Thousands of years ago, during the epic war of the Mahabharata, the great warrior Bhishma Pitamah, wounded and lying on a bed of arrows, awaited his destined hour of death. Though pierced with pain, his mind remained calm and filled with divine wisdom. Lord Krishna, along with the Pandavas, approached him, seeking knowledge before his departure from the world.
At that moment, Yudhishthira, the eldest Pandava, posed a profound question to Bhishma:
"Who is the supreme being in this universe? Who should we worship to gain peace, prosperity, and liberation?"
With great reverence, Bhishma answered by reciting the Vishnu Sahasranamam — the "Thousand Names of Vishnu." This powerful hymn, embedded within the Anushasana Parva of the Mahabharata, extolled the many divine qualities and manifestations of Lord Vishnu, the sustainer of the universe. Though written down by sage Vyasa, the verses were spoken by Bhishma, making him the seer of this sacred chant.
Why It Was Written and Its Daily Purpose
The Vishnu Sahasranamam was spoken to guide humanity towards inner peace, righteous living (dharma), and the ultimate goal of liberation (moksha). Each name of Vishnu is not just a label but a key to understanding the divine nature present within all beings. It was composed to give people a simple yet powerful practice to remember the Supreme, even amidst life's battles.
In daily life, chanting or meditating upon these thousand names serves several purposes:
Mental peace through divine focus
Spiritual protection and removal of fear
Cultivation of devotion, humility, and strength
In Advaita Vedanta terms, it helps shift the mind from ego-bound identity to the infinite Self, using Vishnu’s names as stepping stones to realize that Vishnu (all-pervading consciousness) is our true nature.
ॐ शुक्लाम्बरधरं विष्णुं शशिवर्णं चतुर्भुजम् ।
प्रसन्नवदनं ध्यायेत् सर्वविघ्नोपशान्तये ॥ 1 ॥
Meaning:
ॐ शुक्लाम्बरधरं विष्णुं
The one who wears a white garment, Lord Vishnu (the all-pervading presence),
शशिवर्णं चतुर्भुजम्
Who is moon-like in complexion and has four arms (symbolizing omnipotence and completeness),
प्रसन्नवदनं ध्यायेत्
One should meditate upon his serene and cheerful face,
सर्वविघ्नोपशान्तये
For the removal or pacification of all obstacles.
Commentary:
This verse presents Lord Vishnu as a symbol of pure consciousness — the formless Self visualized with divine qualities to support meditation. His white robe and moon-like glow represent sattva—purity and peace—while his four arms reflect the total powers of creation, sustenance, dissolution, and protection, all aspects of the one non-dual Self appearing as the world.
यस्यद्विरदवक्त्राद्याः पारिषद्याः परः शतम् ।
विघ्नं निघ्नन्ति सततं विष्वक्सेनं तमाश्रये ॥ 2 ॥
Meaning:
यस्यद्विरदवक्त्राद्याः पारिषद्याः परः शतम्
Of whom, there are hundreds of attendants, starting with those having elephant faces (like Ganesha),
विघ्नं निघ्नन्ति सततं
Who constantly destroy all obstacles,
विष्वक्सेनं तमाश्रये
I take refuge in विष्वक्सेन (the all-pervading commander).
Commentary:
This verse invokes Vishvaksena, the divine force of inner and outer order, whose attendants—like the elephant-faced Ganesha—symbolize strength and wisdom that remove obstacles on the seeker’s path.
पूर्व पीठिका
व्यासं वसिष्ठ नप्तारं शक्तेः पौत्रमकल्मषम् ।
पराशरात्मजं वन्दे शुकतातं तपोनिधिम् ॥ 3 ॥
Meaning:
व्यासं वसिष्ठ नप्तारं
I bow to Vyaasa, the grandson of Vasishtha,
शक्तेः पौत्रमकल्मषं
The pure, sinless grandson of Sakti,
पराशरात्मजं वन्दे
Son of Paraasara — I offer my salutations,
शुकतातं तपोनिधिं
Father of Shuka, and a treasure of spiritual austerity.
Commentary:
This verse honors Vyāsa for his pure lineage and profound wisdom. As son of Parāśara and father of Śuka, he links generations of enlightened sages and made Vedantic truths widely accessible through works like the Mahābhārata and Vishnu Sahasranāma.
व्यासाय विष्णु रूपाय व्यासरूपाय विष्णवे ।
नमो वै ब्रह्मनिधये वासिष्ठाय नमो नमः ॥ 4 ॥
Meaning:
व्यासाय विष्णु रूपाय
Salutations to Vyaasa, who is the very form of Vishnu,
व्यासरूपाय विष्णवे
And to Vishnu, who has taken the form of Vyaasa,
नमो वै ब्रह्मनिधये
I bow to the one who is the very treasure of Brahman,
वासिष्ठाय नमो नमः
Salutations again and again to the descendant of Sage Vasishtha.
अविकाराय शुद्धाय नित्याय परमात्मने ।
सदैक रूप रूपाय विष्णवे सर्वजिष्णवे ॥ 5 ॥
Meaning:
अविकाराय शुद्धाय
To the one who is unchanging and pure,
नित्याय परमात्मने
To the eternal, supreme Self,
सदैक रूप रूपाय
To the one whose form is always the same (unchanging essence despite apparent diversity),
विष्णवे सर्वजिष्णवे
To Vishnu, the all-pervading and all-conquering one.
यस्य स्मरणमात्रेण जन्मसंसारबन्धनात् ।
विमुच्यते नमस्तस्मै विष्णवे प्रभविष्णवे ॥ 6 ॥
Meaning:
यस्य स्मरणमात्रेण
By the mere remembrance of whom,
जन्मसंसारबन्धनात्
One is freed from the bondage of birth and the cycle of worldly existence,
विमुच्यते नमस्तस्मै
Is liberated — my salutations to that being (Vishnu),
विष्णवे प्रभविष्णवे
To Vishnu, the all-pervading, all-powerful One.
ॐ नमो विष्णवे प्रभविष्णवे ।
Meaning:
ॐ
all-pervading Reality
नमो विष्णवे
I bow to Vishnu, the all-pervading presence.
प्रभविष्णवे
I bow to Vishnu, the all-powerful and origin of all existence.
श्री वैशम्पायन उवाच
श्रुत्वा धर्मा नशेषेण पावनानि च सर्वशः ।
युधिष्ठिरः शान्तनवं पुनरेवाभ्य भाषत ॥ 7 ॥
Meaning:
श्री वैशम्पायन उवाच
Sage Vaiśaṁpāyana said:
श्रुत्वा धर्मा नशेषेण
Having fully heard all the righteous duties,
पावनानि च सर्वशः
And the teachings that are purifying in every way,
युधिष्ठिरः शान्तनवं पुनरेवाभ्य भाषत
Yudhiṣṭhira once again addressed Bhīṣma, the son of Śāntanu.
Commentary:
This verse marks a pivotal moment: Yudhiṣṭhira, despite hearing exhaustive teachings on dharma (righteous living), still seeks a deeper, final truth — showing that outer duties alone do not quench the quest for liberation (mokṣa). In Advaita Vedanta, this is the mark of a mature seeker: one who turns from mere action (karma) to knowledge (jñāna), desiring to know the Self (Ātman).
Bhīṣma, lying on the bed of arrows, represents one who has transcended bodily suffering and speaks from Self-realized clarity. Yudhiṣṭhira’s further questions lead directly to the Vishnu Sahasranāma, a hymn that not only glorifies Vishnu but reveals him as Brahman — the non-dual, all-pervading Self. In our daily life, this teaches us that ethical living is essential, but ultimately we must seek the unchanging truth within, through devotion, inquiry, and remembrance of the Self.
युधिष्ठिर उवाच
किमेकं दैवतं लोके किं वाऽप्येकं परायणं
स्तुवन्तः कं कमर्चन्तः प्राप्नुयुर्मानवाः शुभम् ॥ 8 ॥
Meaning:
युधिष्ठिर उवाच
Yudhiṣṭhira asked:
किमेकं दैवतं लोके
Who is the one deity in the world (worthy of highest worship)?
किं वाऽप्येकं परायणं
Or what is the one ultimate refuge (for all beings)?
स्तुवन्तः कं कमर्चन्तः
Whom should one praise and worship,
प्राप्नुयुर्मानवाः शुभम्
To attain the highest good (śubham)?
Commentary:
Yudhiṣṭhira’s question is not casual—it is universal and timeless. After learning all forms of dharma from Bhīṣma, he now asks about the highest truth: Who is the one ultimate reality worth knowing, praising, and worshipping? What is the one goal toward which all human effort should be directed?
In Advaita Vedanta, these questions point directly to the Self (Ātman), which is non-different from Brahman, the unchanging consciousness that pervades all. The "one God" is not a personal deity limited by form, but the formless Vishnu, the all-pervading awareness that manifests as everything. “Śubham” here is mokṣa — liberation from the cycle of birth and death, attained not through many paths, but by realizing the One.
को धर्मः सर्वधर्माणां भवतः परमो मतः ।
किं जपन्मुच्यते जन्तुर्जन्मसंसार बन्धनात् ॥ 9 ॥
Meaning:
को धर्मः सर्वधर्माणां
What is the highest dharma among all types of dharma?
भवतः परमो मतः
Which do you consider as the supreme?
किं जपन्मुच्यते जन्तुर्
By chanting what can a being be liberated,
जन्मसंसार बन्धनात्
janturjanmasaMsaara baMdhanaat
श्री भीष्म उवाच
जगत्प्रभुं देवदेव मनन्तं पुरुषोत्तमम् ।
स्तुवन्नाम सहस्रेण पुरुषः सततोत्थितः ॥ 10 ॥
Meaning:
श्री भीष्म उवाच
Bhīṣma said:
जगत्प्रभुं देवदेवं
(Worship) the Lord of the universe, the God of all gods,
अनन्तं पुरुषोत्तमं
The Infinite One, the Supreme Person,
स्तुवन्नाम सहस्रेण
Praising with the thousand names,
पुरुषः सततोत्थितः
The one who is constantly devoted (attains the highest good).
Commentary:
Here, Bhīṣma answers Yudhiṣṭhira’s deep spiritual questions by directing him to the one Reality — Vishnu, the Supreme Person (puruṣottama), who is both the infinite Self (ananta) and the Lord of all (jagat-prabhuṁ). Praising Him through the Sahasranāma (1000 names) is more than ritual; it's a transformative practice of remembering the Self, the unmoving, all-pervading consciousness described in Advaita Vedanta as Brahman.
तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम् ।
ध्यायन् स्तुवन्नमस्यंश्च यजमानस्तमेव च ॥ 11 ॥
Meaning:
तमेव चार्चयन्नित्यं
Constantly worshipping that very Being,
भक्त्या पुरुषमव्ययं
The imperishable Supreme Person, with devotion,
ध्यायन् स्तुवन्नमस्यंश्च
Meditating upon, praising, and bowing to Him,
यजमानस्तमेव च
The seeker truly worships Him alone (in all forms of worship)
अनादि निधनं विष्णुं सर्वलोक महेश्वरम् ।
लोकाध्यक्षं स्तुवन्नित्यं सर्व दुःखातिगो भवेत् ॥ 12 ॥
Meaning:
अनादि निधनं विष्णुं
Vishnu, who is without beginning or end — the eternal one,
सर्वलोक महेश्वरं
The supreme Lord of all worlds,
लोकाध्यक्षं स्तुवन्नित्यं
One who constantly praises the Lord of all beings,
सर्व दुःखातिगो भवेत्
Becomes free from all sorrow.
ब्रह्मण्यं सर्व धर्मज्ञं लोकानां कीर्ति वर्धनम् ।
लोकनाथं महद्भूतं सर्वभूत भवोद्भवम् ॥ 13 ॥
Meaning:
ब्रह्मण्यं सर्व धर्मज्ञं
(He is) the protector of spiritual wisdom and the knower of all righteous paths.
लोकानां कीर्ति वर्धनं
He increases the glory of all beings (through his grace and example).
लोकनाथं महद्भूतं
He is the Lord of the worlds and the great cosmic Being.
सर्वभूत भवोद्भवम्
He is the origin of the existence of all beings.
एष मे सर्व धर्माणां धर्मोऽधिक तमोमतः ।
यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा ॥ 14 ॥
Meaning:
एष मे सर्व धर्माणां
This, among all dharmas,
धर्मोऽधिक तमोमतः
Is regarded as the highest and most supreme dharma (by me),
यद्भक्त्या पुण्डरीकाक्षं
That by which a person, with devotion, worships the Lotus-eyed Vishnu,
स्तवैरर्चेन्नरः सदा
Always worships Him through hymns of praise.
परमं यो महत्तेजः परमं यो महत्तपः ।
परमं यो महद्ब्रह्म परमं यः परायणम् । 15 ॥
Meaning:
परमं यो महत्तेजः
He who is the supreme brilliance or radiance,
परमं यो महत्तपः
He who is the supreme austerity or spiritual force,
परमं यो महद्ब्रह्म
He who is the supreme Brahman (ultimate knowledge and reality),
परमं यः परायणम्
He who is the highest and final refuge.
पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम् ।
दैवतं देवतानां च भूतानां योऽव्ययः पिता ॥ 16 ॥
Meaning:
पवित्राणां पवित्रं यो
He who is the purest of the pure,
मङ्गलानां च मङ्गलं
The most auspicious among all auspicious things,
दैवतं देवतानां च
The deity of all deities, or the God above all gods,
भूतानां योऽव्ययः पिता
The imperishable father of all beings.
यतः सर्वाणि भूतानि भवन्त्यादि युगागमे ।
यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये ॥ 17 ॥
Meaning:
यतः सर्वाणि भूतानि भवन्त्यादि युगागमे
From whom all beings arise at the beginning of the cosmic cycle,
यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये
And into whom they merge again at the end of the cosmic cycle.
तस्य लोक प्रधानस्य जगन्नाथस्य भूपते ।
विष्णोर्नाम सहस्रं मे श्रुणु पाप भयापहम् ॥ 18 ॥
Meaning:
तस्य लोक प्रधानस्य
Of Him who is the ruler of all worlds,
जगन्नाथस्य भूपते
Of Vishnu, the Lord of the universe, O King,
विष्णोर्नाम सहस्रं मे
The thousand names of Vishnu from me (now listen),
श्रुणु पाप भयापहम्
Listen, as they destroy sin and fear.
यानि नामानि गौणानि विख्यातानि महात्मनः ।
ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये ॥ 19 ॥
Meaning:
यानि नामानि गौणानि
Those descriptive names (epithets),
विख्यातानि महात्मनः
That are well-known names of the Supreme Being,
ऋषिभिः परिगीतानि
Which have been sung by the sages,
तानि वक्ष्यामि भूतये
I shall now recite those names for the benefit of all.
ऋषिर्नाम्नां सहस्रस्य वेदव्यासो महामुनिः ॥
छन्दोऽनुष्टुप् तथा देवो भगवान् देवकीसुतः ॥ 20 ॥
Meaning:
ऋषिर्नाम्नां सहस्रस्य
The sage (seer) of the thousand names is Vyāsa,
वेदव्यासो महामुनिः
the great sage.
छन्दोऽनुष्टुप् तथा
The meter of the hymn is Anuṣṭup.
देवो भगवान् देवकीसुतः
The deity is Bhagavān Krishna, the son of Devakī.
अमृतां शूद्भवो बीजं शक्तिर्देवकिनन्दनः ।
त्रिसामा हृदयं तस्य शान्त्यर्थे विनियुज्यते ॥ 21 ॥
Meaning:
अमृतां शूद्भवो बीजं
The seed (bīja) is the one who is born of the nectar of immortality (i.e., Vishnu, the immortal Self).
शक्तिर्देवकिनन्दनः
The power (śakti) is Krishna, the son of Devakī.
त्रिसामा हृदयं तस्य
Its heart (essence) is the threefold Sāma (symbolizing the unity of all Vedic knowledge).
शान्त्यर्थे विनियुज्यते
It is employed for the purpose of attaining peace.
Commentary:
This verse encodes the spiritual structure of the Vishnu Sahasranāma as a sacred mantra. The bīja (seed) is the immortal essence — Vishnu as the source of amṛta, the deathless Self. The śakti (power) is Krishna, symbolizing divine presence in action. The heart of the mantra is Tri-Sāma, the integration of all Vedic knowledge, which in Advaita points to Self-knowledge (Ātma-jñāna) as the core of all scripture.
The verse concludes by saying the Sahasranāma is used for śānti — peace. In Advaita, true peace is not circumstantial but arises from recognizing that the Self is unborn, undying, and all-pervading. This verse, therefore, reminds us that chanting or meditating on the names is not merely devotional but a means of abiding in the Self’s stillness, leading to the dissolution of mental agitation and the realization of inner freedom.
विष्णुं जिष्णुं महाविष्णुं प्रभविष्णुं महेश्वरम् ॥
अनेकरूप दैत्यान्तं नमामि पुरुषोत्तमम् ॥ 22 ॥
Meaning:
विष्णुं जिष्णुं महाविष्णुं
I bow to Vishnu, the victorious, the great pervader,
प्रभविष्णुं महेश्वरं
The almighty Vishnu, the supreme Lord,
अनेकरूप दैत्यान्तं
He of many forms, the destroyer of demons,
नमामि पुरुषोत्तमम्
I bow to the Supreme Being, the highest Self.
पूर्वन्यासः
अस्य श्री विष्णोर्दिव्य सहस्रनाम स्तोत्र महामन्त्रस्य ॥
श्री वेदव्यासो भगवान् ऋषिः ।
अनुष्टुप् छन्दः ।
श्रीमहाविष्णुः परमात्मा श्रीमन्नारायणो देवता ।
अमृतांशूद्भवो भानुरिति बीजम् ।
देवकीनन्दनः स्रष्टेति शक्तिः ।
उद्भवः, क्षोभणो देव इति परमोमन्त्रः ।
शङ्खभृन्नन्दकी चक्रीति कीलकम् ।
शार्ङ्गधन्वा गदाधर इत्यस्त्रम् ।
रथाङ्गपाणि रक्षोभ्य इति नेत्रम् ।
त्रिसामासामगः सामेति कवचम् ।
आनन्दं परब्रह्मेति योनिः ।
ऋतुस्सुदर्शनः काल इति दिग्बन्धः ॥
श्रीविश्वरूप इति ध्यानम् ।
श्री महाविष्णु प्रीत्यर्थे सहस्रनाम जपे पारायणे विनियोगः ।
Meaning:
अस्य श्री विष्णोर्दिव्य सहस्रनाम स्तोत्र महामन्त्रस्य
Of this divine Thousand-Name Stotra (hymn) of Śrī Viṣṇu, the great mantra
श्री वेदव्यासो भगवान् ऋषिः
The sage (RuShiH) of this mantra is the divine Bhagavān Śrī Vedavyāsa.
अनुष्टुप् छन्दः
The metre (chandas) is Anuṣṭup
श्रीमहाविष्णुः परमात्मा श्रीमन्नारायणो देवता
Śrī Mahāviṣṇu, the Supreme Self (paramaatmaa), also known as Śrīmannārāyaṇa, is the deity.
