SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama:
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731) naika: (नैकः)
bhagavAn cannot be categorized together with any other entity; yet such uniqueness does not come merely out of his divine attributes of concealment (remaining hidden from common view, as the indweller), multiplication (process of creation), transformation (in his body – in order to create all the worlds) etc. Rather, such uniqueness comes only because there is no entity equalling his nature (of being the master of all, possessing unbounded wealth, etc).
So, since bhagavAn possesses a second group of entities consisting of all his divine wealth (sentient and insentient entities), he is called ‘naika:’ – the one who is not alone.
bhagavAn himself declares thus: “Oh arjuna, there is no end to my divine wealth”
(NOTE: Although the two divine names ‘Eka:’ and ‘naika:’ appear to contradict each other, bhattar has clearly shown that they are only complimenting each other, and not contradicting. The name ‘Eka:’ means “the one who has none equalling him”, and the name ‘naika:’ means “the one who is not alone but possesses unbounded wealth consisting of all sentient and insentient entities (of which none can equal him)”. This shows the true existence of sentient and insentient entities apart from the supreme brahman himself (thathva-thrayam), as well as the natural supremacy of that brahman. This is much against the adhvaitha school of thought as seen in SankarAchArya’s commentary, where he interprets ‘Eka:’ as ‘the one who does not have the three distinctions’ and ‘naika:’ as ‘the one who manifests as multiple entities in this world due to mAyA’, which negates the existence of a second entity to brahman)
Etymology: He is called ‘naika:’ who possesses a second category other than himself, consisting of all his divine wealth (namely “all sentient and insentient entities”), and hence not alone.
नैकः स्वविसजातीयविभूत्याख्य द्वितीयवान् |
732) sa: (सः)
bhagavAn is called ‘sa:’ since he bestowed complete knowledge about himself even unto the small children in his neighbourhood. The root ‘syathi’ स्यति (to conclude / show conclusively) gets the ‘da:’ (डः) adjunct, resulting in this divine name.
Etymology: He whose glories are popularized among everyone including small children during his incarnation as krishNa (and others) is called ‘sa:’.
सर्वॆषु कृष्णरूपादिष्वाकुमारप्रसिद्धितः |
ज्ञानं हि यस्य विषयॆ सत्यसौ स इतीरितः ||
733) va: (वः)
In what ways is bhagavAn popular among everyone? It is by his omnipresence. The root ‘vas’ वस् (to reside) gets the ‘da:’ (डः) adjunct, resulting in this divine name.
The vishNu purANa hails thus: “Oh maithrEya, since all creatures exist in bhagavAn, and since bhagavAn resides in all such entities, he is connoted by the name ‘va:’”
Etymology: Since the indwelling of bhagavAn in all creatures as well as the existence of all creatures within bhagavAn is popular, bhagavAn is called ‘va:’.
यथा प्रसिद्धिवासित्वात् स्वस्य भूतॆष्वपि स्वयम् |
भूतावासतया वः स्यात् |
734) ka: (कः)
Although residing amidst dirt (in this samsAra), since bhagavAn doesn’t lose his effulgence (unlike the lowly gem stones which lose their lustre when fallen in marsh), he is called ‘ka:’.
The root ‘kanathi’ कनति (to shine) gets the ‘da:’ (डः) adjunct, resulting in this divine name.
Etymology: He who shines in all entities is called ‘ka:’.
सर्वॆषु कनतीति कः |
735) kim (किम्)
Furthermore, bhagavAn is sought after by the seekers of reality by questioning “what” (or “which”) “is that supreme entity”. Thus, bhagavAn himself is called ‘kim’.
The root ‘prach’ प्रच्छ् (seeking or questioning) is replaced with ‘ka’ (क) and gets the ‘im’ (इम्) adjunct, resulting in this divine name.
The chAndhOgya upanishath says “He is the one who is to be sought. He is the one who is to be known”
Etymology: He who is sought through questioning by the seekers of true knowledge is called ‘kim’.
