kAma-devah kAma-pAlah kAmI kAntah kRtAgamah |
om kAma-devAya namah
om kAma-pAlAya namah
om kAmine namah
om kAntAya namah
om kRtAgamAya namah
om anirdeSya-vapushe namah
om vishNave namah
om vIrAya namah
om anantAya namah
om dhana'njayAya namah
657. kAma-devah –
a) The One who grants all desires.
b) The Lord who is desired by those who seek the four purushArtha-s.
Om kAma-devAya namah
a) SrI BhaTTar derives his interpretation kAmAn dIvyati iti kAma-devah - One who gives as a gift all that His devotees desire. The term "dIvyati"signifies dAna-karmA. He gives the support for this interpretation frommahA bhAratam:
kAmadevastu bhagavAn sarveshAm sarva-kAmadah | (bhA. Santi.343.39)
" The Lord has the name kAma-deva as He grants all the desires of allbeings".
b) SrI Samkara gives the interpretation that bhagavAn has this nAma because Heis the God (deva) who is desired (kAma) by those who seek the four kinds ofgoals - dharma, artha, kAma, and moksha. (kAmyata iti kAmah - kAma because He isdesired, and devaSca - God).
kAmam or desire can be that which is consistent with dharma, or that which iscontrary to dharma. The kAma that one should seek is the one that isconsistent with dharma. BhagavAn refers to this in gItA 7.11 - dharmaaviruddho bhUteshu kAmo'smi bharatarshabha - In all beings, I am the kAma whichis unopposed to dharma. The dharma cakram writer points out that byworshipping bhagavAn, the kAma-deva, one can develop the enrichment of thedesire that is consistent with dharma, and move away from the kAma that isopposed to dharma. He points out that those with the right kind of kAmasee God in the world, and those who have the wrong kind of kAma see the world inGod. To win over the worldly kAma and to grow the godly kAma, one should chantthe nAma of kAma-deva with this meaning in mind.
658. kAma-pAlah -
a) The Protector of the gifts that He bestows.
b) The Protector of those who desire Him.
Om kAma-pAlAya namah.
a) In the previous nAma, SrI BhaTTar interpreted kAma-devah as One whobestows the gifts that the devotee desires, thus kAma referring to the giftsdesired by the devotee. He interprets the current nAma as referring tobhagavAn's guNa of protecting that which He has bestowed - sa eva datta (kAmAn)anupAlanAt kAma-devah.
SrImad baladeva vidyAbhUshaN, a follower of the gauDiya vaishNava sampradAyam,specifically refers to bhagavAn fulfilling the wishes of the deva-s by killingkeSi - keSi vadhena teshAm kAmam abhilAsham pAlayati pUrayati iti kAma-pAlah.
b) In one of the interpretations that SrI cinmayAnanda gives, he interprets kAmaas referring to those who desire Him, and then assigns the meaning to kAma-pAlahas One who protects those who desire Him.
659. kAmI –
a) He who has all things that are desirable.661.kRtAgamah
b) He who is of fulfilled desires.
a) SrI BhaTTar gives the interpretation that He is kAmI because He haseverything that is desired. SrI v.v. rAmAnujan emphasizes the abundance ofall good things that He possesses, such that He can bestow anything to thedevotees that they want.
b) SrI Samkara gives the interpretation that He is kAmI because He is One whohas all His desires fulfilled (pUrNa kAma svabhAvatvAt). He isreferred to as avApta-sarva-kAman.
660. kAntah -
a) He Who is charming.
b) He Who causes the end of brahma at the end of his period.
c) He Who is present everywhere, and Effulgent.
Om kAntAya namah.
We encountered this nAma earlier in Slokam 32 (nAma 297).
SrI BhaTTar gives the vyAkhyAnam - sa eva svayameva kamanIyah kAntah -
ByHimself He is fascinating.