अमृतांशूद्भवो भानुरिति बीजं
The seed (beejaM) of the mantra is ‘amRutaaMSoodbavO bhaanuriti’ – ‘born of the nectar-moon, the radiant one’
देवकीनन्दनः स्रष्टेति शक्तिः
The power (SaktiH) is in – the Creator, son of Devakī.
उद्भवः, क्षोभणो देव इति परमोमन्त्रः
The supreme mantra is: ‘udbhavaH, kShObhaNO dEva’ – ‘He who appears and stirs (creation)’.
शङ्खभृन्नन्दकी चक्रीति कीलकम्
The key (kīlaka) is ‘He who bears the conch, sword Nandaka, and discus (chakra)’.
शार्ङ्गधन्वा गदाधर इत्यस्त्रम्
The weapon (astra) is ‘He who wields the bow Śārṅga and the mace Gadā’.
रथाङ्गपाणि रक्षोभ्य इति नेत्रं
The eye (netra, representing vision or insight) is ‘rathaaMgapaaNi’ (He who has the wheel of the chariot as His hand) for protection.
त्रिसामासामगः सामेति कवचम्
The armor (kavacham) is ‘trisaamaasaamagah’ – He who is the essence and singer of all the three Samas (sacred hymns).
आनन्दं परब्रह्मेति योनिः
The source (yOniH) is ‘aanaMdaM parabrahma’ – the Supreme Absolute Reality that is Bliss.
ऋतुस्सुदर्शनः काल इति दिग्बन्धः
The boundary of directions (digbaMdhaH) is secured by invoking: ‘Rutu (season), sudarSanaH (divine discus), kaala (time)’.
श्रीविश्वरूप इति ध्यानं
The meditation is upon – the One whose form is the entire universe.
श्री महाविष्णु प्रीत्यर्थे सहस्रनाम जपे पारायणे विनियोगः
The purpose is for the delight of Śrī Mahāviṣṇu, this thousand-name japa and recitation is undertaken.
Commentary:
This invocation is not just a ritualistic prelude—it is a deeply symbolic alignment of the self with the Absolute. In Advaita Vedanta, where all forms are expressions of the One Reality (Brahman), these elements—ṛṣi, chandaḥ, devatā, bīja, śakti, etc.—represent facets of our inner Self. The ṛṣi (seer) symbolizes intuition, the chandas (meter) represents order, the devatā (deity) is the Self appearing as form, and the bīja and śakti are the creative impulse within consciousness.
करन्यासः
विश्वं विष्णुर्वषट्कार इत्यङ्गुष्ठाभ्यां नमः
अमृतां शूद्भवो भानुरिति तर्जनीभ्यां नमः
ब्रह्मण्यो ब्रह्मकृत् ब्रह्मेति मध्यमाभ्यां नमः
सुवर्णबिन्दु रक्षोभ्य इति अनामिकाभ्यां नमः
निमिषोऽनिमिषः स्रग्वीति कनिष्ठिकाभ्यां नमः
रथाङ्गपाणि रक्षोभ्य इति करतल करपृष्ठाभ्यां नमः
Meaning:
विश्वं विष्णुर्वषट्कार इत्यङ्गुष्ठाभ्यां नमः
The thumbs represent willpower; invoking Viṣṇu here sanctifies action rooted in universal order.
अमृतां शूद्भवो भानुरिति तर्जनीभ्यां नमः
Index fingers symbolize direction and knowledge; the moon and sun represent reflective and direct consciousness.
ब्रह्मण्यो ब्रह्मकृत् ब्रह्मेति मध्यमाभ्यां नमः
The middle fingers signify balance; these names invoke Viṣṇu as both relative and absolute Reality.
सुवर्णबिन्दु रक्षोभ्य इति अनामिकाभ्यां नमः
The ring fingers relate to commitment; here Viṣṇu is the inner light and our guardian.
निमिषोऽनिमिषः स्रग्वीति कनिष्ठिकाभ्यां नमः
The little fingers represent humility; Viṣṇu is beyond time (blink) and yet adorned with love (garland).
रथाङ्गपाणि रक्षोभ्य इति करतल करपृष्ठाभ्यां नमः
The hands are tools of action; Viṣṇu as protector and wielder of the wheel ensures righteousness in all deeds.
अङ्गन्यासः
सुव्रतः सुमुखः सूक्ष्म इति ज्ञानाय हृदयाय नमः
सहस्रमूर्तिः विश्वात्मा इति ऐश्वर्याय शिरसे स्वाहा
सहस्रार्चिः सप्तजिह्व इति शक्त्यै शिखायै वषट्
त्रिसामा सामगस्सामेति बलाय कवचाय हुं
रथाङ्गपाणि रक्षोभ्य इति नेत्राभ्यां वौषट्
शाङ्गधन्वा गदाधर इति वीर्याय अस्त्रायफट्
ऋतुः सुदर्शनः काल इति दिग्भन्धः
Meaning:
सुव्रतः सुमुखः सूक्ष्म इति ज्ञानाय हृदयाय नमः
These names represent purity, friendliness, and subtlety—all qualities essential for inner knowledge.
सहस्रमूर्तिः विश्वात्मा इति ऐश्वर्याय शिरसे स्वाहा
The head, seat of identity and intellect, is surrendered to the Supreme Self appearing in all forms.
सहस्रार्चिः सप्तजिह्व इति शक्त्यै शिखायै वषट्
These names invoke the radiant, transformative power of Viṣṇu as energy (śakti) anchored at the crown.
त्रिसामा सामगस्सामेति बलाय कवचाय हुं
The Sāma Veda's musical rhythm is invoked as spiritual protection and inner strength.
रथाङ्गपाणि रक्षोभ्य इति नेत्राभ्यां वौषट्
The vision guided by Viṣṇu's power is purified to perceive truth and resist illusion.
शाङ्गधन्वा गदाधर इति वीर्याय अस्त्रायफट्
Symbolizing divine courage and discipline to destroy ignorance and ego.
ऋतुः सुदर्शनः काल इति दिग्भन्धः
All directions are sanctified and protected by the order of time and divine vision.
ध्यानम्
क्षीरोधन्वत्प्रदेशे शुचिमणि-विलस-त्सैकते-मौक्तिकानां
माला-कॢप्तासनस्थः स्फटिक-मणिनिभै-र्मौक्तिकै-र्मण्डिताङ्गः ।
शुभ्रै-रभ्रै-रदभ्रै-रुपरिविरचितै-र्मुक्त पीयूष वर्षैः
आनन्दी नः पुनीया-दरिनलिनगदा शङ्खपाणि-र्मुकुन्दः ॥ 1 ॥
Line by Line Meaning:
क्षीरोधन्वत्प्रदेशे शुचिमणि-विलस-त्सैकते-मौक्तिकानां
In the region near the Ocean of Milk (kSheerOdhanvatpradESE), on sands that sparkle with pure, radiant jewels and are strewn with pearls...
माला-कॢप्तासनस्थः स्फटिक-मणिनिभै-र्मौक्तिकै-र्मण्डिताङ्गः
Seated on a throne adorned with garlands, whose body is decorated with pearl ornaments and gems resembling crystal.
शुभ्रै-रभ्रै-रदभ्रै-रुपरिविरचितै-र्मुक्त पीयूष वर्षैः
With pure white clouds above, arranged in the sky, raining down showers of divine nectar (amṛta).
आनन्दी नः पुनीया-दरिनलिनगदा शङ्खपाणि-र्मुकुन्दः
May मुकुन्द, the joy-giver, who holds the lotus, mace, and conch, purify us and fill us with bliss.
Sloka Meaning:
In the region of the Milky Ocean, on a beach glittering with pearls and radiant gems, seated on a garlanded throne, with a body adorned by crystals and pearls, surrounded by divine clouds showering blissful nectar — may Lord मुकुन्द, who holds the lotus, mace, and conch, bless and purify us, and grant us supreme joy.
भूः पादौ यस्य नाभिर्विय-दसुर निलश्चन्द्र सूर्यौ च नेत्रे
कर्णावाशाः शिरोद्यौर्मुखमपि दहनो यस्य वास्तेयमब्धिः ।
अन्तःस्थं यस्य विश्वं सुर नरखगगोभोगि गन्धर्वदैत्यैः
चित्रं रं रम्यते तं त्रिभुवन वपुशं विष्णुमीशं नमामि ॥ 2 ॥
Meaning:
भूः पादौ यस्य नाभिर्विय-दसुर निलश्चन्द्र सूर्यौ च नेत्रे
The Earth (भूः) is His feet, His navel is the sky (नाभिḥ = वियत्), the abode of gods is His chest, the Moon and Sun are His eyes.
कर्णावाशाः शिरोद्यौर्मुखमपि दहनो यस्य वास्तेयमब्धिः
The directions are His ears, the heavens His head, fire is His mouth, and the ocean is His stomach.
अन्तःस्थं यस्य विश्वं सुर नरखगगोभोगि गन्धर्वदैत्यैः
The entire universe resides within Him, along with gods (sura), humans (nara), birds (khaga), animals (go), serpents (bhOgi), celestial musicians (gandharva), and demons (daitya).
चित्रं रं रम्यते तं त्रिभुवन वपुशं विष्णुमीशं नमामि
To that Viṣṇu, the Lord of the three worlds (tribhuvana), whose form is the universe (vapuṣaṁ), and in whom this wondrous cosmic play unfolds—I bow (namaami).
ॐ नमो भगवते वासुदेवाय!
Meaning:
ॐ नमो भगवते वासुदेवाय!
I bow to Bhagavān, To Vāsudeva, which refers to Krishna, the son of Vasudeva, and more broadly, to the indwelling Lord of the universe.
शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाधारं गगनसदृशं मेघवर्णं शुभाङ्गम् ।
लक्ष्मीकान्तं कमलनयनं योगिहृर्ध्यानगम्यम्
वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥ 3 ॥
Meaning:
शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
I bow to Viṣṇu, who has a peaceful form (śānta-ākāram), who rests on the serpent (bhujaga-śayanam), who has a lotus in his navel (padmanābham), and who is the Lord of the gods (sura-īśam).
विश्वाधारं गगनसदृशं मेघवर्णं शुभाङ्गम्
Who is the support of the universe (viśvādhāram), who is vast like the sky (gagana-sadṛśam), who has the color of a rain-cloud (megha-varṇam), and whose form is auspicious and radiant (śubhāṅgam).
लक्ष्मीकान्तं कमलनयनं योगिहृर्ध्यानगम्यम्
Who is the beloved of Lakṣmī (lakṣmī-kāntam), who has lotus-like eyes (kamala-nayanam), and who is accessible to the hearts of yogis through meditation (yogi-hṛd-dhyāna-gamyam).
वन्दे विष्णुं भवभयहरं सर्वलोकैकनाथम्
I bow to Viṣṇu, the remover of the fear of worldly existence (bhava-bhaya-haram), and the one and only Lord (eka-nātham) of all the worlds (sarva-loka).
मेघश्यामं पीतकौशेयवासं
श्रीवत्साकं कौस्तुभोद्भासिताङ्गम् ।
पुण्योपेतं पुण्डरीकायताक्षं
विष्णुं वन्दे सर्वलोकैकनाथम् ॥ 4 ॥
Meaning:
मेघश्यामं पीतकौशेयवासं
I bow to Viṣṇu, whose complexion is dark like a rain-filled cloud (megha-śyāmam) and who wears yellow silk garments (pīta-kauśeya-vāsam).
श्रीवत्साकं कौस्तुभोद्भासिताङ्गम्
He bears the sacred mark Śrīvatsa on His chest and His form shines with the Kaustubha gem, radiating divine brilliance.
पुण्योपेतं पुण्डरीकायताक्षं
He is endowed with all merit and virtue (puṇya-upetam) and has wide lotus-like eyes (puṇḍarīka-āyata-akṣam).
विष्णुं वन्दे सर्वलोकैकनाथम्
I bow to Viṣṇu, who is the sole Lord (eka-nātha) of all the worlds (sarva-loka).
नमः समस्त भूतानां आदि भूताय भूभृते ।
अनेकरूप रूपाय विष्णवे प्रभविष्णवे ॥ 5॥
Meaning:
नमः समस्त भूतानां आदि भूताय भूभृते
Salutations to the One who is the origin of all beings and the sustainer of the world.
अनेकरूप रूपाय विष्णवे प्रभविष्णवे
To the One who appears in countless forms — to Viṣṇu, the all-pervading and supremely powerful Lord — I offer my salutations.
सशङ्खचक्रं सकिरीटकुण्डलं
सपीतवस्त्रं सरसीरुहेक्षणम् ।
सहार वक्षःस्थल शोभि कौस्तुभं
नमामि विष्णुं शिरसा चतुर्भुजम् । 6॥
Meaning:
सशङ्खचक्रं सकिरीटकुण्डलं
Who holds the conch and discus and is adorned with crown and earrings.
सपीतवस्त्रं सरसीरुहेक्षणं
Who wears yellow garments and whose eyes are as lovely and gentle as lotus petals.
सहार वक्षःस्थल शोभि कौस्तुभं
Whose chest is adorned with beautiful garlands and the shining Kaustubha gem.
नमामि विष्णुं शिरसा चतुर्भुजम्
I bow with my head to Lord Viṣṇu, the four-armed, all-pervading one.
छायायां पारिजातस्य हेमसिंहासनोपरि
आसीनमम्बुदश्याममायताक्षमलङ्कृतम् ॥ 7 ॥
Meaning:
छायायां पारिजातस्य
In the shade of the celestial Pārijāta tree
हेमसिंहासनोपरि
Seated upon a golden throne
आसीनमम्बुदश्यामम्
Seated, with a complexion like that of a raincloud
आयताक्षमलङ्कृतम्
With large, expansive eyes and adorned with ornaments
चन्द्राननं चतुर्बाहुं श्रीवत्साङ्कित वक्षसम्
रुक्मिणी सत्यभामाभ्यां सहितं कृष्णमाश्रये ॥ 8 ॥
Meaning:
चन्द्राननं चतुर्बाहुं
I meditate on the One whose face is like the moon and who has four arms.
श्रीवत्साङ्कित वक्षसम्
Whose chest bears the mark of Śrīvatsa” — symbolic of prosperity, auspiciousness, and the inseparable presence of the Divine Feminine (Lakṣmī).
रुक्मिणी सत्यभामाभ्यां सहितं
“Who is accompanied by Rukmiṇī and Satyabhāmā” — showing the divine in union with both wisdom and power.
कृष्णमाश्रये
“I take refuge in Lord Kṛṣṇa.”
पञ्चपूज
लं - पृथिव्यात्मने गन्थं समर्पयामि
हं - आकाशात्मने पुष्पैः पूजयामि
यं - वाय्वात्मने धूपमाघ्रापयामि
रं - अग्न्यात्मने दीपं दर्शयामि
वं - अमृतात्मने नैवेद्यं निवेदयामि
सं - सर्वात्मने सर्वोपचार पूजा नमस्कारान् समर्पयामि
ंऎअनिन्ग्:
ःऎ इस् थॆ शुप्रॆमॆ ऋलॆर् (), who performs actions upholding righteousness (व्ṛṣअकर्म्ā), and who is the very embodiment of dharma (व्ṛṣāक्ṛतिḥ).
रुद्रो बहुशिरा बभ्रुर्विश्वयोनिः शुचिश्रवाः ।
अमृतः शाश्वतस्थाणुर्वरारोहो महातपाः ॥ 13 ॥
Meaning:
रुद्रो बहुशिरा बभ्रुर्विश्वयोनिः शुचिश्रवाः
He is Rudra, the fierce and compassionate; He has many heads (i.e., forms); He is tawny or radiant in form; the source of the universe; and whose fame is pure and sacred.
अमृतः शाश्वतस्थाणुर्वरारोहो महातपाः
He is immortal, eternal, firm and unshaken, graceful and best to attain, and possessed of great austerity and inner fire.
सर्वगः सर्व विद्भानुर्विष्वक्सेनो जनार्दनः ।
वेदो वेदविदव्यङ्गो वेदाङ्गो वेदवित्कविः ॥ 14 ॥
Meaning:
सर्वगः सर्व विद्भानुर्विष्वक्सेनो जनार्दनः
He is the all-pervading one (sarvagaḥ), the knower of all (sarvavid), the radiant light (bhānuḥ), the one with universal army (viśvaksenaḥ), and the One who uplifts all beings (janārdanaḥ).
वेदो वेदविदव्यङ्गो वेदाङ्गो वेदवित्कविः
He is the Veda itself (vedo), the knower of the Vedas (vedavid), perfect and without defect (avyangaḥ), the limbs of the Veda (vedāṅgaḥ), the knower of all Vedic branches (vedavit), and the seer or sage (kaviḥ).
लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः कृताकृतः ।
चतुरात्मा चतुर्व्यूहश्चतुर्दंष्ट्रश्चतुर्भुजः ॥ 15 ॥
Meaning:
लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः कृताकृतः
He is the overseer of the worlds (lokādhyakṣaḥ), the overseer of the gods (surādhyakṣaḥ), the supervisor of dharma (dharmādhyakṣaḥ), and the one who is both the cause of action and the result of inaction (kṛtākṛtaḥ).
हतुरात्मा चतुर्व्यूहश्चतुर्दंष्ट्रश्चतुर्भुजः
He is the one with fourfold nature (caturātmā), the one who manifests in four divine forms (caturvyūhaḥ), the one with four tusks or fangs (caturdaṁṣṭraḥ), and the one with four arms (caturbhujaḥ).
भ्राजिष्णुर्भोजनं भोक्ता सहिष्णुर्जगदादिजः ।
अनघो विजयो जेता विश्वयोनिः पुनर्वसुः ॥ 16 ॥
Meaning:
भ्राजिष्णुर्भोजनं भोक्ता सहिष्णुर्जगदादिजः
He is brilliant and radiant (bhrājiṣṇuḥ), the sustenance for all beings (bhojanam), the enjoyer of all offerings (bhoktā), extremely patient (sahiṣṇuḥ), and the origin of the universe (jagad-ādijaḥ).
अनघो विजयो जेता विश्वयोनिः पुनर्वसुः
He is sinless and pure (anaghaḥ), ever-victorious (vijayaḥ), the conqueror (jetā), the womb of the universe (viśvayoniḥ), and the one who returns again and again for the good of the world (punarvasuḥ).
उपेन्द्रो वामनः प्रांशुरमोघः शुचिरूर्जितः ।
अतीन्द्रः सङ्ग्रहः सर्गो धृतात्मा नियमो यमः ॥ 17 ॥
Meaning:
उपेन्द्रो वामनः प्रांशुरमोघः शुचिरूर्जितः
He is Upendra (the younger brother of Indra), Vāmana (the brahmachari form), tall and majestic (prāṁśuḥ), infallible (amoghaḥ), pure (śuciḥ), and full of strength and vitality (ūrjitaḥ).
