SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama:<\/small><\/p>\n
Full Series<\/a><\/p>\n << Part 73<\/a><\/p>\n 731) naika:<\/u> (\u0928\u0948\u0915\u0903)<\/p>\n 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 \u2013 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).<\/p>\n So, since bhagavAn possesses a second group of entities consisting of all his divine wealth (sentient and insentient entities), he is called \u2018naika:\u2019 \u2013 the one who is not alone.<\/p>\n bhagavAn himself declares thus: \u201cOh arjuna, there is no end to my divine wealth\u201d<\/p>\n (NOTE: Although the two divine names \u2018Eka:\u2019 and \u2018naika:\u2019 appear to contradict each other, bhattar has clearly shown that they are only complimenting each other, and not contradicting. The name \u2018Eka:\u2019 means \u201cthe one who has none equalling him\u201d, and the name \u2018naika:\u2019 means \u201cthe one who is not alone but possesses unbounded wealth consisting of all sentient and insentient entities (of which none can equal him)\u201d. 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\u2019s commentary, where he interprets \u2018Eka:\u2019 as \u2018the one who does not have the three distinctions\u2019 and \u2018naika:\u2019 as \u2018the one who manifests as multiple entities in this world due to mAyA\u2019, which negates the existence of a second entity to brahman)<\/p>\n Etymology: He is called \u2018naika:\u2019 who possesses a second category other than himself, consisting of all his divine wealth (namely \u201call sentient and insentient entities\u201d), and hence not alone.<\/p>\n \u0928\u0948\u0915\u0903 \u0938\u094d\u0935\u0935\u093f\u0938\u091c\u093e\u0924\u0940\u092f\u0935\u093f\u092d\u0942\u0924\u094d\u092f\u093e\u0916\u094d\u092f \u0926\u094d\u0935\u093f\u0924\u0940\u092f\u0935\u093e\u0928\u094d |<\/p>\n 732) sa:<\/u> (\u0938\u0903)<\/p>\n bhagavAn is called \u2018sa:\u2019 since he bestowed complete knowledge about himself even unto the small children in his neighbourhood. The root \u2018syathi\u2019 \u0938\u094d\u092f\u0924\u093f (to conclude \/ show conclusively) gets the \u2018da:\u2019 (\u0921\u0903) adjunct, resulting in this divine name.<\/p>\n Etymology: He whose glories are popularized among everyone including small children during his incarnation as krishNa (and others) is called \u2018sa:\u2019.<\/p>\n \u0938\u0930\u094d\u0935\u0946\u0937\u0941 \u0915\u0943\u0937\u094d\u0923\u0930\u0942\u092a\u093e\u0926\u093f\u0937\u094d\u0935\u093e\u0915\u0941\u092e\u093e\u0930\u092a\u094d\u0930\u0938\u093f\u0926\u094d\u0927\u093f\u0924\u0903 | 733) va:<\/u> (\u0935\u0903)<\/p>\n In what ways is bhagavAn popular among everyone? It is by his omnipresence. The root \u2018vas\u2019 \u0935\u0938\u094d (to reside) gets the \u2018da:\u2019 (\u0921\u0903) adjunct, resulting in this divine name.<\/p>\n The vishNu purANa hails thus: \u201cOh maithrEya, since all creatures exist in bhagavAn, and since bhagavAn resides in all such entities, he is connoted by the name \u2018va:\u2019\u201d<\/p>\n Etymology: Since the indwelling of bhagavAn in all creatures as well as the existence of all creatures within bhagavAn is popular, bhagavAn is called \u2018va:\u2019.<\/p>\n \u092f\u0925\u093e \u092a\u094d\u0930\u0938\u093f\u0926\u094d\u0927\u093f\u0935\u093e\u0938\u093f\u0924\u094d\u0935\u093e\u0924\u094d \u0938\u094d\u0935\u0938\u094d\u092f \u092d\u0942\u0924\u0946\u0937\u094d\u0935\u092a\u093f \u0938\u094d\u0935\u092f\u092e\u094d | 734) ka:<\/u> (\u0915\u0903)<\/p>\n Although residing amidst dirt (in this samsAra), since bhagavAn doesn\u2019t lose his effulgence (unlike the lowly gem stones which lose their lustre when fallen in marsh), he is called \u2018ka:\u2019.