Under the earlier occurrence ofthis nAma, he indicates that this natural charm of bhagavAn is because of Hiseternal saukumAryam, saundaryam, etc. - svayam saundarya, saukumAryAdi rUpaguNaih. SrI v.v. rAmAnujan refers us to nammAzhvar's tiruvAimozhi - paruguinnamudE (7.1.7). Unlike the deva-s who made Him strain Himself bychurning the ocean for getting the amRtam for them, AzhvAr just wants to drinkHim directly, because He is the amudam Himself! SrI rAmAnujan also givesreference to kulasekhara AzhvAr's perumAL tirumozhi 8.2: "kaNDavartam manam vazha'ngum kaNa purattu en karu maNiyE!" - Those who see Him intirukkaNNapuram, just lose their mind to Him and surrender to His beauty - suchis His charm.
b) SrI Samkara gives an alternate interpretation -
kasya brahmaNah antah asmAtiti kAntah - Since He is the cause of the end of brahma at the end of theparArdha (100,00 billion years), He is called kAntah - kasya antah kAntah).
c) SrI satyadevo vAsishTha derives another interpretation based on the root kani- dIpti kAnti gatishu, and gives the meaning that He is around everywhere, andHe is Effulgent.
a) The Revealer of the sacred mantra-s to the pure-minded.
b) He who has propounded the pA'ncarAtra Agama-s.
c) He Who has given us the Sruti-s and the smRti-s.
d) He from Whom the kRta yuga emerged
e) He who victoriously entered the gathering of His kith and kin after slaying keSi
f) He Who appears to His devotees again and again in whatever form they desire.
om kRtAgamAya namah.
a) SrI BhaTTar explains the nAma as referring to His being the Revealer of the mantra-s to those who are pure-minded. Every mantra has associated with it a mantra-drashTA, the Seer or sage who is associated with the revelation of that mantra. It is He who is in the form of the mantra Itself, and reveals Himself to the mantra-drAshTA in the form of the mantra. Thus, His nAma as kRtAgamah.
b) SrI kRshNa datta bhAradvAj gives the derivation thus - kRto viracita upadishTo vA Agamah pA'ncarAtra-SAstram yena iti kRtAgamah - He is called kRtAgamah because He propounded the pA'ncarAtra Agama. The pA'ncarAtra Agama was given to us directly by bhagavAn, and thus has the same authority as the veda-s. Readers are referred to the series on pA'ncarAtra that has appeared in this list for more details on pA'ncarAtra and its origin.
c) SrI Samkara interprets the term "Agama" in a generic sense to refer to all Sruti-s and smRti-s, and thus gives the interpretation that He is called kRtAgamah because He is the author (originataor) of the Agama-s - the Sruti-s and smRti-s. He quotes bhagavAn's own words - Sruti smRtI mamaiva A~jne - The Sruti and smRti are My commands. Later on in SrI vishNu sahasra nAmam, Sage vyAsa declares - vedAh SastrANi vi~jnAnam etat sarvam janArdanAt - The veda-s, SAstra-s, wisdom, and all these, came from janArdana (Lord vishNu).
SrI aNNa'ngarAcArya gives the following crisp interpretation from prabandham, which contains an ocean of thoughts - "kalaigaLum vedamum nIdi nUlum kaRpagamum SoL poruL tAnum maRRai nilaigaLum vAnavarkkum piRarkkum nIrmaiyinAl aruL Seidavar - peria tirumozhi 2.8.5" - He Who gave the veda-s, vedAnta sUtra-s, itihAsa-s, kalpa sUtra-s, vyAkaraNa, mImAmsA, etc., to the deva-s and to the mansuhya-s, by His sheer kindness towards them.
d) SrI cinmayAnanda gives yet another angle - consistent with the interpretation that He is the Destroyer of brahmA at the time of pralaya for the previous nAma, the current nAma can be interpreted as One who then inaugurates the kRta yuga (kRta Agamah). Thus, He is the One into whom the whole world dissolves at the time of pralaya, and from whom the world re-emerges at the beginning of the next yuga.
e) SrI baladeva vidyAbhUshan continues his thoughts from the previous Slokam dealing with keSi vadham, and gives the interpretation to the current nAma that He is kRtAgamah because He finished off kESi and then victoriously entered the assemblage of His kith and kin (probably the root he draws on is kR himsAyAm - to kill, and gam gatau - to go). Here kRta refers to the act of destruction of keSi, and Agamah refers to His gamana or arrival in the midst of His kith and kin.
f) SrI satyadevo vAsishTha uses the roots kR karaNe - to do, and gam gatau - to go, to derive his meaning, and gives the following interpretation - kRta Agamo yena sa kRtAgamah -BhagavAn does the act of appearing to His devotees in whatever form they desire, in response to the stuti of the stotrA-s of the devotees. He bases his interpretation on the Rg-vedic mantra 8.3.13-14:
kadu stuvanta Rtayanta devata Rshih ko vipra ohate |
kadA maghavan indra sunvatah kadu stuvata Agamah ||
"What prayers shall we the mortals sing, so that You will appear
in response to the call of the priaser?"