अतीन्द्रः सङ्ग्रहः सर्गो धृतात्मा नियमो यमः
He is greater than Indra (atīndraḥ), the summarizer and integrator (saṅgrahaḥ), the source of creation (sargaḥ), self-controlled (dhṛtātmā), the law of restraint (niyamaḥ), and the enforcer of self-discipline (yamaḥ).
वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः ।
अतीन्द्रियो महामायो महोत्साहो महाबलः ॥ 18 ॥
Meaning:
वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः
This line celebrates Lord Vishnu as the supreme focus of all true knowledge and realization (वेद्यो), the divine physician who cures the afflictions of worldly existence (वैद्यः), eternally established in pure union with the Self (सदायोगी), the mighty vanquisher of inner and outer foes (वीरहा), the gracious consort of Lakshmi—the source of all wealth and auspiciousness (माधवो), and the inherently sweet Lord who also destroys the demon Madhu (मधुः).
अतीन्द्रियो महामायो महोत्साहो महाबलः
This line proclaims Him to be beyond the reach of the senses and only realized through inner perception (अतीन्द्रियो), the great wielder of cosmic illusion that manifests the universe (महामायो), overflowing with boundless divine zeal and purposeful action (महोत्साहो), and endowed with immeasurable strength that upholds and protects all creation (महाबलः).
महाबुद्धिर्महावीर्यो महाशक्तिर्महाद्युतिः ।
अनिर्देयवपुः श्रीमानमेयात्मा महाद्रिधृक् ॥ 19 ॥
Meaning:
महाबुद्धिर्महावीर्यो महाशक्तिर्महाद्युतिः
This line celebrates the Lord’s महाबुद्धिर्महावीर्यो—supreme wisdom and unparalleled courage—alongside महाशक्तिर्—boundless power—and महाद्युतिः—dazzling brilliance.
अनिर्देयवपुः श्रीमानमेयात्मा महाद्रिधृक्
This line proclaims Him as अनिर्देश्यवपुः—of indescribable form—श्रीमानमेयात्मा—resplendent glory and immeasurable Self—and महाद्रिधृक्—the great upholder who steadfastly supports all.
महेश्वासो महीभर्ता श्रीनिवासः सताङ्गतिः ।
अनिरुद्धः सुरानन्दो गोविन्दो गोविदां पतिः ॥ 20 ॥
Meaning:
महेश्वासो महीभर्ता श्रीनिवासः सताङ्गतिः
This line exalts the Lord as the supreme master even over Shiva (महेश्वासो), the sustaining pillar of the earth (महीभर्त्āḥ), the divine dwelling of Lakshmi (श्रीनिव्āसḥ), and the one whose association grants auspicious fellowship and noble company (सत्āṅगतिḥ).
अनिरुद्धः सुरानन्दो गोविन्दो गोविदां पतिः
This line proclaims Him as invincible and unconquerable (अनिरुद्धḥ), the source of bliss for the gods (सुर्āनन्दॊ), Govinda—the protector of the herd of beings (घॊविन्दॊ)—and the lord of cows and of those who know the Vedas (घॊव्īद्āṃ पतिḥ).
मरीचिर्दमनो हंसः सुपर्णो भुजगोत्तमः ।
हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः ॥ 21 ॥
Meaning:
मरीचिर्दमनो हंसः सुपर्णो भुजगोत्तमः
This line celebrates Lord Vishnu as मरीचिर्दमनो—the radiant cosmic principle that disciplines and illumines the universe—along with हंसः and सुपर्णो representing the supreme spirit and the all-pervasive, winged existence, and as भुजगोत्तमः—the foremost among the serpent powers that support and sustain cosmic order.
हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः
This line proclaims Him as हिरण्यनाभः—the golden-naveled source from which all creation emerges—सुतपाः—the ancient ascetic whose tapas upholds the cosmos—पद्मनाभः—the lotus-naveled origin of manifested beings—and प्रजपतिः—the sovereign Lord and progenitor of all life.
अमृत्युः सर्वदृक् सिंहः सन्धाता सन्धिमान् स्थिरः ।
अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा ॥ 22 ॥
अमृत्युः सर्वदृक् सिंहः सन्धाता सन्धिमान् स्थिरः
This line honors Lord Vishnu as the deathless one (अमृत्युः), the all-seeing seer of creation (सर्वदृक्), majestic like a lion (सिंहः), the cosmic establisher and binder of all existence (सन्धाता and सन्धिमान्), and the ever-steady, unshakable foundation of the universe (स्थिरः).
अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा
This line proclaims Him as unborn and eternal (अजो), the formidable dispenser of divine justice (दुर्मर्षणः), the righteous enforcer of cosmic law (शास्ता), the ever-renowned self (विश्रुतात्मा), and the vanquisher of the gods’ foes (सुरारिहा).
गुरुर्गुरुतमो धाम सत्यः सत्यपराक्रमः ।
निमिषोऽनिमिषः स्रग्वी वाचस्पतिरुदारधीः ॥ 23 ॥
Meaning:
गुरुर्गुरुतमो धाम सत्यः सत्यपराक्रमः
This line extols Lord Vishnu as the supreme teacher of teachers and refuge of the universe (गुरुर्गुरुतमो धाम), the embodiment of ultimate truth (सत्यः) whose valor goes beyond all truths (सत्यपराक्रमः).
निमिषोऽनिमिषः स्रग्वी वाचस्पतिरुदारधीः
This line praises Him as eternally vigilant—beyond even a blink of an eye (निमिषोऽनिमिषः)—the source of joyous melody (स्रग्वी), the lord of speech and eloquence (वाचस्पतिर्), and the magnanimous ruler of all realms (उदारधीः).
अग्रणीग्रामणीः श्रीमान् न्यायो नेता समीरणः
सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात् ॥ 24 ॥
Meaning:
अग्रणीग्रामणीः श्रीमान् न्यायो नेता समीरण
This line praises the Lord as the foremost among leaders and guides. He is अग्रणीग्रामणीः, the supreme commander who leads all others; श्रीमान्, radiant with divine wealth and auspiciousness; न्यायः, the very embodiment of justice; नेता, the one who directs all beings toward righteousness; and समीरणः, the life-giver who sustains all with the vital breath.
सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात्
This line describes His cosmic form. सहस्रमूर्धा means He has a thousand heads, representing His omnipresence across all beings. विश्वात्मा declares Him as the Soul of the Universe. सहस्राक्षः is the all-seeing Lord with a thousand eyes, and सहस्रपात् signifies that He moves through all creatures, having a thousand feet — He is present in every step, every eye, every thought.
आवर्तनो निवृत्तात्मा संवृतः सम्प्रमर्दनः ।
अहः संवर्तको वह्निरनिलो धरणीधरः ॥ 25 ॥
Meaning:
आवर्तनो निवृत्तात्मा संवृतः सम्प्रमर्दनः
This line reveals the Lord as the great cosmic force that governs all cycles. आवर्तनो is the one who causes the cycles of creation and dissolution to revolve endlessly. निवृत्तात्मा indicates His transcendental nature — beyond desire and action, ever free. संवृतः means He is hidden or veiled, not easily perceived by ordinary vision. सम्प्रमर्दनः is the mighty destroyer who eliminates all that must pass, clearing the way for renewal.
अहः संवर्तको वह्निरनिलो धरणीधरः
This line praises His elemental and cosmic powers. अहः refers to Him as the day itself — the source of light and time. संवर्तकः is the fire of cosmic dissolution that destroys the universe at the end of a cycle. वह्निः and अनिलः declare Him as fire and wind — two primal forces of nature. धरणीधरः is the supporter of the Earth, He who upholds the world and maintains its balance.
सुप्रसादः प्रसन्नात्मा विश्वधृग्विश्वभुग्विभुः ।
सत्कर्ता सत्कृतः साधुर्जह्नुर्नारायणो नरः ॥ 26 ॥
Meaning:
सुप्रसादः प्रसन्नात्मा विश्वधृग्विश्वभुग्विभुः
This line describes the Lord as ever-blissful and all-encompassing. सुप्रसादः means He is extremely gracious, ever-pleased and bestows His favor easily. प्रसन्नात्मा refers to His serene and pure inner nature, untouched by agitation. विश्वधृक् signifies the One who supports and sustains the entire cosmos. विश्वभुक् indicates He is the enjoyer of all experiences in the universe. विभुः affirms His all-pervading majesty — the infinite presence behind all existence.
सत्कर्ता सत्कृतः साधुर्जह्नुर्नारायणो नरः
This line praises His righteous and divine persona. सत्कर्ता is He who honors the noble and righteous. सत्कृतः means He is revered and worshipped by the virtuous. साधुः declares Him as the essence of goodness and virtue. जह्नुह् refers to the one who withholds or restrains — controlling the flow of creation. नारायणः is the Supreme Being dwelling in all waters and hearts, while नरः reveals Him as the primordial Man — the eternal Self appearing in human form.
असङ्ख्येयोऽप्रमेयात्मा विशिष्टः शिष्टकृच्छुचिः ।
सिद्धार्थः सिद्धसङ्कल्पः सिद्धिदः सिद्धि साधनः ॥ 27 ॥
Meaning:
असङ्ख्येयोऽप्रमेयात्मा विशिष्टः शिष्टकृच्छुचिः
This line glorifies the Lord as beyond human grasp and yet the creator of order. असङ्ख्येयः means He is innumerable — His forms, powers, and glories cannot be counted. अप्रमेयात्मा indicates that His true nature cannot be measured or comprehended by intellect or logic. विशिष्टः means He is unique, distinguished from all else. शिष्टकृत् describes Him as the creator of righteous beings — those who uphold dharma. शुचिः means He is pure — untouched by any defect or impurity.
इद्धार्थः सिद्धसङ्कल्पः सिद्धिदः सिद्धि साधनः
This line celebrates His perfection and power to grant success. सिद्धार्थः means all His purposes are fulfilled — He is the one whose goals are always accomplished. सिद्धसङ्कल्पः refers to Him as one whose will is instantly effective — His very intention becomes reality. सिद्धिदः is the giver of success, especially spiritual attainments. सिद्धि साधनः indicates He is both the goal (siddhi) and the means (saadhana) — the path and the destination in all efforts toward liberation.
वृषाही वृषभो विष्णुर्वृषपर्वा वृषोदरः ।
वर्धनो वर्धमानश्च विविक्तः श्रुतिसागरः ॥ 28 ॥
Meaning:
वृषाही वृषभो विष्णुर्वृषपर्वा वृषोदरः
This line presents the Lord as the essence of dharma. वृषाही means He is the controller or master of righteousness (dharma). वृषभः refers to Him as the bull — the symbol of dharma and strength. विष्णुः proclaims Him as the all-pervading one, the sustainer of all. वृषपर्वा signifies that dharma itself is the path to reach Him. वृषोदरः means He bears dharma within — it is housed in His very being.
वर्धनो वर्धमानश्च विविक्तः श्रुतिसागरः
This line reveals His ever-expanding and profound nature. वर्धनः means He is the nourisher — He causes all beings to grow and flourish. वर्धम्āनः indicates that He is ever-growing, infinitely expanding in glory and consciousness. विविक्तः means He is untouched, detached, and beyond worldly entanglements. श्रुतिसागरः declares Him to be the ocean of the Vedas — vast, deep, and the ultimate source of all scriptural wisdom.
सुभुजो दुर्धरो वाग्मी महेन्द्रो वसुदो वसुः ।
नैकरूपो बृहद्रूपः शिपिविष्टः प्रकाशनः ॥ 29 ॥
Meaning:
सुभुजो दुर्धरो वाग्मी महेन्द्रो वसुदो वसुः
This line describes the Lord’s might, eloquence, and generosity. उभुजह् means He enjoys both worldly and spiritual offerings — the Lord who partakes of all that is given with devotion. दुर्धरः indicates He is difficult to conquer or restrain — none can overcome His will. वाग्मी refers to Him as supremely eloquent — the master of speech and expression. महेन्द्रः is the great ruler, greater even than Indra, king of the gods. वसुदः means He is the giver of wealth, and वसुः means He is wealth itself — the very essence of all that is valuable.
नैकरूपो बृहद्रूपः शिपिविष्टः प्रकाशनः
This line praises His divine manifestations and radiant nature. नैकरूपः means He has many forms — appearing in countless shapes and manifestations to suit the needs of the devotees. बृहद्रूपः signifies His vast, immense cosmic form that encompasses all. शिपिविष्टः is a Vedic term referring to His presence as pure light or one pervading everything with brilliance. प्रकाशनः means He is illumination itself — the revealer of all knowledge, the light behind all understanding.
ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः ।
ऋद्दः स्पष्टाक्षरो मन्त्रश्चन्द्रांशुर्भास्करद्युतिः ॥ 30 ॥
Meaning:
ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः
The One who possesses ओजस् (vital strength), टॆजस् (spiritual radiance), and ड्युति (brilliance); He is फ्रकाशात्मा – whose very nature is pure light and consciousness, and फ्रतापनः – who energizes, empowers, and enlivens all of creation, much like the Sun.
ऋद्दः स्पष्टाक्षरो मन्त्रश्चन्द्रांशुर्भास्करद्युतिः
He is ऋद्धः – praised and worshipped by the wise, श्पष्टाक्षरः – clearly expressed in the sounds of the Vedas, ंअन्त्रः – the very embodiment of sacred chants, and He shines like छन्द्रांसुः – the gentle rays of the moon, and भ्हास्कर-द्युतिः – the blazing light of the sun.
अमृतांशूद्भवो भानुः शशबिन्दुः सुरेश्वरः ।
औषधं जगतः सेतुः सत्यधर्मपराक्रमः ॥ 31 ॥
Meaning:
अमृतांशूद्भवो भानुः शशबिन्दुः सुरेश्वरः
He is अमृतांशूद्भवः – born from or associated with the immortal nectar (or the moon which is the source of amruta);
भानुः – the radiant Sun who dispels darkness;
शशबिन्दुः – the drop or essence of the moon, symbolic of purity and coolness;
and सुरेश्वरः – the supreme Lord and ruler of all the devas.
औषधं जगतः सेतुः सत्यधर्मपराक्रमः
He is औषधम् – the divine medicine, the ultimate remedy for the suffering of the world;
जगतः सेतुः – the bridge or support that upholds and connects the worlds, ensuring cosmic order;
and सत्यधर्म-पराक्रमः – the one whose power (paraakrama) is rooted in Truth (सत्यम्) and Righteousness (धर्म), and who establishes these through divine strength.
भूतभव्यभवन्नाथः पवनः पावनोऽनलः ।
कामहा कामकृत्कान्तः कामः कामप्रदः प्रभुः ॥ 32 ॥
Meaning:
भूतभव्यभवन्नाथः पवनः पावनोऽनलः
He is the supreme master (नाथः) of all that was (भूत), is (भव्य), and will be (भवन्);
He is पवनः, the one who moves and enlivens all things like the vital wind,
पावनः, the one who purifies all,
and अनलः, the fire that transforms and burns away impurity.
कामहा कामकृत्कान्तः कामः कामप्रदः प्रभुः
He who transcends and destroys worldly desire (कामहा), yet also brings forth and fulfills noble desires (कामकृत्); He is the beloved Lord (कान्तः), the essence of divine longing itself (कामः), the giver of righteous fulfillment (कामप्रदः), and the supreme master over all desire and power (प्रभुः).
युगादि कृद्युगावर्तो नैकमायो महाशनः ।
अदृश्यो व्यक्तरूपश्च सहस्रजिदनन्तजित् ॥ 33 ॥
Meaning:
युगादि कृद्युगावर्तो नैकमायो महाशनः
He is युगादि-कृत् – the originator of every yuga (cosmic age),
युगावर्तः – the force behind the cyclical revolution of time itself;
He operates through नैकमायः – countless divine illusions and forms;
and as महाशनः – He consumes and dissolves all at the end of time, signifying His role as both creator and destroyer.
अदृश्यो व्यक्तरूपश्च सहस्रजिदनन्तजित्
He is अदृश्यः – invisible to the senses and beyond ordinary perception,
yet व्यक्तरूपः – manifesting in visible and tangible forms for the sake of devotees;
He is सहस्रजित् – the conqueror of thousands (countless enemies, desires, or obstacles),
and अनन्तजित् – the one who has triumphed over the infinite, ever-victorious and beyond all limitations.
इष्टोऽविशिष्टः शिष्टेष्टः शिखण्डी नहुषो वृषः ।
क्रोधहा क्रोधकृत्कर्ता विश्वबाहुर्महीधरः ॥ 34 ॥
Meaning:
इष्टोऽविशिष्टः शिष्टेष्टः शिखण्डी नहुषो वृषः
He who is deeply cherished (इष्टः) and distinguished by excellence (विशिष्टः), most adored by the noble and virtuous (शिष्टेष्टः); He is the adorned and valiant Lord (शिखण्डी), majestic like the ancient king NahuSha (नहुषः), and the very embodiment of righteousness and strength (वृषः).
क्रोधहा क्रोधकृत्कर्ता विश्वबाहुर्महीधरः
He who ends all wrath (क्रोधहा) and governs it when needed (क्रोधकृत्कर्ता); the one whose divine arms embrace and uphold the universe (विश्वबाहुः), and who firmly supports the Earth and all existence like an unshakable foundation (महीधरः).
अच्युतः प्रथितः प्राणः प्राणदो वासवानुजः ।
अपान्निधिरधिष्ठानमप्रमत्तः प्रतिष्ठितः ॥ 35 ॥
Meaning:
अच्युतः प्रथितः प्राणः प्राणदो वासवानुजः
He is अच्युतः – the unfailing and unchanging one; प्रथितः – widely renowned across all worlds; He is प्राणः – the vital life-force in all beings, and प्राणदः – the giver of that life; as वासवानुजः, He is the divine younger brother of Indra, who descended for the protection of dharma.
अपान्निधिरधिष्ठानमप्रमत्तः प्रतिष्ठितः
He is the boundless reservoir of cosmic waters (अपान्निधिः), the very ground and base upon which all existence rests (अधिष्ठानम्); ever-watchful and aware in His governance (अप्रमत्तः), and unwaveringly established in His supreme nature (प्रतिष्ठितः).
स्कन्दः स्कन्दधरो धुर्यो वरदो वायुवाहनः ।
वासुदेवो बृहद्भानुरादिदेवः पुरन्धरः ॥ 36 ॥
Meaning:
स्कन्दः स्कन्दधरो धुर्यो वरदो वायुवाहनः
He is श्कन्दः – the leader of divine forces and the essence of strength; श्कन्दधरः – the one who bears that strength and upholds divine power; धुर्यः – the bearer of responsibilities in the cosmic order; वरदः – the gracious giver of boons; and वायुवाहनः – He who moves with the swiftness of the wind and rides the power of air as His vehicle.
वासुदेवो बृहद्भानुरादिदेवः पुरन्धरः
He is Vआसुदेवः – the indwelling Lord of all beings, born as the son of Vasudeva; बृहद्भानुः – of vast and radiant light; आदिदेवः – the primordial and first among the gods; and पुरन्धरः – the destroyer of cities, symbolizing the conqueror of ego and ignorance in the spiritual journey.