<\/p>\n The root \u2018kanathi\u2019 \u0915\u0928\u0924\u093f (to shine) gets the \u2018da:\u2019 (\u0921\u0903) adjunct, resulting in this divine name.<\/p>\n Etymology: He who shines in all entities is called \u2018ka:\u2019.<\/p>\n \u0938\u0930\u094d\u0935\u0946\u0937\u0941 \u0915\u0928\u0924\u0940\u0924\u093f \u0915\u0903 |<\/p>\n 735) kim<\/u> (\u0915\u093f\u092e\u094d)<\/p>\n Furthermore, bhagavAn is sought after by the seekers of reality by questioning \u201cwhat\u201d (or \u201cwhich\u201d) \u201cis that supreme entity\u201d. Thus, bhagavAn himself is called \u2018kim\u2019.<\/p>\n The root \u2018prach\u2019 \u092a\u094d\u0930\u091a\u094d\u091b\u094d (seeking or questioning) is replaced with \u2018ka\u2019 (\u0915) and gets the \u2018im\u2019 (\u0907\u092e\u094d) adjunct, resulting in this divine name.<\/p>\n The chAndhOgya upanishath says \u201cHe is the one who is to be sought. He is the one who is to be known\u201d<\/p>\n Etymology: He who is sought through questioning by the seekers of true knowledge is called \u2018kim\u2019.<\/p>\n \u092f \u0908\u092a\u094d\u0938\u093f\u0924\u093e\u0930\u094d\u0925\u091c\u094d\u091e\u092a\u094d\u0924\u094d\u092f\u0930\u094d\u0925\u0902 \u092a\u094d\u0930\u0937\u094d\u091f\u0935\u094d\u092f\u0903 \u0915\u093f\u092e\u093f\u0924\u093f \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 736) yath<\/u> (\u092f\u0924\u094d)\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0<\/p>\n 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 \u2018yath\u2019 \u2013 the one who puts efforts.<\/p>\n The root \u2018yath\u2019 \u092f\u0924\u094d (to put effort) gets the \u2018kvip\u2019 (\u0915\u094d\u0935\u093f\u092a\u094d) adjunct, resulting in this divine name.<\/p>\n The scriptures show how bhagavAn protects: \u201cI shall protect those who constantly remember me with the name \u2018krishNa\u2019 by uplifting them from the naraka, just as a lotus buds out from the water\u201d<\/p>\n varAha bhagavAn has said thus: \u201c…I shall remember such a person during his last moments, and lead him to my supreme abode\u201d<\/p>\n Etymology: Since bhagavAn makes every effort in order to protect such seekers (as said in the previous divine name), he is called \u2018yath\u2019.<\/p>\n \u0930\u0915\u094d\u0937\u093e\u092f\u0948 \u092a\u0943\u091a\u094d\u091b\u0915\u093e\u0928\u093e\u0902 \u0938 \u092f\u0924\u0928\u093e\u0924\u094d \u092f\u0926\u093f\u0924\u093f \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 737) thath<\/u> (\u0924\u0924\u094d)<\/p>\n Furthermore, bhagavAn only enhances the knowledge and devotion towards himself among such seekers. Thus, he is called \u2018thath\u2019.<\/p>\n The root \u2018than\u2019 \u0924\u0928\u094d (to expand) gets the \u2018kvip\u2019 (\u0915\u094d\u0935\u093f\u092a\u094d) adjunct as per grammatical rules, replacing the \u2018na\u2019 (\u0928) with \u2018thu\u2019 (\u0924\u0941), resulting in this divine name.<\/p>\n The scriptures also support this attribute thus:<\/p>\n \u201cWe contemplate upon that indweller of the sun, who is desired by everyone and who bestows the highest knowledge\u201d<\/p>\n \u201cHe is addressed by the names Om, thath and sath\u201d, etc.<\/p>\n 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 \u2018thath\u2019.<\/p>\n \u0938\u094d\u0935\u091c\u094d\u091e\u093e\u0928\u092d\u0915\u094d\u0924\u093f\u0902 \u092d\u0915\u094d\u0924\u093e\u0928\u093e\u0902 \u0924\u0928\u094a\u0924\u0940\u0924\u093f \u0924\u0926\u0941\u091a\u094d\u092f\u0924\u0946 |<\/p>\n 738) padhamanuththamam<\/u> (\u092a\u0926\u092e\u0928\u0941\u0924\u094d\u0924\u092e\u092e\u094d)<\/p>\n Also, he is the supreme destination or goal for the seeker of truth. Thus, he is called \u2018padham anuththamam\u2019 \u2013 the supreme goal\/abode.