The dharma cakram writer, in the issue of May 1998, describes the Agama-s and the veda-s under the term darSana, and then gives a detailed description of their different classifications under the groups of nyAya, vaiSeshika, mImAmsa, sAnkhya, yoga, and vedAnta. He also goes into further sub-classifications under these. He points out that all these different categories of darSana-s are provided to us by bhagavAn Himself, or by those who are blessed with the right knowledge by Him, in order to guide us towards Him. This is the explanation for the nAma kRtAgamah that is provided by the dharma cakram author.
662. anirdeSya-vapuh –
a) He of indefinable form
Om anirdeSya-vapushe namah.
This nAma occurred earlier as nAma 179 (Slokam 19). Please visit thewrite-up for nAma 179 as well.
SrI kRshNa datta bhAradvAj gives the derivation thus: na nirdeshTum Sakyamvapuh yasya iti anirdeSya-vapuh - He is anirdeSya-vapuh because He has a bodythat is beyond the reach of the mind, words, etc.
In his vyAkhyAnam for this nAma under Slokam 19, SrI BhaTTar quotes from maulasamhitA, and gives an analysis of the difference between the nature ofbhagavAn's form vs. our forms. Our body is formed by the seven greatelements - the pa'nca bhUta-s, plus mahat and ahamkAra. We possessintellect, mind, body and limbs. From the SAstra-s we know that bhagavAnalso has intellect, mind, body and limbs. So the question arises: "Of what substance is bhagavAn's body composed?", and the answer isgiven: BhagavAn's body is composed of His form itself". In other words, there is nothing else of which He is composed, andso He can't be described in terms of something else. This a-nirdeSya-vapuhis further revealed thus: "BhagavAn is of indescribable form becauseHis body is knowledge incarnate, lordship incarnate, power incarnate, like theglowing ember, of the burning khAdira or silk-cotton that has fire on all sides,like pure honey, when drunk, that is sweet on all sides, like a bar of gold thatis being polished is gold all around, like a mansion that will be attractivewhen viewed from all angles. Similarly, bhagavAn is entirely lordship andpower in full. Whatever He wants to become, He becomes". It isvery clear that this description keeps looking for similes to describe Himunsuccessfully, illustrating that He can't be described.
SrI BhaTTar also gives reference to SrI vishNu purANa (1.2.10-1.2.12), whichstates the impossibility of describing Him: "Who can describe Him whois not apprehended by the senses, who is the best of all things, the SupremeSoul, Self-existent, who is devoid of all the distinguishing characteristics ofform, color, etc., is exempt from birth, growth, aging, death or decay, whoexists everywhere and in whom everything exists always……..". -varjjitah Sakyate vaktum yah sadA asti iti kevalam - All we can do is say thatHe exists always, but we can't describe Him in words.
SrI rAdhAkRshNa SAstri quotes kaThopanishd 2.2.14 - "anirdeSyamparamamsukham" in support of the interpretation of this nAma.
Those who have realized Him give up after struggling for words in theirdescription of Him, as evidenced by the pASuram-s of AzhvArs. The thought is poured out by tiruma'ngai AzhvAr in his 3rd pASuram intiruneDunTAnDakam (referenced by SrI v.v. rAmAnujan):
tiruvaDivil karu neDu mAl Seyan enRum, tirEdaik kaN vaLai uruvAit tigazhndAnenRum peru vaDivil kaDal amudam koNDa kAlam, perumAnaik karu nIla vaNNan enRumoru vaDivattu Or uru enRu uNaral AgAdu, Uzhi tORu Uzhi ninRu Ettal allAl karuvaDivil Se'nkaNNa vaNNan tannai, kaTTuraiyE yAr oruvar kANgiRppArE?
"By nature, He who has immense Mercy towards His creation is dark like thewater-laden clouds; in tretA yugam, He is known to have a reddish color; in kRtayugam His complexion is white like that of the conch. In each yugam devotees can worship Him in whatever form(s) He chooses topresent Himself in, but beyond worshipping, we cannot precisely understand Histrue form. People can describe this nIla megha SyAmalan with lotus-likereddish eyes as they want, but none can describe Him in the form in which He hasrevealed Himself to me".
