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.
ōṃ śuklāmbaradharaṃ viṣṇuṃ śaśivarṇaṃ chaturbhujam ।
prasannavadanaṃ dhyāyēt sarvavighnōpaśāntayē ॥ 1 ॥
Meaning:
ōṃ śuklāmbaradharaṃ viṣṇuṃ
The one who wears a white garment, Lord Vishnu (the all-pervading presence),
śaśivarṇaṃ chaturbhujam
Who is moon-like in complexion and has four arms (symbolizing omnipotence and completeness),
prasannavadanaṃ dhyāyēt
One should meditate upon his serene and cheerful face,
sarvavighnōpaśāntayē
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.
yasyadviradavaktrādyāḥ pāriṣadyāḥ paraḥ śatam ।
vighnaṃ nighnanti satataṃ viṣvaksēnaṃ tamāśrayē ॥ 2 ॥
Meaning:
yasyadviradavaktrādyāḥ pāriṣadyāḥ paraḥ śatam
Of whom, there are hundreds of attendants, starting with those having elephant faces (like Ganesha),
vighnaṃ nighnanti satataṃ
Who constantly destroy all obstacles,
viṣvaksēnaṃ tamāśrayē
I take refuge in viṣvaksēna (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.
pūrva pīṭhikā
vyāsaṃ vasiṣṭha naptāraṃ śaktēḥ pautramakalmaṣam ।
parāśarātmajaṃ vandē śukatātaṃ tapōnidhim ॥ 3 ॥
Meaning:
vyāsaṃ vasiṣṭha naptāraṃ
I bow to Vyaasa, the grandson of Vasishtha,
śaktēḥ pautramakalmaṣaṃ
The pure, sinless grandson of Sakti,
parāśarātmajaṃ vandē
Son of Paraasara — I offer my salutations,
śukatātaṃ tapōnidhiṃ
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.
vyāsāya viṣṇu rūpāya vyāsarūpāya viṣṇavē ।
namō vai brahmanidhayē vāsiṣṭhāya namō namaḥ ॥ 4 ॥
Meaning:
vyāsāya viṣṇu rūpāya
Salutations to Vyaasa, who is the very form of Vishnu,
vyāsarūpāya viṣṇavē
And to Vishnu, who has taken the form of Vyaasa,
namō vai brahmanidhayē
I bow to the one who is the very treasure of Brahman,
vāsiṣṭhāya namō namaḥ
Salutations again and again to the descendant of Sage Vasishtha.
avikārāya śuddhāya nityāya paramātmanē ।
sadaika rūpa rūpāya viṣṇavē sarvajiṣṇavē ॥ 5 ॥
Meaning:
avikārāya śuddhāya
To the one who is unchanging and pure,
nityāya paramātmanē
To the eternal, supreme Self,
sadaika rūpa rūpāya
To the one whose form is always the same (unchanging essence despite apparent diversity),
viṣṇavē sarvajiṣṇavē
To Vishnu, the all-pervading and all-conquering one.
yasya smaraṇamātrēṇa janmasaṃsārabandhanāt ।
vimuchyatē namastasmai viṣṇavē prabhaviṣṇavē ॥ 6 ॥
Meaning:
yasya smaraṇamātrēṇa
By the mere remembrance of whom,
janmasaṃsārabandhanāt
One is freed from the bondage of birth and the cycle of worldly existence,
vimuchyatē namastasmai
Is liberated — my salutations to that being (Vishnu),
viṣṇavē prabhaviṣṇavē
To Vishnu, the all-pervading, all-powerful One.
ōṃ namō viṣṇavē prabhaviṣṇavē ।
Meaning:
ōṃ
all-pervading Reality
namō viṣṇavē
I bow to Vishnu, the all-pervading presence.
prabhaviṣṇavē
I bow to Vishnu, the all-powerful and origin of all existence.
śrī vaiśampāyana uvācha
śrutvā dharmā naśēṣēṇa pāvanāni cha sarvaśaḥ ।
yudhiṣṭhiraḥ śāntanavaṃ punarēvābhya bhāṣata ॥ 7 ॥
Meaning:
śrī vaiśampāyana uvācha
Sage Vaiśaṁpāyana said:
śrutvā dharmā naśēṣēṇa
Having fully heard all the righteous duties,
pāvanāni cha sarvaśaḥ
And the teachings that are purifying in every way,
yudhiṣṭhiraḥ śāntanavaṃ punarēvābhya bhāṣata
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.
yudhiṣṭhira uvācha
kimēkaṃ daivataṃ lōkē kiṃ vā'pyēkaṃ parāyaṇaṃ
stuvantaḥ kaṃ kamarchantaḥ prāpnuyurmānavāḥ śubham ॥ 8 ॥
Meaning:
yudhiṣṭhira uvācha
Yudhiṣṭhira asked:
kimēkaṃ daivataṃ lōkē
Who is the one deity in the world (worthy of highest worship)?
kiṃ vā'pyēkaṃ parāyaṇaṃ
Or what is the one ultimate refuge (for all beings)?
stuvantaḥ kaṃ kamarchantaḥ
Whom should one praise and worship,
prāpnuyurmānavāḥ śubham
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.
kō dharmaḥ sarvadharmāṇāṃ bhavataḥ paramō mataḥ ।
kiṃ japanmuchyatē janturjanmasaṃsāra bandhanāt ॥ 9 ॥
Meaning:
kō dharmaḥ sarvadharmāṇāṃ
What is the highest dharma among all types of dharma?
bhavataḥ paramō mataḥ
Which do you consider as the supreme?
kiṃ japanmuchyatē jantur
By chanting what can a being be liberated,
janmasaṃsāra bandhanāt
janturjanmasaMsaara baMdhanaat
śrī bhīṣma uvācha
jagatprabhuṃ dēvadēva manantaṃ puruṣōttamam ।
stuvannāma sahasrēṇa puruṣaḥ satatōtthitaḥ ॥ 10 ॥
Meaning:
śrī bhīṣma uvācha
Bhīṣma said:
jagatprabhuṃ dēvadēvaṃ
(Worship) the Lord of the universe, the God of all gods,
anantaṃ puruṣōttamaṃ
The Infinite One, the Supreme Person,
stuvannāma sahasrēṇa
Praising with the thousand names,
puruṣaḥ satatōtthitaḥ
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.
