Significance of Names Addressed in Śrīmad-Bhāgavatam

In the Śrīmad-Bhāgavatam, the manner in which a person is addressed is never casual. It is a deliberate linguistic choice that conveys deep philosophical meaning, social etiquette, and emotional context. The specific names used to address the Supreme Personality of Godhead, the demigods, kings, and sages often serve as a compact summary of their qualities or duties. This article explores the significance of these addresses, showing how they illuminate the nature of the Absolute Truth and the responsibilities of those living within the Vedic culture.

Addressing the Supreme Personality of Godhead

When devotees address the Lord, they select names that correspond to their specific prayers or the Lord's activities. For instance, He is called Acyuta when a devotee seeks protection, signifying that the Lord never falls from His position or fails His devotee. He is called Keśava to commemorate His triumph over demons, and Tri-yuga to indicate His specific schedule of incarnations.

• The Lord is addressed here (in SB 8.17.8) as acyuta, the infallible, because He takes care of His devotees. Anyone inimical to the devotees is certainly vanquished by the mercy of the Lord.
• In this verse (SB 3.19.24) the Lord is addressed as Kesava because He killed the demon Kesi in the beginning of creation. Kesava is also a name of Krsna.
• The Lord is addressed in this verse (SB 3.16.22) as tri-yuga, or one who appears in three millenniums - namely the Satya, Dvapara and Treta yugas. He is not mentioned as appearing in the fourth millennium, or Kali-yuga.
• The Lord is the source of the Ganges water, and therefore He is addressed here (in SB 8.17.8) as tirtha-pada, indicating that all the holy places are at His lotus feet, or that whatever He touches with His foot becomes a holy place.

Royal Etiquette and Duty

Kings and leaders in the Bhāgavatam are addressed in ways that remind them of their grave responsibilities. The title Arindama, meaning "subduer of enemies," is applied to kings like Parīkṣit to indicate their prowess not only in battle but in controlling the internal enemies of the senses. Conversely, the term Kṛpaṇa (miser) is used to address those who waste their human life in family attachment.

• Maharaja Pariksit is addressed here (in SB 8.5.24) as arindama, subduer of all enemies. Not only do we have enemies outside of our bodies, but within our bodies there are many enemies, such as lusty desires, anger and greed.
• Dhrtarastra is addressed herein (SB 1.13.25) as a krpana because without any estimation of his material body he wants to live at any cost. Vidura is trying to open his eyes to see that he cannot live more than his term and that he must prepare for death.
• In this verse (SB 4.30.45) Vidura is addressed as rajan, which means O King. In this regard, Srila Visvanatha Cakravarti Thakura comments that a dhira never becomes angry because he is always situated in devotional service.

Honorifics for Sages and Demigods

Great personalities are often addressed with terms that command respect. The word Bhagavān, though primarily referring to God, is sometimes used to address powerful demigods like Indra or sages like Maitreya to acknowledge their invested potency. Similarly, Dvija () indicates high cultural standing.

• If we are actually interested in understanding, we must approach a representative of Vyasadeva like Maitreya. Maitreya is also addressed as bhagavan, although of course the Supreme Bhagavan is Krsna Himself (krsnas tu bhagavan svayam) - SB 1.3.28.
• King Indra is described here (in SB 4.19.10) as bhagavan, which is generally used in reference to the Supreme Personality of Godhead. In this case, however, King Indra is addressed as bhagavan because he has so much power in his hands.
• Not only were the Kumaras born of the best brahmana (Lord Brahma), but they are addressed herein (in SB 4.22.12) as dvija-sresthah (the best of the brahmanas) on account of their being Vaisnavas also.

Philosophical Implications of Address

Sometimes, the mode of address serves to clarify a philosophical point regarding the Lord's relationship with the material world. Addressing Him as Guṇa-ātmā establishes Him as the source of the material modes, while Kaivalya-pati establishes Him as the master of liberation, clarifying that He is not bound by the energies He controls.

• Material nature is working under the direction of the Lord. Therefore the Lord is not unattached to the external energy, and He is addressed in this verse (SB 4.17.29) as guna-atma, the source of the three modes of material nature.
• In the previous verse (SB 4.20.24) Maharaja Prthu addressed the Lord as kaivalya-pati, the master of the liberation of merging into His existence. This does not mean that he was anxious for kaivalya liberation.

Conclusion

The careful selection of names and titles in the Śrīmad-Bhāgavatam is a testament to the sophisticated culture of Vedic communication. Whether addressing the Lord as Puruṣārtha-mūrti (the ultimate goal of life) or a King as Arindama, the speaker acknowledges the recipient's essential nature and relationship to the Absolute Truth. These addresses are not mere formalities; they are meditative acknowledgments of the divine order, reminding all who hear them of the supreme position of Kṛṣṇa and the respective duties of all other living entities.

Dive Deeper into Śrīla Prabhupāda's Vani

• Explore the synthesized essence of this category in this Vanipedia article: Addressed in the Srimad-Bhagavatam.