अशोकस्तारणस्तारः शूरः शौरिर्जनेश्वरः ।
अनुकूलः शतावर्तः पद्मी पद्मनिभेक्षणः ॥ 37 ॥
Meaning:
अशोकस्तारणस्तारः शूरः शौरिर्जनेश्वरः
He who is free from all sorrow (अशॊकः), the uplifting force who guides souls across worldly bondage (तारणः), and the ultimate refuge and savior (तारः); He is the valiant protector of righteousness (शूरः), born in the lineage of Vasudeva (शौरिः), and the supreme ruler of all beings (जनेश्वरः).
अनुकूलः शतावर्तः पद्मी पद्मनिभेक्षणः
He is ever gracious and supportive of His devotees (अनुकूलः), the one who manifests in countless divine forms and cycles (शतावर्तः); He holds the lotus symbolizing purity (पद्मी), and His eyes are as serene and beautiful as lotus petals (पद्मनिभेक्षणः).
पद्मनाभोऽरविन्दाक्षः पद्मगर्भः शरीरभृत् ।
महर्धिरृद्धो वृद्धात्मा महाक्षो गरुडध्वजः ॥ 38 ॥
Meaning:
पद्मनाभोऽरविन्दाक्षः पद्मगर्भः शरीरभृत्
He is फद्मनाभः – from whose navel the cosmic lotus arises, symbolizing creation;
आरविन्दाक्षः – whose eyes are like blooming lotuses, full of compassion and depth;
फद्मगर्भः – in whom the source of creation lies as a subtle womb;
and शरीरभृत् – the one who supports and sustains all bodies and forms in the universe.
महर्धिरृद्धो वृद्धात्मा महाक्षो गरुडध्वजः
He whose brilliance is vast and supreme (महर्धिः), who is deeply revered in all worlds (ऋद्धः); the ancient and timeless Self (वृद्धात्मा), whose gaze perceives all realms (महाक्षः), and who bears the emblem of Garuḍa on His standard as a symbol of divine sovereignty (गरुडध्वजः).
अतुलः शरभो भीमः समयज्ञो हविर्हरिः ।
सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिञ्जयः ॥ 39 ॥
Meaning:
अतुलः शरभो भीमः समयज्ञो हविर्हरिः
He is अतुलः – incomparable in power and glory; fierce and majestic like the mythical शरभ; awe-inspiring in strength and presence (भीमः); the knower and essence of all sacred rituals (समयज्जः); and the enjoyer of all sacrificial offerings (हविः-हरिः), who absorbs the essence of yajñas as the inner Self.
सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिञ्जयः
He is सर्वलक्षणलक्षण्यः – the most distinguished among all who possess divine qualities; लक्ष्मीवान् – ever united with Lakshmi, the goddess of wealth and auspiciousness; and समितिञ्जयः – the victorious one in every divine assembly, battle, or cosmic conflict, ever triumphant in preserving dharma.
विक्षरो रोहितो मार्गो हेतुर्दामोदरः सहः ।
महीधरो महाभागो वेगवानमिताशनः ॥ 40 ॥
Meaning:
विक्षरो रोहितो मार्गो हेतुर्दामोदरः सहः
He who is विक्शरः, the undiminishing and ever-flowing truth, appearing in the reddish glow of dawn like ऱॊहितः; He is the very मार्गः – the path to liberation, the हॆतुः – cause behind all existence, the tender-hearted डामॊदरः who allowed Himself to be bound by love, and सहः – the embodiment of strength, patience, and endurance.
महीधरो महाभागो वेगवानमिताशनः
He is महीधरः – the one who upholds the Earth with divine steadiness, महाभागः – supremely blessed and glorious, वॆगवान् – swift and unstoppable in His divine actions, and अमिताशनः – the limitless consumer of all offerings and creations, yet ever complete and undiminished.
उद्भवः, क्षोभणो देवः श्रीगर्भः परमेश्वरः ।
करणं कारणं कर्ता विकर्ता गहनो गुहः ॥ 41 ॥
Meaning:
उद्भवः, क्षोभणो देवः श्रीगर्भः परमेश्वरः
He is उद्भवः – the origin from whom all creation arises; क्षोभणः – the one who stirs the universe into activity; the supreme देवः – radiant and divine; श्रीगर्भः – holding within Himself all auspiciousness and prosperity; and परमेश्वरः – the highest Lord, transcending all deities and realms.
करणं कारणं कर्ता विकर्ता गहनो गुहः
He is the ultimate करणम् – the instrument of all action, and कारणम् – the cause behind all existence; the कर्ता – doer of all deeds, and विकर्ता – the one who performs through infinite forms; गहनः – unfathomable in depth, and गुहः – the one who dwells in the secret cave of the heart, hidden from ordinary perception.
व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः ।
परर्धिः परमस्पष्टः तुष्टः पुष्टः शुभेक्षणः ॥ 42 ॥
Meaning:
व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः
He is the unwavering will that drives all existence (व्यवसायः), the one who establishes and upholds universal order (व्यवस्थानः), the very structure of creation itself (संस्थानः), the giver of rightful positions to all beings (स्थानदः), and the eternal, immovable reality that remains constant amidst change (ध्रुवः).
परर्धिः परमस्पष्टः तुष्टः पुष्टः शुभेक्षणः
He is of supreme excellence and spiritual wealth (परर्धिः), the highest truth that shines clearly to the realized (परमस्पष्टः); ever content in His own nature (तुष्टः), the nourisher of all beings (पुष्टः), and the one whose very glance is auspicious and filled with divine grace (शुभेक्षणः).
रामो विरामो विरजो मार्गोनेयो नयोऽनयः ।
वीरः शक्तिमतां श्रेष्ठो धर्मोधर्म विदुत्तमः ॥ 43 ॥
Meaning:
रामो विरामो विरजो मार्गोनेयो नयोऽनयः
He is ऱामः – the source of bliss and strength; the supreme विरामः in whom all journeys and efforts come to peaceful rest; विरजः – untouched by any impurity; the path of truth itself (मार्गः), the one who leads with wisdom (नयः), and beyond all duality of right and wrong (अनयः).
वीरः शक्तिमतां श्रेष्ठो धर्मोधर्म विदुत्तमः
He is वीरः – the valiant Lord, unmatched in courage; the most exalted among those with divine power (शक्तिमतां श्रेष्ठः); and the highest knower of what is righteous and unrighteous (धर्मो-धर्म-विद्-उत्तमः), ever guiding all beings with flawless discernment.
वैकुण्ठः पुरुषः प्राणः प्राणदः प्रणवः पृथुः ।
हिरण्यगर्भः शत्रुघ्नो व्याप्तो वायुरधोक्षजः ॥ 44 ॥
Meaning:
वैकुण्ठः पुरुषः प्राणः प्राणदः प्रणवः पृथुः
He is Vऐकुण्ठः – the supreme abode of bliss beyond all sorrow, the eternal फुरुषः who pervades all existence; He is the very life-force itself (प्राणः), the one who bestows it upon all beings (प्राणदः); the sacred sound प्रणवः (Om) that represents the Absolute; and पृथुः – vast, expansive, and all-encompassing in form and glory.
हिरण्यगर्भः शत्रुघ्नो व्याप्तो वायुरधोक्षजः
He is ःइरण्यगर्भः – the golden womb from which all creation springs; शत्रुघ्नः – the destroyer of all enemies, both internal and external; व्याप्तः – present everywhere, pervading all things; वायुः – subtle and life-sustaining like the wind; and अधोक्षजः – the transcendent Lord, beyond perception by the senses or intellect.
ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः ।
उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः ॥ 45 ॥
Meaning:
ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः
He is ऋतुः – the divine cycle of seasons that sustains order in nature; शुदर्शनः – the one with the brilliant and auspicious vision that removes ignorance and evil; खालः – the eternal time itself that governs all beings; फरमेष्ठी – the supreme Lord seated above all; and फरिग्रहः – the one who embraces and contains all within Himself.
उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः
He is ऊग्रः – fierce and formidable in destroying adharma; शंवत्सरः – the cycle of the cosmic year that marks divine order; डक्षः – skilled and capable in all actions; Vइश्रामः – the ultimate resting place and refuge of all beings; and Vइश्वदक्षिणः – the benefactor who gives freely and graciously to the entire universe.
विस्तारः स्थावर स्थाणुः प्रमाणं बीजमव्ययम् ।
अर्थोऽनर्थो महाकोशो महाभोगो महाधनः ॥ 46 ॥
Meaning:
विस्तारः स्थावर स्थाणुः प्रमाणं बीजमव्ययं
He is विस्तारः – the infinite expansion of all that exists; the unmoving support behind all that is steady and fixed (स्थावर), and the firm, unshakable presence at the core of reality (स्थाणुः); He is the ultimate measure of truth (प्रमाणं), the eternal seed of all creation (बीजम्), and imperishable in nature (अव्ययं).
अर्थोऽनर्थो महाकोशो महाभोगो महाधनः
He is the true essence of meaning and value (अर्थः), and yet beyond all worldly gains and losses (अनर्थः); He is the vast treasure-house of all wealth and knowledge (महाकोशः), the supreme enjoyer of divine bliss (महाभोगः), and the source of inexhaustible prosperity (महाधनः).
अनिर्विण्णः स्थविष्ठो भूद्धर्मयूपो महामखः ।
नक्षत्रनेमिर्नक्षत्री क्षमः, क्षामः समीहनः ॥ 47 ॥
Meaning:
अनिर्विण्णः स्थविष्ठो भूद्धर्मयूपो महामखःव्
He is अनिर्विण्णः – never disheartened, ever full of divine enthusiasm; स्थविष्ठः – immense and powerful in form and presence; He is the one who upholds the Earth and its principles (भूद्धर्मयूपः) like a sacred pillar of righteousness, and the supreme sacrifice itself (महामखः), into which all sacred offerings ultimately reach.
नक्षत्रनेमिर्नक्षत्री क्षमः, क्षामः समीहनः
He is the cosmic wheel that governs the stars (नक्षत्रनॆमिः) and the Lord of all stellar powers (नक्षत्री); He is क्षमः – infinitely patient and forgiving, क्षामः – accepting even austerity or simplicity, and समीहनः – ever desiring the welfare of all beings.
यज्ञ इज्यो महेज्यश्च क्रतुः सत्रं सताङ्गतिः ।
सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमम् ॥ 48 ॥
Meaning:
यज्ञ इज्यो महेज्यश्च क्रतुः सत्रं सताङ्गतिः
He is यज्जः – the very essence of sacrifice, the sacred act itself; इज्यः – the one who is worshipped through offerings; महॆज्यश्च – the greatest among all who are worshipped; He is क्रतुः – the Vedic ritual, सत्रं – the sacrificial session, and सताङ्गतिः – the ultimate refuge and goal of the virtuous and the truthful.
सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमं
He is सर्वदर्शी – the all-seeing one, who perceives everything across space and time; विमुक्तात्मा – ever-liberated and beyond bondage; सर्वज्जः – the knower of all; and ज्जानमुत्तमं – the highest knowledge itself, beyond which nothing remains to be known.
सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत् ।
मनोहरो जितक्रोधो वीर बाहुर्विदारणः ॥ 49 ॥
Meaning:
सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत्
He is सुव्रतः – firm in noble vows and divine discipline; सुमुखः – ever radiant with a pleasing and auspicious face; सूक्ष्मः – subtle and all-pervading, unseen yet present everywhere; सुघोषः – whose divine sound is pleasing and powerful; सुखदः – the bestower of true happiness; and सुहृत् – the dearest well-wisher and friend of all beings.
मनोहरो जितक्रोधो वीर बाहुर्विदारणः
He is मनोहरः – captivating to the mind and heart, drawing all toward Him; जितक्रोधः – who has completely conquered anger; वीरबाहुः – whose mighty arms protect the righteous and uphold dharma; and विदारणः – the fierce one who tears apart evil and destroys all forms of ignorance.
स्वापनः स्ववशो व्यापी नैकात्मा नैककर्मकृत्। ।
वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः ॥ 50 ॥
Meaning:
स्वापनः स्ववशो व्यापी नैकात्मा नैककर्मकृत्
He is स्वापनः – the one who withdraws the universe into rest during cosmic dissolution; स्ववशः – fully self-governed, acting by His own divine will; व्यापी – all-pervading, present in all realms; नैकात्मा – manifesting in many forms while remaining the One; and नैककर्मकृत् – the performer of countless actions through all beings and processes in the cosmos.
वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः
He is वत्सरः – the very cycle of time and seasons; वत्सलः – tenderly loving and compassionate to all; वत्सी – the divine protector of all creatures as His children; रत्नगर्भः – who holds the treasures of the universe within Himself; and धनेश्वरः – the true Lord and source of all wealth and prosperity.
धर्मगुब्धर्मकृद्धर्मी सदसत्क्षरमक्षरम्।
अविज्ञाता सहस्त्रांशुर्विधाता कृतलक्षणः ॥ 51 ॥
Meaning:
धर्मगुब्धर्मकृद्धर्मी सदसत्क्षरमक्षरम्
He is the guardian of righteousness (धर्मगुप्), the one who establishes and performs dharma in all its forms (धर्मकृत् धर्मी); He is both सदसत् – the manifest and the unmanifest, the known and the unknown; and He is क्षरम्-अक्षरम् – both the perishable and the imperishable, encompassing all dualities within Himself.
अविज्ञाता सहस्त्रांशुर्विधाता कृतलक्षणः
He is अविज्नाता – unknowable by the mind and intellect, yet ever-present; सहस्रांशुः – radiant like a thousand suns; विधाता – the divine creator and ordainer of all destinies; and कृतलक्षणः – the one who has perfectly defined and manifested all signs, forms, and laws of the universe.
गभस्तिनेमिः सत्त्वस्थः सिंहो भूत महेश्वरः ।
आदिदेवो महादेवो देवेशो देवभृद्गुरुः ॥ 52 ॥
Meaning:
गभस्तिनेमिः सत्त्वस्थः सिंहो भूत महेश्वरः
He is गभस्तिनेमिः – the radiant hub around which the cosmic rays revolve; सत्त्वस्थः – ever established in purity, clarity, and balance; He is सिंहः – majestic and fearless like a lion, and भूतमहेश्वरः – the supreme Lord who governs all created beings and elemental forces.
आदिदेवो महादेवो देवेशो देवभृद्गुरुः
He is आदिदेवः – the first and original deity before all others; महादॆवः – the greatest of all divine beings; दॆवॆशः – the Lord of the gods; and दॆवभृत्गुरुः – the guiding teacher even to the divine hosts.
उत्तरो गोपतिर्गोप्ता ज्ञानगम्यः पुरातनः ।
शरीर भूतभृद् भोक्ता कपीन्द्रो भूरिदक्षिणः ॥ 53 ॥
Meaning:
उत्तरो गोपतिर्गोप्ता ज्ञानगम्यः पुरातनः
He is उत्तरः – the highest and ultimate goal beyond all limitations; गॊपतिर् – the divine Lord of all beings; गॊप्ता – the protector who lovingly safeguards the universe; ज्नान-गम्यः – attainable only through true knowledge; and पुरातनः – ancient beyond time, yet ever present.
शरीर भूतभृद् भोक्ता कपीन्द्रो भूरिदक्षिणः
He is the sustainer of all bodies and elements (शरीर-भूत-भृत्); the true experiencer and enjoyer of all offerings (भोक्ता); He is कपीन्द्रः – Lord of strength and agility, often associated with Hanuman or the ruler of vanaras; and भूरिदक्षिणः – the most generous giver, offering boundless gifts to His devotees.
सोमपोऽमृतपः सोमः पुरुजित् पुरुसत्तमः ।
विनयो जयः सत्यसन्धो दाशार्हः सात्वतां पतिः ॥ 54 ॥
Meaning:
सोमपोऽमृतपः सोमः पुरुजित् पुरुसत्तमः
He is सोमपः – the receiver and enjoyer of the sacred soma offering; अमृतपः – the one who partakes of the nectar of immortality; He is सोमः – pleasing, soothing, and radiant like the moon; पुरुजित् – the conqueror of many enemies and forces of ignorance; and पुरुशत्तमः – the highest and noblest among all beings.
विनयो जयः सत्यसन्धो दाशार्हः सात्वतां पतिः
He is विनयः – the embodiment of humility and discipline; जयः – ever-victorious in upholding dharma; सत्यसन्धः – unwavering in truth and promise; दाशार्हः – born in the noble Yadava clan; and सात्वतां पतिः – the supreme Lord and protector of the Sātvata lineage of the devotees.
जीवो विनयिता साक्षी मुकुन्दोऽमित विक्रमः ।
अम्भोनिधिरनन्तात्मा महोदधि शयोन्तकः ॥ 55 ॥
Meaning:
जीवो विनयिता साक्षी मुकुन्दोऽमित विक्रमः
He is जीवः – the indwelling life-force in all beings; विनयित्ā – the humble one who teaches by example; साक्ष्ī – the eternal witness of all thoughts and actions; मुकुन्दः – the giver of liberation; and अमित-विक्रमः – the one whose strides and powers are immeasurable, surpassing all limits.
अम्भोनिधिरनन्तात्मा महोदधि शयोन्तकः
He is अम्भॊनिधिः – the ocean itself, symbolizing vastness and depth; अनन्तात्मा – the infinite Self with no beginning or end; महोदधि-शयः – the one who rests upon the great cosmic ocean in serene transcendence; and अन्तकः – the Lord who brings closure to the cycle of creation at the time of dissolution.
अजो महार्हः स्वाभाव्यो जितामित्रः प्रमोदनः ।
आनन्दोऽनन्दनोनन्दः सत्यधर्मा त्रिविक्रमः ॥ 56 ॥
Meaning:
अजो महार्हः स्वाभाव्यो जितामित्रः प्रमोदनः
He is अजः – unborn and eternal, untouched by the cycle of birth and death; महार्हः – of supreme worth and honor; स्वाभाव्यः – existing by His own nature, needing nothing external to be; जितामित्रः – the conqueror of all enemies, both within and without; and प्रमोदनः – the source of boundless joy and delight.
आनन्दोऽनन्दनोनन्दः सत्यधर्मा त्रिविक्रमः
He is आनन्दः – the very embodiment of bliss; नन्दनः – one who gladdens the hearts of His devotees; नन्दः – the source of joy itself; सत्यधर्मा – whose very nature is truth and righteousness; and त्रिविक्रमः – the one who measured the three worlds in His divine stride, signifying His limitless reach and supremacy.
महर्षिः कपिलाचार्यः कृतज्ञो मेदिनीपतिः ।
त्रिपदस्त्रिदशाध्यक्षो महाशृङ्गः कृतान्तकृत् ॥ 57 ॥
Meaning:
महर्षिः कपिलाचार्यः कृतज्ञो मेदिनीपतिः
He is महर्षिः – the great seer of divine truth; खपिलाचार्यः – the ancient sage Kapila, teacher of Sāṁkhya philosophy; कृतज्नः – ever grateful and mindful of those who serve Him; and मेदिनीपतिः – the true Lord and protector of the Earth.