tamēva chārchayannityaṃ bhaktyā puruṣamavyayam ।
dhyāyan stuvannamasyaṃścha yajamānastamēva cha ॥ 11 ॥
Meaning:
tamēva chārchayannityaṃ
Constantly worshipping that very Being,
bhaktyā puruṣamavyayaṃ
The imperishable Supreme Person, with devotion,
dhyāyan stuvannamasyaṃścha
Meditating upon, praising, and bowing to Him,
yajamānastamēva cha
The seeker truly worships Him alone (in all forms of worship)
anādi nidhanaṃ viṣṇuṃ sarvalōka mahēśvaram ।
lōkādhyakṣaṃ stuvannityaṃ sarva duḥkhātigō bhavēt ॥ 12 ॥
Meaning:
anādi nidhanaṃ viṣṇuṃ
Vishnu, who is without beginning or end — the eternal one,
sarvalōka mahēśvaraṃ
The supreme Lord of all worlds,
lōkādhyakṣaṃ stuvannityaṃ
One who constantly praises the Lord of all beings,
sarva duḥkhātigō bhavēt
Becomes free from all sorrow.
brahmaṇyaṃ sarva dharmajñaṃ lōkānāṃ kīrti vardhanam ।
lōkanāthaṃ mahadbhūtaṃ sarvabhūta bhavōdbhavam ॥ 13 ॥
Meaning:
brahmaṇyaṃ sarva dharmajñaṃ
(He is) the protector of spiritual wisdom and the knower of all righteous paths.
lōkānāṃ kīrti vardhanaṃ
He increases the glory of all beings (through his grace and example).
lōkanāthaṃ mahadbhūtaṃ
He is the Lord of the worlds and the great cosmic Being.
sarvabhūta bhavōdbhavam
He is the origin of the existence of all beings.
ēṣa mē sarva dharmāṇāṃ dharmō'dhika tamōmataḥ ।
yadbhaktyā puṇḍarīkākṣaṃ stavairarchēnnaraḥ sadā ॥ 14 ॥
Meaning:
ēṣa mē sarva dharmāṇāṃ
This, among all dharmas,
dharmō'dhika tamōmataḥ
Is regarded as the highest and most supreme dharma (by me),
yadbhaktyā puṇḍarīkākṣaṃ
That by which a person, with devotion, worships the Lotus-eyed Vishnu,
stavairarchēnnaraḥ sadā
Always worships Him through hymns of praise.
paramaṃ yō mahattējaḥ paramaṃ yō mahattapaḥ ।
paramaṃ yō mahadbrahma paramaṃ yaḥ parāyaṇam । 15 ॥
Meaning:
paramaṃ yō mahattējaḥ
He who is the supreme brilliance or radiance,
paramaṃ yō mahattapaḥ
He who is the supreme austerity or spiritual force,
paramaṃ yō mahadbrahma
He who is the supreme Brahman (ultimate knowledge and reality),
paramaṃ yaḥ parāyaṇam
He who is the highest and final refuge.
pavitrāṇāṃ pavitraṃ yō maṅgaḻānāṃ cha maṅgaḻam ।
daivataṃ dēvatānāṃ cha bhūtānāṃ yō'vyayaḥ pitā ॥ 16 ॥
Meaning:
pavitrāṇāṃ pavitraṃ yō
He who is the purest of the pure,
maṅgaḻānāṃ cha maṅgaḻaṃ
The most auspicious among all auspicious things,
daivataṃ dēvatānāṃ cha
The deity of all deities, or the God above all gods,
bhūtānāṃ yō'vyayaḥ pitā
The imperishable father of all beings.
yataḥ sarvāṇi bhūtāni bhavantyādi yugāgamē ।
yasmiṃścha pralayaṃ yānti punarēva yugakṣayē ॥ 17 ॥
Meaning:
yataḥ sarvāṇi bhūtāni bhavantyādi yugāgamē
From whom all beings arise at the beginning of the cosmic cycle,
yasmiṃścha pralayaṃ yānti punarēva yugakṣayē
And into whom they merge again at the end of the cosmic cycle.
tasya lōka pradhānasya jagannāthasya bhūpatē ।
viṣṇōrnāma sahasraṃ mē śruṇu pāpa bhayāpaham ॥ 18 ॥
Meaning:
tasya lōka pradhānasya
Of Him who is the ruler of all worlds,
jagannāthasya bhūpatē
Of Vishnu, the Lord of the universe, O King,
viṣṇōrnāma sahasraṃ mē
The thousand names of Vishnu from me (now listen),
śruṇu pāpa bhayāpaham
Listen, as they destroy sin and fear.
yāni nāmāni gauṇāni vikhyātāni mahātmanaḥ ।
ṛṣibhiḥ parigītāni tāni vakṣyāmi bhūtayē ॥ 19 ॥
Meaning:
yāni nāmāni gauṇāni
Those descriptive names (epithets),
vikhyātāni mahātmanaḥ
That are well-known names of the Supreme Being,
ṛṣibhiḥ parigītāni
Which have been sung by the sages,
tāni vakṣyāmi bhūtayē
I shall now recite those names for the benefit of all.
ṛṣirnāmnāṃ sahasrasya vēdavyāsō mahāmuniḥ ॥
Chandō'nuṣṭup tathā dēvō bhagavān dēvakīsutaḥ ॥ 20 ॥
Meaning:
ṛṣirnāmnāṃ sahasrasya
The sage (seer) of the thousand names is Vyāsa,
vēdavyāsō mahāmuniḥ
the great sage.
Chandō'nuṣṭup tathā
The meter of the hymn is Anuṣṭup.
dēvō bhagavān dēvakīsutaḥ
The deity is Bhagavān Krishna, the son of Devakī.
amṛtāṃ śūdbhavō bījaṃ śaktirdēvakinandanaḥ ।
trisāmā hṛdayaṃ tasya śāntyarthē viniyujyatē ॥ 21 ॥
Meaning:
amṛtāṃ śūdbhavō bījaṃ
The seed (bīja) is the one who is born of the nectar of immortality (i.e., Vishnu, the immortal Self).
śaktirdēvakinandanaḥ
The power (śakti) is Krishna, the son of Devakī.
trisāmā hṛdayaṃ tasya
Its heart (essence) is the threefold Sāma (symbolizing the unity of all Vedic knowledge).
