लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः॥
ഏകോ നൈകഃ സവഃ കഃ കിം യത്തത് പദമനുത്തമം
ലോകബന്ധുര്ലോകനാഥോ മാധവോ ഭക്തവത്സലഃ
ஏகோ நைக ஸவ க கிம் யத்தத் பதமனுத்தமம்
லோகபந்துர்லோகனாதோ மாதாவோ பக்தவத்சல
ಏಕೋ ನೈಕಃ ಸವಃ ಕಃ ಕಿಮ್ ಯತ್ತತ್ ಪದಮನುತ್ತಮಂ
ಲೋಕಬಂಧುರ್ಲೋಕನಾಥೋ ಮಾಧವೋ ಭಕ್ತವತ್ಸಲಃ
ఎకో నైకః సవః కః కిం యత్తత్ పదమనుత్తమం
లోకబంధుర్లోకనాథో మాధవో భక్తవత్సలః
eko naikah savah kah kim yattatpadamanuttamam
lokabandhurlokanaatho maadhavo bhaktavatsalah
725. Ekah – “The One. The One-without-a second.” As the Infinite is without any of the three distinctions, He, Sree Narayana, the Brahman, can only be the One without any otherness.
726. Naikah - “The Many.” One who, though the One, yet plays in the bosom of all the living creatures. Just as we are one entity, but our thoughts are many, the Supreme Consciousness, Sree Narayana, though One, His reflections as ‘Jeevas’ play in all mind-intellect-equipments. Because He is thus seen to be manifested in the world of plurality, He is “Not One.” Again, “The One” is a definition, a quality. The Lord is Indefinable, quality-less (unqualified). Hence after making the student grasp that He is “The One,” where the pluralities are all merged, the teacher is immediately pointing out that He is “Not even One” For, to conceive “The One” is to conceive the Truth with our intellect-He is to be experienced on transcending the intellect. “The One” has a meaning only with reference to the many. “The One” is a relative statement. To show that the Infinite is to be “experienced” by the “becoming” and not by “knowing,” the teacher has negated “Not even One.” Sruti says “The Lord sports with many forms by His Maayaa.”
727. Savah - “He Who is of the nature of the Sava-Sacrifice.” The sacrifice in which the Soma juice is squeezed out is called Sava.
728. Kah – “Happiness.” One who is of the Nature of Bliss. Since He transcends the body-mind-intellect-equipments, which are the seats of sorrow, in Him there can be only Bliss. Or Kah means a question: He Who is ever a “question without an answer” to the human intellect-He who can be experienced only on transcending the intellect and not apprehended through intellection.
729. Kim – “What.” Since the Lord is the final Goal to be reached, Ho is the On, Who is to be enquired into or diligently sought through constant questioning upon What is His Nature Also because the Truth is realised through this process of enquiry and discrimination-the final Goal of all “What” enquiring-the Lord, is termed here a, “What,” (Kim).
730. Yat – “Which.” The pronoun “Yat” means “that which is self-existent” Hence in the Upanishad, we find the usage of this term frequently. It may also be noted that the pronoun “Which” (Yat) denotes an already existing object Thus the Self-existence of the Supreme Reality, independent of the existence and non-existence of things in the world is indicated when Lord Sree Hari is termed as “Which.”
731. Tat – “That.” The Supreme is indicated by this term in all the Upanishadic literature, and one of the Mahaavaakya is “That Thou Art” Here “That” means the Truth that is not comprehended now, but is to be apprehended through listening to the Teacher (Sravana), reflections upon what you have heard (Manana) and meditation (Nididhyaasanaa). In Geeta, Bhagavan says “Om Tat Sat” are the three designations of Brahman” Or again, the term Tat can mean, “That which expands all the world of plurality:”
732. Padam Anuttamam - “The Un-equalled Stare of perfection The Supreme State of Truth.” Lord Vishnu is the Way and the Goal and the very pilgrimage. “He than whom there is no Higher.”
733. Loka-bandhuh – “Friend of the World.” Everyone is inextricably bound to Him in His Love Infinite, and He is the Father to all. Since there is no well-wisher or friend dearer than one’s own Father, He is the One unfailing sure Friend of the world of beings and things. The Lord serves for the uplift of the world whenever the creatures come to suffer sorrows created by their own immoral negative ways.
734. Loka-naathah – “One Who is the “Lord” of the World,” or “One Who is ‘solicited’ by the world of beings for the fulfilment of all their desires and needs. Or it also means, “One Who ‘adds glory’ to the world. There are also interpretations for the term ‘Naath’ which express “ shines, praised by or loved by”: in all these different meanings, Sree Hari is described as the Lord of the World Lokanaatha.
735. Maadhavah – “One Who was born in the family of Madhu.” The Vaisaakha-month is called Maadhava- month because the Lord is the Spirit of Beauty behind the Spring and its regal lush.
736. Bhakta-vatsalah – “One Whose Love for the devotees knows no bounds.” He is ever merciful and endlessly kind towards His devotees.