SrI v.v. rAmAnujan also gives reference to nammAzhvAr's tiruvAimozhi 8.8.2 -paDiyE idu enRu uraikkalAm paDiyan allan paramparan - His Nature is not suchthat it can be described as such and such; IDum eDuppum il ISan - There isnothing that is equal to Him or above Him (tiruvAi. 1.6.3); oruvaraiyum ninoppAr oppu ilA enginRALAl (peria tirumozhi 8.1.2) - There is no one comparableto Him. In praising Lord oppiliappan of tiruviNNagaram, nammAzhvAr refersto Him as "tan oppAr il appan" - oppu ili appan (tiruvAi. 6.3.9).
There are vast numbers of additional references in divya prabandham pointing tothe indescribable nature of bhagavAn, but one more from nammAzhvAr is included:
kOlamE! tAmariak kaNNadOr a'njana
nIlamE! ninRu enadAviyai IrginRa
SilamE! SenRu SellAdana munnilAm
kAlamE! unnai ennAL kaNDu koLvEnE? (tiruvAi. 3.8.8)
One can feel the depth of feeling that the great AzhvAr is trying to convey through words, of the experience that cannot be described inwords.
We have the tiatittirIya upanishd mantra - yato vAco nivartante, aprApya mansAsaha (Anandavalli - anu. 4) - He is inaccessible to words or to mind; He canonly be experienced. Similar passages abound in veda; e.g., kenopanishad 1.5 to1.9 - Brahman is that which reveals speech, but which cannot be revealed byspeech; that which gives us the ability to see but which cannot be seen, etc.;ISAVAsya upanishad mantra 4-5 (The Self is inaccessible to the mind since it isfaster than the mind; it is beyond the reach of the senses; It moves and movesnot; It is far for those who are ignorant, and near for those who are wise; Itis within and without; etc.).
Under the current nAma, SrI BhaTTar's anubhavam is that bhagavAn assumesdifferent forms in the different yuga-s as needed in order to bless thedevotees, and so He is called a-nirdeSya-vapuh. The nirukti authorsummarizes SrI BhaTTar's thoughts thus - yugAnusAri rUpatvAt a-nirdeSya-vapuh.
SrI satyadevo vAsishTha observes that He is inside everyone, permeateseverything inside and out, has a virAT SarIra (viSva rUpa), is neither born norends nor ages, and this is His guNa of anirdeSya-vapuh.
b) SrI satyadevo vAsishTha also gives an alternate interpretation that is notgiven by any of the other major vyAkhyAna kartA-s, based on the root vap - bIjasantAne chedane ca - to sow (the seed, vapati). Since bhagavAn is the Onewho sows the seeds that result in the creation of the Universe, and since He isindescribable, He is the Indescribable Originator or the seed-sower. Herelates the origin of the word bAp or bApu in hindi to this root vap - to sow.
663. vishNuh - The Pervader.
Om vishNave namah.
This nAma occurred earlier as nAma-s 2 and 259 (Sloka-s 1 and 28).
Please refer to the revised write-up I posted in the bhakti list on Jan. 17,2001 for this nAma.
664. vIrah -
a) The Valiant.
b) The swift Mover (into the hearts of His devotees or against demons).
c) He Who destroys His enemies
d) He Who makes the enemies tremble in front of Him and run, showing theirbacks.
Om vIrAya namah.
This nAma was described earlier under Slokam 43 - nAma 402.
a) SrI BhaTTar derives the interpretation for the nAma from the root aja - gatikshepaNayoh - to drive or to lead, and a grammatical rule which states that vIis the substitute for aja under certain conditions (ashTAdhyAyI 2.4.56), andgives the meaning - He Who is valiant.