त्रिपदस्त्रिदशाध्यक्षो महाशृङ्गः कृतान्तकृत्
He is त्रिपदः – the one who took three great strides as Trivikrama to reclaim the worlds; त्रिदशाध्यक्षः – the overseer of the thirty-three gods; महाशृङ्गः – the mighty-horned one, referring to His form as Matsya (the fish) with a great horn; and कृतान्तकृत् – the one who brings about the end of time, dissolving all creation at will.
महावराहो गोविन्दः सुषेणः कनकाङ्गदी ।
गुह्यो गभीरो गहनो गुप्तश्चक्र गदाधरः ॥ 58 ॥
Meaning:
महावराहो गोविन्दः सुषेणः कनकाङ्गदी
He is महावराहः – the great boar incarnation who lifted the Earth from the cosmic ocean; गोविन्दः – the protector of cows and the Earth, and the one who is known through the Vedas; सुषेणः – adorned with a divine and auspicious army or entourage; and कनकाङ्गदी – the one who wears radiant golden armlets, symbolic of His divine splendor.
गुह्यो गभीरो गहनो गुप्तश्चक्र गदाधरः
He is गुह्यः – mysterious and hidden from ordinary perception; गभीरः – unfathomable in depth and wisdom; गहनः – profoundly complex and vast in nature; गुप्तः – always protected and beyond reach; and चक्र-गदाधरः – the wielder of the divine discus and mace, ever ready to protect dharma.
वेधाः स्वाङ्गोऽजितः कृष्णो दृढः सङ्कर्षणोऽच्युतः ।
वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः ॥ 59 ॥
Meaning:
वेधाः स्वाङ्गोऽजितः कृष्णो दृढः सङ्कर्षणोऽच्युतः
He is वेधः – the creator and source of all beings; स्वाङ्गः – one who manifests the universe from His own limbs; अजितः – unconquerable and supreme; कृष्णः – dark-complexioned, charming, and the all-attractive one; दृढः – firm and unshakable in purpose; सङ्कर्षणः – the force that draws all beings toward liberation; and अच्युतः – the one who never falls from His true nature.
वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः
He is वरुणः – the divine ruler of cosmic waters and moral law; वारुणः – belonging to or connected with Varuṇa’s powers; वृक्षः – the eternal tree of life sheltering all beings; पुष्कराक्षः – lotus-eyed, full of grace and compassion; and महामनाः – vast-minded, whose thoughts encompass the entire universe.
भगवान् भगहाऽऽनन्दी वनमाली हलायुधः ।
आदित्यो ज्योतिरादित्यः सहिष्णुर्गतिसत्तमः ॥ 60 ॥
Meaning:
भगवान् भगहाऽऽनन्दी वनमाली हलायुधः
He is the all-glorious Lord (भगवान्) who dispels worldly attachments (भगहा) and radiates divine joy (अनन्दी); adorned with a garland of forest blooms (वनमाली) and wielding the plough as His powerful emblem (हलायुधः), He embodies strength, simplicity, and sacred delight.
आदित्यो ज्योतिरादित्यः सहिष्णुर्गतिसत्तमः
He is आदित्यः – radiant like the sun among the celestial beings; ज्यॊतिरादित्यः – the supreme source of light and illumination; सहिष्णुः – patient and tolerant in the face of all; and गतिसत्तमः – the most exalted goal for those who seek liberation
सुधन्वा खण्डपरशुर्दारुणो द्रविणप्रदः ।
दिवःस्पृक् सर्वदृग्व्यासो वाचस्पतिरयोनिजः ॥ 61 ॥
Meaning:
सुधन्वा खण्डपरशुर्दारुणो द्रविणप्रदः
He is the mighty warrior armed with divine weapons — the bow and the axe (सुधन्वा, खण्डपरशुः) — who appears fierce and formidable to the unrighteous (दारुणः), yet is the compassionate benefactor who freely bestows wealth and blessings upon the devoted (द्रविणप्रदः).
दिवःस्पृक् सर्वदृग्व्यासो वाचस्पतिरयोनिजः
He is दिवःस्पृक् – whose glory reaches the heavens; सर्वदृक् – the all-seeing seer; व्यासः – the compiler of divine knowledge; वाचस्पतिर् – master of wisdom and eloquence; and अयोनिजः – the one not born of a womb, eternal and self-existent.
त्रिसामा सामगः साम निर्वाणं भेषजं भिषक् ।
सन्यासकृच्छमः शान्तो निष्ठा शान्तिः परायणम् ॥ 62 ॥
Meaning:
त्रिसामा सामगः साम निर्वाणं भेषजं भिषक्
He is त्रिसामा – the essence of all three types of Saama chants; सामगः – the master of those who sing the Vedic melodies; साम – the harmony and melody itself; He is निर्वाणम् – the supreme liberation beyond suffering; भेषजम् – the divine remedy for worldly bondage; and भिषक् – the healer of all afflictions, physical and spiritual.
सन्यासकृच्छमः शान्तो निष्ठा शान्तिः परायणम्
He is सन्यासकृत् – the giver and establisher of renunciation; शमः – inner quietude and control of the mind; शान्तः – deeply peaceful by nature; निष्ठा – the firm foundation and goal of spiritual practice; शान्तिः – the embodiment of perfect peace; and परायणम् – the ultimate refuge and destination for all seekers.
शुभाङ्गः शान्तिदः स्रष्टा कुमुदः कुवलेशयः ।
गोहितो गोपतिर्गोप्ता वृषभाक्षो वृषप्रियः ॥ 63 ॥
Meaning:
शुभाङ्गः शान्तिदः स्रष्टा कुमुदः कुवलेशयः
He is शुभाङ्गः – whose limbs radiate beauty and auspiciousness; शान्तिदः – the giver of inner and outer peace; स्रष्टा – the creator of the cosmos; कुमुदः – who delights in the joy of devotees; and कुवलेशयः – the indwelling Lord of the Earth, who resides over the entire terrestrial realm.
गोहितो गोपतिर्गोप्ता वृषभाक्षो वृषप्रियः
He is गोहितः – the well-wisher of cows and the Earth; गॊपतिः – the protector of all beings, especially the humble and innocent; गॊप्ता – the guardian who shields all creation; वृषभाक्षः – whose eyes are as strong, noble, and steady as the bull, symbol of dharma; and वृषप्रियः – the one who loves righteousness and those who follow the path of dharma.
अनिवर्ती निवृत्तात्मा सङ्क्षेप्ता क्षेमकृच्छिवः ।
श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतांवरः ॥ 64 ॥
Meaning:
अनिवर्ती निवृत्तात्मा सङ्क्षेप्ता क्षेमकृच्छिवः
He is the steadfast one (अनिवर्ती) who never retreats from His divine role; whose nature is beyond worldly desires (निवृत्तात्मा); He draws the universe back into Himself at the time of dissolution (सङ्क्षेप्ता), ensures the protection and welfare of all beings (क्षेमकृत्), and radiates auspiciousness in all He does (शिवः).
श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतांवरः
He bears the sacred mark श्रीवत्स on His chest (श्रीवत्सवक्षाः), is the divine abode of Lakshmi (श्रीवासः), her eternal Lord (श्रीपतिः), and the highest among all who possess divine wealth, radiance, and excellence (श्रीमतांवरः).
श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः ।
श्रीधरः श्रीकरः श्रेयः श्रीमाँल्लोकत्रयाश्रयः ॥ 65 ॥
Meaning:
श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः
He is the giver of prosperity and auspiciousness (श्रीदः), the Lord and master of all wealth and grace (श्रीशः), the eternal abode of Lakshmi and all divine fortune (श्रीनिवासः), the very treasure of prosperity itself (श्रीनिधिः), and the one who manifests and multiplies abundance everywhere (श्रीविभावनः).
श्रीधरः श्रीकरः श्रेयः श्रीमाँल्लोकत्रयाश्रयः
He is श्रीधरः – the bearer of Lakshmi upon His chest, श्रीकरः – the one who bestows auspiciousness, श्रॆयः – the highest good and ultimate spiritual benefit, श्रीमान् – eternally united with divine wealth, and लोकत्रयाश्रयः – the refuge and foundation for all the three worlds.
स्वक्षः स्वङ्गः शतानन्दो नन्दिर्ज्योतिर्गणेश्वरः ।
विजितात्माऽविधेयात्मा सत्कीर्तिच्छिन्नसंशयः ॥ 66 ॥
Meaning:
स्वक्षः स्वङ्गः शतानन्दो नन्दिर्ज्योतिर्गणेश्वरः
He is स्वक्षः – whose form is radiant and pleasing to behold, स्वङ्गः – whose limbs are divine and complete in themselves; He is शतानन्दः – the source of infinite bliss, नन्दिः – the one who brings joy to all devotees, ज्यॊतिः – the embodiment of divine light, and गणेश्वरः – the Lord of all celestial leaders and divine hosts.
विजितात्माऽविधेयात्मा सत्कीर्तिच्छिन्नसंशयः
He is विजितात्मा – one who has mastered His own being, विधेयात्मा – whose nature willingly conforms to uphold dharma; He is सत्कीर्तिः – famed for noble and eternal glory, and चिन्नसंशयः – the one who cuts through all doubts for those who seek Him, bringing clarity and liberation.
उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः ।
भूशयो भूषणो भूतिर्विशोकः शोकनाशनः ॥ 67 ॥
Meanung:
उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः
He is उदीर्णः – exalted above all, ever-rising in glory; सर्वतश्चक्षुः – whose vision pervades in all directions and sees all things; अनीशः – independent, ruled by none, yet the ruler of all; शाश्वत-स्थिरः – eternal and unshakably firm, the foundation of all that lasts.
भूशयो भूषणो भूतिर्विशोकः शोकनाशनः
He is भूशयः – the one who adorns all worlds with His presence, भूषणः – the ornament and glory of creation; भूतिः – the source of true prosperity; विशोकः – untouched by sorrow, and शोकनाशनः – the remover of grief for all who surrender to Him.
अर्चिष्मानर्चितः कुम्भो विशुद्धात्मा विशोधनः ।
अनिरुद्धोऽप्रतिरथः प्रद्युम्नोऽमितविक्रमः ॥ 68 ॥
Meaning:
अर्चिष्मानर्चितः कुम्भो विशुद्धात्मा विशोधनः
He is अर्चिष्मान् – radiant with divine brilliance; अर्चितः – worshipped with deep reverence by gods and sages; कुम्भः – the cosmic vessel, containing all creation within Himself; विशुद्धात्मा – whose inner being is supremely pure; and विशोधनः – the purifier who removes all impurities of the heart and mind.
अनिरुद्धोऽप्रतिरथः प्रद्युम्नोऽमितविक्रमः
He is अनिरुद्धः – the irresistible force, impossible to obstruct; अप्रतिरथः – unconquerable even in divine battle; प्रद्युम्नः – the embodiment of divine love and prosperity; and अमितविक्रमः – whose strides and valor are immeasurable, surpassing all limits.
कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः ।
त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः ॥ 69 ॥
Meaning:
कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः
He is कालनेमिनिहा – the destroyer of the asura Kālanemi, symbolizing victory over time-bound evil; वीरः – the heroic one, bold and fearless; शौरिः – born in the lineage of Sura (as the son of Vasudeva); and शूरजनेश्वरः – the supreme Lord of all heroes and noble warriors.
त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः
He is त्रिलोकात्मा – the very Self of all three worlds; त्रिलोकेशः – their supreme ruler and sustainer; केशवः – the one with beautiful, radiant hair and also the slayer of the demon Kesi; केशिहा – specifically the one who destroyed the demon Kesi; and हरिः – the remover of sins, sufferings, and ignorance.
कामदेवः कामपालः कामी कान्तः कृतागमः ।
अनिर्देश्यवपुर्विष्णुर्वीरोऽनन्तो धनञ्जयः ॥ 70 ॥
Meaning:
कामदेवः कामपालः कामी कान्तः कृतागमः
He is कामदेवः – the divine fulfiller of noble desires; कामपालः – the protector and regulator of righteous longing; कामी – one who lovingly desires the well-being of all; कान्तः – the supremely beautiful and beloved Lord; and कृतागमः – the author and establisher of the sacred scriptures and codes of spiritual law.
अनिर्देश्यवपुर्विष्णुर्वीरोऽनन्तो धनञ्जयः
He is अनिर्देश्यवपुः – whose form is beyond all description and limitation; विष्णुः – all-pervading and sustaining the universe; वीरः – ever-heroic and courageous; अनन्तः – infinite, without beginning or end; and धनञ्जयः – the conqueror of wealth, who bestows both spiritual and material prosperity.
ब्रह्मण्यो ब्रह्मकृद् ब्रह्मा ब्रह्म ब्रह्मविवर्धनः ।
ब्रह्मविद् ब्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रियः ॥ 71 ॥
Meaning:
ब्रह्मण्यो ब्रह्मकृद् ब्रह्मा ब्रह्म ब्रह्मविवर्धनः
He is ब्रह्मण्यः – ever devoted to upholding sacred knowledge and protecting those who live by it; ब्रह्मकृत् – the one who establishes and creates Brahmanical order; ब्रह्मा – the creator of the universe; ब्रह्म – the eternal, infinite reality itself; and ब्रह्मविवर्धनः – the one who nourishes and promotes the growth of spiritual wisdom and Vedic knowledge.
ब्रह्मविद् ब्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रियः
He is ब्रह्मवित् – the knower of the absolute truth; ब्राह्मणः – the essence of the spiritual priesthood and Vedic tradition; ब्रह्मी – ever united with the power of Brahma (creative intelligence); ब्रह्मज्नः – the one who realizes and reveals Brahman; and ब्राह्मणप्रियः – the beloved of those who live a life of truth, austerity, and sacred learning.
महाक्रमो महाकर्मा महातेजा महोरगः ।
महाक्रतुर्महायज्वा महायज्ञो महाहविः ॥ 72 ॥
Meaning:
महाक्रमो महाकर्मा महातेजा महोरगः
He whose every movement spans the cosmos (महाक्रमः), whose divine actions are of the highest order (महाकर्मा), whose brilliance is unmatched and illuminating to all worlds (महातेजाः), and who manifests as the mighty cosmic serpent sustaining the universe (महोरगः).
महाक्रतुर्महायज्वा महायज्ञो महाहविः
He is the greatest of sacrificial rites (महाक्रतुः), the supreme performer of sacred offerings (महायज्वा), the yajña itself in its divine essence (महायज्नः), and the ultimate oblation offered in devotion (महाहविः)
स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः ।
पूर्णः पूरयिता पुण्यः पुण्यकीर्तिरनामयः ॥ 73 ॥
Meaning:
स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः
He is स्तव्यः – the one worthy of all praise; स्तवप्रियः – delighted by sincere hymns and glorification; He is Himself the sacred hymn (स्तॊत्रम्), the act of praise (स्तुतिः), and the one who praises through inspired hearts (स्तॊता); He is also रणप्रियः – ever pleased by righteous battle, where dharma is defended with valor.
पूर्णः पूरयिता पुण्यः पुण्यकीर्तिरनामयः
He is पूर्णः – complete and full in Himself, lacking nothing; पूरायिता – the fulfiller of the wishes and needs of all beings; पुण्यः – pure and sacred in essence; पुण्यकीर्तिः – whose fame is holy and uplifting; and अनामयः – free from all suffering, and the source of healing for those in pain.
मनोजवस्तीर्थकरो वसुरेता वसुप्रदः ।
वसुप्रदो वासुदेवो वसुर्वसुमना हविः ॥ 74 ॥
Meaning:
मनोजवस्तीर्थकरो वसुरेता वसुप्रदः
He is मनोजवः – whose movement and grace are swifter than the mind itself, reaching devotees even before they call; तीर्थकरः – the sanctifier who transforms any place into a holy pilgrimage by His presence; वसुरेताः – the divine source from which all abundance and life flow forth; and वसुप्रदः – the one who graciously bestows all forms of prosperity, both worldly and spiritual.
वसुप्रदो वासुदेवो वसुर्वसुमना हविः
He is वसुप्रदः – the ceaseless giver of divine riches; वासुदेवः – the indwelling Lord of all beings, ever present and all-pervading; वसुः – the essence of goodness and wealth; वसुमनाः – whose divine mind is absorbed in the welfare of the universe; and हविः – the sacred offering in every act of worship, received by Him alone in all forms.
सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः ।
शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः ॥ 75 ॥
Meaning:
सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः
He is सद्गतिः – the ultimate and noble destination for all souls; सत्कृतिः – the embodiment of virtuous action and sacred conduct; सत्ता – the eternal existence underlying all being; सद्भूतिः – the source of all that is good and real; and सत्परायणः – the supreme refuge of those who walk the path of truth and righteousness.
शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः
He is शूरसॆनः – born in the noble dynasty of the Soorasenas; यदुश्रेष्ठः – the greatest among the Yadus; सन्निवासः – the divine dwelling place of peace and auspiciousness; and सुयामुनः – whose leelas and presence sanctify the sacred banks of the Yamuna River.
भूतावासो वासुदेवः सर्वासुनिलयोऽनलः ।
दर्पहा दर्पदो दृप्तो दुर्धरोऽथापराजितः ॥ 76 ॥
Meaning:
भूतावासो वासुदेवः सर्वासुनिलयोऽनलः
As भूतावासः, He is the indwelling support of all beings, the one who resides in and upholds all creation; known as वासुदेवः, He pervades everything as both immanent and transcendent; being सर्वासुनिलयः, He is the resting place of all life energies; and as अनलः, He burns like fire – the purifying, dynamic force in all existence.
दर्पहा दर्पदो दृप्तो दुर्धरोऽथापराजितः
He crushes arrogance as दर्पहा, empowers the noble with rightful pride as दरपदः, shines with divine majesty as दृप्तः, is impossible to restrain as दुर्धरः, and forever unconquered as अपराजितः, standing above all as the invincible protector of dharma.
विश्वमूर्तिर्महामूर्तिर्दीप्तमूर्तिरमूर्तिमान् ।
अनेकमूर्तिरव्यक्तः शतमूर्तिः शताननः ॥ 77 ॥
Meaning:
विश्वमूर्तिर्महामूर्तिर्दीप्तमूर्तिरमूर्तिमान्>
He is विश्वमूर्तिः – the form of the entire universe itself, महामूर्तिः – whose divine manifestation encompasses all vastness, दीप्तमूर्तिः – blazing with spiritual radiance, and yet अमूर्तिमान् – beyond all physical form, formless in His true nature as pure Consciousness.
अनेकमूर्तिरव्यक्तः शतमूर्तिः शताननः
He appears as अनेकमूर्तिः – in countless divine forms, अव्यक्तः – yet remains unmanifest and subtle beyond perception; He is शतमूर्तिः – possessing a hundred aspects or forms that uphold creation, and शताननः – the one with infinite faces, reflecting the presence of the Divine in every being and every direction.