<\/p>\n The root \u2018padhyathE\u2019 (\u092a\u0926\u094d\u092f\u0924\u0946) gets the meaning of \u2018attainment\u2019, which transforms as this divine name.<\/p>\n Etymology: The supreme destination for all the souls who have surrendered unto him (bhagavAn) is called \u2018padham anuththamam\u2019.<\/p>\n \u092a\u0930\u092e\u0902 \u091a \u092a\u094d\u0930\u092a\u0928\u094d\u0928\u093e\u0928\u093e\u0902 \u092a\u094d\u0930\u093e\u092a\u094d\u092f\u0902 \u092a\u0926\u092e\u0928\u0941\u0924\u094d\u0924\u092e\u092e\u094d |<\/p>\n 739) lOkabandhu:<\/u> (\u0932\u094a\u0915\u092c\u0928\u094d\u0927\u0941\u0903)<\/p>\n In this way, bhagavAn is related to each and every individual equally with a bonding that can never be severed. Thus, he is called \u2018lOkabandhu:\u2019. It means the one who is the close relative of every individual.<\/p>\n The root \u2018bandha\u2019 (\u092c\u0928\u094d\u0927\u0903) gets the meaning of bondage, resulting in the word \u2018bandhu:\u2019 (\u092c\u0928\u094d\u0927\u0941\u0903) by grammatical rules \u2013 importing \u2018u\u2019 (\u0909) at the end.<\/p>\n The scriptures hail thus:<\/p>\n Etymology: Since bhagavAn is closely related to each and every individual soul (with a bonding that cannot be severed), he is called \u2018lOkabandhu:\u2019.<\/p>\n \u0932\u094a\u0915\u093e\u0928\u093e\u0902 \u0938\u094d\u0935\u091c\u0928\u0924\u094d\u0935\u093e\u0926\u094d\u0927\u093f \u0932\u094a\u0915\u092c\u0928\u094d\u0927\u0941\u0930\u093f\u0924\u093f \u0938\u094d\u092e\u0943\u0924\u0903 |<\/p>\n 740) lOkanAtha:<\/u> (\u0932\u094a\u0915\u0928\u093e\u0925\u0903)<\/p>\n This divine name \u2018lOkanAtha:\u2019 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.<\/p>\n bhagavAn is called \u2018lOkanAtha:\u2019, since he is the sole master of all worlds.<\/p>\n 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 \u2018lOkanAtha:\u2019.<\/p>\n \u0932\u094a\u0915\u092c\u0928\u094d\u0927\u0941\u0924\u094d\u0935\u092e\u0942\u0932\u0902 \u0939\u093f \u0932\u094a\u0915\u0938\u094d\u0935\u093e\u092e\u093f\u0924\u094d\u0935\u092e\u094d \u0907\u0924\u094d\u092f\u0924\u0903 | adiyen srinivasa raja ramanuja dasan<\/p>\n archived in\u00a0https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013\u00a0https:\/\/koyil.org<\/a> <\/p>\n","protected":false},"excerpt":{"rendered":" SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << Part 73 731) naika: (\u0928\u0948\u0915\u0903) 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 … Read more<\/a><\/p>\n","protected":false},"author":19,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,27],"tags":[],"class_list":["post-31374","post","type-post","status-publish","format-standard","hentry","category-other","category-sahasranamam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/31374","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=31374"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/31374\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=31374"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=31374"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=31374"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
\u091c\u094d\u091e\u093e\u0928\u0902 \u0939\u093f \u092f\u0938\u094d\u092f \u0935\u093f\u0937\u092f\u0946 \u0938\u0924\u094d\u092f\u0938\u094c \u0938 \u0907\u0924\u0940\u0930\u093f\u0924\u0903 ||<\/p>\n
\u092d\u0942\u0924\u093e\u0935\u093e\u0938\u0924\u092f\u093e \u0935\u0903 \u0938\u094d\u092f\u093e\u0924\u094d |<\/p>\n\n
\u0938\u094d\u0935\u093e\u092d\u093e\u0935\u093f\u0915\u093e\u091a\u094d\u091a \u0938\u092e\u094d\u092c\u0928\u094d\u0927\u093e\u0924\u094d \u0932\u094a\u0915\u0928\u093e\u0925 \u0907\u0924\u0940\u0930\u093f\u0924\u0903 ||<\/p>\n
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