The legend would have it that at the end of the epic Mahabharata war, Bhishmacharya was awaiting the sacred hour to depart from his physical body unto the lotus feet of the Lord. Yudhishtira, the eldest of the Pandavas, was desperately looking for the answers to matters relating to Dharma and Karma. Lord Sri Krishna, who understood Yudhistira’s uneasy mind, guided him to Bhishma to learn insight in to this precious knowledge. It is relevant to mention that Bhishma was acknowledged to be one of the twelve most knowledgeable people. The other eleven being Brahma , Narada , Siva , Subramanya , Kapila , Manu , Prahlada , Janaka , Bali, Suka and Yama .
As directed by the Lord, he meets Yudishtra. At their meeting, Yudhistira presented Bhishma with six questions.
1. kimEkam dhaivatam lokE?
Who is the greatest Lord in the world?
2. kim vaapyEkam parAyaNam?
Who is the one refuge of all?
3. stuvantam kam prApnuyuh mAnavah subham?
By glorifying whom, can man attain peace and prosperity?
4. kam arcanat prApnuyuh mAnavaah subham?
By worshipping whom can man reach auspiciousness?
5. kO dharmah sarva dharmANaam bhavatah paramO matah?
What is, in thy opinion, the greatest Dharma?
6. kim japam mucyatE jantur janma samsAra bandhanAth?
By doing Japa of what, can creature go beyond the bonds and cycle of birth and death?
Bhishma responded by reciting the one thousand names now hailed as the Vishnu Shasranama, and reminded him that either by meditating on these names or by invoking the names through archana (Offering), our minds can be lifted to higher consciousness.
VishNu SahasranAmam consists of 142 slokas. Excepting 13 slokas at the beginning and 22 at the end, the remaining 107 slokas contain the thousandnames of God.
MEDITATION ON VishNu AND INTRODUCTORY
Om SuklAmbara-dharam vishNum SaSivarnam catur-bhujam
prasanna-vadanam dhyAyet sarva-vighnopaSAntaye.
[ (For the eradication of all obstructions) One should meditate upon vishNu Who is clad in white robes, Who has a moonlike lustre, Who has four arms and Who has a beneficient face. ]
vyAsam vasishta-naptAram Sakteh pautram akalmasham
parAsarAtmajam vande Suka-tAtam tapo-nidhim.
[ vyAsa is the great-grandson of vasishta and the grand-son of Sakti. He is the son of parAsara and the father of Suka. I offer my obeisance to that vyAsa who is free from all defects and is a mine of austerities.]
vyAsAya vishNu-rUpAya vyAsa-rUpAya vishNave
namo vai Brahma-nidhaye vAsishtAya namo namaH.
[ My repeated salutations to vyAsa who is a form of vishNu and to vishNu who is a form of vyAsa- sage vyAsa, who is a descendent of vasishta and who is a treasure of brahman, (i.e. vedas).]
avikArAya SuddhAya nityAya paramAtmane
sadaika-rUpa-rUpAya vishNave sarva-jishnave.
[ My salutations to vishNu, Who is devoid of all mutations, Who is by nature pure and eternal, Who is endowed with a form which is uniform at all times, and Who is the victor all.]
yasya smaraNa-mAtreNa janma-samsAra-bandhanAt
vimuchyate namas-tasmai vishNave prabhavishNave.
Om namo vishNave prabhavishNave.
[ My salutations to that superior diety vishNu, by a mere thought of Whose name all persons are freed from the bonds of samsara (birth and death). Salutations to that All-powerful vishNu, Who is signified by pranava (i.e. Omkara). ]
sri vaiSampAyana uvAca-
SrutvA dharmAna-SesheNa pAvanAni ca sarvaSaH
yudhishThiraH SAntanavam punar-evAbhya-bhAshata.
[ sri vaiSampAyana said: "After hearing all froms of dharma capable of effecting complete purification, yudhishThira, still unsatisfied, questioned the son of Santanu as follows": ]
kimekam daivatam loke kim vApyekam parAyaNam
stuvantaH kam kam arcantaH prApnuyur mAnavAH Subham.
[ sri yudhishThira asked: "In this universe who is the one Divinity (at whose command all beings function)? What is that one supreme Status which one should seek to attain? Who is at Divinity by praising whom and by worshipping whom a man attains the good? ]
ko dharmaH sarva-dharmAnAm bhavataH paramo mataH
kim japan mucyate jantur janma-samsAra-bandhanAt.
[ Which according to you is the highest form of dharma (capable of bestowing salvation and prosperity on man)? What is that by uttering or reciting which any living being can attain freedom from the cycle of births and deaths?" ]
jagat-prabhum deva-devam anantam puruhottamam
sthuvan nAma-sahasreNa purushaH satatotthitaH
[ sri bhIshma replied:"He will be free from all sorrows who always praises by 'the sahasranAma' (thousand names) that All-pervading Being who is the master of the worlds, Who is supreme over all devas and who is the supreme spirit.]
tameva cArcayan nityam bhaktyA purusham avyayam
dhyAyan stuvan namasyamS-ca yajamAnas-tam-eva-ca.
[That worshipper will be free from all sorrows who devoutly worships and meditates on that Undecaying Being, as also praises Him and makes prostrations to Him. ]
anAdi-nidhanam vishNum sarva-loka-maheSvaram
lokAdhyaksham stuvan-nityam sarva-dukhAtigo bhavet.
[ He will be free from all sorrows who always sings the praise vishNu (the All-pervading Being), who is free from the six changes beginning with origin and ending with death, and who is the master and over-seer of all the worlds. ]
braHmaNyam sarva-dharmaj~nam lokAnAm kIrti-vardhanam
loka-nAtham mahad-bhUtam sarva-bhUta-bhavodbhavam.
[ He is the protector of the brahmA and the veda. He is the knower of all Dharmas. He is the enhancer of the reputation of all beings. He is the supreme Brahman. Out of Him all beings and the whole of samsAra have come out.]
Esha me sarva-dharmAnAm dharmo'dhikatamo mataH
yad bhaktyA puNDarIkAsham stavair arcen naraH sadA.
[ To adore the Lotus-eyed One always with hymns of praise recited with devotion- I consider this to be superior to all other forms of dharma.]
paramam yo mahat tejaH paramam yo mahat tapaH
paramam yo mahad brahma paramam yaH parAyanam.
[He is the supreme light of consciousness. He is the supreme controller of everything. He is the supreme All-pervading Being. He is the support of everything. ]
pavitrAnAm pavitam yo mangalAnAm ca mangalam
daivatam daivatAnAm ca bhUtAnAm yo'vyayaH pitA.
[He is the sanctifier of even what is most sacred. He is the most auspicious among auspicious beings. He is the Lord of all divinities. He, the undecaying, is the father of all beings]
yataH sarvANi bhUtAni bhavanty'Adi yugAgame
yasmimS-ca pralayam yAnti punareva yuga-kshye.
[He is the One from whom all beings come into existence at the beginning of a cycle of time, and He is also the One into whom they all dissolve at the end of the cycle.]
tasya loka-pradhAnasya jagan nAthasya bhUpate
vishNor nAma-sahasram me SRNu pApa-bhay'Apaham.
[Hear from me the hymn that is constituted of a 'thousand names' of that vishNu who is the master of the universe, who is the subject of discourse of all scriptures, and who is the eraser of all sins and fear of samsAra.]
yAni nAmAni gauNAni vikhyAtAni maHAtmanaH
RishibhiH pari-gItAni tAni vashyAmi bhUtaye.
[I am giving for the benefit of all those names of His which are far-famed, which are indicative of His attributes, and which find a place in the exalted hymns of the Rshis."]
vishNoHr nAma-sahasrasya veda-vyAso mahA-muniH
chandaH-anushtup tathA devo bhagavAn devakI-sutaH.
[The great vedavyAsa is the Rshi of these Thousand Names of vishNu; anushtup is its metre. The presiding diety is Lord Krishna, devakI's son. ]
amrutAm-sUdbhavo bIjam Saktih devaki-nandanaH
trisAmA hridayam tasya SAntyarthe viniyujyate.
[ The seed is He who is born in the lunar race; Its power is the Name, "The son of devakI". The heart is the name "One who is sung by three important sAmA hymns". the purpose is the attainment of peace.]
vishNum jishnum mahA vishNum prabhavishNum maheSvaram
aneka-rUpa-daity-Antam namAmi purushottamam.
[I bow to vishNu, the victorious, the All-pervading, the Mighty, the Lord of All, the Enemy of daityas (demons) of many forms and the Best of persons. ]
asya sri vishNoH divya sahara-nAma-stotra-mahA-mantrasya
sri veda-vyAso bhagavAn RishiH, anushtup Chandah,
sri mahA-vishNuH paramAtmA sriman-nArAyaNo devatA
amritAmSUdbhavo bhAnuriti bIjam
devakInandanaH srashteti SaktiH
udbhavah kshobhano deva-iti paramo mantraH
Sankha-bHrt nandakI cakrIti kIlakam
SArnga-dhanvA gadhA-dhara-iti astram
rathAnga-pANiH akshobhyah-iti netram
tri-sAmA sAmagah sAmeti kavacham
Anandam para-brahmeti yoniH
rituh sudarsanah kAleti dig-bandhaH
sri visva-rUpa iti dhyAnam
sri mahA-vishNu-prItyarthe sri-sahasranAma-jape viniyogah
[(The above angas are usually repeated in prose in the course of pArAyaNA. They are followed by some dhyana-slokas or stanzas for meditation. The holy Names are then recited). Of this grand mantra, i.e. the Thousand Names of vishNu, the venerable veda vyAsa is Rishi, the meter is anushtup; its Diety is sriman nArAyanA, the supreme soul, the All-pervader.
Its seed is "amritAmSUdbhavo bhAnu".
Its power is devakI's son. The essential part of the mantra is "udbhavah: kshobhano devaH".
Its pin is "Sankha-bHrin nandakI cakrI".
Its weapon is "SArnga-dhanvA gadhA-dharaH". Its eye is "rathAnga-pANiH: akshobhyah".
Its armor is "tri-sAmA sAmagas sAma".
Its womb is "Anandam para brahma".
The enclosure binding the directions (east, west, south and north) is "rituh sudarsanah kAla". The contempletion is on the universal form. Its purpose and utility is in the Thousand Names being used for praising and pleasing vishNu.]
kshIrodanvat-pradese suchi-mani-vilasat-saikate mautikAnAm
mAlA-kliptA-sanasthaH sphtika-mani-nibhaiH mautikaiH manditAngaH
Subhrair-abhrair-adabhraiH upari virachitaiH mukta-pIyUsha-varshaih
AnandI naH punIyAdari-nalina-gadA-Sankha-pAniH mukundaH.
[ May mukundA, with the discuss, mace, conch and lotus in His hands, purify us- mukundA who is seated on a seat of garlands of pearls, in the region of the milky ocean with the sand shining by the light from pure gems; who is adorned by pearls transparent like crystals; and who is enjoying ecstatic bliss on account of pure white clouds overhead, raining showers of nectar. ]
bhUH pAdau yasya nAbhir-viyada-suranila-candra-sUryau cha netre
karNa-vASaH Siro-DyauH mukhamapi dahano yasya vAsteyam abdhiH
antas-stham yasya viSvam sura-nara-khaga-go-bhogi-gandharva-daityaiH
chitram ramramyate tam tribhuvana-vapusham vishNum Isam namAmi.
[I bow to Lord vishNu who has the three worlds as His body. The Earth is His feet, and the sky His navel. Wind is His breath, and the Sun and the Moon are His eyes. Directions are His ears, and the Heaven is His head. Fire is His face and ocean His abdomen. In Him is situated the universe with diverse kinds of Gods, men, birds, cattle, serpents, gandharvas and daityas (demons)- all sporting in a charming way.]
Om namo Bhagavate Vasudevaya:
SantAkAram bhujaga-sayanam padmanAbham sureSam
viSvAdhAram gagana-sadRSam megha-varNam SubhAngam
lakshmi-kAntam kamala-nayanam yogibhir dhyAna-gamyam
vande vishNum bhava-bhaya-haram sarva-lokaika-nAtham.
[I salute vishNu, the sole master of the universe, whose presence is very peaceful, who stretches Himself on a serpent-bed (Adi-Sesha), who sports a lotus in His navel, who is one lord of all the devAs, who is the support of the worlds, who is subtle and All-pervading like the sky, whose complexion is like that of the clouds, whose form is very beautiful, who is the consort of Sri, whose eyes are like lotus petals, who is meditated upon by Yogis and who eradicates the fear of samsAra.]
vishNum vande sarva-lokaika-nAtham.
[I prostrate before vishNu, the one Lord of the worlds, blue as the cloud and clothed in yellow robes. His chest is marked by the mole known as srivatsa. His body is resplendent with kaustubha gem. He is surrounded by holy persons. And he has wide eyes like lotuses.]
Namah samasta bhutanam-adi-bhutaya bhubrite
Aneka-ruparupaya vishnave prabha-vishnave
namAmi vishNum SirasA catur-bhujam.
chayayam parijatasya hemasimhasanopari asinamambusdasyamamayataksamalankrtam
candrananam caturbahum srivatsankita vaksasam rukmini satyabhamabhyam sahitam krsnamasraya
[I bow down my head before the four-handed vishNu who sports in His hand the Sankha and the discuss, who is adorned with a crown and ear-pendants, who wears a yellow cloth, whose eyes resemble a lotus and whose chest is beautified by many necklaces and the kaustubha mark.]
VISHNU SAHASRANAMA STOTRAM:
Om vishvam vishnur-vashatkaro bhuta-bhavya-bhavat-prabhuh
Bhutakrud bhutabhrud bhavo bhutatma bhuta-bhavanah ..1
Vishvam: The all or the Universe.
Vishnur: He who pervades every thing.
Vashatkara: For whom the sacrificial versus are uttered in the yagyas.