śāntyarthē viniyujyatē
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.
viṣṇuṃ jiṣṇuṃ mahāviṣṇuṃ prabhaviṣṇuṃ mahēśvaram ॥
anēkarūpa daityāntaṃ namāmi puruṣōttamam ॥ 22 ॥
Meaning:
viṣṇuṃ jiṣṇuṃ mahāviṣṇuṃ
I bow to Vishnu, the victorious, the great pervader,
prabhaviṣṇuṃ mahēśvaraṃ
The almighty Vishnu, the supreme Lord,
anēkarūpa daityāntaṃ
He of many forms, the destroyer of demons,
namāmi puruṣōttamam
I bow to the Supreme Being, the highest Self.
pūrvanyāsaḥ
asya śrī viṣṇōrdivya sahasranāma stōtra mahāmantrasya ॥
śrī vēdavyāsō bhagavān ṛṣiḥ ।
anuṣṭup Chandaḥ ।
śrīmahāviṣṇuḥ paramātmā śrīmannārāyaṇō dēvatā ।
amṛtāṃśūdbhavō bhānuriti bījam ।
dēvakīnandanaḥ sraṣṭēti śaktiḥ ।
udbhavaḥ, kṣōbhaṇō dēva iti paramōmantraḥ ।
śaṅkhabhṛnnandakī chakrīti kīlakam ।
śārṅgadhanvā gadādhara ityastram ।
rathāṅgapāṇi rakṣōbhya iti nētram ।
trisāmāsāmagaḥ sāmēti kavacham ।
ānandaṃ parabrahmēti yōniḥ ।
ṛtussudarśanaḥ kāla iti digbandhaḥ ॥
śrīviśvarūpa iti dhyānam ।
śrī mahāviṣṇu prītyarthē sahasranāma japē pārāyaṇē viniyōgaḥ ।
Meaning:
asya śrī viṣṇōrdivya sahasranāma stōtra mahāmantrasya
Of this divine Thousand-Name Stotra (hymn) of Śrī Viṣṇu, the great mantra
śrī vēdavyāsō bhagavān ṛṣiḥ
The sage (RuShiH) of this mantra is the divine Bhagavān Śrī Vedavyāsa.
anuṣṭup Chandaḥ
The metre (chandas) is Anuṣṭup
śrīmahāviṣṇuḥ paramātmā śrīmannārāyaṇō dēvatā
Śrī Mahāviṣṇu, the Supreme Self (paramaatmaa), also known as Śrīmannārāyaṇa, is the deity.
amṛtāṃśūdbhavō bhānuriti bījaṃ
The seed (beejaM) of the mantra is ‘amRutaaMSoodbavO bhaanuriti’ – ‘born of the nectar-moon, the radiant one’
dēvakīnandanaḥ sraṣṭēti śaktiḥ
The power (SaktiH) is in – the Creator, son of Devakī.
udbhavaḥ, kṣōbhaṇō dēva iti paramōmantraḥ
The supreme mantra is: ‘udbhavaH, kShObhaNO dEva’ – ‘He who appears and stirs (creation)’.
śaṅkhabhṛnnandakī chakrīti kīlakam
The key (kīlaka) is ‘He who bears the conch, sword Nandaka, and discus (chakra)’.
śārṅgadhanvā gadādhara ityastram
The weapon (astra) is ‘He who wields the bow Śārṅga and the mace Gadā’.
rathāṅgapāṇi rakṣōbhya iti nētraṃ
The eye (netra, representing vision or insight) is ‘rathaaMgapaaNi’ (He who has the wheel of the chariot as His hand) for protection.
trisāmāsāmagaḥ sāmēti kavacham
The armor (kavacham) is ‘trisaamaasaamagah’ – He who is the essence and singer of all the three Samas (sacred hymns).
ānandaṃ parabrahmēti yōniḥ
The source (yOniH) is ‘aanaMdaM parabrahma’ – the Supreme Absolute Reality that is Bliss.
ṛtussudarśanaḥ kāla iti digbandhaḥ
The boundary of directions (digbaMdhaH) is secured by invoking: ‘Rutu (season), sudarSanaH (divine discus), kaala (time)’.
śrīviśvarūpa iti dhyānaṃ
The meditation is upon – the One whose form is the entire universe.
śrī mahāviṣṇu prītyarthē sahasranāma japē pārāyaṇē viniyōgaḥ
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.
karanyāsaḥ
viśvaṃ viṣṇurvaṣaṭkāra ityaṅguṣṭhābhyāṃ namaḥ
amṛtāṃ śūdbhavō bhānuriti tarjanībhyāṃ namaḥ
brahmaṇyō brahmakṛt brahmēti madhyamābhyāṃ namaḥ
suvarṇabindu rakṣōbhya iti anāmikābhyāṃ namaḥ
nimiṣō'nimiṣaḥ sragvīti kaniṣṭhikābhyāṃ namaḥ
rathāṅgapāṇi rakṣōbhya iti karatala karapṛṣṭhābhyāṃ namaḥ
Meaning:
viśvaṃ viṣṇurvaṣaṭkāra ityaṅguṣṭhābhyāṃ namaḥ
The thumbs represent willpower; invoking Viṣṇu here sanctifies action rooted in universal order.
amṛtāṃ śūdbhavō bhānuriti tarjanībhyāṃ namaḥ
Index fingers symbolize direction and knowledge; the moon and sun represent reflective and direct consciousness.
brahmaṇyō brahmakṛt brahmēti madhyamābhyāṃ namaḥ
The middle fingers signify balance; these names invoke Viṣṇu as both relative and absolute Reality.
suvarṇabindu rakṣōbhya iti anāmikābhyāṃ namaḥ
The ring fingers relate to commitment; here Viṣṇu is the inner light and our guardian.
nimiṣō'nimiṣaḥ sragvīti kaniṣṭhikābhyāṃ namaḥ
The little fingers represent humility; Viṣṇu is beyond time (blink) and yet adorned with love (garland).
rathāṅgapāṇi rakṣōbhya iti karatala karapṛṣṭhābhyāṃ namaḥ
The hands are tools of action; Viṣṇu as protector and wielder of the wheel ensures righteousness in all deeds.