एको नैकः स्तवः कः किं यत्तत् पदमनुत्तमम् ।
लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः ॥ 78 ॥
Meaning:
एको नैकः स्तवः कः किं यत्तत् पदमनुत्तमं
He is एकह् – the One without a second, and yet नैकः – manifesting as the many; He is the essence of all hymns and praise (स्तवः), the mystery behind the questions of "Who?" and "What?" (कः, किं), and ultimately that supreme, unsurpassable goal – तत् पदं अनुत्तमम् – the highest abode beyond all duality.
लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः
He is लोकबन्धुः – the true friend and well-wisher of the world, लोकनाथः – the sovereign Lord of all realms, माधवः – the consort of Lakshmi and the master of all knowledge, and भक्तवत्सलः – deeply affectionate toward His devotees, ever responding to their love with compassion and grace.
सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी ।
वीरहा विषमः शून्यो घृताशीरचलश्चलः ॥ 79 ॥
Meaning:
सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी
He is सुवर्णवर्णः – glowing with a golden hue, symbolizing purity and divinity; हेमाङ्गः – with limbs resplendent like gold; वराङ्गः – possessing the most beautiful and auspicious form; and चन्दनाङ्गदी – adorned with fragrant sandalwood paste and divine ornaments, radiating sacred charm and serenity.
वीरहा विषमः शून्यो घृताशीरचलश्चलः
He is वीरहा – the vanquisher of mighty warriors and evil forces; विषमः – beyond comparison or duality; शून्यः – appearing as emptiness to those bound by illusion, yet full in His own Self; घृताशीः – whose very nourishment is sacred and pure like clarified butter; अचलः – unmoving and constant as the Truth, and चलः – yet also dynamic, pervading all that moves in creation.
अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृत् ।
सुमेधा मेधजो धन्यः सत्यमेधा धराधरः ॥ 80 ॥
Meaning:
अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृत्
He is अमानी – free from pride, though all-glorious; मानदः – the giver of honor to the deserving; मान्यः – revered and worthy of the highest respect; He is लोकस्वामी – the sovereign Lord of all worlds, and त्रिलोकधृत् – the sustainer of the three realms, upholding them through His unshakable presence.
सुमेधा मेधजो धन्यः सत्यमेधा धराधरः
He is सुमेधा – endowed with supreme and auspicious intellect; मेधजः – born of sacred knowledge or Vedic wisdom; धन्यः – truly blessed and the giver of blessings; सत्यमेधा – whose wisdom is rooted in eternal Truth; and धराधरः – the one who supports the Earth itself, like the cosmic axis around which all turns.
तेजोऽवृषो द्युतिधरः सर्वशस्त्रभृतांवरः ।
प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः ॥ 81 ॥
Meaning:
तेजोऽवृषो द्युतिधरः सर्वशस्त्रभृतांवरः
He is तेजो’वृषः – the radiant shower of divine brilliance, like a sacred rain of spiritual energy; द्युतिधरः – the bearer of immense splendor and light; and सर्वशस्त्रभृतांवरः – the supreme among all wielders of weapons, master of every celestial weapon and protector of dharma.
प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः
He is प्रग्रहः – the controller who guides beings toward righteousness; निग्रहः – the subduer of the wicked and unrighteous; व्यग्रः – ever alert and engaged in cosmic responsibility; नैकशृङ्गः – appearing in many forms of power and might, like with numerous horns or peaks of strength; and गदाग्रजः – the elder of Gada, signifying His royal lineage and seniority among divine warriors.
चतुर्मूर्ति श्चतुर्बाहु श्चतुर्व्यूह श्चतुर्गतिः ।
चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात् ॥ 82 ॥
Meaning:
चतुर्मूर्ति श्चतुर्बाहु श्चतुर्व्यूह श्चतुर्गतिः
He is चतुर्मूर्तिः – manifesting in four divine forms (like Vasudeva, Sankarshana, Pradyumna, and Aniruddha); चतुर्बाहुः – possessing four arms, symbolic of His all-pervading power and omnidirectional protection; चतुर्व्यूहः – the one who projects Himself into fourfold aspects for cosmic functions; and चतुर्गतिः – the goal of all four paths of liberation (karma, jnana, bhakti, and yoga).
चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात्
He is चतुरात्मा – present in the four states of consciousness (waking, dreaming, deep sleep, and turiya); चतुर्भावः – the cause and essence of the fourfold creation; चतुर्वेदवित् – the knower and revealer of all four Vedas; and ऎकपात् – though manifesting in many ways, He remains the One undivided Reality, the single footstep upon which the entire universe rests.
समावर्तोऽनिवृत्तात्मा दुर्जयो दुरतिक्रमः ।
दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा ॥ 83 ॥
Meaning:
समावर्तोऽनिवृत्तात्मा दुर्जयो दुरतिक्रमः
He is समावर्तः – the one who appears again and again for the protection of dharma, cycling through cosmic manifestations; निवृत्तात्मा – whose inner nature is detached and free from all worldly entanglements; दुर्जयः – impossible to conquer by force; and दुरतिक्रमः – whose will and law cannot be transgressed by any being, celestial or mortal.
दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा
He is दुर्लभः – extremely difficult to attain without deep devotion and purity; दुर्गमः – beyond the reach of the senses and mind; दुर्गः – the stronghold, the inner fortress of spiritual protection; दुरावासः – not easily approachable by those bound by ego or impurity; and दुरारिहा – the destroyer of powerful enemies, especially the enemies of inner ignorance and adharma.
शुभाङ्गो लोकसारङ्गः सुतन्तुस्तन्तुवर्धनः ।
इन्द्रकर्मा महाकर्मा कृतकर्मा कृतागमः ॥ 84 ॥
Meaning:
शुभाङ्गो लोकसारङ्गः सुतन्तुस्तन्तुवर्धनः
He is शुभाङ्गः – whose limbs radiate auspiciousness and divine beauty; लोकसारङ्गः – who moves gracefully through the worlds like a divine swan, drawing the essence of all creation; सुतन्तुः – the independent one, not bound by any external cause; and तन्तुवर्धनः – the one who extends and sustains the threads of cosmic order and creation.
न्द्रकर्मा महाकर्मा कृतकर्मा कृतागमः
He performs deeds as mighty as those of Indra (इन्द्रकर्मा), yet far surpasses them with His महाकर्मा – His great, divine actions; He is कृतकर्मा – the accomplisher of all duties that uphold the cosmos; and कृतागमः – the one who has established and revealed the sacred scriptures and eternal truths through divine experience.
उद्भवः सुन्दरः सुन्दो रत्ननाभः सुलोचनः ।
अर्को वाजसनः शृङ्गी जयन्तः सर्वविज्जयी ॥ 85 ॥
Meaning:
उद्भवः सुन्दरः सुन्दो रत्ननाभः सुलोचनः
He is उद्भवः – the origin of all existence, from whom the universe emerges; सुन्दरः – beautiful in form and essence; सुन्दः – ever pure and radiant in character; रत्ननाभः – with a navel adorned by a shining gem, symbolizing the source of creation (Padmanabha); and सुलोचनः – with eyes so divine and auspicious that they captivate and bless all who behold Him.
अर्को वाजसनः शृङ्गी जयन्तः सर्वविज्जयी
He is अर्कः – brilliant like the sun, the dispeller of darkness; वाजसनः – the essence of the Yajurveda and the nourisher through sacred knowledge; शृङ्गी – one who is adorned with divine horns or symbols of power (possibly referring to Varaha form); जयन्तः – ever victorious in all realms; and सर्वविज्जयी – the supreme conqueror, victorious over all knowledge systems, forces, and directions.
सुवर्णबिन्दुरक्षोभ्यः सर्ववागीश्वरेश्वरः ।
महाहृदो महागर्तो महाभूतो महानिधिः ॥ 86 ॥
Meaning:
सुवर्णबिन्दुरक्षोभ्यः सर्ववागीश्वरेश्वरः
He is सुवर्णबिन्दुः – the golden point, the seed of all creation, radiant like the bindu of divine light; अक्षोभ्यः – unshakable and unmoved amidst the turbulence of the universe; and सर्ववागीश्वरेश्वरः – the Lord of all lords of speech, the supreme master over all expressions, mantras, and divine words.
महाहृदो महागर्तो महाभूतो महानिधिः
He is the vast inner source of all spiritual energy (महाहृदः), the profound cosmic depth where all phenomena dissolve and emerge (महागर्तः), the primal force behind all created elements (महाभूतः), and the limitless reservoir of divine wealth, wisdom, and auspiciousness (महानिधिः).
कुमुदः कुन्दरः कुन्दः पर्जन्यः पावनोऽनिलः ।
अमृताशोऽमृतवपुः सर्वज्ञः सर्वतोमुखः ॥ 87 ॥
Meaning:
कुमुदः कुन्दरः कुन्दः पर्जन्यः पावनोऽनिलः
As कुमुदः, He delights the hearts of beings like a lotus blooming in joy, and as कुन्दरः, He destroys inner impurities and obstacles; कुन्दः reveals His pure, white, fragrant nature; He nourishes creation like पर्जन्यः, the rain-bearing cloud, and purifies all as पावनः, flowing gently and invisibly like अनिलः, the vital air of life.
अमृताशोऽमृतवपुः सर्वज्ञः सर्वतोमुखः
He is अमृताशः, the one who partakes of and grants the nectar of immortality, and अमृतवपुः, whose divine form is itself immortal; as सर्वज्जः, He knows all that exists, and as सर्वतोमुखः, He faces all directions, pervading the universe with complete awareness and grace
सुलभः सुव्रतः सिद्धः शत्रुजिच्छत्रुतापनः ।
न्यग्रोधोऽदुम्बरोऽश्वत्थश्चाणूरान्ध्र निषूदनः ॥ 88 ॥
Meaning:
सुलभः सुव्रतः सिद्धः शत्रुजिच्छत्रुतापनः
He is सुलभः – easily attainable to sincere devotees, not hidden behind ritual or complexity; सुव्रतः – ever firm in divine vows and dharmic resolve; as सिद्धः, He is the embodiment of perfection and fulfillment; शत्रुजित् – the one who triumphs over all enemies; and चत्रुतापनः – the one who scorches and overcomes even the most powerful adversaries of righteousness.
न्यग्रोधोऽदुम्बरोऽश्वत्थश्चाणूरान्ध्र निषूदनः
He is like the न्यग्रोध (banyan tree), expansive and sheltering all existence; like the sacred उदुम्बर and अश्वत्तःअ trees, symbolizing eternal life and cosmic stability; and as चाणूरान्ध्र निषूदनः, He is the mighty destroyer of Chāṇūra and other asuric forces, who represents the power that removes tyranny and upholds divine justice.
सहस्रार्चिः सप्तजिह्वः सप्तैधाः सप्तवाहनः ।
अमूर्तिरनघोऽचिन्त्यो भयकृद्भयनाशनः ॥ 89 ॥
Meaning:
सहस्रार्चिः सप्तजिह्वः सप्तैधाः सप्तवाहनः
He is सहस्रार्चिः – radiating with a thousandfold brilliance, like countless rays of divine light; सप्तजिह्वः – manifesting as the seven tongues of sacred fire, symbolizing His connection with sacrifice and cosmic energy; सप्तैधः – blazing forth in seven flames representing divine illumination; and सप्तवाहनः – the one who moves through the seven worlds or rides seven divine forces, sustaining all realms of creation.
अमूर्तिरनघोऽचिन्त्यो भयकृद्भयनाशनः
He is अमूर्तिः – formless, beyond shape or limitation; अनघः – completely free from sin or imperfection; अचिन्त्यः – beyond thought and conception, unattainable by the limited intellect; He is both भयकृत् – the creator of fear for the wicked and unjust, and भयनासनः – the destroyer of fear for those who surrender in devotion.
अणुर्बृहत्कृशः स्थूलो गुणभृन्निर्गुणो महान् ।
अधृतः स्वधृतः स्वास्यः प्राग्वंशो वंशवर्धनः ॥ 90 ॥
Meaning:
अणुर्बृहत्कृशः स्थूलो गुणभृन्निर्गुणो महान्
He is simultaneously अणु, subtler than the smallest particle, and बृहत्, vaster than all creation; He takes on the forms of the unnoticeably कृश and the immensely स्थूल as needed, playing within form and formlessness; though He bears and sustains the play of qualities as गुणभृत्, His essential nature remains निर्गुण, untouched by them — for He alone is the truly महान्, the limitless Supreme.
अधृतः स्वधृतः स्वास्यः प्राग्वंशो वंशवर्धनः
He is अधृत – not supported by anything outside Himself, for He is the foundation of all; yet He is स्वधृत – self-upheld, sustaining the cosmos by His own will; स्वास्यः – whose divine face is the origin of sacred speech and cosmic expression; the ancient प्राग्वंश, root of all divine lineages, and वंशवर्धनः – the one who causes the noble lineages of dharma to flourish and evolve through time.
भारभृत् कथितो योगी योगीशः सर्वकामदः ।
आश्रमः श्रमणः, क्षामः सुपर्णो वायुवाहनः ॥ 91 ॥
Meaning:
भारभृत् कथितो योगी योगीशः सर्वकामदः
He is भारभृत्, the cosmic bearer who effortlessly carries the weight of the universe; glorified in all sacred texts as कथितः, He is described as the ultimate योगी, inwardly absorbed and self-controlled, and as योगीशः, the Lord who leads all yogis to liberation; He is also सर्वकामदः, the fulfiller of every noble desire for the one who seeks Him with devotion.
आश्रमः श्रमणः, क्षामः सुपर्णो वायुवाहनः
He is आश्रमः, the sacred foundation upholding all stages of life and paths of renunciation; as श्रमणः, He inspires the spiritual striving that leads to purity; क्षामः reflects His austere, tapas-filled nature; He is सुपर्णः, the radiant-winged Garuda who soars beyond bondage; and वायुवाहनः, the one who guides the life-giving wind, subtle and all-pervading.
धनुर्धरो धनुर्वेदो दण्डो दमयिता दमः ।
अपराजितः सर्वसहो नियन्ताऽनियमोऽयमः ॥ 92 ॥
Meaning:
धनुर्धरो धनुर्वेदो दण्डो दमयिता दमः
He is धनुर्धरः, the wielder of the divine bow, ever ready to uphold dharma through righteous strength; धनुर्वेदः, the very knowledge and science of archery and cosmic warfare; दण्डः, the embodiment of discipline and divine justice; दमयिता, the subduer of ego, pride, and adharma; and दमः, the inner restraint that leads the seeker toward Self-mastery and peace.
अपराजितः सर्वसहो नियन्ताऽनियमोऽयमः
He is अपराजितः – the one who can never be defeated, for He is supreme over all forces; सर्वसहः – infinitely tolerant, enduring everything with perfect equanimity; as नियन्ता, He governs all beings and movements in the cosmos; as नियमः, He is the sacred observance that aligns life with higher truth; and as यमः, He is the ultimate regulator who brings order, discipline, and balance to all existence.
सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः ।
अभिप्रायः प्रियार्होऽर्हः प्रियकृत् प्रीतिवर्धनः ॥ 93 ॥
Meaning:
सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः
As सत्त्ववान्, He is full of noble strength rooted in purity; सात्त्विकः – ever established in the qualities of calmness, clarity, and harmony; He is सत्यः, the very embodiment of eternal truth, and सत्यधर्मपरायणः, meaning He is completely devoted to upholding truth and dharma in every aspect of the cosmos.
अभिप्रायः प्रियार्होऽर्हः प्रियकृत् प्रीतिवर्धनः
He is अभिप्रायः, the noble intention and higher will behind all actions in the universe; प्रियार्हः, the most deserving of love and offerings; अर्हः, worthy of all reverence; He is प्रियकृत्, the one who brings joy to His devotees, and प्रीतिवर्धनः, who ever increases divine love in the hearts of those who seek Him.
विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग्विभुः ।
रविर्विरोचनः सूर्यः सविता रविलोचनः ॥ 94 ॥
Meaning:
विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग्विभुः
He is विहायसगतिः, whose movement is through the vastness of the sky, transcending all realms; ज्योतिः, the eternal source of divine light; सुरुचिः, whose beauty and brilliance captivate the heart of the devotee; हुतभुक्, the receiver of all offerings through sacred fire; and विभुः, the all-pervading, limitless presence that sustains the universe.
रविर्विरोचनः सूर्यः सविता रविलोचनः
He is रविः, the life-giving radiance that nurtures all beings; विरोचनः, the one who shines brilliantly across the cosmos; as सूर्यः and सविता, He is the sun and the primal force behind its illumination; and as रविलोचनः, He is the eye of the sun itself — the ever-watching, all-seeing source of light and awareness.
अनन्तो हुतभुग्भोक्ता सुखदो नैकजोऽग्रजः ।
अनिर्विण्णः सदामर्षी लोकधिष्ठानमद्भुतः ॥ 95 ॥
Meaning:
अनन्तो हुतभुग्भोक्ता सुखदो नैकजोऽग्रजः
He is अनन्तः, the infinite one without beginning or end; हुतभुक्, the divine receiver of sacrificial offerings; भोक्ता, the true enjoyer of all actions and results; सुखदह्, the giver of lasting happiness to all devotees; नैकजः, born in many forms to protect dharma in every age; and अग्रजः, the elder and foremost, who existed before all.
अनिर्विण्णः सदामर्षी लोकधिष्ठानमद्भुतः
He is अनिर्विण्णः, never disinterested or weary, ever engaged in the well-being of the cosmos; सदामर्षी, always patient and free from anger, even with the faults of the world; He is the लोकधिष्ठानम्, the very foundation and support of all worlds; and अद्भुतः, the wondrous and incomparable one, beyond imagination and awe-inspiring in every way.
सनात्सनातनतमः कपिलः कपिरव्ययः ।
स्वस्तिदः स्वस्तिकृत्स्वस्तिः स्वस्तिभुक् स्वस्तिदक्षिणः ॥ 96 ॥
Meaning:
सनात्सनातनतमः कपिलः कपिरव्ययः
He is सनात् – ever-present without beginning, and सनातनतमः – the most ancient and eternal reality beyond all cycles of time; कपिलः, the great sage and divine teacher who revealed the essence of discrimination and wisdom; कपिः, the luminous seer who shines through all inner realms; and अव्ययः, the unchanging, indestructible Self that remains untouched through all transformations.
स्वस्तिदः स्वस्तिकृत्स्वस्तिः स्वस्तिभुक् स्वस्तिदक्षिणः
He is स्वस्तिदः – the one who bestows auspiciousness and peace to all beings; स्वस्तिकृत् – the creator and doer of good in every direction; स्वस्तिः – the very embodiment of well-being; स्वस्तिभुक् – the enjoyer of all sacred offerings made in a spirit of goodness; and स्वस्तिदक्षिणः – He whose right hand (dakṣiṇa) confers divine blessings and auspicious outcomes.