Bhuta-bhavya-bhavat-prabhuh: The one who is the master and beyond the past, present and the future.
Bhutakrud: The creator and destroyer of all existences in the universe.
Bhutabhrud: One who supports or sustains or governs the universe.
Bhava: Pure existence.
Bhutatma: The essence of all beings.
Bhuta-bhavanah: He who originates and develops all Elements.
Putatma paramatma cha muktanam parama gatih
Avyayah purusha sakshi kshetrajno~kshara eva cha ..2
Putatma: One whose nature is purity/who is purity
Paramatma cha: He who is the supreme one and the Atman.
Muktanam parama gatih: The highest goal of the liberated ones.
Avyayah: One for whom there is no decay.
Purusha: One who abides in the body or pura.
Sakshi: One who witnesses everything
Kshetrajno: The knower of the field or body.
Akshara eva cha: He who is without destruction
Yogo yogavidam neta pradhana-purushesvarah
Narasimha-vapu shriman kesavah purushottamah ..3
Yogo: One attainable through Yoga.
Yogavidam neta: The master of those who are established in the above-mentioned Yoga.
Pradhana-purushesvarah: The master of pradhana or Prakruti and Purusha or Jiva.
Narasimha-vapu: One in whom the bodies of a man and a lion are combined.
Shirman: One on whose chest the goddess Shri always dwells.
Kesavah: One whose Kesa or locks are beautiful
Purushottamah: The greatest among all Purushas
Sarvah sarvah sivah sthanur-bhutadir-nidhir-avyayah
Sambhavo bhavano bharta prabhavah prabhur-isvarah ..4
Sarvah: The omniscient source of all existence.
Sarvah: Destroyer. Sivah: One pure.
Sthanur: One who is steady, immovable and changeless.
Bhutadir: Source of all elements or existing things.
Avyayah nidhir: The changeless and indestructible Being in whom the whole universe becomes merged and remains in seminal condition at the time of Pralaya or cosmic dissolution.
Sambhavo: One born out of His own will as incarnation.
Bhavano: One who generates the fruits or Karmas of all Jivas for them to enjoy.
Bharta: One who supports the universe as its substratum.
Prabhavah: One from whom all the great elements have their birth. Or one who has exalted births as incarnations.
Prabhur: One who is an adept in all rites.
Ishvarah: One who has unlimited lordliness or power over all things.
Svayambhuh sambhur-adityah pushkaraksho mahasvanah
Anandi-nidhano dhata vidhata dhaturuttamah ..5
Svayambhuh: One who exists by Himself, uncaused by any other.
Sambhur: One who bestows happiness on devotees.
Adityah: The golden-hued person in the sun’s orb.
Pushkaraksho: One who has eyes resembling the petals of Pushkara or lotus.
Mahasvanah: One from whom comes the great sound – the Veda.
Anandi-nidhano: The one existence that has neither birth nor death.
Dhata: One who is the support of the universe.
Vidhata: He who generates Karmas and their fruits.
Dhaturuttamah: The ultimate support of every thing.
Aprameyo hrishikesah padma-nabho~mara-prabhuh
Visvakarma manustvashta sthavishtah sthaviro-dhruvah ..6
Aprameyo: One who is not measurable or understandable by any of the accepted means of knowledge like sense, perception, inference etc.
Hrishikesah: The master of the senses or He under whose control the senses subsist.
Padma-nabho: He in whose navel (nabhi) the lotus (padma), the source of the universe, stands.
Amara-prabhuh: The master of Amaras or the deathless ones, i.e. the Devas.
Visvakarma: He whose Karma (work) has resulted in all that exists (Vishvam) or He whose power of creation is unique and wonderful.
Manu: He who thinks.
Stvashta: He who makes all beings shrunken (Tanukarana) at the time of cosmic dissolution.
Sthavishtah: He who excels in everything in bulk or substantiality.
Sthaviro-dhruvah: Eternal One, being the most ancient. It is taken as a single phrase, the name along with its qualification.
Agrahyah sasvatah krishno lohitakshah pratardanah
Prabhutas-trikakubdhama pavitram mangalam param ..7
Agrahyah: One who cannot be grasped by the organs or knowledge or conceived by the mind.
Sasvatah: One who exists at all times.
Krishno: The existence-Knowledge-Bliss.
Lihitakshah: One whose eyes are tinged red.
Pratardanah: Destroyer of all at the time of cosmic dissolution.
Prabhutas: Great because of unique qualities like omnipotence, omniscience etc.
Trikakubdhama: He who is the support (dharma) of the three regions above, below and in the middle.
Pavitram: That which purifies everything. Mangalam param: Supremely auspicious.
Isanah pranadah prano jyeshthah sreshthah prajapatih
Hiranyagarbho bhugarbho madhavo madhusudanah .. 8
Isanah: He who controls and regulates everything.
Pranadah: One who bestows or activates the Prana, the vital energy.
Prano: The Supreme Being.
Jyeshthah: The eldest of all; for there is nothing before Him.
Sreshthah: One deserving the highest praise.
Prajapatih: The master of all living beings, because He is Ishvara.
Hiranyagarbho: One who is Atman of even Brahma the creator.
Bhugarbho: One who has got the world within Himself.
Madhavo: The Consort of Ma or Mahalakshmi or one who is fit to be known through Madhu-Vidya.
Madhusudanah: The destroyer of the demon Madhu.
Ishvaro vikrami dhanvi medhavi vikramah kramah
Anuttamo duradharsah krutajnah krutiratmavan ..9
Ishvara: The Omnipotent Being.
Vikrami: The courageous One.
Dhanvi: One armed with bow. Medhavi: He who has great intelligence capable of grasping all texts.
Vikramah: He who crosses (Karmana) i.e. transcends samsara. Or one who has Vih, bird i.e. Garuda as His mount.
Kramah: Vishnu is called Kramah, because He is the cause of Kramana or crossing of the ocean of samsara by devotees, or because from Him all Krama or manifestation of the universe, has taken place.
Anuttamo: He than whom there is none greater.
Duradharsah: One whom none (Asuras) can overcome. Krutajnah: One who knows everything about what has been done (Kruta) by Jivas. Also one who is pleased even with those who offer such simple offerings as leaves, flowers, fruits and water.
Krutir: The word means what is achieved through all human efforts or works.
Atmavan: One established in his own greatness i.e. requiring no other support than Himself.
Suresah sharanam sharma vishvaretah prajabhavah
Ahah samvasaro vyalah pratyayah sarvadarshanah …10Suresah: The lord of the Suras or Devas. It can also mean the greatest of those who bestow good.
Saranam: One who removes the sorrows of those in distress.
Sharma: One who is of the nature of supreme bliss.
Vishvaretah: The seed of the universe.
Prajabhavah: He from whom all beings have originated.
Ahah: Luminous one.
Samvasaro: As Time is a from of Vishnu, He is called Samvasara or a year.
Vyalah: Being ungraspable like a serpent, He is called Vyalah.
Pratyayah: One who is of the nature of Pratiti or Prajna (consciousness)
Sarvadarshanah: One with eyes everywhere. As the Lord has assumed all forms, the eye-sight of all beings is His.
Ajah sarveshvarah siddhah siddhih sarvadir acyutah
Vrushakapir ameyatma sarva-yoga-vinihshrutah …11Ajah: One who has no birth.
Sarveshvarah: The Lord of all Lords or the supreme Lord.
Siddhah: One ever established in one’s own nature.
Siddhih: One who is of the nature of Consciousness in all.
Sarvadih: One who is the first cause of all elements.
Achyutah: One who never lost and will never lose his inherent nature and powers.
Vrushakapir: One who shwers all objects of desire.
Ameyatma: One whose form or nature cannot be measured and determined.
Sarva-yoga-vinihshrutah: One who stands aside completely from all bondage.
Vasur vasumanah satyah samatma sammitah samah
Amoghah pundarikaksho vrusha-karma vrushakrutih …12Vasur: One in whom all beings dwell and one who dwells in all beings.
Vasumanah: The term Vasu means wealth or riches. Here it indicates greatness. So it means one possessed of a great mind i.e. a mind free from attachments, anger and other evil qualities.
Satyah: One whose nature is Truth.
Samatma: One whose mind is Sama, without partiality or anger and thus the same towards all beings.
Sammitah: This name and the previous (samatma) occurring together, can be split in two ways – as samatma + sammitah and as samatma + asammitah.
Samah: One unpertubed at all times.
Amoghah: One whose worship will never go in vain, but will bear ample fruits.
Pundarikaksho: One who has pervaded, i.e. is realized in, the lotus of the heart. Or One whose eyes resemble the petals of a lotus.
Vrushakarma: One whose actions are according to vrushas i.e. Dharma.
Vrushakrutih: One who takes form for the sake of Vrushas or Dharma.
Rudro bahushira babhrur vishva-yonih shuchi sravah
Amrutah shashvata-sthanur vararoho maha-tapah …13
Rudro: One who makes all beings cry at the time of cosmic dissolution.
Bahushira: One with innumerable heads.
Babhrur: One who governs the world.
Vishvayonih: One who is the cause of the world.
Shuchi sravah:: One whose names and glories are very holy and purifying to be heard.
Amrutah: One who is deathless.
Shashvata-sthanur: One who is both eternal and firmly established, unchanging.
Vararoho: He whose lap gives the highest blessings.
Mahatapah: The austerity connected with creation, which is of the nature of knowledge is of great potency.
Sarvagah sarva-vid-bhanur vishvaksheno janardanah
Vedo vedavid avyango vedango vedavit kavih..14
Sarvagah: One who pervades everything, being of the nature of their material cause.
Sarva-vid-bhanur: One who is omniscient and illumines everything.
Vishvaksheno: He before whom all Asura armies get scattered.
Janardanah: One who inflicts suffering on evil men.
Vedah: He who is of the form of the Veda.
Vedavid: One who knows the Veda and its meaning.
Avyango: One who is self-fulfilled by knowledge and other great attributes and is free from every defect.
Vedango: He to whom the Vedas stand as organs.
Vedavit: One who knows all the Vedas.
Kavih: One who sees everything.
Lokadhyakshah suradhyaksho dharmadhyakshah krutakrutah
Chaturatma chaturvyuhas chaturdamstras chatur-bhujah ..15
Lokadhyakshah: He who witnesses the whole universe.
Suradhyaksho: One who is the overlord of the protecting Divinities of all regions.
Dharmadhyakshah: One who directly sees the merits (Dharma) and demerits (Adharma) of beings by bestwing their due rewards on all beings.
Krutakrutah: One who is an effect in the form of the worlds and also a non-effect as their cause.
Chaturatma: One who for the sake of creation, sustentation and dissolution assumes forms.
Chaturvyuhas: One who adopts a fourfold manifestation.
Chaturdamstras: One with four fangs in His Incarnation as Nisimha.
Chaturbhujah: One with four arms.
Bhrajishnur-bhojanam bhokta sahishnur jagad-adhijah
Anagho vijayo jeta vishva-yonih punar-vasuh ..16
Bhrajishnur: One who is pure luminosity.
Bhojanam: Prakruti or Maya is called Bhojanam or what is enjoyed by the Lord.
Bhokta: As he, purusha, enjoys the prakruti, He is called the enjoyer or Bhokta.
Sahishnur: As He suppresses Asuras like Kiranyaksha, He is Sahishnu.
Jagad-adhijah: One who manifested as Hiranyagarbha by Himself at the beginning of creation.
Anagho: The sinless one.
Vijayo: One who has mastery over the whole universe by virtue of his six special excellences like omnipotence, omniscience etc. known as Bhagas.
Jeta: One who is naturally victorious over beings, i.e. superior to all beings.
Vishva-yonih: The source of the universe.
Punar-vasuh: One who dwells again and again in the bodies as the Jivas.
Upendro vamanah pramshur amoghah suchir urjitah
Atindrah samgrahah sargo dhrutatma niyamo yamah ..17
Upendro: One born as the younger brother of Indra.
Vamanah: One who, in the form of Vamana (dwarf), went begging to Bali.
Pramshur: One of great height.
Amoghah: One whose acts do not go in vain.
Suchir: One who purifies those who adore and praise Him.
Urjitah: One of infinite strength.
Atindrah: One who is superior to Indra by His inherent attributes like omnipotence, omniscience etc.
Samgrahah: One who is of the subtle form of the universe to be created.
Dhrutatma: One who is ever in His inherent form or nature, without the transformation involved in birth and death.
Niyamo: One who appoints His creatures in particular stations.
Yamah: One who regulates all, remaining within them.
Vedyo vaidyah sada-yogi viraha madhavo madhuh
Atindriyo mahamayo mahotsaho mahabalah ..18
Vedyo: One who has to be known by those who aspire for Mokshas.
Vaidhyah: One who knows all Vidyas or branches of knowledge.
Sada-yogi: One who is ever experienceble, being ever existent.
Viraha: One who destroys heroic Asuras for the protection of Dharma.
Madhavo: One who is the Lord or Master of Ma or knowledge.
Madhuh: Honey, because the Lord gives joy, just like honey.
Atindriyo: One who is not knowable by the senses.
Mahamayo: One who can cause illusion even over other great illusionists.
Mahotsaho: One who is ever busy in the work of creation, sustentation and dissolution.
Mahabalah: The strongest among all who have strength.
Mahabuddir mahaviryo mahasaktir mahadyutih
Anirdesyavapuh shriman ameyatma mahadridhruk ..19
Mahabuddir: The wisest among the wise
Mahaviryo: The most powerful one, because Ignorance which is the cause of Samsara is His great power.
Mahasaktir: One with great resources of strength and skill.
Mahadyutih: One who is intensely brilliant both within and without.
Anirdesyavapuh: One who cannot be indicated to another as: `He is this’, because He cannot be objectively known.
Shriman: One endowed with greatness of every kind.
