\u0915\u0940\u0928\u0928\u094d\u0926\u0928\u0903)<\/p>\n All the said attributes are not (only) seen in the parAvasthA or \u2018para\u2019 form of bhagavAn in SrIvaikuNtam.\u00a0 Rather, they are found in this dhEvakInandhana (the son of dhEvaki).<\/p>\n [NOTE: The word \u2018this dhEvakInandhana\u2019 indicates that bhIshma is pointing at krishNa \u2013 who is right in front of him, and standing next to yudhishtira – while telling this divine name]<\/p>\n This is shown in SrIman mahAbharatham itself, thus (in the words of bhIshma):<\/p>\n \u201cOh yudhishtira! This son of dhEvaki, this janArdhana \u2013 with whom you are claiming close relations \u2013 this wide eyed dark hued supreme lord is verily the past, present and future.\u201d<\/p>\n Etymology: He who gave up his parAvasthA (or supremacy in SrIvaikuNtam) and descended to be born as the son of dhEvaki \u2013 out of sheer affection towards the fallen souls \u2013 is called \u2018dhEvakInandhana:\u2019.<\/p>\n \u0926\u0946\u0935\u0915\u094d\u092f\u093e\u0938\u094d\u0924\u0928\u092f\u0924\u094d\u0935\u0946\u0928 \u092a\u0930\u093e\u0935\u0938\u094d\u0925\u0903 \u092a\u094d\u0930\u091c\u091c\u094d\u091e\u093f\u0935\u093e\u0928\u094d | 990) srashtA<\/u> (\u0938\u094d\u0930\u0937\u094d\u091f\u093e) (also seen in 595)<\/p>\n He only (krishNa only) assumes the parAvasthA or supremacy and creates all the worlds as well. Thus, he (krishNa) is called \u2018srashtA\u2019.<\/p>\n Etymology: krishNa is called \u2018srashtA\u2019 because he only creates all worlds, assuming his supremacy.<\/p>\n \u092a\u0930\u093e\u0935\u0938\u094d\u0925\u093e\u0902 \u092a\u094d\u0930\u092a\u0928\u094d\u0928\u094as\u0938\u094c \u0938\u094d\u0930\u0937\u094d\u091f\u093e \u0938\u0930\u094d\u0935\u0938\u094d\u092f \u0938\u0930\u094d\u091c\u0928\u093e\u0924\u094d |<\/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 98 981) yagyAnthakruth (\u092f\u091c\u094d\u091e\u093e\u0928\u094d\u0924\u0915\u0943\u0924\u094d) bhagavAn says thus in the bhagavath gIthA: \u201cOh arjuna! All actions conclude in knowledge\u201d. In this way, bhagavAn generates the knowledge about himself (the knowledge that attaining the supreme brahman is the highest fruit of any yagya) … 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-31881","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\/31881","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=31881"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/31881\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=31881"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=31881"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=31881"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u0938\u094d\u0935\u0924\u0924\u094d\u0924\u094d\u0935\u091c\u094d\u091e\u093e\u0928\u0930\u0942\u092a\u0902 \u0924\u0941 \u0938 \u092f\u091c\u094d\u091e\u093e\u0928\u094d\u0924\u0915\u0943\u0926\u0941\u091a\u094d\u092f\u0924\u0946 ||<\/p>\n\n
\u092a\u0941\u0930\u094a\u0921\u093e\u0936\u093e\u0926\u093f\u0915\u0902 \u092d\u0941\u0915\u094d\u0924\u094d\u0935\u093e \u0924\u0943\u092a\u094d\u092f\u0928\u094d\u0928\u0928\u094d\u092f\u093e\u0928\u094d \u0935\u093f\u0936\u0946\u0937\u0924\u0903 |
\u0938 \u092f\u091c\u094d\u091e\u0917\u0941\u0939\u094d\u092f\u092e\u093e\u0916\u094d\u092f\u093e\u0924\u094a \u0935\u0938\u094d\u0935\u0930\u094d\u0923\u094a \u092e\u0928\u0941\u0930\u0941\u0924\u094d\u0924\u092e\u0903 ||<\/p>\n
\u092d\u0941\u091c\u094d\u092f\u0924\u0946 \u092f\u0903 \u0938\u0926\u093e \u0938\u094bs\u092f\u092e\u0928\u094d\u0928\u092e\u093f\u0924\u094d\u092f\u0941\u091a\u094d\u092f\u0924\u0946 \u092c\u0941\u0927\u0948\u0903 ||<\/p>\n
\u0906\u0924\u094d\u092e\u092f\u094a\u0928\u093f\u0903 \u0938\u094d\u0935\u092f\u0902\u091c\u093e\u0924\u094b \u0935\u0948\u0916\u093e\u0928\u0903 \u0938\u093e\u092e\u0917\u093e\u092f\u0928\u0903 \u0964
\u0926\u0946\u0935\u0915\u0940\u0928\u0928\u094d\u0926\u0928\u0903 \u0938\u094d\u0930\u0937\u094d\u091f\u093e \u0915\u094d\u0937\u093f\u0924\u0940\u0936\u0903 \u092a\u093e\u092a\u0928\u093e\u0936\u0928\u0903 \u0965 \u0967\u0966\u096c \u0965
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\u0906\u0924\u094d\u092e\u092f\u094a\u0928\u093f\u0903 \u0938 \u0915\u0925\u093f\u0924\u094a \u0935\u0938\u094d\u0935\u0930\u094d\u0923\u0903 \u0938\u0941\u0916\u092d\u094a\u0917\u0926\u0903 ||<\/p>\n
\u0935\u0948\u0916\u093e\u0928\u0903 \u0938 \u091a \u0928\u093f\u0930\u094d\u0926\u093f\u0937\u094d\u091f\u0903 \u0938\u092a\u094d\u0924\u093e\u0930\u094d\u0923\u094as\u0916\u093f\u0932\u0926\u0941\u0903\u0916\u0939\u093e ||<\/p>\n
\u0928\u093f\u0924\u094d\u092f\u092e\u0941\u0915\u094d\u0924\u093e\u0903 \u0938\u0928\u094d\u0924\u093f \u092f\u0938\u094d\u092f \u0938 \u0909\u0915\u094d\u0924\u0903 \u0938\u093e\u092e\u0917\u093e\u092f\u0928\u0903 ||<\/p>\n
\u0935\u093e\u0924\u094d\u0938\u0932\u094d\u092f\u093e\u0926\u0935\u0930\u094a \u092f\u094as\u0938\u094c \u0926\u0946\u0935\u0915\u0940\u0928\u0928\u094d\u0926\u0928\u0903 \u0938\u094d\u092e\u0943\u0924\u0903 ||<\/p>\n
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