Lord Shri Vishnu Sahasranama Part: 49
Posted by kathavarta on June 8, 2009
Stanza::48::
Yajna ijyo mahejyas cha kratuh satram satamgatih
Sarvadarshi vimuktatma sarvagyo gynanam-uttamam ..48
(445) Yajnah: One who is all-knowing.
One who is of the nature of yajna. All sacrifices are His own forms. He exists as sacrifice in order to satisfy men and gods. Sruti says that all yajnas are of the nature of Vishnu (Yajno Vai Vishnuh).
(446) Ijayah: One who is fit to be worshipped in sacrifices.
One who is fit to be invoked through yajnas. Lord Narayana is the only one who is being invoked in all yajnas, even when the devotee particularly invokes any other deity. He, being the Infinite, all gods are expressions of His own glory and therefore, irrespective of the deity invoked, all yajnas are worship of Vishnu. In Harivamsa we read a declaration which openly reveals this truth: “They who worship through holy sacrifices, the devas or the pitris, they worship indeed the Vishnu, the Self, through the Self.”
(447) Mahejyascha: He who, of all deities worshipped, is alone capable of giving the blessing of liberation.
One who is to be most worshipped. One who most certainly is to be invoked in every ritual because all other devatas invoked during the yajnas can each fulfil the seeker’s desires; but to invoke Sri Narayana is to invoke the only Power that can supply complete liberation for the devotee. Therefore, He is the object of great sacrifice.
(448) Kratuh: A Yajna in which there is a sacrificial post is Kratu.
It is a kind of yaaga wherein there is a pillar to which the sacrificial animal is tied. Since all sacrifices are offered to Him-the Lord, even Kratuh, a sacrifice with violence inherent in it is also Vishnu.
(449) Satram: One who is of the nature of ordained Dharma.
The Lord who protects the good (Sat). In continuation with the previous Kratuh, when we read this it can also be considered as indicating a particular kind of yajna described as Satram in our Vedic literature.
(450) Satamgatih: One who is the sole support for holy men who are seekers of Moksha.
One who is the refuge (for the good people). One who is worshipped and invoked by those who wish to liberate themselves from all limitations in life. Gatih in Sanskrit means both the path and the goal. Thus, through surrendering to the Narayana alone does one reach Sri Narayana.
(451) Sarvadarshi: One who by His inborn insight is able to see all good and evil actions of living beings.
“As He is the pure Consciousness in all living creatures, all knowledge in all beings is illumined by Him. Just as the sun is “the eye of the universe,” so the Consciousness is the Illuminator of every- thing.
(452) Vimuktatma: One who is naturally free.
“The ever-liberated Self.” The Supreme, though He expresses Himself through the equipments, He is never conditioned by the matter envelopments through which He apparently expresses Himself. Just as the waves rise, exist and dissolve in the ocean, the equipments of experiences rise, play and dissolve themselves in Him.
He is ever-liberated, never-shackled by gross matter. This great principle of Paraatmaa is Sri Narayana. -Shruti says (Kathopanishad 5-1).
(453) Sarvagyo: One who is all and also the knower of all.
“Omniscient.” He is the Principle of Consciousness and, therefore, He is the Illuminator of all thoughts, all intentions, motives, emotions and all sense perceptions in an individual. The meaning is the same as in Sarvadarsee.
(454) Gynanam uttamam: That consciousness which is superior to all, birthless, unlimited by time and space and the cause of all achievements.
“The Supreme Knowledge of all other knowledges.” The Self is the Supreme Knowledge, for, without the Consciousness, no knowledge is possible. Taittireeyopanishad indicates the Self as. “Satyam Jnaanam, Anantam Brahma”
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