Ameyatma: The Spirit with intelligence that cannot be measured by any one.
Mahadridhruk: One who held up the great mountain `Mandara’ at the time of the churning of the Milk Ocean and also Govardhana in his Krishna incarnation.
Maheshvaso mahibharta shrinivasah satam gatih
Aniruddhah suranando govindo govidam patih ..20
Maheshvaso: One equipped with the great bow.
Mahibharta: One who held up the earth submerged in Pralaya waters.
Shrinivasah: One on whose chest the Goddess Shri, eternal in nature, dwells.
Satam gatih: One who bestows the highest destiny attainable, to all holy men.
Aniruddhah: One who has never been obstructed by any one or anything from manifesting in various forms.
Suranando: One who bestows joy on all divinities.
Govindo: Gau means words. Thou pervadest all words, giving them power. Therefore sages call the Govinda.
Govindam patih: Gau means words. One who knows them is Govid. He who is the master of words is indicated by this name.
Marichir-damano hamsah suparno bhujagottamah
Hiranya-nabha sutapah padmanabhah prajapatih ..21
Marchir: The supreme power and impressiveness seen in persons endowed with such qualities.
Damano: One who in the form of Yama inflicts punishments on those who tread the path of unrighteousness.
Hamsah: One who removes the fear of Samsara from those who practise the sense of identity with Him.
Suparnah: One who has two wings in the shape of Dharma and Adharma.
Bhujagottamah: One who is the greatest among those who move on Bhujas or arms, that is, serpents. The great serpents like Ananta and Vasuki are the powers of Vishnu, so he has come to have this name.
Hiranyanaabhah -He, who supports at His navel, the creator, Hiranyagarba. The meaning for this term as given by some is “the One who has the navel region beautiful in its golden hue” must fail, in the context of the thoughts in the stanza, to appeal to all seekers.
Sutapah: One who performs rigorous austerities at Badarikashrama as Nara and Narayana.
Padmanabhah: One whose navel is beautifully shaped like lotus.
Prajapatih: The father of all beings, who are His children.
Amrutyuh sarva-druk simhah sandhata sandhiman sthirah
Ajo durmarshanah shasta vishrutatma surariha ..22
Amrutyuh: One who is without death or its cause.
Sarva-druk: One who sees the Karmas of all Jivas through His inherent wisdom.
Simhah: One who does Himsa or destruction.
Sandhata: One who unites the Jivas with the fruits of their actions.
Sandhiman: One who is Himself the enjoyer of the fruits of actions.
Sthirah: One who is always of the same nature.
Ajo: The root `Aj’ has got as meanings both `go’ and `throw’. So the name means One who goes into the hearts of devotees or One who throws the evil Asuras to a distance, i.e. destroys them.
Durmarshanah: One whose might the Asuras cannot bear.
Shasta: One who instructs and directs all through the scriptures.
Vishrutatma: One who is specially known through signifying terms like Truth, Knowledge etc.
Surariha: One who destroys the enemies of Suras or Devas.
Gurur gurutamo dhama satyah satya-parakramah
Nimisho animishah sragvi vachaspatir udaradhih ..23
Gurur: One who is the teacher of all forms of knowledge.
Gurutamo: One who gives the knowledge of Brahman even to divinities like Brahma.
Dhama: It means brilliance.
Satyah: One who is embodied as virtue of truth specially.
Satya-parakamah: One of unfailing valour.
Nimisho: One whose eye-lids are closed in Yoga-nidra.
Animishah: One who is ever awake.
Sragvi: One who has on Him the necklace called Vaijayanti, which is strung with the subtle aspects of the five elements.
Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He is called so. As his intellect perceives everything, He is Udaradhih. Both these epithets together constitute one name.
Agranir gramanih shriman nyayo neta samiranah
Sahsra-murdha vishvatma sahasraksha sahasrapat ..24
Agranir: One who leads all liberation-seekers to the highest status.
Gramanih: One who has the command over Bhutagrama or the collectivity of all beings.
Shriman: One more resplendent than everything.
Nyayo: The consistency which runs through all ways of knowing and which leads one to the truth of Non-duality.
Neta: One who moves this world of becoming.
Samiranah: One who in the form of breath keeps all living beings functioning.
Sahasramurdha: One with a thousand, i.e. innumerable, heads.
Vishvatma: The soul of the universe.
Sahasraksha: One with a thousand or innumerable eyes.
Sahasrapat: One with a thousand, i.e. innumerable legs.
Avrtano nivrutatma samvrutah sampramardanah
Ahah samvartako vahnir anilo dharani-dharah ..25
Avartano: One who whirls round and round the Samsara-chakra, the wheel of Samsara or worldy existence.
Nivrutatma: One whose being is free or untouched by the bondage of Samsara.
Samvrutah: One who is covered by all-covering Avidya or ignorance.
Sampramardanah: One who delivers destructive blows on all beings through His Vibhutis (power manifestation like Rudra, Yama etc.).
Ahah samvartako: The Lord who, as the sun, regulates the succession of day and night.
Vahnir: One who as fire carries the offerings made to the Devas in sacrifices.
Anilo: One who has no fixed residence.
Dhanani dharah: One who supports the worlds, Adisesha, elephants of the quarters etc.
Suprasadah prasannatma vishva-dhrug vishva-bhug vibhuh
Sat-karta sat-krutah sadhur jahnur narayano narah ..26
Suprasadah: One whose Prasada or mercy is uniquely wonderful, because He gives salvation to Sisupala and others who try to harm Him.
Prasannatma: One whose mind is never contaminated by Rajas or Tamas.Vishva-dhrug: One who holds the universe by his power.
Vishva-bhug: One who eats up or enjoys or protects the worlds.
Vibhuh: One who becomes many from Hiranyagarbha downwards.
Satkarta: One who offers benefits.
Sat-krutah: One who is adored even by those who deserve adoration.
Sadhur: One who acts according to justice.
Jahnuh: One who dissolves all beings in oneself at the time of dissolution.
Narayanah: Nara means Atman. Narayana, that is, one having His residence in all beings.
Narah: He directs everything, the eternal Paramatma is called Nara”.
Asankhyeyo prameyatma visistah shishtakruch chucih
Siddharthah siddha-sankalpah siddhidah siddhisadhanah ..27
Asankhyeyo: One who has no Sankhya or differences of name and form.
Aprameyatma: One whose nature cannot be grasped by any of the means of knowledge.
Visistah: One who excels everything.
Shishtakrch: Shihstam means commandment. So, one who commands everything. Or one who protects shishtas or good men.
Siddharthah: One whose object is always fulfilled.
Siddha-sankalpah: One whose resolutions are always fulfilled.
Siddhidah: One who bestows Siddhi or fulfillment on all who practise disciplines, in accordance with their eligibility.
Siddhisadhanah: One who brings fulfillment to works that deserve the same.
Vrushahi vrushabho vishnur vrushaparva vrushodarah
Vardhano vardhamanascha viviktah shruti-sagarah ..28
Vrushahi: Vrusha means dharma or merit.
Vrushabho: One who showers on the devotees all that they pray for.
Vishnur: One who pervades everything.
Vrushaparva: One who has given as steps (Parvas), observances of the nature of Dharma, to those who want to attain the supreme state.
Vrushodarah: One whose abdomen showers offspring.
Vardhamanascha: One who multiplies in the form of the universe.
Viviktah: One who is untouched and unaffected.
Shruti-sagarah: One to whom all the shruti or Vedic words and sentences flow.
Subhujo durdharo vagmi mahendro vasodo vasuh
Naikarupo bruhad-rupah shipivishtah prakashana ..29
Subhujo: One possessing excellent arms that protect the worlds.
Durdharo: One who holds up the universe – a work which none else can do.
Vagmi: One from whom the words constituting the Veda come out.
Mahendro: The great Lord, that is, the Supreme Being, who is the God of all gods.
Vasudo: One who bestows riches.
Vasuh: One who is himself theVasu.
Naikarupo: One who is without an exclusive form.
Bruhad-rupah: One who has adopted mysterious forms like that of a Boar.
Shipivishtah: Shipi means cow. One who resides in cows as Yagya.
Prakashana: One who illumines everthing.
Ojas tejo dyuti-dharah prakashatma pratapanah
Vruddhah spahstaksharo mantras chandramshur bhaskaradyutih ..30
Ojas tejo duti-dharah: Ojas means inherent vitality. Tejas means puissance and such qualities. Dyuti means radiance. So the word means one who possesses all these qualities.
Prakashatma: One whose form is radiant.
Pratapanah: One who warms the world through the power manifestations like the Sun.
Vruddhah: One who is rich in excellences like Dharma, Gyana (knowledge), Vairagya (renunciation) etc.
Spashstaksharo: He is so called because Omkara, the manifesting sound of the Lord, is Spashta or high pitched.
Mantras: One who manifests as the Mantras of the Rk, Sama, Yajus etc., or one who is known through Mantras.
Chandramshur: He is called `Chandramshu’ or moonlight because just as the moon-light gives relief to men burnt in the heat of the sun, He gives relief and shelter to those who are subjected to the heat of Samsara.
Bhaaskaradyutih -The Effulgence of the Sun. Sun is the centre of the solar system, an eternal exchequer of energy, ever distributing Life and Strength to all living upon the earth; life would have been impossible but for the Sun. At the same time, the Sun stays where he is and he never interferes with life; from afar he blesses life. The Lord who thus from afar blesses by His mere presence is the true Sun of Life, the Atman, the Self- Sree Maha Vishnu
Amrtamshu dbhavo bhanuh shashabinduh sureshvarah
Aushadham jagatah setuh satya-dharma-prarakramah ..31
Amrtamshu dbhavo: The Paramatman from whom Amrutamshu or the Moon originated at the time of the churning of the Milk-ocean.
Bhanuh: One who shines.
Shashabinduh: The word means one who has the mark of the hare, that is the Moon.
Sureshvarah: One who is the Lord of all Devas and those who do good.
Aushadham: One who is the Aushadha or medicine for the great disease of Samsara.
Jagatah setuh: One who is the aid to go across the ocean of Samsara.
Satya-dharma-parakramah: One whose excellences like righteousness, omniscience, puissance, etc. are all true.
Bhuta-bhavya-bhavan-nathah pavanah pavano analah
Kamaha kamakrut kantah kamah kamapradah prabhuh ..32
Bhuta-bhavya-bhavan-nathah: One who is the master for all the beings of the past, future and present.
Pavanah: One who is the purifier.
Pavano: One who causes movement.
Analah: The Jivatma is called Anala because it recognizes Ana or Prana as Himself.
Kamaha: One who destroys the desire-nature in seekers after liberation.
Kamakrut: One who fulfils the wants of pure minded devotees.
Kantah: One who is extremely beautiful.
Kamah: One who is sought after by those who desire to attain the four supreme values of life.
Kamapradah: One who liberally fulfils the desires of devotees.
Prabhuh: One who surpasses all.
Yugadikrud yugavarto naikamayo mahashanah
Adrushyo vyakta-rupascha sahasrajid anantajit ..33
Yugadikrud: One who is the cause of periods of time like Yuga.
Yugavarto: One who as time causes the repetition of the four Yugas beginning with Satya Yuga.
Naikamayo: One who can assume numerous forms of Maya, not one only.
Mahashanah: One who consumes everything at the end of a Kalpa.
Adrushyo: One who cannot be grasped by any of the five organs of knowledge.
Vyakta-rupascha: He is so called because His gross form as universe can be clearly perceived.
Sahasrajid: One who is victorious over innumerable enemies of the Devas in battle.
Anantajit: One who, being endowed with all powers, is victorious at all times over everything.
Ishtovishistah shishtestah sikhandi nahusho vrushah
Krodhaha krodhakrut karta vishva-bahur mahidharah ..34
Ishto: One who is dear to all because He is of the nature of supreme Bliss.
Avishistah: One who resides within all.
Shishtestah: One who is dear to shishta or Knowing Ones.
Sikhandi: Sikhanda means feather of a peacock. One who used it as a decoration for His crown when he adopted the form of a cowherd (Gopa).Nahusho: One who binds all beings by Maya the root `nah’ means bondage.
Vrushah: One who is of the form of Dharma.
Krodhaha: One who eradicates anger in virtuous people.
Krodhakrut karta: One who generates Krodha or anger in evil people.
Vishva-bahur: One who is the support of all or one who has got all beings as His arms.
Mahidharah: Mahi means both earth and worship. So the name means one who supports the earth or receives all forms of worship.
Achyutah prathitah pranah pranado vasavanujah
Apam-nidhir adhishthanam apramattah pratishtitah ..35
Achyutah: One who is without the six transformations beginning with birth.
Prathitah: One who is famous because of His works like creation of the worlds etc.
Pranah: One who as Hiranyagarbha endows all beings with Prana.
Pranado: One who bestows Prana, that is, strength, on Devas and Asuras and also destroys them by withdrawing it.
Vasavanujah: One who was born as younger brother of Indra (Vasava) in His incarnation as Vamana.
Apam-nidhir: The word means collectivity of water or the ocean.
Adhishthanam: The seat or support for everything.
Apramattah: One who is always vigilant in awarding the fruits of actions to those who are entiled to them.
Pratishtitah: One who is supported and established in His own greatness.
Skandah skanda-dharo dhuryo varado vayuvahanah
Vashudevo bruhad-bhanur adidevah purandarah ..36
Skandah: One who drives everything as air.
Skanda-dharo: One who supports Skanda or the righteous path.
Dhuryo: One who bears the weight of the burden of all beings in the form of birth etc.
Varado: One who gives boons.
Vayuvahanah: One who vibrates the seven Vayus or atmospheres beginning with Avaha.
Vashudevo: One who is both Vasu and Deva.
Bruhad-bhanur: The great brilliance.
Adidevah: The Divinity who is the source of all Devas.
Purandarah: One who destroys the cities of the enemies of Devas.