य ईप्सितार्थज्ञप्त्यर्थं प्रष्टव्यः किमिति स्मृतः |
736) yath (यत्)
bhagavAn makes every effort in protecting such dear devotees (the seekers of true knowledge, as shown in the previous divine name). Thus, he is called ‘yath’ – the one who puts efforts.
The root ‘yath’ यत् (to put effort) gets the ‘kvip’ (क्विप्) adjunct, resulting in this divine name.
The scriptures show how bhagavAn protects: “I shall protect those who constantly remember me with the name ‘krishNa’ by uplifting them from the naraka, just as a lotus buds out from the water”
varAha bhagavAn has said thus: “…I shall remember such a person during his last moments, and lead him to my supreme abode”
Etymology: Since bhagavAn makes every effort in order to protect such seekers (as said in the previous divine name), he is called ‘yath’.
रक्षायै पृच्छकानां स यतनात् यदिति स्मृतः |
737) thath (तत्)
Furthermore, bhagavAn only enhances the knowledge and devotion towards himself among such seekers. Thus, he is called ‘thath’.
The root ‘than’ तन् (to expand) gets the ‘kvip’ (क्विप्) adjunct as per grammatical rules, replacing the ‘na’ (न) with ‘thu’ (तु), resulting in this divine name.
The scriptures also support this attribute thus:
“We contemplate upon that indweller of the sun, who is desired by everyone and who bestows the highest knowledge”
“He is addressed by the names Om, thath and sath”, etc.
Etymology: Since bhagavAn enhances the knowledge about himself as well as the devotion unto himself among his dear devotees (the seekers of truth as seen previously), he is called ‘thath’.
स्वज्ञानभक्तिं भक्तानां तनॊतीति तदुच्यतॆ |
738) padhamanuththamam (पदमनुत्तमम्)
Also, he is the supreme destination or goal for the seeker of truth. Thus, he is called ‘padham anuththamam’ – the supreme goal/abode.
The root ‘padhyathE’ (पद्यतॆ) gets the meaning of ‘attainment’, which transforms as this divine name.
Etymology: The supreme destination for all the souls who have surrendered unto him (bhagavAn) is called ‘padham anuththamam’.
परमं च प्रपन्नानां प्राप्यं पदमनुत्तमम् |
739) lOkabandhu: (लॊकबन्धुः)
In this way, bhagavAn is related to each and every individual equally with a bonding that can never be severed. Thus, he is called ‘lOkabandhu:’. It means the one who is the close relative of every individual.
The root ‘bandha’ (बन्धः) gets the meaning of bondage, resulting in the word ‘bandhu:’ (बन्धुः) by grammatical rules – importing ‘u’ (उ) at the end.
The scriptures hail thus:
- “Mother, father, brother, dwelling, refuge, well wisher, and the destination – are all verily nArAyaNa himself”
- “I am the father of this world”, etc.
Etymology: Since bhagavAn is closely related to each and every individual soul (with a bonding that cannot be severed), he is called ‘lOkabandhu:’.
लॊकानां स्वजनत्वाद्धि लॊकबन्धुरिति स्मृतः |
740) lOkanAtha: (लॊकनाथः)
This divine name ‘lOkanAtha:’ specifies the root cause of his unseverably strong relationship with every individual as seen before. That root cause is said to be his natural mastership over every single entity in this creation.
bhagavAn is called ‘lOkanAtha:’, since he is the sole master of all worlds.
Etymology: Since bhagavAn being the sole master of all worlds is itself the root for his strong relationship with every individual, and since he possesses such a natural relationship (of master-servant) with such individuals, he is called ‘lOkanAtha:’.
लॊकबन्धुत्वमूलं हि लॊकस्वामित्वम् इत्यतः |
स्वाभाविकाच्च सम्बन्धात् लॊकनाथ इतीरितः ||
adiyen srinivasa raja ramanuja dasan
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