aṅganyāsaḥ
suvrataḥ sumukhaḥ sūkṣma iti jñānāya hṛdayāya namaḥ
sahasramūrtiḥ viśvātmā iti aiśvaryāya śirasē svāhā
sahasrārchiḥ saptajihva iti śaktyai śikhāyai vaṣaṭ
trisāmā sāmagassāmēti balāya kavachāya huṃ
rathāṅgapāṇi rakṣōbhya iti nētrābhyāṃ vauṣaṭ
śāṅgadhanvā gadādhara iti vīryāya astrāyaphaṭ
ṛtuḥ sudarśanaḥ kāla iti digbhandhaḥ
Meaning:
suvrataḥ sumukhaḥ sūkṣma iti jñānāya hṛdayāya namaḥ
These names represent purity, friendliness, and subtlety—all qualities essential for inner knowledge.
sahasramūrtiḥ viśvātmā iti aiśvaryāya śirasē svāhā
The head, seat of identity and intellect, is surrendered to the Supreme Self appearing in all forms.
sahasrārchiḥ saptajihva iti śaktyai śikhāyai vaṣaṭ
These names invoke the radiant, transformative power of Viṣṇu as energy (śakti) anchored at the crown.
trisāmā sāmagassāmēti balāya kavachāya huṃ
The Sāma Veda's musical rhythm is invoked as spiritual protection and inner strength.
rathāṅgapāṇi rakṣōbhya iti nētrābhyāṃ vauṣaṭ
The vision guided by Viṣṇu's power is purified to perceive truth and resist illusion.
śāṅgadhanvā gadādhara iti vīryāya astrāyaphaṭ
Symbolizing divine courage and discipline to destroy ignorance and ego.
ṛtuḥ sudarśanaḥ kāla iti digbhandhaḥ
All directions are sanctified and protected by the order of time and divine vision.
dhyānam
kṣīrōdhanvatpradēśē śuchimaṇi-vilasa-tsaikatē-mauktikānāṃ
mālā-kLiptāsanasthaḥ sphaṭika-maṇinibhai-rmauktikai-rmaṇḍitāṅgaḥ ।
śubhrai-rabhrai-radabhrai-ruparivirachitai-rmukta pīyūṣa varṣaiḥ
ānandī naḥ punīyā-darinalinagadā śaṅkhapāṇi-rmukundaḥ ॥ 1 ॥
Line by Line Meaning:
kṣīrōdhanvatpradēśē śuchimaṇi-vilasa-tsaikatē-mauktikānāṃ
In the region near the Ocean of Milk (kSheerOdhanvatpradESE), on sands that sparkle with pure, radiant jewels and are strewn with pearls...
mālā-kLiptāsanasthaḥ sphaṭika-maṇinibhai-rmauktikai-rmaṇḍitāṅgaḥ
Seated on a throne adorned with garlands, whose body is decorated with pearl ornaments and gems resembling crystal.
śubhrai-rabhrai-radabhrai-ruparivirachitai-rmukta pīyūṣa varṣaiḥ
With pure white clouds above, arranged in the sky, raining down showers of divine nectar (amṛta).
ānandī naḥ punīyā-darinalinagadā śaṅkhapāṇi-rmukundaḥ
May mukunda, 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 mukunda, who holds the lotus, mace, and conch, bless and purify us, and grant us supreme joy.
bhūḥ pādau yasya nābhirviya-dasura nilaśchandra sūryau cha nētrē
karṇāvāśāḥ śirōdyaurmukhamapi dahanō yasya vāstēyamabdhiḥ ।
antaḥsthaṃ yasya viśvaṃ sura narakhagagōbhōgi gandharvadaityaiḥ
chitraṃ raṃ ramyatē taṃ tribhuvana vapuśaṃ viṣṇumīśaṃ namāmi ॥ 2 ॥
Meaning:
bhūḥ pādau yasya nābhirviya-dasura nilaśchandra sūryau cha nētrē
The Earth (bhūḥ) is His feet, His navel is the sky (nābhiḥ = viyat), the abode of gods is His chest, the Moon and Sun are His eyes.
karṇāvāśāḥ śirōdyaurmukhamapi dahanō yasya vāstēyamabdhiḥ
The directions are His ears, the heavens His head, fire is His mouth, and the ocean is His stomach.
antaḥsthaṃ yasya viśvaṃ sura narakhagagōbhōgi gandharvadaityaiḥ
The entire universe resides within Him, along with gods (sura), humans (nara), birds (khaga), animals (go), serpents (bhOgi), celestial musicians (gandharva), and demons (daitya).
chitraṃ raṃ ramyatē taṃ tribhuvana vapuśaṃ viṣṇumīśaṃ namāmi
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).
ōṃ namō bhagavatē vāsudēvāya!
Meaning:
ōṃ namō bhagavatē vāsudēvāya!
I bow to Bhagavān, To Vāsudeva, which refers to Krishna, the son of Vasudeva, and more broadly, to the indwelling Lord of the universe.
śāntākāraṃ bhujagaśayanaṃ padmanābhaṃ surēśaṃ
viśvādhāraṃ gaganasadṛśaṃ mēghavarṇaṃ śubhāṅgam ।
lakṣmīkāntaṃ kamalanayanaṃ yōgihṛrdhyānagamyam
vandē viṣṇuṃ bhavabhayaharaṃ sarvalōkaikanātham ॥ 3 ॥
Meaning:
śāntākāraṃ bhujagaśayanaṃ padmanābhaṃ surēśaṃ
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).
viśvādhāraṃ gaganasadṛśaṃ mēghavarṇaṃ śubhāṅgam
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).
lakṣmīkāntaṃ kamalanayanaṃ yōgihṛrdhyānagamyam
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).
vandē viṣṇuṃ bhavabhayaharaṃ sarvalōkaikanātham
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).
mēghaśyāmaṃ pītakauśēyavāsaṃ
śrīvatsākaṃ kaustubhōdbhāsitāṅgam ।
puṇyōpētaṃ puṇḍarīkāyatākṣaṃ
viṣṇuṃ vandē sarvalōkaikanātham ॥ 4 ॥
Meaning:
mēghaśyāmaṃ pītakauśēyavāsaṃ
I bow to Viṣṇu, whose complexion is dark like a rain-filled cloud (megha-śyāmam) and who wears yellow silk garments (pīta-kauśeya-vāsam).