Ashokas-taranas-tarah surah saurir janeshvarah
Anukulah shatavartah padmi padma-nibhekshanah ..37
Ashokas: One without the six defects – sorrow, infatuation, hunger, thirst, birth and death.
Taranas: One who uplifts beings from the ocean of samsara.
Tarah: One who liberates beings from the fear of residence in the womb, birth, old age, death etc.
Surah: One of great prowess, that is, who fulfils the four supreme satisfactions of life – Dharma, Artha, Kama and Moksha.
Saurih: One who as Krishna as the son of Sura, that is Vasudeva.
Janeshvarah: The Lord of all beings.
Anukulah: One who, being the Atman of all beings, is favorable to all, for no one will act against oneself.
Shatavartah: One who has had several Avataras or incarnations.
Padmi: One having Padma or lotus in his hands.
Padma-nibhekshanah: One with eyes resembling lotus.
Padmanabho aravindakshah padmagarbhah sarirabhrut
Mahardhir ruddho vruddhatma mahaksho garuda-dhvajah ..38
Padmanabho: One who resides in the Nabhi or the central part of the heart-lotus.
Aravindakshah: One whose eyes resemble Aravinda or the Lotus.
Padmagarbhah: One who is fit to be worshipped in the middle of the heart-lotus.
Sarirabhrut: One who supports the bodies of beings, strengthening them in the form of Anna (Food) and Prana.
Mahardhir: One who has enormous Ruddhi or prosperity.
Ruddho: One who is seen as standing in the form of the world.
Vruddhatma: One whose Atma or body is Vruddha or ancient.
Mahaksho: One who has got two or many glorious eyes.
Garuda-dhvajah: One who has got Garuda as his flag.
Atulah sarabho bhimah samayagno havirharih
Sarvalakshana lakshanyo lakshmivan samitinjayah ..39
Atulah: One who cannot be compared to anything else.
Sarabho: The body is called `Sara’ as it is perishable.
Bhimah: One of whom everyone is afraid.
Samayajno: One who knows the time for creation, sustentation and dissolution.
Havir-harih: One who takes the portion of offerings (Havis) in Yajnas.
Sarvalakshana-lakshanyo: The supreme knowledge obtained through all criteria of knowledge i.e. Paramatma.
Lakshmivan: One on whose chest the Goddess Lakshmi is always residing.
Samitinjayah: One who is vicotious in Samiti or war.
Viksharo rohito margo hetur-damodarah sahah
Mahidharo mahabhago vegavan amitashanah ..40
Viksharo: One who is without Kshara or desruction.
Rohito: One who assumed the form of a kind of fish called Rohita.
Margah: One who is sought after by persons seeking Moksha or Liberation.
Hetur: One who is both the instrumental and the material cause of the universe.
Damodarah: One who has very benevolent mind because of disciplines like self-control.
Sahah: One who subordinates everything.
Mahidharo: One who props up the earth in the form of mountain.
Mahabhago: He who, taking a body by His own will, enjoys supreme felicities.
Vegavan: One of tremendous speed.
Amitashanah: He who consumes all the worlds at the time of Dissolution.
Udbhavah kshobhano devan shrigarbhah parameshvarah
Karanam kaaranam karta vikarta gahano guhah ..41
Udbhavah: One who is the material cause of creation.
Kshobhano: One who at the time of creation entered into the Purusha and Prakruti and caused agitation.
Devan: `Divyati’ means sports oneself through creation and other cosmic activities.
Shrigarbhah: One in whose abdomen (Garbha) Shri or His unique manifestation as Samsara has its existence.
Parameshvarah: `Parama’ means the supreme. `Ishvarah’ means one who hold sway over all beings.
Karanam: He who is the most important factor in the generation of this universe.
Kaaranam: He who is the most important factor in the generation of this universe.
Karta: One who is free and is therefore one’s own master.
Vikarta: One who makes this unique universe.
Gahanah: One whose nature, greatness and actions cannot be known by anybody.
Guhah: One who hides one’s own nature with the help of His power of Maya.
Vyavasayo vyavasthanah samsthanah sthanado dhruvah
Parardhih parama-spashtas tushtah pushtah subhekshanah ..42
Vyavasayo: One who is wholly of the nature of knowledge.
Vyavasthanah: He in whom the orderly regulation of the universe rests.
Samsthanah: One in whom all beings dwell in the states of dissolution.
Sthanado: One who gives their particular status to persons like Dhruva according to their Karma.
Dhruva: One who is indestructible.
Parardhih: One who possesses lordliness of this most exalted type.
Parama-spashtas: One in whom `Para’ or supremely glorious `Ma’ or Lakshmi dwells. Or one who is the greatest of all beings without any other’s help.
Tushtah: One who is of the nature of supreme.
Pushtah: One who in fills everything.
Subhekshanah: One whose Ikshanam or vision bestows good on all beings that is, gives liberation to those who want Moksha and enjoyments to those who are after it, and also cuts asunder the knots of the heart by eliminating all doubts.
Ramo viramo virato margo neyo nayonayah
Veera shaktimatam shreshtho dharmo dharma-vid uttamah ..43
Ramo: The eternally blissful on in whom the Yogis find delight.
Viramo: One in whom the Virama or end of all beings takes place.
Virato: One in whom the desire for enjoyments has ceased.
Margo: That path by knowing which the liberation-seeking ascetics attain to immortality.
Neyo: One who directs or leads the Jiva to the Supreme Being through spiritual realization.
Nayo: One who leads, that is, who is the leader in the form of spiritual illumination.
Anayah: One for whom there is no leader.
Veera: One who is valorous.
Shaktimatam-shreshtho: One who is the most powerful among all powerful beings like Brahma.
Dharmah: One who supports all beings.
Dharma-viduttamah: The greatest of knower of Dharma. He is called so because all the scriptures consisting of Shrutis and Smrutis form His commandments.
Vaikunthah purushah pranah pranadah pranavah pruthuh
Hiranya-garbhah shatrughno vyapto vayur adhokshajah ..44
Vaikunthah: The bringing together of the diversified categories is Vikuntha. He who is the agent of it is Vaikunthah.
Purushah: One who existed before everything.
Pranah: One who lives as Kshetrajana (knower in the body) or one who functions in the form of vital force called Prana.
Pranadah: One who destroys the Prana of beings at the time of Pralaya.
Pranavah: One who is praised or to whom prostration is made with Om.
Pruthuh: One who has expanded himself as the world.
Hiranya-garbhah: He who was the cause of the golden-coloured egg out of which Brahma was born.
Shatrughno: One who destroys the enemies of the Devas.
Vyaptah: One who as the cause pervades all effects.
Vayur: One who is the cause of smell.
Adhokshajah: He is Adhokshaja because he undergoes no degeneration from His original nature.
Rituh sudarshanah kalah parameshti parigrahah
Ugrah samvatsaro daksho vishramo vishva-dakshinah ..45
Rituh: One who is of the nature of Kala (time) which is indicated by the word Ritu or season.
Sudarshanah: One whose Darshana or vision that is knowledge, bestows the most auspicious fruit Moksha.
Kalah: One who measures and sets a limit to everything.
Parameshti: One who dwells in his supreme greatness in the sky of the heart.
Parigrahah: One who, being everywhere, is grasped on all sides by those who seek refuge in Him. Or one who grasps or receives the offerings made by devotees.
Ugrah: One who is the cause of fear even to beings like Sun.
Samvatsaro: One in whom all beings reside.Daksho: One who augments in the form of the world.
Vishramah: One who bestows Vishrama or liberation to aspirants who seek relief from the ocean of Samsara with its waves of various tribulations in the from of Hunger, Thirst etc., and difficulties like Avidya, pride, infatuation etc.,
Vishvadakshinah: One who is more skilled (Daksha) than every one. Or One who is proficient in everything.
Vistarah sthavara-sthanuh pramanam bijam avyayam
Arthonartho mahakosho mahabhogo mahadhanah ..46
Vistarah: One in whom all the worlds have attained manifestation.
Sthavara-sthanuh: One who is firmly established is Sthavara, and in whom long lasting entities like earth are established in Sthanu. The Lord is both these.
Pramanam: One who is of the nature of pure consciousness.
Bijamavyayam: One who is the seed or cause of Samsara without Himself undergoing any change.
Arthah: One who is sought (Arthita) by all, as He is of the nature of bliss.
anarthah: One who, being self-fulfilled, has no other Artha or end to seek.
Mahakosho: One who has got as His covering the great Koshas like Annamaya, Pranamaya etc.
Mahabhogo: One who has Bliss as the great source of enjoyment.
Mahadhanah: One who has got the whole universe as the wealth (Dhana) for His enjoyment.
Anirvinnah sthavishtho abhoohr dharma-yupo maha-makhah
Nakshatra-nemir nakshatri kshamah kshamah samihanah ..47
Anirvinnah: One who is never heedless, because He is ever self-fulfilled.
Sthavishtah: One of huge proportions, because He is in the form of cosmic person.
Abhooh: One without birth. Or one has no existence.
Dharma Yupah: The sacrificial post for Dharmas, that is, one to whom all the forms of Dharma, which are His own form of worship, are attached, just as a sacrificial animal is attached to a Yupa or a sacrificial post.
Maha-makhah: One by offering sacrifices to whom, those sacrifices deserve to be called great, because they well give the fruit of Nirvana.
Nakshatra nemir: The heart of all nakshatras.
Nakshatri: He is in the form of the nakshatra, Moon.
Kshamah: One who is clever in everything.
Kshamah: One who remains in the state of pure self after all the modifications of the mind have dwindled.
Samihanah: One who exerts well for creation etc.
Yajna ijyo mahejyas cha kratuh satram satamgatih
Sarvadarshi vimuktatma sarvagyo gynanam-uttamam ..48
Yajnah: One who is all-knowing.
Ijayah: One who is fit to be worshipped in sacrifices.
Mahejyascha: He who, of all deities worshipped, is alone capable of giving the blessing of liberation.
Kratuh: A Yajna in which there is a sacrificial post is Kratu.
Satram: One who is of the nature of ordained Dharma.
Satamgatih: One who is the sole support for holy men who are seekers of Moksha.
Sarvadarshi: One who by His inborn insight is able to see all good and evil actions of living beings.
Vimuktatma: One who is naturally free.
Sarvagyo: One who is all and also the knower of all.
Gynanam uttamam: That consciousness which is superior to all, birthless, unlimited by time and space and the cause of all achievements.
Suvratah sumukhah sukshmah sughoshah sukhadah suhrut
Manoharo jita-krodho virabahur vidaranah ..49
Suvratah: One who has take the magnanimous vow to save all refuge-seekers.
Sumukhah: One with a pleasant face.
Sukshmah: One who is subtle because He is without any gross causes like sound etc.
Sughoshah: One whose auspicious sound is the Veda. Or one who has got a deep and sonorous sound like the clouds.
Sukhadah: One who gives happiness to good people.
Suhrut: One who helps without looking for any return.
Manoharo: One who attracts the mind by His incomparable blissful nature.
Jitakrodho: One who has overcome anger.
Virabahur: One whose arms are capable of heroic deeds as demonstrated in his destruction of Asuras for establishing Vedic Dharma.
Vidaranah: One who destroys those who live contrary to Dharma.
Svapanah svavasho vyapi naikatma naika-karma-krut
Vatsaro vatsalo vatsi ratna-garbho dhaneshvarah ..50
Svapanah: One who enfolds the Jivas in the sleep of Ajnana.
Svavasho: One who is dominated by oneself and not anything else, as He is the cause of the whole cosmic process.
Vyapi: One who interpenetrates everything like Akasha.
Naikatma: One who manifests in different forms as the subsidiary agencies causing the various cosmic processes.
Naika-karma-krut: One who engages in innumerable activities in the process of creation, sustentation etc.
Vatsaro: One in whom everything dwells.
Vatsalo: One who has love for His devotees.
Vatsi: One who protects those who are dear to Him.
Ratna-garbho: The Ocean is so called because gems are found in its depths. As the Lord has taken the form of the ocean, He is called by this name.
Dhaneshvarah: One who is the Lord of all wealth.
Dharmagub dharmakrud dharmi sad-asatksharam aksharam
Avigyata sahashramsur vidhata kruta-lakshanah ..51
Dharmagub: One who protects Dharma.
Dharmakrud: Though above. Dharma and Adharma, He performs Dharma in order to keep up the traditions in respect of it.
Dharmi: One who upholds Dharma.
Sad: The Parabrahman who is of the nature of truth.
Asat: As the Aparabrahma has manifested as the world He is called Asat (not having reality).
Ksharam: All beings subjected to change.
Aksharam: The changeless one.
Avigyata: One who is without the attributes of a Jiva or vigyata like sense of agency etc.
Sahashramshur: One with numerous rays, that is the Sun.
Vidhata: One who is the unique support of all agencies like Ananta who bear the whole universe.
Krutalakshanah: One who is of the nature of conscousness.
Gabhasti-nemih sattvasthah simho bhuta-maheshvarah
Adidevo mahadevo devesho devabhrud-guruh ..52
Gabhasti-nemih: He who dwells in the middle of Gabhasti or rays as the Sun.
Sattvasthah: One who dwells specially in sattvaguna, which is luminous by nature.
Simho: One who ahs irresistible power like a lion.
Bhuta-maheshvarah: The supreme Lord of all beings.
Adidevo: He who is the first of all beings.
Mahadevo: One whose greatness consists in His supreme self-knowledge.
Devesah: One who is the lord of all Devas, being the most important among them.
Devabhrud-guruh: Indra who governs the Devas is Devabhrut. The Lord is even that Indra’s controller (Guru).
Uttaro gopatir gopta gyanagamyah puratanah
Sharira-bhuta-bhrud bhokta kapindro bhuridakshinah ..53
Uttaro: One who is Uttirna or liberated from Samsara.
Gopatir: Krishna who tends the cattle in the form of a Gopa. One who is the master of the earth.