अरौद्रः कुण्डली चक्री विक्रम्यूर्जितशासनः ।
शब्दातिगः शब्दसहः शिशिरः शर्वरीकरः ॥ 97 ॥
Meaning:
अरौद्रः कुण्डली चक्री विक्रम्यूर्जितशासनः
He is अरौद्रः, one whose nature is free of cruelty or harshness, ever calm and benevolent; कुण्डली, radiant with divine, coiled energy and adorned with celestial ornaments; चक्री, ever armed with the discus of cosmic order; विक्रमी, the one of immense and heroic strides; and ऊर्जितशासनः, whose supreme rulership is established through sheer power and divine authority.
शब्दातिगः शब्दसहः शिशिरः शर्वरीकरः
He is शब्दातिगः, beyond the reach of all sound and speech, untouched by name and form; yet as शब्दसहः, He upholds the power of sound as the Veda itself; He is शिशिरः, the cool, gentle refuge that calms the heat of worldly suffering; and शर्वरीकरः, the one who dispels the deepest darkness, bringing dawn to the long night of ignorance.
अक्रूरः पेशलो दक्षो दक्षिणः, क्षमिणांवरः ।
विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः ॥ 98 ॥
Meaning:
अक्रूरः पेशलो दक्षो दक्षिणः, क्षमिणांवरः
He is अक्रूरः, ever free from cruelty or harshness, embodying kindness in action and thought. As पेशलः, He is gentle and pleasing in conduct and speech. He is दक्षः, supremely skilled and efficient in all divine activities, and दक्षिणः, generous and graceful, especially in granting boons. Among those who forgive, He is क्षमिणांवरः, the foremost — the highest exemplar of patience and compassion.
विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः
He is विद्वत्तमः, the highest among the wise, the supreme knower of all knowledge and truth. As वीतभयः, He is completely free from fear and removes fear from the hearts of His devotees. And as पुण्यश्रवणकीर्तनः, merely hearing or chanting His name and glories becomes a sacred act that purifies and uplifts the listener.
उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः ।
वीरहा रक्षणः सन्तो जीवनः पर्यवस्थितः ॥ 99 ॥
Meaning:
उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः
He is दुष्कृतिहा, the destroyer of all evil deeds and the karmic bonds that bind beings to suffering; He is पुण्यः, the very embodiment of merit and sacredness; and as दुःस्वप्ननाशनः, He removes all inauspiciousness, including bad dreams and mental disturbances, purifying both inner and outer worlds.
वीरहा रक्षणः सन्तो जीवनः पर्यवस्थितः
He is वीरहा, the slayer of mighty enemies who oppose righteousness; रक्षणः, the protector who safeguards devotees at every step; सन्तः जीवनः, the very life-force and support of saintly beings who walk the path of truth; and पर्यवस्थितः, the one who is firmly established everywhere, witnessing all from within and beyond.
अनन्तरूपोऽनन्त श्रीर्जितमन्युर्भयापहः ।
चतुरश्रो गभीरात्मा विदिशो व्यादिशो दिशः ॥ 100 ॥
Meaning:
अनन्तरूपोऽनन्त श्रीर्जितमन्युर्भयापहः
He is अनन्तरूपः, manifesting in infinite forms across space and time, yet remaining the One Self; अनन्त श्रीः, possessed of endless auspiciousness and divine glory; जितमन्युः, whose anger is conquered and ever under control; and भयापहः, the remover of all fear, granting refuge and courage to those who surrender.
चतुरश्रो गभीरात्मा विदिशो व्यादिशो दिशः
He is चतुरश्रः, perfect and balanced in all directions and dimensions; गभीरात्मा, the deeply profound and unfathomable Self, beyond intellectual grasp; He is विदिशः – the unseen paths; व्यादिशः – the cause of directional flow; and दिशः – the very essence of all directions, pervading everywhere as the cosmic presence.
अनादिर्भूर्भुवो लक्ष्मीः सुवीरो रुचिराङ्गदः ।
जननो जनजन्मादिर्भीमो भीमपराक्रमः ॥ 101 ॥
Meaning:
अनादिर्भूर्भुवो लक्ष्मीः सुवीरो रुचिराङ्गदः
As the beginningless One who pervades the realms of भूर् and भुवः, He manifests as लक्ष्मीः, the eternal auspicious presence. Adorned as सुवीरः, the embodiment of noble strength, He shines in splendor as रुचिराङ्गदः, with beautiful armlets glowing like His divine energy.
जननो जनजन्मादिर्भीमो भीमपराक्रमः
He who is the source of all creation—जननः—and the origin even of the creators themselves—जनजन्मादिः—stands as भीमः, a force of awe and majesty, whose भीमपराक्रम, or fearsome valor, upholds cosmic order and destroys all that is opposed to it.
आधारनिलयोऽधाता पुष्पहासः प्रजागरः ।
ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः ॥ 102 ॥
Meaning:
आधारनिलयोऽधाता पुष्पहासः प्रजागरः
He is the unwavering foundation and resting place of all beings, as आधारनिलय; the divine sustainer of the universe, known as धाता. As पुष्पहास, His radiance is as gentle and captivating as a blooming flower, and as प्रजागर, He remains ever-awake, ever-aware, witnessing all from within the hearts of beings
ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः
He is ऊर्ध्वग, the One who leads souls upward toward higher realization; walking firmly in the righteous way as सत्पथाचार. He is प्राणद, the giver of life-breath; प्रणव, the sacred syllable Om that pervades all Vedic knowledge; and पण, the divine reward for those who follow the path of dharma
प्रमाणं प्राणनिलयः प्राणभृत् प्राणजीवनः ।
तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः ॥ 103 ॥
Meaning:
प्रमाणं प्राणनिलयः प्राणभृत् प्राणजीवनः
He is प्रमाण, the ultimate authority by which truth is known; as प्राणनिलय, the support of all life-forces; as प्राणभृत्, the one who sustains all beings through their breath; and as प्राणजीवन, He is the very life-energy present in every living being.
तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः
He is the highest तत्त्व, the eternal truth and essence behind all forms; तत्त्ववित्, the knower of all reality; ऎक-अत्मा, the one Self in all; and जन्म-म्ऱ्त्यु-जरा-अतिगः, completely beyond birth, death, and aging — untouched by the cycles that govern the mortal world.
भूर्भुवः स्वस्तरुस्तारः सविता प्रपितामहः ।
यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः ॥ 104 ॥
Meaning:
भूर्भुवः स्वस्तरुस्तारः सविता प्रपितामहः
He is the essence of all the three worlds—भूर्, भुवः, and स्वः—sustaining existence at every level. As the eternal तरु or divine tree, He gives shelter and nourishment; as तारः, He helps beings cross the ocean of bondage; He is सविता, the cosmic energizer like the sun; and प्रपितामहः, the great-grandfather of all, even of Brahmā himself.
यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः
He is the very act of sacrifice—यज्जः; the यज्जपति, the Lord of all sacrificial rites; the यज्वा, the performer of those sacrifices; with यज्जाङ्ग, His very limbs representing elements of the yajña; and as यज्जवाहनः, He is the carrier and receiver of all offerings, making every act of surrender reach the divine.
यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुक् यज्ञसाधनः ।
यज्ञान्तकृद् यज्ञगुह्यमन्नमन्नाद एव च ॥ 105 ॥
Meaning:
यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुक् यज्ञसाधनः
He is यज्जभृत्, the sustainer of all sacrificial rituals; यज्जकृत्, the one who initiates and creates the yajñas; यज्जी, the worshipper in every sacred act; यज्जभुक्, the enjoyer of the offerings made in sacrifice; and यज्जसाधनः, the very means and purpose through which all sacrifices are fulfilled.
यज्ञान्तकृद् यज्ञगुह्यमन्नमन्नाद एव च
He is यज्जान्तकृत्, the one who concludes or completes the cycle of sacrifice; यज्जगुह्यम्, the deepest mystery hidden within all acts of offering; अन्नम्, the sacred food offered; and also अन्नाद, the divine enjoyer of that food — thus He alone is both the offering and the receiver.
आत्मयोनिः स्वयञ्जातो वैखानः सामगायनः ।
देवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः ॥ 106 ॥
Meaning:
आत्मयोनिः स्वयञ्जातो वैखानः सामगायनः
He is आत्मयोनिः, born from Himself with no external source; स्वयञ्जातः, self-born and self-existent; as वैखानः, He is known as the ancient sage who revealed deep spiritual truths; and सामगायनः, He is the singer of the साम hymns — the musical embodiment of Vedic wisdom and divine harmony.
देवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः
He is देवकीनन्दनः, the delight of Devaki and her divine son, स्रष्टा, the creator of the universe; क्षितीशः, the supreme ruler of the Earth; and पापनाशनः, the destroyer of all sin, whose very remembrance purifies the soul.
शङ्खभृन्नन्दकी चक्री शार्ङ्गधन्वा गदाधरः ।
रथाङ्गपाणिरक्षोभ्यः सर्वप्रहरणायुधः ॥ 107 ॥
Meaning:
शङ्खभृन्नन्दकी चक्री शार्ङ्गधन्वा गदाधरः
He is the Lord who holds the divine conch शङ्ख, the powerful mace नन्दकी, the discus चक्री, the celestial bow शार्न्ग, and the mighty club गदा, appearing with these divine weapons as symbols of protection and righteousness.
रथाङ्गपाणिरक्षोभ्यः सर्वप्रहरणायुधः
He is रथाङ्गपाणि, whose hand rests on the chariot wheel ready for action; अक्षोभ्यः, the unshaken One who remains steady in all circumstances; and सर्वप्रहरणायुधः, the One who is Himself the wielder of all weapons — where every part of Him becomes a means to uphold dharma.
श्री सर्वप्रहरणायुध ॐ नम इति ।
Meaning:
श्री सर्वप्रहरणायुध ॐ नम इति
Salutations to श्री—the auspicious One—who is known as सर्वप्रहरणायुध, the wielder of all weapons, whose very being is equipped with every means to protect the universe. With the utterance of ॐ नम इति, we bow in complete surrender, invoking His presence with the sacred sound that represents the Absolute.
वनमाली गदी शार्ङ्गी शङ्खी चक्री च नन्दकी ।
श्रीमान्नारायणो विष्णुर्वासुदेवोऽभिरक्षतु ॥ 108 ॥
Meaning:
वनमाली गदी शार्ङ्गी शङ्खी चक्री च नन्दकी
He is वनमाली, adorned with the forest garland (vanamālā) that represents His connection to all of creation. Bearing the mighty mace as गदी, the divine bow as शार्न्ग्गी, the conch as शङ्खी, the discus as चक्री, and the sword as नन्दकी, He stands as the embodiment of divine power, ready to protect and uphold dharma.
श्रीमान्नारायणो विष्णुर्वासुदेवोऽभिरक्षतु
May the glorious श्रीमान्नारायण, who is none other than विष्णु, and known as वासुदेव, the indwelling Self of all beings, ever protect us with His supreme grace, power, and presence in all directions and all times.
श्री वासुदेवोऽभिरक्षतु ॐ नम इति ।
Meaning:
श्री वासुदेवोऽभिरक्षतु ॐ नम इति
May श्री वासुदेव, the all-pervading, most auspicious Supreme Being, protect us completely and always. With the sacred invocation ॐ नम इति, we offer our reverence and surrender at His feet, acknowledging Him as the eternal protector and inner Self.
उत्तर पीठिका
फलश्रुतिः
इतीदं कीर्तनीयस्य केशवस्य महात्मनः ।
नाम्नां सहस्रं दिव्यानामशेषेण प्रकीर्तितम्। ॥ 1 ॥
Meaning:
इतीदं कीर्तनीयस्य केशवस्य महात्मनः
Thus ends this sacred hymn that glorifies केशव, the supreme and exalted महात्मा, whose divine qualities are worthy of endless praise and remembrance by all seekers.
नाम्नां सहस्रं दिव्यानामशेषेण प्रकीर्तितम्
A total of one thousand दिव्य-नाम — divine names — of the Lord have been प्रकीर्तित, chanted completely and without omission, as a means to invoke His presence and grace.
य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत्।
नाशुभं प्राप्नुयात् किञ्चित्सोऽमुत्रेह च मानवः ॥ 2 ॥
Meaning:
य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत्
Whoever शृणुयात्—listens to this daily—and परिकीर्तयॆत्—recites it with devotion, regularly glorifying these names of the Lord, becomes aligned with dharma and divine remembrance
नाशुभं प्राप्नुयात् किञ्चित्सोऽमुत्रेह च मानवः
Such a मानव—human being—will never encounter anything नाशुभम्, inauspicious or harmful, whether in this life इह or in the life beyond अमुत्र; nothing evil shall ever befall one who lives in the vibration of these names.
वेदान्तगो ब्राह्मणः स्यात् क्षत्रियो विजयी भवेत् ।
वैश्यो धनसमृद्धः स्यात् शूद्रः सुखमवाप्नुयात् ॥ 3 ॥
Meaning:
वेदान्तगो ब्राह्मणः स्यात् क्षत्रियो विजयी भवेत्
By devotionally engaging with this hymn, a ब्राह्मण becomes one who has mastered the वेदान्त, attaining scriptural wisdom and spiritual realization; and a क्षत्रिय becomes विजयी, victorious in his duties and righteous endeavors.
वैश्यो धनसमृद्धः स्यात् शूद्रः सुखमवाप्नुयात्
A वैश्य attains धनसमृद्धि, prosperity in wealth and trade; and even a शूद्र, by sincere recitation, is blessed with सुखम् — comfort, happiness, and peace in life.
धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात् ।
कामानवाप्नुयात् कामी प्रजार्थी प्राप्नुयात्प्रजाम्। ॥ 4 ॥
Meaning:
धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात्
One who seeks धर्म through the recitation of these names will indeed attain righteousness, and the one who desires अर्थ, the means of prosperity and livelihood, will certainly gain it.
कामानवाप्नुयात् कामी प्रजार्थी प्राप्नुयात्प्रजाम्
The seeker of काम, righteous desires, attains their fulfillment, and the one desiring प्रजा—progeny—will be blessed with children and family, through the power of these divine names.
भक्तिमान् यः सदोत्थाय शुचिस्तद्गतमानसः ।
सहस्रं वासुदेवस्य नाम्नामेतत् प्रकीर्तयेत् ॥ 5 ॥
Meaning:
भक्तिमान् यः सदोत्थाय शुचिस्तद्गतमानसः
Whoever is a true भक्तिमान् — full of devotion — rises daily with purity (शुचिः), and with a मनस् (mind) firmly fixed on the Lord (तद्गत), becomes fit for the highest spiritual gain.
सहस्रं वासुदेवस्य नाम्नामेतत् प्रकीर्तयेत्
Such a person, when they प्रकीर्तयॆत् — recite — this collection of a thousand sacred नाम (names) of वासुदेव, becomes aligned with divine truth and draws the grace of the Supreme.
यशः प्राप्नोति विपुलं यातिप्राधान्यमेव च ।
अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम्। ॥ 6 ॥
Meaning:
यशः प्राप्नोति विपुलं यातिप्राधान्यमेव च
One who chants these names attains विपुलं यशः — great fame and renown — and also प्राधान्यम्, prominence and leadership among spiritual seekers or in worldly society.
अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम्
He gains अचलां श्री — unshakable wealth and fortune — and ultimately reaches अनुत्तमं श्रेयः, the supreme good, which is liberation and abiding bliss.
न भयं क्वचिदाप्नोति वीर्यं तेजश्च विन्दति ।
भवत्यरोगो द्युतिमान् बलरूप गुणान्वितः ॥ 7 ॥
Meaning:
न भयं क्वचिदाप्नोति वीर्यं तेजश्च विन्दति
One who recites these names never आप्नोति भयम् — encounters fear at any time or place, and instead gains वीर्यम् — heroic strength — and तेजस् — divine radiance or brilliance.
भवत्यरोगो द्युतिमान् बलरूप गुणान्वितः
Such a person becomes अरोगः — free from disease — and shines as द्युतिमान्, endowed with बल (strength), रूप (beauty), and गुण (noble virtues), blessed with all auspicious qualities.
रोगार्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात् ।
भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः ॥ 8 ॥
Meaning:
रोगार्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात्
One who is रोगार्तः — afflicted by illness — is freed from disease by chanting these names, and one who is बद्धः — bound or trapped, whether physically or mentally — is released from that bondage.
भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः
One overwhelmed by भय — fear — becomes free from it, and even the भीतः — fearful or anxious person — is rescued from आपदः, dangers and calamities that may have befallen them.
दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम् ।
स्तुवन्नामसहस्रेण नित्यं भक्तिसमन्वितः ॥ 9 ॥
Meaning:
दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम्
A पुरुषः — sincere devotee — quickly crosses over all दुर्गाणि — difficult obstacles and dangers — by praising the Supreme Being, पुरुषोत्तम, the greatest among all souls.
स्तुवन्नामसहस्रेण नित्यं भक्तिसमन्वितः
By स्तुवन् — glorifying — the Lord through this नाम-सहस्र daily and with unwavering भक्ति (devotion), one becomes united with divine grace and safeguarded in every way.
वासुदेवाश्रयो मर्त्यो वासुदेवपरायणः ।
सर्वपापविशुद्धात्मा याति ब्रह्म सनातनम्। ॥ 10 ॥
Meaning:
वासुदेवाश्रयो मर्त्यो वासुदेवपरायणः
A मर्त्यह् — mortal being — who takes complete refuge in वासुदेव and lives with unwavering focus on Him as their ultimate goal (वासुदेव-परायणः), becomes uplifted beyond all human limitations.
सर्वपापविशुद्धात्मा याति ब्रह्म सनातनम्
Such a person, having become a विशुद्धात्मा — a pure soul — freed from all सर्व-पाप (sins), ultimately attains the eternal, imperishable truth — ब्रह्म सनातनम् — the Supreme Brahman, the timeless Absolute.
न वासुदेव भक्तानामशुभं विद्यते क्वचित् ।
जन्ममृत्युजराव्याधिभयं नैवोपजायते ॥ 11 ॥
Meaning:
न वासुदेव भक्तानामशुभं विद्यते क्वचित्
For the भक्ताः — devotees — of वासुदेव, there exists न अशुभम् — no inauspiciousness — whatsoever at any time or place (क्वचित्). Their path is always protected by divine grace.
जन्ममृत्युजराव्याधिभयं नैवोपजायते
Such devotees are never afflicted by the fear of जन्म (birth), मृत्यु (death), जरा (old age), व्याधि (disease), or any other worldly fear — for they abide in the shelter of the eternal.
इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वितः ।
युज्येतात्म सुखक्षान्ति श्रीधृति स्मृति कीर्तिभिः ॥ 12 ॥
Meaning:
इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वितः
One who studies and recites इमं स्तवम् — this sacred hymn — with श्रद्धा (faith) and भक्ति (devotion), becomes deeply united with divine consciousness and inner purity.