śrīvatsākaṃ kaustubhōdbhāsitāṅgam
He bears the sacred mark Śrīvatsa on His chest and His form shines with the Kaustubha gem, radiating divine brilliance.
puṇyōpētaṃ puṇḍarīkāyatākṣaṃ
He is endowed with all merit and virtue (puṇya-upetam) and has wide lotus-like eyes (puṇḍarīka-āyata-akṣam).
viṣṇuṃ vandē sarvalōkaikanātham
I bow to Viṣṇu, who is the sole Lord (eka-nātha) of all the worlds (sarva-loka).
namaḥ samasta bhūtānāṃ ādi bhūtāya bhūbhṛtē ।
anēkarūpa rūpāya viṣṇavē prabhaviṣṇavē ॥ 5॥
Meaning:
namaḥ samasta bhūtānāṃ ādi bhūtāya bhūbhṛtē
Salutations to the One who is the origin of all beings and the sustainer of the world.
anēkarūpa rūpāya viṣṇavē prabhaviṣṇavē
To the One who appears in countless forms — to Viṣṇu, the all-pervading and supremely powerful Lord — I offer my salutations.
saśaṅkhachakraṃ sakirīṭakuṇḍalaṃ
sapītavastraṃ sarasīruhēkṣaṇam ।
sahāra vakṣaḥsthala śōbhi kaustubhaṃ
namāmi viṣṇuṃ śirasā chaturbhujam । 6॥
Meaning:
saśaṅkhachakraṃ sakirīṭakuṇḍalaṃ
Who holds the conch and discus and is adorned with crown and earrings.
sapītavastraṃ sarasīruhēkṣaṇaṃ
Who wears yellow garments and whose eyes are as lovely and gentle as lotus petals.
sahāra vakṣaḥsthala śōbhi kaustubhaṃ
Whose chest is adorned with beautiful garlands and the shining Kaustubha gem.
namāmi viṣṇuṃ śirasā chaturbhujam
I bow with my head to Lord Viṣṇu, the four-armed, all-pervading one.
Chāyāyāṃ pārijātasya hēmasiṃhāsanōpari
āsīnamambudaśyāmamāyatākṣamalaṅkṛtam ॥ 7 ॥
Meaning:
Chāyāyāṃ pārijātasya
In the shade of the celestial Pārijāta tree
hēmasiṃhāsanōpari
Seated upon a golden throne
āsīnamambudaśyāmam
Seated, with a complexion like that of a raincloud
āyatākṣamalaṅkṛtam
With large, expansive eyes and adorned with ornaments
chandrānanaṃ chaturbāhuṃ śrīvatsāṅkita vakṣasam
rukmiṇī satyabhāmābhyāṃ sahitaṃ kṛṣṇamāśrayē ॥ 8 ॥
Meaning:
chandrānanaṃ chaturbāhuṃ
I meditate on the One whose face is like the moon and who has four arms.
śrīvatsāṅkita vakṣasam
Whose chest bears the mark of Śrīvatsa” — symbolic of prosperity, auspiciousness, and the inseparable presence of the Divine Feminine (Lakṣmī).
rukmiṇī satyabhāmābhyāṃ sahitaṃ
“Who is accompanied by Rukmiṇī and Satyabhāmā” — showing the divine in union with both wisdom and power.
kṛṣṇamāśrayē
“I take refuge in Lord Kṛṣṇa.”
pañchapūja
laṃ - pṛthivyātmanē ganthaṃ samarpayāmi
haṃ - ākāśātmanē puṣpaiḥ pūjayāmi
yaṃ - vāyvātmanē dhūpamāghrāpayāmi
raṃ - agnyātmanē dīpaṃ darśayāmi
vaṃ - amṛtātmanē naivēdyaṃ nivēdayāmi
saṃ - sarvātmanē sarvōpachāra pūjā namaskārān samarpayāmi
ṃeaning:
ḥe is the śupreme ṛler (), who performs actions upholding righteousness (vṛṣakarmā), and who is the very embodiment of dharma (vṛṣākṛtiḥ).
rudrō bahuśirā babhrurviśvayōniḥ śuchiśravāḥ ।
amṛtaḥ śāśvatasthāṇurvarārōhō mahātapāḥ ॥ 13 ॥
Meaning:
rudrō bahuśirā babhrurviśvayōniḥ śuchiśravāḥ
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.
amṛtaḥ śāśvatasthāṇurvarārōhō mahātapāḥ
He is immortal, eternal, firm and unshaken, graceful and best to attain, and possessed of great austerity and inner fire.
sarvagaḥ sarva vidbhānurviṣvaksēnō janārdanaḥ ।
vēdō vēdavidavyaṅgō vēdāṅgō vēdavitkaviḥ ॥ 14 ॥
Meaning:
sarvagaḥ sarva vidbhānurviṣvaksēnō janārdanaḥ
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).
vēdō vēdavidavyaṅgō vēdāṅgō vēdavitkaviḥ
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).
lōkādhyakṣaḥ surādhyakṣō dharmādhyakṣaḥ kṛtākṛtaḥ ।
chaturātmā chaturvyūhaśchaturdaṃṣṭraśchaturbhujaḥ ॥ 15 ॥
Meaning:
lōkādhyakṣaḥ surādhyakṣō dharmādhyakṣaḥ kṛtākṛtaḥ
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).
haturātmā chaturvyūhaśchaturdaṃṣṭraśchaturbhujaḥ
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).
bhrājiṣṇurbhōjanaṃ bhōktā sahiṣṇurjagadādijaḥ ।
anaghō vijayō jētā viśvayōniḥ punarvasuḥ ॥ 16 ॥
Meaning:
bhrājiṣṇurbhōjanaṃ bhōktā sahiṣṇurjagadādijaḥ
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).
anaghō vijayō jētā viśvayōniḥ punarvasuḥ
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).
upēndrō vāmanaḥ prāṃśuramōghaḥ śuchirūrjitaḥ ।
atīndraḥ saṅgrahaḥ sargō dhṛtātmā niyamō yamaḥ ॥ 17 ॥
Meaning:
upēndrō vāmanaḥ prāṃśuramōghaḥ śuchirūrjitaḥ
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).
atīndraḥ saṅgrahaḥ sargō dhṛtātmā niyamō yamaḥ
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).