Gopta: One who is the protector of all beings.
Gyanagamyah: The Lord cannot be known through Karma or a combination of Karma and Gyana.
Puratanah: One who is not limited by time and who existed before anything else.
Sharira-bhuta-bhrud: One who is the master of the five Bhutas (elements) of which the body is made.
Bhokta: One who protects. Or one who is the enjoyer of infinite bliss.
Kapindro: Kapi means Varah (boar). The word means, the Lord who is Indra and also one who manifested as Varaha or the Boar in one of the incarnations. Or it signifies His Rama incarnation in which He played the role of the master of the monkeys.
Bhuridakshinah: One to whom numerous Dakshinas or votive offerings are made in Yagyas.
Somapo amrutapah somah purujit purushottamah
Vinayo jayah satyasandho dasharhah satvatampatih ..54
Somapo: One who drinks the Soma in all Yagyas in the form of the Devata (Deit).
Amrutapah: One who drinks the drink of immortal Bliss which is of one’s own nature.
Somah: One who as the moon invigorates the plants.
Purujit: One who gains victory over numerous people.
Purushottamah: As His form is of cosmic dimension He is Puru or great, and as He is the most important of all, He is Sattama.
Vinayo: One who inflicts Vinaya or punishment on evil ones.
Jayah: One who is victorious over all beings.
Satyasandho: One whose `Sandha’ or resolve becomes always true.
Dasharhah: Dasha means charitable offering. Therefore, He to whom charitable offerings deserve to be made.
Satvatampatih: `Satvatam’ is the name of a Tantra. So the one who gave it out or commented upon it.
Jivo vinayita-sakshi mukundo amita vikramah
Ambhonidhir anantatma mahodadhishayonatakah ..55
Jivo: One who as the Kshetragya or knower of the field or the body, is associated with the Pranas.
Vinayita-sakshi: One who witnesses the Vinayita or worshipful attitude of all devotees.
Mukundo: One who bestows Mukti or Liberation.
Amita vikramah: One whose three strides were limitless.
Ambhonidhir: One in whom the Ambas or all beings from Devas down dwell.
Anantatma: One who cannot be determined by space, time and causation.
Mahodadhi-sayah: One who lies in the water of Cosmic Dissolution into which all entities in the universe have been dissolved.
Antakah: One who brings about the end of all beings.
Ajo maharhah svabhavyo jitamitrah pramodanah
Anando nandano nandah satya-dharma trivikramah ..56
Ajo: ` A’ means Mahavishnu. So the word means one who is born of Vishnu i.e. Kama Deva.
Maharhah: One who is fit for worship.
Svabhavyah: Being eternally perfect He is naturally without a beginning.
Jitamitrah: One who has conquered the inner enemies like attachment, anger etc. as also external enemies like Ravana, Kumbhakarna etc.
Pramodanah: One who is always joyous as He is absorbed in immortal Bliss.
Anando: One whose form is Ananda or Bliss.
Nandano: One who gives delight.
Nandah: One endowed with all perfections.
Satya-dharma: One whose knowledge and other attributes are true.
Trivikramah: One whose three strides covered the whole world.
Maharshih kapilacharyah krutagyo medini-patih
Tripadas tridashadhyaksho mahashrungah krutantakrut ..57
Maharshih Kapilacharyah: Kapila is called Maharshi because he was master of all the Vedas.
Krutagyo: Kruta means the world because it is of the nature of an effect.
Medinipatih: One who is the Lord of the earth.
Tripadas: One having three strides.
Tridashadhyaksho: One who is the witness of the three states of waking, dream and sleep, which spring from the influence of the Gunas.
Mahashrungah: One with a great antenna.
Krutantakrut: One who brings about the destruction of the Kruta or the manifested condition of the universe.
Mahavaraho goivindah sushenah kanakangadi
Guhyo gabhiro gahano guptas chakra-gadadharah ..58
Mahavaraho: The great Cosmic Boar.
Govindah: `Go’ means Words, that is the Vedic sentences. He who is known by them is Govindah.
Sushenah: One who has got about Him an armed guard in the shape of His eternal associates.
Kanakangadi: One who has Angadas (armlets) made of gold.
Guhyo: One who is to be known by the Guhya or the esoteric knowledge conveyed by the Upanishads. Or one who is hidden in the Guha or heart.
Gabhiro: One who is of profound majesty because of attributes like omniscience, lordliness, strength, prowess etc.
Gahano: One who could be entered into only with great difficulty. One who is the witness of the three states of waking, dreams and sleep as also their absence.
Guptas: One who is not an object of words, thought etc.
Chakra-gada-dharah: One who has discus and Gada in hand.
Vedhah svango ajitah krishno drudhah sankarshano acyutah
Varuno vaaruno vrukshah pushkaraksho mahamanah ..59
Vedhah: One who does Vidhana or regulation.
Svango: One who is oneself the participant in accomplishing works.
Ajitah: One who has not been conquered by anyone in His various incarnations.
Krishno: One who is known as Krishna-dvaipayana.
Drudhah: One whose nature and capacity know no decay.
Sankarshano Acyutah: Sankarshana is one who attracts to oneself all beings at the time of cosmic Dissolution and Acyuta is one who knows no fall from His real nature. They form one word with the first as the qualification – Acyuta who is sankarshana.
Varuno: The evening sun is called Varuna, because he withdraws his rays into himself.
Vaaruno: Vasishta or Agastya, the sons of Varuna.
Vrukshah: One who is unshakable like a tree.
Pushkaraksho: One who shines as the light of consciousness when meditated upon in the lotus of the heart. Or one who has eyes resembling the lotus.
Mahamanah: One who fulfils the three functions of creation, sustentation and dissolution of the universe by the mind alone.
Bhagavan bhagahanandi vanamali halayudhah
Adityo jyotir-adityah sahishnur gatisattamah ..60
Bhagavan: The origin, dissolution, the bondage and salvation of creatures, knowledge, ignorance – one who knows all these is Bhagavan.
Bhagaha: One who withdraws the Bhagas, beginning with lordliness, into Himself at the time of dissolution.
Anandi: One whose nature is Ananda (bliss).
Vanamali: One who wears the floral wreath (Vanamala) called Vaijayanti, which consists of the categories of five Elements.
Halayudhah: One who in His incarnation as Balabhadra had Hala or ploughshare as His weapon.
Adityo: One who was born of Aditi in His incarnation as Vamana.
Jyotir-adityah: One who dwells in the brilliance of the sun’s orb.
Sahishnur: One who puts up with the contraries like heat and cold.
Gatisattamah: One who is the ultimate resort and support of all, and the greatest of all beings.
Divah-spruk sarva-drug vyaso vachaspatir ayonijah ..61
Sudhanva: One who has got as His weapon the bow named Saranga of great excellence.
Khanda-parashur: The battle-axe that destroys enemies.
Daruno: One who is harsh and merciless to those who are on the evil path.
Dravinapradah: One who bestows the desired wealth on devotees.
Divah-spruk: One who touches the heavens.
Sarva-drug vyaso: One whose comprehension includes everything in its ambit.
Vachaspatir ayonijah: The Lord is Vachaspati because He is the master of all learning. He is Ayonija because He was not born of a mother. This forms a noun in combination with the attribute.
Trisama samagah sama nirvanam bheshajam bhishak
Sanyasakrut chamah santo nishtha shantih parayanam ..62
Trisama: One who is praised by the chanters of Sama-gana through the three Samas known as Devavratam.
Samagah: One who chants the Sama-gana.
Sama: Among the Vedas, I am Sama Veda.
Nirvanam: That in which all miseries cease and which is of the nature of supreme bliss.
Bheshajam: The medicine for the disease of Samsara.
Bhishak: The Lord is called Bhishak or physician.
Sanyasakrut: One who instituted the fourth Ashrama of Sanyasa for the attainment of Moksha.
Chamah: One who has ordained the pacification of the mind as the most important discipline for Sannyasins (ascetics).
Santo: The peaceful, being without interest in pleasures of the world.
Nishtha: One in whom all beings remain in abeyance at the time of Pralaya.
Santih: One in whom there is complete erasing of Avidya or ignorance. That is Brahman.
Parayanam: The state, which is the highest and from which there is no return to lower states.
Shubhangah shantidah srashta kumudah kuvalesayah
Gohito gopatir gopta vrushabhaksho vrushapriyah ..63
Shubhangah: One with a handsome form.
Shantidah: One who bestows shanti, i.e., a state of freedom from attachment, antagonism, etc.
Srashta: One who brought forth everything at the start of the creative cycle.
Kumudah: ‘Ku’ means the earth. One who delights in it.
Kuvalesayah: ‘Ku’ means earth. That which surrounds it is water, so ‘Kuvala’ means water. One who lies in water is Kuvalesaya. ‘Kuvala’ also means the underside of serpents. One wholies on a serpent, known as Adisesha, is Kuvalesaya.
Gohito: One who protected the cows by uplifting the mount Govardhana in His incarnation as Krishna.
Gopatir: The Lord of the earth is Vishnu.
Gopta: One who is the protector of the earth. Or one who hides Himself by His Maya.
Vrushabhaksho: One whose eyes can rain all desirable objects on devotees. Vrushabha means Dharma and so one whose look is Dharma.
Vrushapriyah: One to whom Vrusha or Dharma is dear.
Anivarti nivrutatma samkshepta kshema-kruchivah
Shrivasta-vakshah shrivasah shripatih shrimatam-varah ..64
Anivarti: One who never retreats in the battle with Asuras. Or one who, being devoted to Dharma, never abandons it.
Nivrutatma: One whose mind is naturally withdrawn from the objects of senses.
Samkshepta: One who at the time of cosmic dissolution contracts the expansive universe into a subtle state.
Kshema-krut: One who gives Kshema or protection to those that go to him.
Chivah: One who purifies everyone by the very utterance of His name.
Shrivasta vakshah: One on whose chest there is a mark called Shrivasta.
Shrivasah: One on whose chest Shridevi always dwells.
Shripatih: One whom at the time of the churning of the Milk ocean Shridevi chose as her consort, rejecting all other Devas and Asuras. Or Shri mean supreme Cosmic Power. The Lord is the master of that Power.
Shrimatam-varah: One who is supreme over all deities like Brahma who are endowed with power and wealth of the Vedas.
Shridah shrishah shrinivasah shrinidhih shri-vibhavanah
Shridharah shrikarah shreyah shriman loka-trayashrayah ..65
Shridah: One who bestows prosperity on devotees.
Shrishah: One who is Lord of the Goddess Shri.
Shrinivasah: Shri here denotes men with Shri, that is, virtue and power. He who dwells in such men is Shrinivasa.
Shrinidhih: One who is the seat of all Shri, that is, virtues and powers.
Shri-vibhavanah: One who grants every form of prosperity and virtue according to their Karma.
Shridharah: One who bears on His chest Shri who is the mother of all.
Shrikarah: One who makes devotees – those who praise, think about Him and worship Him- into virtuous and powerful beings.
Shreyah: ‘Shreyas’ means the attainment of what is un-decaying good and happiness. Such a state is the nature of the Lord.
Shriman: One in whom there are all forms of Shri that is power, virtue, beauty etc.
Loka-trayashrayah: One who is the support of all the three worlds.
Svakshah svangah shatanando nandir jyotir-ganeshvarah
Vijitatma vidheyatma satkirtischinna-samsayah ..66
Svakshah: One who’s Akshas (eyes) are handsome like lotus flowers.
Svangah: One whose limbs are beautiful.
Shatanando: One who is non-dual and is of the nature of supreme bliss.
Nandir: One who is of the nature of supreme Bliss.
Jyotir-ganeshvarah: One who is the Lord of the stars, that is, Jyotirgana.
Vijitatma: One who has conquered the Atma that is the mind.
Vidheyatma: One whose form or nature cannot be determined as ‘only this’.
Satkriti: One whose fame is of the nature of truth.
Schinna-samsayah: One who has no doubts, as everything is clear to him like a fruit in the palm.
Udirnah sarvata-chakshur-anisah sasvata-sthirah
Bhushayo bhushano bhutir vishokah shoka-nashanah ..67
Udirnah: He who is superior to all beings.
Sarvata-chakshur: One who, being of the nature of pure consciousness, can see everthing in all directions.
Anisah: One who cannot have anyone to lord over him.
Sasvata –sthirah: One, who though eternal is also unchanging.
Bhushayo: One who, while seeking the means to cross over to Lanka, had to sleep on the ground of the sea-beach.
Bhushano: One who adorned the earth by manifesting as various incarnations.
Bhutir: One who is the abode or the essence of everthing, or is the source of all glorious manifestations.
Vishokah: One who, being of the nature of bliss, is free from all sorrow.
Shokanashanah: One who effaces the sorrows of devotees even by mere remembrance.
Archishman architah kumbho vishuddhatma vishodhanah
Aniruddho pratirathah pradyumno amita-vikramah ..68
Archishman: He by whose rays of light (Archish), the sun, the moon and other bodies are endowed with rays of light.
Architah: One who is worshipped by Brahma and other Devas who are themselves the objects of worship in all the worlds.
Kumbho: He who contains in Himself every thing as in a pot.
Vishuddhatma: Being above the three Gunas, Satva, Rajas and Tamas, the Lord is pure spirit and is also free from all impurities.
Vishodhanah: One who destroys all sins by mere remembrance.
Aniruddho: The last one of the four Vyuhas – Vasudeva, Samkarshana, Pradyumna and Aniruddha. Or one who, cannot be obstructed by enemies.
Pratirathah: One who has no Pratiratha or an equal antagonist to confront.
Pradyumno: One whose Dyumna or wealth is of a superior and sacred order. Or one of the four Vyuhas.
Amita-vikramah: One of unlimited prowess. Or one whose prowess cannot be obstructed by any one.
