Vishnu Sahasra Naamam-Vol III-RR-edit.pub - Ibiblio

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That has been carried out now”.
SrI v.v. rAmAnujan gives other instances where bhagavAn has taken birth as
the child of devotees, as a result of their yAga, vrata, etc. He was born in His
incarnation of vAmana as aditi’s son as a result of her payo-vratam; it is wellknown
that Lord rAma was born as a son to daSaratha as a result of the putra
kAmeshTi yAgam; yaSodA and nandagopan had Lord kRshNa as their son
because of their tapas.
SrI rAdhAkRshNa SAstri gives the additional instances of Lord varadarAja,
Who manifested Himself from the sacrificial fire of brahmA in kA’nci.
b) SrI cinmayAnanda comments that because bhagavAn makes His appearance
in every yaj~na in His pure Form, we can say that He is born in yaj~na. Based
on the gItA, he gives the definition for yaj~na as "a co-operative endeavor
wherein we offer our capacity into a field of chosen work invoking in it the
unmanifested Lord, who pours His blessings in terms of profit”. In this sense,
when all the personality layers are offered in an act of total surrender, the
spiritual experience of the Self is born. Thus bhagavAn is the result of the
medha or sacrifice (medha-jah), and to the student of vedAnta, the term is
rich in its suggestiveness.
The dharma cakram writer describes the five types of yaj~na-s that each of
us should be observing, and indicates that the realization of the Self is a
result of observing these pa’nca mahA yaj~na-s, and this is the significance of
this nAma for us. In other words, He becomes accessible and available to us as
a result of our observing the pa’nca mahA yaj~na-s (medha-jah). The
pa’ncamahA yaj~na-s are: bhUta yaj~na, pitR yaj~na, nara yaj~na, Rshi yaj~na,
and devayaj~na. These have been described before, under nAma-s 449 and
682.
c) SrI baladeva vidyA bhUshaN uses the root med, medh – sa’ngame – to meet,
as the basis for his interpretation: medha – bhakta sa’ngame jAyate prAdurbhavati
iti medha-jah – He Who makes His presence in the gatherings of
bhakta-s.
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