vēdyō vaidyaḥ sadāyōgī vīrahā mādhavō madhuḥ ।
atīndriyō mahāmāyō mahōtsāhō mahābalaḥ ॥ 18 ॥
Meaning:
vēdyō vaidyaḥ sadāyōgī vīrahā mādhavō madhuḥ
This line celebrates Lord Vishnu as the supreme focus of all true knowledge and realization (vēdyō), the divine physician who cures the afflictions of worldly existence (vaidyaḥ), eternally established in pure union with the Self (sadāyōgī), the mighty vanquisher of inner and outer foes (vīrahā), the gracious consort of Lakshmi—the source of all wealth and auspiciousness (mādhavō), and the inherently sweet Lord who also destroys the demon Madhu (madhuḥ).
atīndriyō mahāmāyō mahōtsāhō mahābalaḥ
This line proclaims Him to be beyond the reach of the senses and only realized through inner perception (atīndriyō), the great wielder of cosmic illusion that manifests the universe (mahāmāyō), overflowing with boundless divine zeal and purposeful action (mahōtsāhō), and endowed with immeasurable strength that upholds and protects all creation (mahābalaḥ).
mahābuddhirmahāvīryō mahāśaktirmahādyutiḥ ।
anirdēyavapuḥ śrīmānamēyātmā mahādridhṛk ॥ 19 ॥
Meaning:
mahābuddhirmahāvīryō mahāśaktirmahādyutiḥ
This line celebrates the Lord’s mahābuddhirmahāvīryō—supreme wisdom and unparalleled courage—alongside mahāśaktir—boundless power—and mahādyutiḥ—dazzling brilliance.
anirdēyavapuḥ śrīmānamēyātmā mahādridhṛk
This line proclaims Him as anirdēśyavapuḥ—of indescribable form—śrīmānamēyātmā—resplendent glory and immeasurable Self—and mahādridhṛk—the great upholder who steadfastly supports all.
mahēśvāsō mahībhartā śrīnivāsaḥ satāṅgatiḥ ।
aniruddhaḥ surānandō gōvindō gōvidāṃ patiḥ ॥ 20 ॥
Meaning:
mahēśvāsō mahībhartā śrīnivāsaḥ satāṅgatiḥ
This line exalts the Lord as the supreme master even over Shiva (mahēśvāsō), the sustaining pillar of the earth (mahībhartāḥ), the divine dwelling of Lakshmi (śrīnivāsaḥ), and the one whose association grants auspicious fellowship and noble company (satāṅgatiḥ).
aniruddhaḥ surānandō gōvindō gōvidāṃ patiḥ
This line proclaims Him as invincible and unconquerable (aniruddhaḥ), the source of bliss for the gods (surānando), Govinda—the protector of the herd of beings (ghovindo)—and the lord of cows and of those who know the Vedas (ghovīdāṃ patiḥ).
marīchirdamanō haṃsaḥ suparṇō bhujagōttamaḥ ।
hiraṇyanābhaḥ sutapāḥ padmanābhaḥ prajāpatiḥ ॥ 21 ॥
Meaning:
marīchirdamanō haṃsaḥ suparṇō bhujagōttamaḥ
This line celebrates Lord Vishnu as marīchirdamanō—the radiant cosmic principle that disciplines and illumines the universe—along with haṃsaḥ and suparṇō representing the supreme spirit and the all-pervasive, winged existence, and as bhujagōttamaḥ—the foremost among the serpent powers that support and sustain cosmic order.
hiraṇyanābhaḥ sutapāḥ padmanābhaḥ prajāpatiḥ
This line proclaims Him as hiraṇyanābhaḥ—the golden-naveled source from which all creation emerges—sutapāḥ—the ancient ascetic whose tapas upholds the cosmos—padmanābhaḥ—the lotus-naveled origin of manifested beings—and prajapatiḥ—the sovereign Lord and progenitor of all life.
amṛtyuḥ sarvadṛk siṃhaḥ sandhātā sandhimān sthiraḥ ।
ajō durmarṣaṇaḥ śāstā viśrutātmā surārihā ॥ 22 ॥
amṛtyuḥ sarvadṛk siṃhaḥ sandhātā sandhimān sthiraḥ
This line honors Lord Vishnu as the deathless one (amṛtyuḥ), the all-seeing seer of creation (sarvadṛk), majestic like a lion (siṃhaḥ), the cosmic establisher and binder of all existence (sandhātā and sandhimān), and the ever-steady, unshakable foundation of the universe (sthiraḥ).
ajō durmarṣaṇaḥ śāstā viśrutātmā surārihā
This line proclaims Him as unborn and eternal (ajō), the formidable dispenser of divine justice (durmarṣaṇaḥ), the righteous enforcer of cosmic law (śāstā), the ever-renowned self (viśrutātmā), and the vanquisher of the gods’ foes (surārihā).
gururgurutamō dhāma satyaḥ satyaparākramaḥ ।
nimiṣō'nimiṣaḥ sragvī vāchaspatirudāradhīḥ ॥ 23 ॥
Meaning:
gururgurutamō dhāma satyaḥ satyaparākramaḥ
This line extols Lord Vishnu as the supreme teacher of teachers and refuge of the universe (gururgurutamō dhāma), the embodiment of ultimate truth (satyaḥ) whose valor goes beyond all truths (satyaparākramaḥ).
nimiṣō'nimiṣaḥ sragvī vāchaspatirudāradhīḥ
This line praises Him as eternally vigilant—beyond even a blink of an eye (nimiṣō'nimiṣaḥ)—the source of joyous melody (sragvī), the lord of speech and eloquence (vāchaspatir), and the magnanimous ruler of all realms (udāradhīḥ).
agraṇīgrāmaṇīḥ śrīmān nyāyō nētā samīraṇaḥ
sahasramūrdhā viśvātmā sahasrākṣaḥ sahasrapāt ॥ 24 ॥
Meaning:
agraṇīgrāmaṇīḥ śrīmān nyāyō nētā samīraṇa
This line praises the Lord as the foremost among leaders and guides. He is agraṇīgrāmaṇīḥ, the supreme commander who leads all others; śrīmān, radiant with divine wealth and auspiciousness; nyāyaḥ, the very embodiment of justice; nētā, the one who directs all beings toward righteousness; and samīraṇaḥ, the life-giver who sustains all with the vital breath.
sahasramūrdhā viśvātmā sahasrākṣaḥ sahasrapāt
This line describes His cosmic form. sahasramūrdhā means He has a thousand heads, representing His omnipresence across all beings. viśvātmā declares Him as the Soul of the Universe. sahasrākṣaḥ is the all-seeing Lord with a thousand eyes, and sahasrapāt signifies that He moves through all creatures, having a thousand feet — He is present in every step, every eye, every thought.