Kalaneminiha virah saurih sura-janeshvarah
Trilokatma trilokeshah keshavah keshiha harih ..69
Kalanemi-niha: One who destroyed the Asura named Kalanemi.
Virah: One who is courageous.
Saurih: One who was born in the clan of Sura as Krishna.
Sura-janeshvarah: One who by his overwhelming prowess controls even great powers like Indra and others.
Trilokatma: One who in his capacity as the inner pervade is the soul for the three worlds.
Trilokeshah: One under whose guidance and command everything in the three words is functioning.
Keshavah: By Kesha is meant the rays of light spreading within the orbit of the sun.
Keshiha: One who destroyed the Asura named Keshi.
Harih: One who destroys Samsara, that is, entanglement in the cycle of birth and death along with ignorance, its cause.
Kamadevah kamapalah kami kantah krutagamah
Anirdeshya-vapur vishnur viro ananto dhananjayah ..70
Kamadevah: One who is desired by persons in quest of the four values of life- Dharma,Artha, Kama and Moksha.
Kamapalah: One who protects or assures the desired ends of people endowed with desires.
Kami: One who by nature has all his desires satisfied.
Kantah: One whose form is endowed with great beauty. Or one who effects the ‘Anta’ or dissolution of ‘Ka’ or Brahma at the end of a Dviparardha. (the period of Brahma’s lifetime extending over a hundred divine years).
Krutagamah: He who produced scriptures like Shruti, Smruti and Agama.
Anirdeshya-vapur: He is called so, because, being above the Gunas, His form cannot be determined.
Vishnur: One whose brilliance has spread over the sky and over the earth.
Viro: One who has the power of Gati or movement.
Ananto: One who pervades everything, who is eternal, who is the soul of all, and who cannot be limited by space, time, location etc.
Dhananjayah: Arjuna is called so because by his conquest of the kingdoms in the four quarters he acquired great wealth. Arjuna is a Vibhuti, a glorious manifestation of the Lord.
Brahmanyo brahmakrud-brahma brahma brahma-vivardhanah
Brahmavid brahmano brahmi brahmgno brahmana-priyah ..71
Brahmanyo: The Vedas, Brahmanas and knowledge are indicated by the word Brahma. As the Lord promotes these, He is called Brahmanya.
Brahmakrud: One who performs Brahma or Tapas (austerity).
Brahma: One who creates everything as the creator Brahma.
Brahma: Being big expanding, the Lord who is known from indications like Satya (Truth), is called Brahma. Or Brahma is Truth, Knowledge and Infinity!
Brahma-vivardhanah: One who promotes Tapas (austerity) etc.
Brahmavid : One who knows the Vedas and their real meaning.
Brahmano: One who, in the form of Brahmana, instructs the whole world, saying, ‘It is commanded so and so in the Veda’.
Brahmi: One in whom is established such entities as Tapas, Veda, mind, Prana etc. which are parts of Brahma and which are also called Brahma.
Brahma-jnah -One who lives ever in Brahman, and so “knows” the nature of the Brahman. He, the Lord, being the very Brahman, no one knows His nature as He Himself can. The “waker” alone knows the waking- the “dreamer” and “sleeper” can never realise and experience the waking-state until they “become” the “waker.”
Brahmanapriyah: One to whom holy men are devoted.
Mahakramo mahakarma mahateja mahoragah
Mahakratur mahayajva mahayagyo mahahavih ..72
Mahakramo: One with enormous strides. May Vishnu with enormous strides bestow on us happiness.
Mahakarma: One who is performing great works like the creation of the world.
Mahateja: He from whose brilliance, sun and other luminaries derive their brilliance. Or one who is endowed with the brilliance of various excellences.
Mahoragah: He is also the great serpent.
Mahakratur: He is the great Kratu or sacrifice.
Mahayajva: One who is great and performs sacrifices for the good of the world.
Mahayayagyo: He who is the great sacrifice.
Mahahavih: The whole universe conceived as Brahman and offered as sacrificial offering (Havis) into the fire of the Self, which is Brahman.
Stavyah Stavapriyah stotram stutih stota ranapriyah
Purnah purayita punyah punyakirtir anamayah ..73
Stavyah: One who is the object of laudations of everyone but who never praises any other being.
Stavapriyah: One who is pleased with hymns.
Stotram: A Stotra means a hymn proclaiming the glory, attributes and names of the Lord.
Stutih: A praise.
Stota: One who, being all –formed, is also the person who sings a hymn of praise.
Ranapriyah: One who is fond of fight for the protection of the world, and for the prupose always sports in His hands the five weapons, the discus Sudarshana, the mace Kaumodaki, the bow Saranga, and the sword Nandaka besides the conch Panchajanya.
Purnah: One who is self-fulfilled, being the source of all powers and excellences.
Purayita: One who is not only self-fulfilled but gives all fulfillments to others.
Punyah: One by only hearing about whom all sins are erased.
Punyakirtir: One of holy fame. His excellences are capable of conferring great merit on others.
Anamayah: One who is not afflicted by any disease that is born of cause, internal or external.
Manojavas tirthakaro vasureta vasupradah
Vasuprado vasudevo vasur vasumana havih ..74
Manojavas: One who, being all pervading, is said to be endowed with speed likes that of the mind.
Thirthakaro: Tirtha means Vidya, a particular branch of knowledge or skill.
Vasureta: He whose Retas (Semen) is gold (Vasu).
Vasupradah: One who gladly bestows wealth in abundance. He is really the master of all wealth, and others who seem to be so are in those positions only because of His grace.
Vasuprado: One who bestows on devotees the highest of all wealth, namely Moksha.
Vasudevo: The son of Vasudeva.
Vasur: He in whom all creation dwells.
Vasumana: One whose mind dwells equally in all things.
Havih: Havis or sacrificial offerings
Sadgatih sat-krutih satta sad-bhutih sat-parayanah
Suraseno yadushreshthah sannivasah suyamunah ..75
Sadgatih: One who is attained by such persons. Or who is endowed with intelligence of great excellence.
Sat-krutih: One whose achievements are for the protection of the world.
Satta: Experience that is without any difference of an external nature from similar objects or dissimilar objects as also internal differences is called Satta.
Sad-bhutih: The Paramatman who is pure existence and conscousness, who is unsublatable and who manifests Himself in many ways.
Sat-parayanah: He who is the highest Status attainable by holy men who have realized the Truth.
Suraseno: One having an army of heroic wariours like Hanuman.
Yadushreshthah: One who is the greatest among the Yadus.
Sannivasah: One who is the resort of holy knowing ones.
Suyamunah: One who is surrounded by may illustrious persons associated with the river Yamuna like Devaki, Vasudeva, Nandagopa, Yasoda, Balabhadra, Subhadra etc.
Bhutavaso vasudevah sarvasu-nilayo analah
Darpaha darpado drupto durdharo-atha-parajitah ..76
Bhutavaso: He in whom all the beings dwell.
Vasudevah: The Divinity who covers the whole universe by Maya.
Sarvasu-nilayo: He in whose form as the Jiva all the vital energy or Prana of all living beings dissolves.
Analah: One whose wealth or power has no limits.
Darpaha: One who puts down the pride of persons who walk along the unrighteous path.
Darpado: One who endows those who walk the path of righteousness with a sense of self-respect regarding their way of life.
Drupto: One who is ever satisfied by the enjoyment of His own inherent bliss.
Durdharo-atha: One who is very difficult to be borne orcontained in the heart in meditation.
Aparajita: One who is never conquered by internal enemies like attachment and by external enemies like Asuras.
Vishvamurtir mahamurtir diptamurtir amurtiman
Anekamurtir avyaktah shatamurtih shatananah ..77
Vishvamurtir: One who, being the soul of all, has the whole universe as His body.
Mahamurtir: One with an enormous form stretched on a bedstead constituted of the serpent Adisesha.
Diptamurtir: One with a luminous form of knowledge.
Amurtiman: He who is without a body born of Karma.
Anekamuritr: One who assumes several bodies in His incarnations as it pleases Him in or to help the world.
Avyaktah: One who cannot be clearly described as ‘This’ even though He has many forms.
Satamurtih: One who, though He is of the nature of Pure Consciousness, assumes different forms for temporary purposes.
Shatananah: He is called one with a hundred faces to indicate that He has several forms.
Eko naikah savah kah kim yat tat padam-anuttamam
Lokabandhur lokanatho madhavo bhakta-vastalah ..78
Eko: One without any kind of differences that are internal or that relate to similar objects external or to dissimilar objects.
Naikah: One who has numerous bodies born of Maya.
Savah: That Yagya in which Soma is made.
Kah: The syllable ‘Ka’ indicatesjoy or happiness. So it means one who is hymned as constituted of joy.
Kim: One who is fit to be contemplated upon, because He is the summation of all values.
Yat: One who is by nature existent. The word ‘Yat’ indicates a self-subsisting entity.
Tat: Brahma is so called because He ‘expands’.
Padam-anuttamam: Braman is ‘Pada’ or Status, because He is the goal of all Moksha-seekers. It is Anuttama, because It is that beyond which there is nothing else to be attained.
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
Lokanathah: One to whom all the worlds pray.
Madhavo: One who was born in the clan of Madhu.
Bhaktavatsalah: One who has got love for devotees.
Suvarna varno hemango varangas chandanangadi
Viraha vishamah sunyo ghrutasir achalaschalah ..79
Suvarna varno: One who has got the colour of gold.
Hemango: One whose form is like that of gold.
Varangas: He the parts of whose form are brilliant.
Chandanangadi: One who is adorned with armlets that generate joy.
Viraha: One who destroyed heroes (Viras) like Kiranyakashipu for protecting Dharma.
Vishamah: One to whom there is no euql because nothing is comparable to Him by any characteristic.
Sunyah: One who, being without any attributes, appears as Sunya (emptiness).
Ghrutasir: One whose blessings are unfailing.
Achalas: One who cannot be deprived of His real nature as Truth, Intelligence and Infinity.
Chalah: One who moves in the form of air.
Amani manado manyo lokasvami triloka-dhruk
Sumedha medhajo dhanyah satyamedha dharadharah ..80
Amani: He who, being of the nature of Pure Consciousness, has no sense of identification with anything that is not Atman.
Manado: One who by His power of Maya induces the sense of self in non-self. Or one who has regard and beneficence towards devotees. Or one who destroys in the knowing ones the sense of identification with the non-self.
Manyo: One who is to be adored by all, because He is the God of all.
Lokasvami: One who is the Lord of all the fourteen spheres.
Triloka-dhruk: One who supports all the three worlds.
Sumedha: One with great and beneficent intelligence.
Medhajo: One who arose from Yaga (a kind of sacrifice).
Dhanyah: One who has attained all His ends and therefore is self-satisfied.
Satyamedhah: One whose intelligence is fruitful.
Dharadharah: One who supports the worlds by His fractiosn like Adisesha.
Tejovrusho dyuti-dharah sarva-shastra-bhrutam-varah
Pragrahonigraho vyagro naikashrungo gadagrajah ..81
Tejovrusho: One who in the form of the sun causes rainfall at all times.
Dyuti-dharah: One whose form is always brilliant.
Sarva-shastra-bhrutam-varah: One who is superior to all bearing arms.
Pragraho: One who accepts the offerings of devotees with great delight.
Nigraho: One who controls and destroys everything.
Vyagro: One who has no Agra or end. Or one who is very attentive (Vyagra) in granting the prayers of devotees.
Naikashrungo: One with four horns.
Gadagrajah: One who is revealed first by Mantra (Nigada). Or one who is the elder rbother of Gada.
Chaturmurtis chaturbahus chaturvyuhas chaturgatih
Chaturatma chaturbhavas chaturvedavid ekapat ..82
Chaturmurtis: One with four aspects as Virat, Sutratma, Avyakruta, and Turiya. Or one with four horns with colours white, red, yellow and black.
Chaturbahus: One with four arms, as Vasudeva is always described.
Chaturvyuhas: One having four manifestations.
Chatur-gatih: One who is sought as the end by the four Orders of life and four Varnas ordained by the scriptures.
Chaturatma: One whose self is specially endowed with puissance, because it is without any attachment, antagonism etc.
Chaturbhavas: One from whom has originated the four human values – Dharma, Artha, Kama, and Moksha.
Chaturvedavid: One who understands the true meaning of the four Vedas.
Ekapat: One with a single Pada, part or leg. Or one with a single foot or manifestation.
Samavarto anivrutatma durjayo duratikramah
Durlabho durgamo durgo duravaso durariha ..83
Samavarto: One who effectively whirls the wheel of Samsara.
Anivrutatma: One who is not Nivruta (separated from) anything or anywhere, because He is all-pervading.
Durjayo: One who cannot be conquered.
Duratikramah: One out of fear of whom, even heavenly objects like sun do not dare to oppose His command.
Durlabho: One who can be attained by Bhakti, which is difficult for a person to be endowed with.
Durgamo: One whom it is difficult to attain.
Durgo: One the attainment of whom is rendered difficult by various obstructions.
Duravaso: He whom the Yogis with very great difficulty bring to reside in their hearts in Samadhi.
Durariha: One who destroys beings like Asuras.
Shubhango lokasarangah sutantus tantu-vardhanah
Indrakarma mahakarma krutakarma krutagamah ..84
Shubhango: One whose form is very auspicious to meditate upon.
Lokasarangah: One who like the Saranga (honey-beetle) grasps the essence of the world.
Sutantus: As this universe of infinite extension belongs to Him, the Lord is called Sutantu.
Tantu-vardhanah: One who can augment or contract the web of this world.
Indrakarma: One whose actions are like that of Indra, that is, are of a highly commendable nature.
Mahakarma: One of whom the great elements like Akasha are effects.
Krutakarma: One who has fulfilled everything and has nothing more to accomplish.
Krutagamah: One who has given out the Agama in the shape of the Veda.