युज्येतात्म सुखक्षान्ति श्रीधृति स्मृति कीर्तिभिः
Such a person becomes endowed with आत्मसुख (inner joy), क्षान्ति (forbearance), श्री (prosperity), धृति (fortitude), स्मृति (clear memory), and कीर्ति (fame).
न क्रोधो न च मात्सर्यं न लोभो नाशुभामतिः ।
भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे ॥ 13 ॥
Meaning:
न क्रोधो न च मात्सर्यं न लोभो नाशुभामतिः
In the hearts of those devoted to the Lord, there is no क्रोध (anger), no मात्सर्य (jealousy), no लोभ (greed), nor any अशुभ मतिः — impure or negative thoughts.
भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे
Such purity arises in the भक्ताः — devotees — of पुरुषोत्तम, the Supreme Being, who have performed कृतपुण्य — virtuous actions — in this or past lives, making them receptive to divine transformation.
द्यौः सचन्द्रार्कनक्षत्रा खं दिशो भूर्महोदधिः ।
वासुदेवस्य वीर्येण विधृतानि महात्मनः ॥ 14 ॥
Meaning:
द्यौः सचन्द्रार्कनक्षत्रा खं दिशो भूर्महोदधिः
The heavens (द्यौः) along with the चन्द्र (moon), अर्क (sun), नक्षत्राः (stars), the vast खम् (sky), दिशः (directions), the earth (भूः), and the mighty oceans (महोदधिः)
वासुदेवस्य वीर्येण विधृतानि महात्मनः
all are विधृतानि — held, sustained, and governed — by the वीर्य (power) of वासुदेव, the महात्मा (Supreme Being of infinite greatness).
ससुरासुरगन्धर्वं सयक्षोरगराक्षसम् ।
जगद्वशे वर्ततेदं कृष्णस्य स चराचरम्। ॥ 15 ॥
Meaning:
ससुरासुरगन्धर्वं सयक्षोरगराक्षसं
All beings — including the सुर (gods), असुर (demons), गन्धर्व (celestial musicians), यक्ष (nature spirits), उरग (serpent beings), and राक्षस (fiends)
जगद्वशे वर्ततेदं कृष्णस्य स चराचरम्
the entire जगत् (universe), both चर (moving) and अचर (non-moving), operates under the command and control (वशे वर्तते) of कृष्ण, the Supreme Lord of all existence.
इन्द्रियाणि मनोबुद्धिः सत्त्वं तेजो बलं धृतिः ।
वासुदेवात्मकान्याहुः, क्षेत्रं क्षेत्रज्ञ एव च ॥ 16 ॥
Meaning:
इन्द्रियाणि मनोबुद्धिः सत्त्वं तेजो बलं धृतिः
The senses, mind, intellect, purity, radiance, strength, and inner resolve — all these are seen not as separate entities, but as unified expressions of the divine principle working through the individual.
वासुदेवात्मकान्याहुः, क्षेत्रं क्षेत्रज्ञ एव च
All these qualities are said to be the very nature (आत्मकम्) of वासुदेव, who is both the field (क्षेत्र) — the body and experience — and the knower of that field (क्षेत्रज्ज) — the Self, the witnessing consciousness.
सर्वागमानामाचारः प्रथमं परिकल्पते ।
आचारप्रभवो धर्मो धर्मस्य प्रभुरच्युतः ॥ 17 ॥
सर्वागमानामाचारः प्रथमं परिकल्पते
Among all the teachings and scriptures (सर्व-आगमानाम्), it is आचारः — righteous conduct and discipline — that is first and foremost established as the foundation and gateway to knowledge and realization.
आचारप्रभवो धर्मो धर्मस्य प्रभुरच्युतः
Since धर्मो — the cosmic order and righteous way — arises from आचार, and अच्युतः — the unfalling Lord — is the very master (प्रभुः) and source of धर्म, He is the origin of both action and truth.
ऋषयः पितरो देवा महाभूतानि धातवः ।
जङ्गमाजङ्गमं चेदं जगन्नारायणोद्भवम् ॥ 18 ॥
Meaning:
ऋषयः पितरो देवा महाभूतानि धातवः
The ऋषयः (sages), पितरह् (ancestral spirits), देवाः (gods), the महाभूतानि (five great elements), and the धातवः (fundamental constituents of creation)
जङ्गमाजङ्गमं चेदं जगन्नारायणोद्भवं
all that is moving (जङ्गम) and unmoving (अजङ्गम) in this जगत् (world) has its origin in नारायण; everything arises from Him alone as उद्भवं — the source.
योगोज्ञानं तथा साङ्ख्यं विद्याः शिल्पादिकर्म च ।
वेदाः शास्त्राणि विज्ञानमेतत्सर्वं जनार्दनात् ॥ 19 ॥
Meaning:
योगोज्ञानं तथा साङ्ख्यं विद्याः शिल्पादिकर्म च
योग (the path of union), ज्जानं (spiritual knowledge), साङ्ख्य (discriminative analysis), विद्याः (all branches of learning), and शिल्पादिकर्म (skills like sculpture, arts, and crafts) —
वेदाः शास्त्राणि विज्ञानमेतत्सर्वं जनार्दनात्
the वेदास्, all the शास्त्राणि (scriptures), and विज्जानम् (higher wisdom and applied knowledge) — all of this arises from जनार्दन, the Supreme Lord and cause behind all manifestation and understanding.
एको विष्णुर्महद्भूतं पृथग्भूतान्यनेकशः ।
त्रींलोकान्व्याप्य भूतात्मा भुङ्क्ते विश्वभुगव्ययः ॥ 20 ॥
Meaning:
एको विष्णुर्महद्भूतं पृथग्भूतान्यनेकशः
The one and only विष्णुः is that vast, all-pervading Reality (महद्भूतं), appearing as though many and distinct (पृथग्भूतानि, अनेकशः) — yet remaining essentially One.
त्रींलोकान्व्याप्य भूतात्मा भुङ्क्ते विश्वभुगव्ययः
He, as the भूतात्मा — the inner Self of all beings — pervades the त्रेएलोकाः (three worlds), enjoys or experiences the universe (भुङ्क्ते) as the विश्वभुक्, yet remains अव्ययः — changeless and indestructible.
इमं स्तवं भगवतो विष्णोर्व्यासेन कीर्तितम् ।
पठेद्य इच्चेत्पुरुषः श्रेयः प्राप्तुं सुखानि च ॥ 21 ॥
Meaning:
इमं स्तवं भगवतो विष्णोर्व्यासेन कीर्तितं
This sacred hymn (स्तवं) of the Lord विष्णु, as composed and extolled by व्यास, the divine sage
पठेद्य इच्चेत्पुरुषः श्रेयः प्राप्तुं सुखानि च
should be recited by anyone (पुरुषः) who desires to attain श्रेयः (ultimate good, spiritual liberation) and also the enjoyments (सुखानि) of worldly life.
विश्वेश्वरमजं देवं जगतः प्रभुमव्ययम्।
भजन्ति ये पुष्कराक्षं न ते यान्ति पराभवम् ॥ 22 ॥
Meaning:
विश्वेश्वरमजं देवं जगतः प्रभुमव्ययम्
The lotus-eyed (पुष्कराक्षं) Lord, who is the ruler of the universe (विश्वेश्वरम्), the unborn (अजं), the Supreme देव, the master of the worlds (जगतः प्रभुम्), and the changeless one (अव्ययम्)
भजन्ति ये पुष्कराक्षं न ते यान्ति पराभवं
those who worship and contemplate upon Him with devotion never face downfall or defeat (न ते यान्ति पराभवं); they rise above sorrow and limitation through the grace of the Self.
न ते यान्ति पराभवं ॐ नम इति ।
Meaning:
न ते यान्ति पराभवं ॐ नम इति
Such devotees — who worship the ever-victorious Lord with the mantra ॐ नमः — never experience defeat, sorrow, or downfall (न ते यान्ति पराभवं); they remain established in eternal victory, peace, and Self-knowledge.
अर्जुन उवाच
पद्मपत्र विशालाक्ष पद्मनाभ सुरोत्तम ।
भक्ताना मनुरक्तानां त्राता भव जनार्दन ॥ 23 ॥
Meaning:
अर्जुन उवाच
Arjuna Said-
पद्मपत्र विशालाक्ष पद्मनाभ सुरोत्तम
O पद्मपत्र-विशालाक्ष — the one with vast, lotus-like eyes, and O पद्मनाभ — from whose navel springs the lotus of creation, You, the highest among the gods (सुरोत्तम), are the very embodiment of divine beauty and cosmic origin.
भक्ताना मनुरक्तानां त्राता भव जनार्दन
O जनार्दन, deeply loved by the hearts of your भक्तास् — those devoted and surrendered to You — please be their त्राता (protector), now and always, guiding them across this world of bondage
श्रीभगवानुवाच
यो मां नामसहस्रेण स्तोतुमिच्छति पाण्डव ।
सोऽहमेकेन श्लोकेन स्तुत एव न संशयः ॥ 24 ॥
Meaning:
श्रीभगवानुवाच
Lord said-
यो मां नामसहस्रेण स्तोतुमिच्छति पाण्डव
O पाण्डव (Arjuna), the one who desires to praise Me using the thousand names (नामसहस्रेण), with sincere devotion and intention
सोऽहमेकेन श्लोकेन स्तुत एव न संशयः
know that I (अहम्) am already praised (स्तुतः ऎव) by even a single verse (एकेन श्लोकेन); of this, there is absolutely no doubt (न संशयः).
स्तुत एव न संशय ॐ नम इति ।
Meaning:
स्तुत एव न संशय ॐ नम इति
Indeed, I am fully praised (स्तुत एव) — without any doubt (न संशयः) — by even one sincere invocation such as ॐ नमः, the sacred salutation that embodies surrender and oneness with the Supreme.
व्यास उवाच
वासनाद्वासुदेवस्य वासितं भुवनत्रयम् ।
सर्वभूतनिवासोऽसि वासुदेव नमोऽस्तु ते ॥ 25 ॥
Meaning:
व्यास उवाच
व्यास said-
वासनाद्वासुदेवस्य वासितं भुवनत्रयम्
Because of the all-pervading presence (वासनात्) of वासुदेव, the essence of Existence, the entire three-world system (भुवनत्रयम्) is infused and saturated (वासितं) with His presence.
सर्वभूतनिवासोऽसि वासुदेव नमोऽस्तु ते
You are the indwelling Self (सर्वभूतनिवासः) of all beings. O वासुदेव, to You I offer my salutations (नमोऽस्तु ते) — You who dwell as the very core of all creation.
श्रीवासुदेव नमोस्तुत ॐ नम इति ।
Meaning:
श्रीवासुदेव नमोस्तुत ॐ नम इति
Salutations and praises to श्री वासुदेव, the Supreme Lord who resides in all. With the sacred utterance ॐ नमः, may this hymn conclude in reverence and surrender to the eternal Self.
पार्वत्युवाच
केनोपायेन लघुना विष्णोर्नामसहस्रकम् ।
पठ्यते पण्डितैर्नित्यं श्रोतुमिच्छाम्यहं प्रभो ॥ 26 ॥
Meaning:
पार्वत्युवाच
Parvati asks-
केनोपायेन लघुना विष्णोर्नामसहस्रकं
By what simple means (लघुना उपायेन) can the thousand names of विष्णु — the naama sahasrakam — be recited or absorbed effectively?
पठ्यते पण्डितैर्नित्यं श्रोतुमिच्छाम्यहं प्रभो
O Lord (प्रभो), I desire to know how learned ones (पण्डितैः) recite this regularly. Please tell me the way, for I wish to listen and understand it myself.
ईश्वर उवाच
श्रीराम राम रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं रामनाम वरानने ॥ 27 ॥
Meaning:
ईश्वर उवाच
Lord said-
श्रीराम राम रामेति रमे रामे मनोरमे
Chanting the divine name श्रीराम, again and again — राम राम रामेति — brings joy to the heart (मनोरमे) and fills one with delight in the remembrance of राम.
सहस्रनाम तत्तुल्यं रामनाम वरानने
O beautiful-faced one (वरानने), the name राम is equal in power and merit to chanting the entire thousand names (सहस्रनाम तत्तुल्यं); such is the greatness of the divine name.
श्रीराम नाम वरानन ॐ नम इति ।
Meaning:
श्रीराम नाम वरानन ॐ नम इति
The sacred name श्रीराम, O beautiful-faced one (वरानन), is itself the supreme expression of devotion and liberation. With the utterance of ॐ नमः, we bow to the Self that shines as र्āम — the eternal, blissful Reality.
ब्रह्मोवाच
नमोऽस्त्वनन्ताय सहस्रमूर्तये सहस्रपादाक्षिशिरोरुबाहवे ।
सहस्रनाम्ने पुरुषाय शाश्वते सहस्रकोटी युगधारिणे नमः ॥ 28 ॥
Meaning:
ब्रह्मोवाच
ब्रह्म said:
नमोऽस्त्वनन्ताय सहस्रमूर्तये सहस्रपादाक्षिशिरोरुबाहवे
Salutations (नमोऽस्तु) to the Infinite One (अनन्ताय), who manifests in a thousand forms (सहस्रमूर्तये), and who has a thousand feet, eyes, heads, and arms — symbolizing omnipresence and totality (सहस्रपाद-अक्षि-शिरो-रुबाहवे).
सहस्रनाम्ने पुरुषाय शाश्वते सहस्रकोटी युगधारिणे नमः
Salutations again to that eternal (शाश्वते) Supreme Being (पुरुषाय), who is known by a thousand names (सहस्रनाम्ने) and who sustains the countless cycles of time and creation (सहस्रकोटी युगधारिणे).
श्री सहस्रकोटी युगधारिणे नम ॐ नम इति ।
Meaning:
श्री सहस्रकोटी युगधारिणे नम ॐ नम इति
Salutations (नमः) to that glorious and auspicious One (श्री) who sustains innumerable cycles of time — the preserver of countless ages and yugas (सहस्रकोटी युगधारिणे). With the sacred bowing of ॐ नमः इति, we acknowledge That which is beyond change yet supports all change.
सञ्जय उवाच
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः ।
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥ 29 ॥
Meaning:
सञ्जय उवाच
सञ्जय said-
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः
Wherever there is कृष्ण, the Lord of Yoga (योगेश्वरः), and wherever stands पार्थ (Arjuna), the wielder of the bow (धनुर्धरः)
तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम
There — and only there — will surely be श्री (divine fortune), विजय (victory), भूति (prosperity), and ध्रुवा नीतिः (firm and righteous conduct). This is my firm conviction (मतिर् मम).
श्री भगवान् उवाच
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते ।
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्। ॥ 30 ॥
Meaning:
श्री भगवान् उवाच
श्री भगवान् said:
अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते
Those people (जनाः) who think of Me alone with undivided attention (अनन्याः चिन्तयन्तः) and engage in constant worship and surrender (पर्युपासते)…
तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्
…to them — ever steadfast and devoted (नित्य्āभियुक्त्āन्āम्) — I personally carry and protect what they lack and preserve what they have (योगक्षेमं वहामि अहम्).
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ 31 ॥
Meaning:
परित्राणाय साधूनां विनाशाय च दुष्कृताम्
For the protection of the virtuous (साधूनां परित्राणाय) and the destruction of those who do evil (दुष्कृतां विनाशाय),
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे
And to re-establish dharma in its true form (धर्मसंस्थापनार्थाय), I manifest (सम्भवामि) myself again and again, in every age (युगे युगे).
आर्ताः विषण्णाः शिथिलाश्च भीताः घोरेषु च व्याधिषु वर्तमानाः ।
सङ्कीर्त्य नारायणशब्दमात्रं विमुक्तदुःखाः सुखिनो भवन्ति ॥ 32 ॥
Meaning:
आर्ताः विषण्णाः शिथिलाश्च भीताः घोरेषु च व्याधिषु वर्तमानाः
Those who are afflicted (आर्ताः), depressed (विषण्णाः), mentally weakened (शिथिलाः), or fearful (भीताः), and are suffering amidst terrible diseases or calamities (घोरेषु व्याधिषु)...
सङ्कीर्त्य नारायणशब्दमात्रं विमुक्तदुःखाः सुखिनो भवन्ति
..by simply chanting or remembering the name of नारायण even once (नारायणशब्द-मात्रं सङ्कीर्त्य), they become free from sorrow (विमुक्तदुःखाः) and attain peace and happiness (सुखिनो भवन्ति).
कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वा प्रकृतेः स्वभावात् ।
करोमि यद्यत्सकलं परस्मै नारायणायेति समर्पयामि ॥ 33 ॥
Meaning:
कायेन वाचा मनसेन्द्रियैर्वा बुद्ध्यात्मना वा प्रकृतेः स्वभावात्
Whatever actions I perform — through the body (कायेन), speech (वाचा), mind (मनसा), senses (इन्द्रियैर्वा), intellect (बुद्ध्या), ego or sense of self (आत्मना), or even due to the force of my own nature (प्रकृतेः स्वभावात्)…
करोमि यद्यत्सकलं परस्मै नारायणायेति समर्पयामि
…whatever I do — all of it (यद्यत् सकलं) — I offer (समर्पयामि) to the Supreme Being (परस्मै नारायणाय), declaring it as His alone.
यदक्षर पदभ्रष्टं मात्राहीनं तु यद्भवेत्
तथ्सर्वं क्षम्यतां देव नारायण नमोऽस्तु ते ।
विसर्ग बिन्दु मात्राणि पदपादाक्षराणि च
न्यूनानि चातिरिक्तानि क्षमस्व पुरुषोत्तमः ॥
Meaning:
यदक्षर पदभ्रष्टं मात्राहीनं तु यद्भवेत्
तथ्सर्वं क्षम्यतां देव नारायण नमोऽस्तु ते
If there were any mispronunciations of syllables (अक्षर), mistakes in words (पदभ्रष्टं), or omissions in syllables or vowel lengths (मात्राहीनं) — O देव नारायण, may You kindly forgive all such errors. My salutations unto You.
विसर्ग बिन्दु मात्राणि पदपादाक्षराणि च
न्यूनानि चातिरिक्तानि क्षमस्व पुरुषोत्तमः
O पुरुषोत्तम (the Supreme Being or the Highest Self), please forgive any mistakes in pronunciation — whether it be विसर्ग, बिन्दु, मात्रा, errors in word-joining (पदप्āद-अक्षर्āणि), or anything lacking or excessive (न्य्ūन्āनि च्āतिरिक्त्āनि).
इति श्री महाभारते शतसाहस्रिकायां संहितायां वैयासिक्यामनुशासन पर्वान्तर्गत आनुशासनिक पर्वणि, मोक्षधर्मे भीष्म युधिष्ठिर संवादे श्री विष्णोर्दिव्य सहस्रनाम स्तोत्रं नामैकोन पञ्च शताधिक शततमोध्यायः ॥
श्री विष्णु सहस्रनाम स्तोत्रं समाप्तम् ॥
ॐ तत्सत् सर्वं श्री कृष्णार्पणमस्तु ॥
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