SrI kRshNa datta bhAradvAj uses the interpretation - vIrayate iti vIrah - He whodisplays valor is called vIrah, and expands - ripu damanAya vikramate - It isfor the destruction of the enemies. SrI BhaTTar describes that it is forthe destruction of the enemies of His devotees that He uses His valor. Thus, the anubhavam here, as in all the vyAkhyAna-s of SrI BhaTTar, is thatwhatever bhagavAn does is for the sake of His devotees. SrI BhaTTardescribes the nature of this valor - He induces terror in the hearts of Hisdevotees' enemies - rakshsAm ati-bhaya calana hetutvAt vIrah.
b) SrI Samkara gives an additional interpretation based on the root vI - gati,vyApti, prajanana, kAnti, asana, khAdaneshu - to go, to pervade, toobtain, to throw, to conceive, to be born, to shine, to be beautiful, to desire,to eat. Thus, the root denotes motion, creation, radiance, existence andconsumption. As He has all these qualities, He is called vIrah -gatyAdimattvAt vIrah. SrI anatakRshNa SAstry extends this anubhavamand gives the interpretation that this speed is displayed in His swift entryinto the hearts of His devotees, as well as His swift move against His devotees'enemies.
This guNa of bhagavAn, namely His swift entry into the heart of His devotee toplease the devotee, and His swift effect on His devotees' enemies by causingthem terror, reminds one of the nArasimha vapuh incarnation (see the detailedexplanation for this nAma under Slokam 3). In this incarnation, bhagavAn'sform as Lord nRsimha terrorizes hiraNyakaSipu, but at the same this same form isso pleasing to prahlAda. This is one more example of the guNa of Hispossessing the anirdeSya-vapuh that we encountered in the previous nAma - theform that cannot be described as this or that, because simultaneously it iseverything.
c), d) Other interpretations for this nAma that are given in the vyAkhyAna foramarakoSa are: viruddhAn rAti hanti iti vIrah - One who destroys the enemies;vidvishTAn Irayati iti vIrah - One who makes the enemies tremble and run showingtheir backs (Ira -gatau kampane ca).
When this quality of being valiant applies to us human beings, the dharma cakramwriter emphasizes that we should be valiant against the internal enemies evenmore than the external enemies. It is the fight against the internalenemies - kAma, krodha, lobha, moha, bhaya, etc. , that one should learn to wineffectively. It is by resorting to prayer and devotion to bhagavAn that wecan effectively overcome these internal enemies. Meditating onthis nAma of bhgavAn will help us achieve this objective.
References to the Sruti, smRti, divya prabandham, etc., that have been given bythe great AcArya-s in support of their interpretations for this nAma, have beenprovided under nAma 402.
665. anantah –
a) The Limitless.
b) One who is beyond the reach of those who are not of pure mind.
Om anantAya namah.
Note that this is one of the nAma-s from the trio - acyuta, ananta, govinda, that is uttered several times daily by vaishNava-s.
Starting from this nAma, and up to nAma 683 (mahA havih), SrI BhaTTar interprets the nAma-s as describing His limitless vibhUti-s.
a) SrI BhaTTar gives the interpretation - na asya deSa kAla vastutah avadhayah santi iti anantah - He for whom there is no limitation of space, time or object. He is ananta-mUrti - One of unbounded form. In the gItA, bhagavAn declares: nAstyanto vistarasya me (10.19) - There is no limit to My auspicious manifestations (vibhUti-s). SrI BhaTTar also gives reference to the Sruti-s: "satyam, j~nAnam anantam brahma" (tait. Ananda. 1) - Brahman is Existence, Knowledge, and Infinite; "athaitasyaiva anto nAsti tad brahma" (tait. yajur. 7.3.4) - There is no limit or end to this object known as Brahman.
SrI Samkara gives additional reasons for His being called ananta - vyApitvAt, nityatvAt, sarvAtmatvAt, deSatah, kAlatah, vastutaSca aparichinnah anantah - Because He is all-pervading, eternal, and the Self of all, and because He is unlimited by space, time, or substance, He is known as anatah. In addition to the upanishadic support, he also gives additional support from SrI vishNu purANa -
gandharvApsarasah siddhAh kinnaroraga cAraNAh |
nAntam guNAnAm gacchanti tena anantah ayam avyayah || (2.5.24)
"The gandharva-s, apsara-s, siddha-s, kinnara-s, uraga-s, and the cAraNa-s are unable to find the end of His attributes; hence, the imperishable Lord is called ananta".