Udbhavah sundarah sundo ratnanabhah sulochanah
Arko vajasanah shrungi jayantah sarva-vij-jayi ..85
Udbhavah: One who assumes great and noble embodiments out of His own will.
Sundarah: One who has a graceful attractiveness that surprises everyone.
Sundo: One who is noted for extreme tenderness (Undanam).
Ratnanabhah: Ratna indicates beauty; so one whose navel is very beautiful.
Sulochanah: One who has brilliant eyes, that is, knowledge of everything.
Arko: One who is being worshipped even by beings like Brahma who are themselves objects of worship.
Vajasanah: One who gives Vajam (food) to those who entreat Him.
Shrungi: One who at the time of Pralaya (cosmic dissolution) assumed the form of a fish having prominent antenna.
Jayantah: One who conquers enemies easily.
Sarva-vij-jayi: The Lord is ‘Sarvavit’ as He has knowledge of everything. He is ‘Jayi’ because He is the conqueror of all the inner forces like attachment, anger etc., as also of external foes like Hiranyaksha.
Mahahrado maha-garto maha-bhuto maha-nidhih ..86
Suvarna-bindur: One whose ‘Bindus’ that is, limbs, are euaql to gold in brilliance.
Akshobhyah: One who is never perturbed by passions like attachment and aversion, by objects of the senses like sound, taste, etc., and by Asuras the antagonists of the Devas.
Sarva-vagishvareshvarah: One who is the master of all masters of learning, including Brahma.
Mahahrado: He is called a great Hrada (lake), because being the paramatman who is of the nature of Bliss, the Yogis who contemplate upon Him dip themselves in that lake of Bliss and attain to great joy.
Maha-garto: One whose Maya is difficult to cross like a ddp pit.
Maha-bhuto: One who is not divided by the three periods of time – past, present and future.
Mahanidhih: One in whom all the great elements have their support. He is Mahan or a great one and ‘Nidhi’, the most precious one.
Kumudah kundarah kundah parjanyah pavano anilah
Amrutasho amrutavapuh sarvagyah sarvato-mukha ..87
Kumudah: ‘Ku’ means earth; one who gives joy (muda) to the earth by freeing it of its burdens is Kumuda.
Kundarah: One who offers blessings as pure as Kunda or jasmine.
Kundah: One who has limbs as beautiful as Kunda or Jasmine.
Parjanyah: The word means cloud. One who resembles the cloud in extinguishing the three Tapas (heats, that is, miseries) arising from psychological, material and spiritual causes. Or one who rains all desires like a cloud.
Pavano: One by merely remembering whom a devotee attains purity.
Anilah: ‘Ilanam’ means inducement. One who is without any inducement is Anila. Ilana also means sleep. So one who sleeps not or is ever awake is Anila.
Amrutasho: One who consumes Amruta or immortal bliss, which is His own nature.
Amrutavapuh: One whose form is deathless, that is, undecaying.
Sarvagyah: One who is all-knowing.
Sarvatomukhah: One who has faces everywhere.
Sulabhah suvratah siddhah shatru-jit shatru-tapanah
Nyagrodho adumbaro-svatthas chanurandhra-nishudhanah ..88
Sulabhah: One who is attained easily by offering trifles like leaf, flower, and fruits etc. with devotion.
Suvratah: ‘Vratati’ means enjoys. So, one who enjoys pure offerings. It can also mean one who is a non-enjoyer, that is, a mere witness.
Siddhah: One whose objects are always attained, that is, omnipotent and unobstructed by any other will.
Shatru-jit: Conqueror of all forces of evil.
Shatru-tapanah: One who destroys the enemies of the Devas.
Nyagrodho: That which remains above all and grows downward. That is, He is the source of everything that is manifest.
Adumabaro: One who as the Supreme cause is ‘above the sky’, that is, superior to all.
Asvatthas: That which does not last even for the next day.
Chanurandhra nishudhanah: One who destroyed a valiant fighter Chanura belonging to the race of Andhra.
Sahasrarchi sapta-jihvah saptaidhah sapta-vahanah
Amurtir anagho achintyo bhayakrud bhaya-nashanah ..89
Sahasrarchi: One with innumerable Archis or rays.
Sapta-jihvah: The Lord in his manifestation as Fire is conceived as having seven tongues of flame.
Saptaidhah: The Lord who is of the nature of fire has seven Edhas or forms of brilliance.
Sapta-vahanah: The Lord in the form of Surya or sun has seven horses as his vehicles or mounts.
Amurtir: One who is without sins or without sorrow.
Achintyo: One who is not determinable by any criteria of knowledge, being Himself the witnessing Self- certifying all knowledge.
Bhayakrud: One who generates fear in those who go along the evil path. Or one who cuts at the root of all fear.
Bhaya-nashanah: One who destroys the fears of the virtuous.
Anur bruhat krusah sthulo gunabrun nirguno mahan
Adhrutah svadhrutah svasyah pragvamsho vamshavardhanah ..90
Anur: One who is extremely subtle.
Bruhat: The huge and mighty.
Krusah: One who is non-material.
Sthulo: Being the inner pervader of all, He is figuratively described as Stula or huge.
Gunabrun: The support of the Gunas. He is so called because in the creative cycle of creation, sustentation, and dissolution, He is the support of the Gunas – Satva, Rajas and Tamas – with which these functions are performed.
Nirguno: One who is without the Gunas of Prakruti.
Mahan: The great.
Adhrutah: One who, being the support of all supporting agencies, like Pruthvi (Earth), is not supported by anything external to Him.
Svadhrutah: One supported by oneself.
Svasyah: One whose face is beautiful and slightly red like the inside of a lotus flower.
Pragvamsho: The family lines of others are preceded by the lines of still others, but the Lord’s descendent, namely, the world system, is not preceded by anything else.
Vamshavardhanah: One who augments or destroys the world-system, which is His off-spring.
Bhara-bhrut kathito yogi yogishah sarva-kamadah
Ashramah shramanah kshamah suparno vayu-vahanah ..91
Bhara-bhrut: One who bears the weight of the earth assuming the form of Ananta.
Kathito: One who is spoken of as the highest by the Veda or one of whom all Vedas speak.
Yogi: Yoga here means knowledge. So He who is attained by that is Yogi. Or Yoga means Samadhi. He who is ever established in His own Self, that is, the Paramatma. He is therefore Yogi.
Yogishah: He who is never shaken from Yoga or knowledge and establishment in His own Self, unlike ordinary Yogis who slip away from Yoga on account of obstacles.
Sarva-kamadah: One who bestows all desired fruits.
Ashramah: One who is the bestower of rest on all who are wandering in the forest of Samsara.
Shramanah: One who brings tribulations to those who live without using their discriminative power.
Kshamah: He who brings about the decline of all beings.
Suparnah: The lord who has manifested Himself as the tree of Samsara has excellent leaves (Parna) in the form of Vedic passages (Chandas).
Vayu-vahanah: He for fear of whom Vayu (Air) carries all beings.
Dhanurdharo dhanurvedo dando damayita damah
Aparajitah sarvasaho niyanta niyamo yamah ..92
Dhanurdharo: He who as Rama wielded the great bow.
Dhanurvedo: He who as the same Rama, the son of Dasharatha, was the master of the science of archery.
Dando: He who is discipline among the disciplinarians.
Damayita: He who inflicts punishments on people as Yama and as king.
Damah: He who is in the form of self-descipline in men as a result of enforcement.
Aparajitah: One who is never defeated by enemies.
Sarvasaho: One who is expert in all Karmas (works).
Niyanta: One who appoints every person to his respective duties.
Aniyamo: One on whom there is no enforcement of any law, or above whom there can be no overlord to enforce anything, as He is the controller of everything.
Ayamah: One on whom Yama has no control, that is one who has no death.
Satvavan satvikah satyah satya-dharma-parayanah
Abhiprayah priyarho-rhah priyakrut pritivardhanah ..93
Satvavan: One who has got the strengthening qualities like heroism, prowess etc.
Satvikah: One who is established essentially in the Satva Guna.
Satyah: One who is truly established in good people.
Satya-dharma-parayanah: One who is present in truthfulness and righteousness in its many aspects.
Abhiprayah: The One who is sought after by those who seek the ultimate values of life (Purushartha).
Priyarhah: The being to whom the objects that are dear to oneself, are fit to be offered.
Arhah: One who deserves to be worshipped with all the ingredients and rites of worship like offerings, praise, prostration etc.
Priyakrut: One who is not only to be loved but who does what is good and dear to those who worship Him.
Pritivardhanah: One who enhances the joys of devotees.
Vihayasagatir jyotih suruchir huta-bhug vibhuh
Ravir virochanah suryah savita ravilochanah ..94
Vihayasagatir: One who is the support of Vishupada.
Jyotih: One who is the light of self-luminous consciousness that reveals oneself as well as other things.
Suruchir: The Lord whose Ruchi i.e. brilliance or will, is of an attractive nature.
Huta-bhug: One who eats, that is, receives, whatever is offered to whatever deities (Devas) in all sacrifices.
Vibhuh: One who dwells everywhere. Or one who is the master of all the three worlds.
Ravir: One who absorbs all Rasas (fluids) in the form of the Sun.
Virochanah: One who shines in many ways.
Suryah: One who generates Shri or brilliance in Surya. Or Agni (Fire) is what is called Surya.
Savita: One who brings forth (Prasava) all the worlds.
Ravi-lochanah: One having the sun as the eye.
Ananto huta-bhug bhokta sukhado naikajo-grajah
Anirvinnah sadamarshi lokadhishthana-madbhutah ..95
Ananto: One who is eternal, all-pervading and indeterminable by space and time.
Hutabhuk: One who consumes what is offered in firesacrifices.
Bhokta: One to whom the unconscious Prakruti is the object for enjoyment.
Sukhado: One who bestows liberation (Miksha) on devotees.
Naikajo: One who takes on birth again and again for the preservation of Dharma.
Agrajah: One who was born before everything else, that is, Hiranya-garbha.
Anirvinnah: One who is free from all sorrow, because he has secured all his desires and has no obstruction in the way of such achievement.
Sadamarshi: One who is always patient towards good men.
Lokadhishthanam: Brahman who, though without any other support for Himself, supports all the three worlds.
Adbhutah: The wonderful being.
Sanat sanatana-tamah kapilah kapir avyayah
Svastidah svastikrut svasti svastibhuk svasti-dakshinah ..96
Sanat: The word Sanat indicates a great length of time. Time also is the manifestation of the Supreme Being.
Sanatana-tamah: Being the cause of all, He is more ancient than Brahma and other beings, who are generally considered eternal.
Kapilah: A subterranean fire in the ocean is Kapila, light red in colour.
Kapir: ‘Ka’ means water. One who drinks or absorbs all water by his Kapi, that is, the sun.
Avyayah: One in whom all the worlds get dissolved in Pralaya.Svastidah: One who gives what is auspicious to devotees.
Svastikrut: One who works bestowing what is good.
Svasti: One whose auspicious form is characterized by supreme Bliss.
Svastibhuk: One who enjoys the Svasti mentioned above or who preserves the Svasti of devotees.
Svasti-dakshinah: One who augments as Svasti (auspiciousness).
Araudrah kundali chakri vikramyurjita-shasanah
Shabdatigah shabdasahah sisirah sarvari-karah ..97
Araudrah: Action, attachment and anger these three are Raudra. The Lord is one whose desires are all accomplished, so He has no attachment or aversion. So He is free from theRaudras mentioned above.
Kundali: One who has taken the form of Adisesha.
Chakri: One who sports in his hand the discus named Sudarshana, which is the category known as Manas, for the protection of all the worlds.
Vikrami: Vikrama means taking a stride, as also courage.
Urjita-shasanah: One whose dictates in the form of shrutis and smrutis are of an extremely sublime nature.
Shabdatigah: One who cannot be denoted by any sound because He has none of the characteristics, which could be grasped by sound.
Sabdasahah: One who is the purport of all Vedas.
Sisirah: One who is the shelter to those who are bruning in the three types of wordly fires – sufferings arising from material causes, psychological causes and spiritual causes.
Sarvari-karah: For those in bondage, the Atman is like Sarvari (night) and for an enlightened one the state of samsara is like night (Sarvari). So the Lord is called the one who generates Sarvari or night for both the enlightened and the bound ones.
Akrurah peshalo daksho dakshinah kshiminam varah
Vidvattamo vitabhayah punya-shravana-kirtanah ..98
Akrurah: One who is without cruelty.
Peshalo: One who is handsome in regard to His actions, mind, word and body.
Daksho: One who is fullgrown, strong and does every thing quickly, such a person is Daksha.
Dakshinah: This word is also means the same as the above Nama.
Kshiminam varah: The greatest among the patient ones, because He is more patient than all Yogis noted for patience.
Vidvattamo: He who has got the unsurpassable and all-inclusive knowledge of everything.
Vitabhayah: One who, being eternally free and the Lord of all, is free from the fear of trnsmigratory life.
Punya-shravana-kirtanah: One to hear about whom and to sing of whom is meritorious.
Uttarano dushkrutiha punyo duh-svapna-nasanah
Viraha rakshanah santo jivanah paryavasthitah ..99
Uttarano: One who takes beings over to the other shore of the ocean of Samsara.
Dushkrutiha: One who effaces the evil effects of evil actions. Or one who destroys those who perform evil.
Punyo: One who bestows holiness on those who remember and adore Him.
Duh-svapna-nasanah: When adored and meditated upon, He saves one from dreams foreboding danger. Hence He is called so.
Viraha: One who frees Jivas from bondage and thus saves them from the various transmigratory paths by bestowing liberation on them.
Rakshanah: One who, assuming the Satvaguna, protects all the three worlds.
Santo: Those who adopt the virtuous path are called good men (Santah).
Jivanah: One who supports the lives of all beings as Prana.
Paryavasthitah: One who remains pervading everywhere in this universe.