āvartanō nivṛttātmā saṃvṛtaḥ sampramardanaḥ ।
ahaḥ saṃvartakō vahniranilō dharaṇīdharaḥ ॥ 25 ॥
Meaning:
āvartanō nivṛttātmā saṃvṛtaḥ sampramardanaḥ
This line reveals the Lord as the great cosmic force that governs all cycles. āvartanō is the one who causes the cycles of creation and dissolution to revolve endlessly. nivṛttātmā indicates His transcendental nature — beyond desire and action, ever free. saṃvṛtaḥ means He is hidden or veiled, not easily perceived by ordinary vision. sampramardanaḥ is the mighty destroyer who eliminates all that must pass, clearing the way for renewal.
ahaḥ saṃvartakō vahniranilō dharaṇīdharaḥ
This line praises His elemental and cosmic powers. ahaḥ refers to Him as the day itself — the source of light and time. saṃvartakaḥ is the fire of cosmic dissolution that destroys the universe at the end of a cycle. vahniḥ and anilaḥ declare Him as fire and wind — two primal forces of nature. dharaṇīdharaḥ is the supporter of the Earth, He who upholds the world and maintains its balance.
suprasādaḥ prasannātmā viśvadhṛgviśvabhugvibhuḥ ।
satkartā satkṛtaḥ sādhurjahnurnārāyaṇō naraḥ ॥ 26 ॥
Meaning:
suprasādaḥ prasannātmā viśvadhṛgviśvabhugvibhuḥ
This line describes the Lord as ever-blissful and all-encompassing. suprasādaḥ means He is extremely gracious, ever-pleased and bestows His favor easily. prasannātmā refers to His serene and pure inner nature, untouched by agitation. viśvadhṛk signifies the One who supports and sustains the entire cosmos. viśvabhuk indicates He is the enjoyer of all experiences in the universe. vibhuḥ affirms His all-pervading majesty — the infinite presence behind all existence.
satkartā satkṛtaḥ sādhurjahnurnārāyaṇō naraḥ
This line praises His righteous and divine persona. satkartā is He who honors the noble and righteous. satkṛtaḥ means He is revered and worshipped by the virtuous. sādhuḥ declares Him as the essence of goodness and virtue. jahnuh refers to the one who withholds or restrains — controlling the flow of creation. nārāyaṇaḥ is the Supreme Being dwelling in all waters and hearts, while naraḥ reveals Him as the primordial Man — the eternal Self appearing in human form.
asaṅkhyēyō'pramēyātmā viśiṣṭaḥ śiṣṭakṛchChuchiḥ ।
siddhārthaḥ siddhasaṅkalpaḥ siddhidaḥ siddhi sādhanaḥ ॥ 27 ॥
Meaning:
asaṅkhyēyō'pramēyātmā viśiṣṭaḥ śiṣṭakṛchChuchiḥ
This line glorifies the Lord as beyond human grasp and yet the creator of order. asaṅkhyēyaḥ means He is innumerable — His forms, powers, and glories cannot be counted. apramēyātmā indicates that His true nature cannot be measured or comprehended by intellect or logic. viśiṣṭaḥ means He is unique, distinguished from all else. śiṣṭakṛt describes Him as the creator of righteous beings — those who uphold dharma. śuchiḥ means He is pure — untouched by any defect or impurity.
iddhārthaḥ siddhasaṅkalpaḥ siddhidaḥ siddhi sādhanaḥ
This line celebrates His perfection and power to grant success. siddhārthaḥ means all His purposes are fulfilled — He is the one whose goals are always accomplished. siddhasaṅkalpaḥ refers to Him as one whose will is instantly effective — His very intention becomes reality. siddhidaḥ is the giver of success, especially spiritual attainments. siddhi sādhanaḥ indicates He is both the goal (siddhi) and the means (saadhana) — the path and the destination in all efforts toward liberation.
vṛṣāhī vṛṣabhō viṣṇurvṛṣaparvā vṛṣōdaraḥ ।
vardhanō vardhamānaścha viviktaḥ śrutisāgaraḥ ॥ 28 ॥
Meaning:
vṛṣāhī vṛṣabhō viṣṇurvṛṣaparvā vṛṣōdaraḥ
This line presents the Lord as the essence of dharma. vṛṣāhī means He is the controller or master of righteousness (dharma). vṛṣabhaḥ refers to Him as the bull — the symbol of dharma and strength. viṣṇuḥ proclaims Him as the all-pervading one, the sustainer of all. vṛṣaparvā signifies that dharma itself is the path to reach Him. vṛṣōdaraḥ means He bears dharma within — it is housed in His very being.
vardhanō vardhamānaścha viviktaḥ śrutisāgaraḥ
This line reveals His ever-expanding and profound nature. vardhanaḥ means He is the nourisher — He causes all beings to grow and flourish. vardhamānaḥ indicates that He is ever-growing, infinitely expanding in glory and consciousness. viviktaḥ means He is untouched, detached, and beyond worldly entanglements. śrutisāgaraḥ declares Him to be the ocean of the Vedas — vast, deep, and the ultimate source of all scriptural wisdom.
subhujō durdharō vāgmī mahēndrō vasudō vasuḥ ।
naikarūpō bṛhadrūpaḥ śipiviṣṭaḥ prakāśanaḥ ॥ 29 ॥
Meaning:
subhujō durdharō vāgmī mahēndrō vasudō vasuḥ
This line describes the Lord’s might, eloquence, and generosity. ubhujah means He enjoys both worldly and spiritual offerings — the Lord who partakes of all that is given with devotion. durdharaḥ indicates He is difficult to conquer or restrain — none can overcome His will. vāgmī refers to Him as supremely eloquent — the master of speech and expression. mahēndraḥ is the great ruler, greater even than Indra, king of the gods. vasudaḥ means He is the giver of wealth, and vasuḥ means He is wealth itself — the very essence of all that is valuable.
naikarūpō bṛhadrūpaḥ śipiviṣṭaḥ prakāśanaḥ
This line praises His divine manifestations and radiant nature. naikarūpaḥ means He has many forms — appearing in countless shapes and manifestations to suit the needs of the devotees. bṛhadrūpaḥ signifies His vast, immense cosmic form that encompasses all. śipiviṣṭaḥ is a Vedic term referring to His presence as pure light or one pervading everything with brilliance. prakāśanaḥ means He is illumination itself — the revealer of all knowledge, the light behind all understanding.
