यज्ञ इज्यो महेज्यश्च क्रतुः सत्रं सतां गतिः।
सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमं॥
യജ്ഞ ഇജ്യോ മഹേജ്യശ്ച ക്രതുഃ സത്രം സതാം ഗതിഃ
സര്വദര്ശീ വിമുക്താത്മാ സര്വജ്ഞോ ജ്ഞാനമുത്തമം
யஞ இஜ்யோ மஹேஜ்யஸ்ச க்ரது ஸத்ரம் சதாம் கதி
ஸர்வத்ர்சீ விமுக்தாத்மா ஸர்வஞோ ஞானமுத்தமம்
ಯಞ ಇಜ್ಯೋ ಮಹೇಜ್ಯಶ್ಚ ಕ್ರತುಃ ಸತ್ರಂ ಸತಾಂ ಗತಿಃ
ಸರ್ವದರ್ಶೀ ವಿಮುಕ್ತಾತ್ಮಾ ಸರ್ವಞೋ ಞಾನಮುಥಮಂ
యఞ ఇజ్యో మహేజ్యశ్చ క్రతుః సత్రం సతాం గతిః
సర్వదర్శీ విముక్తాత్మా సర్వఞో ఞానముత్తమం
yajnah ijyo mahejyashcha kratuh satram sataam gatih
sarvadarshee vimuktaatmaa sarvajno jnaanamuttamam
445. Yajnah - 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. Ijyah - 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. Mahejyah - One who is to be most worshipped. One who most certainly is to be invoked in every ritual because all other devataas 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 - 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 - 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. Sataam gatih - 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. Sarvadarshee – “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. Vimuktaatmaa – “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. -Sruti says (Kathopanishad 5-1).
453. Sarvajnah – “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. Jnaanamuttamam – “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”