Ananta-rupo ananta-shri jitamanyur bhayapahah
Chaturashro gabhiratma vidisho vyadisho dishah ..100
Ananta-rupo: One who has innumerable forms, as He dwells in this all-comprehending universe.
Ananta-shri: One whose Shri (glory) is infinite.
Jitamanyur: One who has overcome anger.
Bhayapahah: One who destroys the fears of beings from Samsara.
Chaturashro: One who is just, because He bestows on Jivas the fruits of their Karma.
Gabhiratma: One whose nature is unfathomable.
Vidisho: One who distributes various furits of actions to persons differing in their forms according to competency.
Vyadisho: One who gives to Indra and other deities directions according to their varied functions.
Dishah: One who in the form of the Vedas bestows the fruits of their ritualistic actions on different beings.
Anadi bhurbhuvo lakshmih suviro ruchirangadah
Janano janajanmadir bhimo bhima-parakramah ..101
Anandi: One who has no beginning because He is the ultimate cause of all.
Bhurbhuvo: ‘Bhu’ means support. One who is the support (Bhu) of even the earth, which is known to support all things.
Lakshmih: He who is the bestower of all that is auspicious to the earth besides being its supporter.
Suviro: One who has many brilliant ways of manifestation.
Ruchirangadah: One who has very attractive armlets.
Janano: One who gives brith to living beings.
Jana-janmadir: One who is the root cause of the origin of Jivas that come to have embodiment.
Bhimo: One who is the cause of fear.
Bhima-parakramah: One whose power and courage in His incarnations were a cause of fear for the Asuras.
Adharanilayo dhata pushpahasah prajagarah
Urdhvagah sat-pathacharah pranadah pranavah panah ..102
Adharanilayo: One who is the support of even all the basic supporting factors like the five elements – Ether, Air, Fire, Water and Earth.
Adhata: One who is one’s own support and therefore does not require another support.
Pushpahasah: One whose manifestation as the universe resembles the Hasa or blooming of buds into flowers.
Prajagarah: One who is particularly awake, because He is eternal Awareness.
Urdhvagah: One who is above everything.
Sat-pathacharah: One who follows the conduct of the good.
Pranadah: One who givesback life to dead ones as in the case of Parikshit.
Pranavah: Pranava (Om) the manifesting sound symbol of Brahman. As He is inseparably related with Pranava, He is called Pranava.
Panah: It comes from the root ‘Prana’ meaning transaction. So one who bestows the fruits of Karma on all according to their Karma.
Prmanam prananilayah pranabhrut pranajivanah
Tatvam tatvavidekatma janma-mrutyu-jaratigah ..103
Pramanam: One who is self-certifying, as He is Pure Consciousness.
Prananilayah: The home or dissolving ground of the Pranas.
Pranabhrut: One who strengthens the Pranas as food (Anna).
Pranajivanah: He who keeps alive human beings with Vayus (airs) known as Prana, Apana etc., Tattvam: “the Reality” –that which is eternal, the essence. “That which one gains in subjective realization is the self,” Sree Narayana
Tatvavid: One who knowns His own true nature.
Ekatma: One who is the sole being and the spirit (Atma) in all.
Janma-mrutyu-jaratigah: One who subsists without being subject to the six kinds of transformations – being born, existing, temporarily, growing, transforming, decaying and dying.
Bhurbhuvah svastarus-tarah savita prapitamahah
Yagyo yagya-patir-yajva yagyango yagya-vahanah ..104
Bhur-bhuvah-svastarus: The three Vyahrutis Bhuh, Bhuvah, Svah are said to be the essence of the Veda.
Tarah: One who helps Jivas to go across the ocean of Samsara.Savita: He who generates all the worlds.
Prapitamahah: One who is the father of Brahma and therefore the grandfather of all.
Yagyo: One who is of the form of Yagya.
Yagya-patir: One who is the protector and the master of the Yagyas.
Yajva: One who manifests as the performer of a Yagya.
Yagyango: All the parts of His body as the incarnate Cosmic Boar are identified with the parts of a yagya.
Yagya-vahanah: One who supports the Yagya which yield various fruits.
Yagyabhrud yagyakrud yagyi yagyabhrug yagyasadhanah
Yagyanantakrud yagyaguhyam annam annada eva cha ..105
Yagyabhrud: He is so called, because He is the protector and supporter of all yagyas.
Yagyakrud: One who performs Yagya at the beginnig and end of the world.
Yagyi: One who is the Principal.
Yagyabhrug: One who is the enjoyer of Yagya or Protector of Yagya.
Yagyasadhanah: One to whom the Yagya is the approach.
Yagyanantakrud: One who is the end or the furits of yagya.
Yagyaguhyam: The gyana yagya or the sacrifice of knowledge, which is the esoteric (Guhyam) of all the yagyams.
Annam: That which is eaten by living beings. Or He who eats all beings.
Annada eva cha: One who is the eater of the whole world as food. The word Eva is added to show that He is also Anna, the food eaten.
Atmayonih svayamjato vaikhanah samagayanah
Devaki-nandanah srashtha kshitishah papanashanah ..106
Atmayonih: One who is the source of all; that is, there is no material cause other than Himself for the universe.
Svayam-jato: He is also the instrumental cause.
Vaikhanah: One who excavated the earth, taking a unique form.
Samagayanah: One who recites the Sama chants.
Devakidddd-nandanah: The Son of Devaki in the incarnation as Krishna.
Srashtha: The creator of all the worlds.
Kshitishah: A master of the world. Here it denotes Rama.
Papanashanah: He who destroys the sins of those who adore Him, meditate upon Him, remember and sing hymns of praise on Him.
Shankhabrun -nandaki chakri sharangadhnva gadadharah
Rathanga panirakshobhyah sarva-praharanayudhah ..107
Shankhabrun: One who sports the conch known as Panchajanya, which stands for Tamasahamkara, of which the five elements are born.
Nandaki: One who has in His hand the sword known as Nandaka, which stands for Vidya (spiritual illumination).
Chakri: One who sports the discus known as Sudarshana, which stands for the Rajasahamkara, out of which the Indriyas have come.
Sharnga-dhanvaa :“One who aims his unerring bow called Saarnga.” This bow of Narayana is glorified in our texts as representing the Ego, as the ‘apex’ of all the sense organs, Ahankaara-Tattva. In this concluding Stanza, the instruments of Blessing in sree Narayana’s hands are remembered with reverence and devotion.
Gadadharah: One who has the mace known as the Kaumodaki, which stands for the category of Buddhi.
Rathangapani: One in whose hand is a wheel (Chakra).
Rakshobhyah: One who cannot be upset by anything, because He controls all the above-mentioned weapons.
Sarva-praharana-yudhah: There is no rule that the Lord has got only the above-mentioned weapons. All things, which can be used for contacting or striking, are His weapons.
Sree Sarva-praharanaayudhah Om Namah iti
Vanamali gadi sharangi shankhi chakri cha nandaki
Shriman narayano vishnur-vasudevo-abhirakshatu ..108 - (3 times)
1. Itidam Kirtaniyasya Keshavasya Mahatmanahah
Naamnaam Sahasram Divyaanaam Asheshena Prakeerthitham
(In the above verses have been given a complete enumeration of the thousand divine names of the the Great Being Keshava, who is the fit object for all praise and prayer.)2. Ya Idam Srunuyaan Nityam Yaschaapi Parikeertayet
Naashubham Praapnuyaat Kinchit Somutreha Cha Maanavah
(Nothing evil or inauspicious will befall a man here or hereafter who daily hears or repeats these names)
3.Vedan-tago bramhana-syat kshatriyo vijayee bavet
Vaisyo dhana-samru-ddhasyat shhoodra sukha mavap-nuyat
4.Dharmarthee prapnu-yatdharmam artharthee chartha mapnuyat
Kamana-vapnuyat-kamee prajarthee chapnu-yat-prajam
5.Bhaktimaan Yah Sadotthyaaya Suchis-tadgata Maanasahah
Sahasram Vaasudevasya Naamnaam Etat Prakeertayet
(Whichever devoted man, getting up early in the morning and purifying himself, repeats this hymn devoted to Vaasudeva, with a mind that is concentrated on Him.. )
6. Yashah Prapnoti Vipulam Jnaati Praadhaanyam Eva Cha
Achalaam Sriyam Aapnoti Sreyah Praapnotyanuttamam
(That man attains to great fame, leadership among his peers, wealth that is secure and the supreme good unsupassed by anything....)
7. Na Bhayam Kvachid Aapnoti Veeryam Tejasya Vindati
Bhavatyarogo Dyutimaan Bala-roopa-gunaanvitahah
(He will be free from all fears and be endowed with great courage and energy and he will be free from diseases. Beauty of form, strength of body and mind, and virtuous character will be natural to him.)
8. Rogarto muchyate rogat baddho muchyeta bandhanat Bhaya nmuchyeta bheetastu muchye tapanna apadha
9.Durganya-titara tyashu purushah purusho-ttamam Stuva nnama-saha-srena nityam bhakti saman-vitah
10. Vaasudeva-ashrayo Martyo Vaasudeva Paraayanahah
Sarva Paapa Vishudhaatmaa Yaati Brahma Sanaatanam
(Free from all sins, a man devoted to Vaasudeva and completely dependent on Him attains to the eternal status of Brahman.)
11.Na vasu-deva bhakta-nam ashubham vidyate kvachit
Janma mrithyu jara vyadhi bhayam naivapa jayate
(No inauspicious things can happen to a devotee of Vasudeva. The person will conquer the cycle of birth, death, fear and disease.)
12.Emam stava madhee-yanah shraddha-bhakti sama-nvitah
Yujye tatam sukha-kshantih shree-dhrati smruti keertibhih
(One who reads this hymn every day with devotion and attention attains peace of mind, patience, prosperity, mental stability, memory and reputation.)
13.Na krodho na matsaryam na lobho na shubha-matih
Bhavanti kruta punyanam bhakta-nam puru-shottame
(Such a person is not caught by anger, binding, jealousy, or any inauspicious event. Such a bhakta becomes a "punyatma" and merges with the Purshottama (i.e. supreme being))
14.Dhyou sachan-drarka nakshatra kham disho bhoorma-hodadhih
Vasu-devasya veeryena vidhrutani mahat-manah
15.Sa-sura-sura gandharvam sa-yaksho-raga raksha-sam
Jaga-dvashe varta-tedam krishnasya sachara-charam
16.Indri-yani mano-buddhih satvam tejo-balam dhrutih
Vasu-devatma kanyahuh kshetram-kshetragyna eva cha
17.Sarva-gamana macharah prathamam pari-kalpate
Aachara prabhavo dharmo dharmasya pradhu-rachyutah
(All scriptures consider right conduct as the foremost requisite. Dharma is based upon right conduct, and Dharma, Achyuta is the master.)
18.Rushayah pitaro devah maha-bhootani dhatavah
Jangama-jangamam chedam jagannaraya-nodbhavam
(The rishis, pitrus, the devas, the great elements and in fact all things moving and unmoving constituting this universe have originated from Naaraayana. )
19.Yogo gynanam tatha sankhyam vidya shilpadi karma-cha
Vedah shasthrani vigynana etat-sarvam janar-danat
(The Yoga, Jnaana, Saamkya, sciences, arts, works, Vedas, scriptures, spiritual illumination -- all these have originated from Janaardhana.)
20.Eko-vishnu rmaha-dbhootam prutha-gbhoota nyanekasah
Trilon-lokan-vyapya-bhootatma bhujkte vishva-bhugavyayah
(Mahaavishnu is the one all-comprehending being who appears as many. He is the essence of all brings, the consumer of the world, the indestructible one, and the master of all. Pervading all the three worlds, He enjoys all entities constituting them. )
21.Emam stavam bhagavato vishnor-vyasena keertitam
Pathedya echhet purushah shreyah praptum sukhani-cha
(Whoever desires advancement and happiness should repeat this devotional hymn on Vishnu composed by Vyaasa.)
22.Vishve-shvara majam devam jagatah prabhu mavyam
Bhajanti ye pushka-raksham nate yanti para-bhavam
Na te yanti para-bhavam om nama iti
(Never will defeat attend on a man who adores the Lotus-eyed One, who is the Master of all the worlds. Who is birthless, and out of whom the worlds have originated, and into whom they dissolve.)
Padma-patra visha-laksha padma-nabha suro-ttama
Bhaktana manu-raktanam trata bhava janar-dana “23”
SHREE BHAGAVAN UVACHA
Yo-mam nama saha-srena stotu michhati pandava
Sho ha mekena shlokena stuta eva na samshayah “24”
Stita eva na samshaya om nama iti
Vasa-naad vasu devsaya vasitham te jaga-thrayam
Sarva-butha nivaso si vaasu-deva namo stute “25”
Vasu-deva namostute om nama iti
Keno-paayena laghunaa vishnur-nama saha-skrakam
Patyate pamditeh nityam shortu michha myaham prabho “26”
Shree-rama ram rameti rame raame mano-rame
Saha-sranaama tattulyam raama-naama varaa-nane “27”
Raama-naama varaa-nana om nama iti (The above 2 lines read 2 times)
Namo stvana-ntaya saha-sramurtayeSaha-srapaa-dakshi shiroru-bahave Saha-sranaamne puru-shaya shashvateSaha-srakoti-yuga-dharine namah“28”
Saha-srakoti yuga-dharina om nama iti
Yatra yoge-shvarah krushno yatra paardho dhanur-dharah Tatra-shreeh vijayo bhutih dhruva neetih mati rmama “29”
Ananya-schanta-yanto mam ye janaah paryu-panate
Tesham nitya-bhiyuktanaam yoga-kshemam vaha-myaham “30”
Pari-tranaya sabhunaam vinaa-shaya cha dushkrutam
Dharam samstha-panardhaya sambha-vami yuge yuge “31”
Kayena vaachha mana-sendhriyerva
Karomi yadyat sakalam parasmai