nammAzhvAr refers to bhagavAn as "kaNakku aRu nalattanan, antam il Adi am bhagavan" (tiruvAi. 1.3.5) - "bhagavAn possesses limitless kalyANa guNa-s, He is the beginning of everything, and He has no end". He captures the ananta nature of bhagavAn nicely in the pASuram
nAm avan ivan uvan avaL ivaL uvaL evaL
tAm avar ivar uvar adu idu udu edu
vImavai ivai uvai avai nalam tI'ngavai
Am avaiyAi avaiyAi ninRa avare (tiruvAi. 1.1.4)
"We are but He; What one indicates as that man, this man, that woman, this woman, that object, this object; on whatever we indicate in plural similarly, all are but He and He alone; Things with good traits or bad traits, things there or here, things that go off, things that will come one day, all are merely He. All are aspects of His splendor" (translation copied from Sri V. N. Vedanta deSikan).
SrI rAdhAkRshNa SAstri elaborates further on His being unlimited by time, space, and substance.
- Since He existed before everything else, He exists now, and He will exist for ever in the future, He is unlimited by time (bhUta-bhavya-bhavan-nAthah). Thus He is nitya - nityo nityAnAm (kaTha. 2.2.13);
- Since He pervades everything and is everywhere inside and out, He is unlimited by space (vishNu); eko devah sarva bhUteshu gUDhah sarva-vyApI ca bhagavAn (SvetASva. 3.11).
- Since He is everything there is, it is not possible to precisely say that He is this, that, man, woman, or any one thing, and so He is unlimited by form; naiva strI na pumAn eshah ( SvetASva. 5.10).
b) SrI baladeva vidyA bhUshaN gives the interpretation that He is anantah because He is beyond the reach of those who are not pure in their mind - a-viSuddha manasAm a-nikaTatvAt anantah.
666. dhana'njayah –
a) He Who surpasses all other wealth in being desired.
b) One Who manifested Himself as arjuna, the conqueror of wealth.
Om dhana'njayAya namah.
a) He is the source of redemption for everyone, and those who know this will seek Him above all other wealth like gold and diamond, because of His far superior qualities and possessions. Those who know the Truth will seek Him above all, and will want to keep Him secure with them. The nirukta author summarizes SrI BhaTTar's vyAkhyAnam as follows: maNi-mauktika ratnAdi hema-rUpyAdikam dhanam jayati - adhah karoti iti dhanan'njayah - As wealth that is to be desired, He is the wealth who surpasses all other wealth such as gold, diamond, etc. Those who know His value will consider the likes of gold and diamond as less than grass.
One is reminded of svAmi deSikan's views in this context from his vairAgya pa'ncakam, on which a write-up on which can be found in one of my previous postings in the list. SvAmi deSikan points out that the real dhanam or wealth is "dhana'njaya vivardhanam dhanamudUDha govardhanam su-sAdhanam a-bAdhanam su-manasAm samArAdhanam" - The true wealth that will never diminish, that will always give the utmost pleasure to those who are of pure mind, that is the surest means of attaining anything that is desired, is the One that bore the govardhana mountain, and that gave arjuna the greatness that he attained.
nammAzhvAr describes Him as "enakkut tEnE, pAlE, kannalE, amudE" - He is the honey, milk, sugar-candy, nectar, everything for me (tiruvAi. 10.7.2) - (quote from v.v. rAmAnujan).
b) dhana'njaya is a common name for arjuna, because he conquered several kings and accumulated enormous wealth to facilitate the rAjasUya yAga by dharma putra. In the gItA, Lord kRshNa declares that arjuna is a vibhUti or manifestation of Himself - pANDavAnAm dhana'njayah (gItA 10.37). Thus, SrI Samkara interprets this nAma as referring to Him as the Conqueror of wealth in His manifestation as arjuna. dhanam ajayat iti dhana'njayah.
Just as an example of how the different devotees enjoy bhagavAn's nAma-s in their own way, Sri baladeva vidyAbhUshaN, a gauDIya vaishNava sampradAya follower, gives interpretations for most nAma-s based on Lord kRshNa's life in this world. For the current nAma, he gives the interpretation that bhagavAn is called dhana'njaya because He won over all the wealth of kamsa, and gave them to ugrasena - kmasa sampado dhanAni jayati, jitvA ugrasenAya dadAti iti dhana'njayah.
c) SrI satyadevo vAsishTha gives the interpretation that the whole Universe belongs to Him, and all this is under His control, and so He is dhana'njayah - the Conqueror of all wealth.