ōjastējōdyutidharaḥ prakāśātmā pratāpanaḥ ।
ṛddaḥ spaṣṭākṣarō mantraśchandrāṃśurbhāskaradyutiḥ ॥ 30 ॥
Meaning:
ōjastējōdyutidharaḥ prakāśātmā pratāpanaḥ
The One who possesses ōjas (vital strength), ṭejas (spiritual radiance), and ḍyuti (brilliance); He is phrakāśātmā – whose very nature is pure light and consciousness, and phratāpanaḥ – who energizes, empowers, and enlivens all of creation, much like the Sun.
ṛddaḥ spaṣṭākṣarō mantraśchandrāṃśurbhāskaradyutiḥ
He is ṛddhaḥ – praised and worshipped by the wise, śpaṣṭākṣaraḥ – clearly expressed in the sounds of the Vedas, ṃantraḥ – the very embodiment of sacred chants, and He shines like Chandrāṃsuḥ – the gentle rays of the moon, and bhhāskara-dyutiḥ – the blazing light of the sun.
amṛtāṃśūdbhavō bhānuḥ śaśabinduḥ surēśvaraḥ ।
auṣadhaṃ jagataḥ sētuḥ satyadharmaparākramaḥ ॥ 31 ॥
Meaning:
amṛtāṃśūdbhavō bhānuḥ śaśabinduḥ surēśvaraḥ
He is amṛtāṃśūdbhavaḥ – born from or associated with the immortal nectar (or the moon which is the source of amruta);
bhānuḥ – the radiant Sun who dispels darkness;
śaśabinduḥ – the drop or essence of the moon, symbolic of purity and coolness;
and surēśvaraḥ – the supreme Lord and ruler of all the devas.
auṣadhaṃ jagataḥ sētuḥ satyadharmaparākramaḥ
He is auṣadham – the divine medicine, the ultimate remedy for the suffering of the world;
jagataḥ sētuḥ – the bridge or support that upholds and connects the worlds, ensuring cosmic order;
and satyadharma-parākramaḥ – the one whose power (paraakrama) is rooted in Truth (satyam) and Righteousness (dharma), and who establishes these through divine strength.
bhūtabhavyabhavannāthaḥ pavanaḥ pāvanō'nalaḥ ।
kāmahā kāmakṛtkāntaḥ kāmaḥ kāmapradaḥ prabhuḥ ॥ 32 ॥
Meaning:
bhūtabhavyabhavannāthaḥ pavanaḥ pāvanō'nalaḥ
He is the supreme master (nāthaḥ) of all that was (bhūta), is (bhavya), and will be (bhavan);
He is pavanaḥ, the one who moves and enlivens all things like the vital wind,
pāvanaḥ, the one who purifies all,
and analaḥ, the fire that transforms and burns away impurity.
kāmahā kāmakṛtkāntaḥ kāmaḥ kāmapradaḥ prabhuḥ
He who transcends and destroys worldly desire (kāmahā), yet also brings forth and fulfills noble desires (kāmakṛt); He is the beloved Lord (kāntaḥ), the essence of divine longing itself (kāmaḥ), the giver of righteous fulfillment (kāmapradaḥ), and the supreme master over all desire and power (prabhuḥ).
yugādi kṛdyugāvartō naikamāyō mahāśanaḥ ।
adṛśyō vyaktarūpaścha sahasrajidanantajit ॥ 33 ॥
Meaning:
yugādi kṛdyugāvartō naikamāyō mahāśanaḥ
He is yugādi-kṛt – the originator of every yuga (cosmic age),
yugāvartaḥ – the force behind the cyclical revolution of time itself;
He operates through naikamāyaḥ – countless divine illusions and forms;
and as mahāśanaḥ – He consumes and dissolves all at the end of time, signifying His role as both creator and destroyer.
adṛśyō vyaktarūpaścha sahasrajidanantajit
He is adṛśyaḥ – invisible to the senses and beyond ordinary perception,
yet vyaktarūpaḥ – manifesting in visible and tangible forms for the sake of devotees;
He is sahasrajit – the conqueror of thousands (countless enemies, desires, or obstacles),
and anantajit – the one who has triumphed over the infinite, ever-victorious and beyond all limitations.
iṣṭō'viśiṣṭaḥ śiṣṭēṣṭaḥ śikhaṇḍī nahuṣō vṛṣaḥ ।
krōdhahā krōdhakṛtkartā viśvabāhurmahīdharaḥ ॥ 34 ॥
Meaning:
iṣṭō'viśiṣṭaḥ śiṣṭēṣṭaḥ śikhaṇḍī nahuṣō vṛṣaḥ
He who is deeply cherished (iṣṭaḥ) and distinguished by excellence (viśiṣṭaḥ), most adored by the noble and virtuous (śiṣṭēṣṭaḥ); He is the adorned and valiant Lord (śikhaṇḍī), majestic like the ancient king NahuSha (nahuṣaḥ), and the very embodiment of righteousness and strength (vṛṣaḥ).
krōdhahā krōdhakṛtkartā viśvabāhurmahīdharaḥ
He who ends all wrath (krōdhahā) and governs it when needed (krōdhakṛtkartā); the one whose divine arms embrace and uphold the universe (viśvabāhuḥ), and who firmly supports the Earth and all existence like an unshakable foundation (mahīdharaḥ).
achyutaḥ prathitaḥ prāṇaḥ prāṇadō vāsavānujaḥ ।
apānnidhiradhiṣṭhānamapramattaḥ pratiṣṭhitaḥ ॥ 35 ॥
Meaning:
achyutaḥ prathitaḥ prāṇaḥ prāṇadō vāsavānujaḥ
He is achyutaḥ – the unfailing and unchanging one; prathitaḥ – widely renowned across all worlds; He is prāṇaḥ – the vital life-force in all beings, and prāṇadaḥ – the giver of that life; as vāsavānujaḥ, He is the divine younger brother of Indra, who descended for the protection of dharma.
apānnidhiradhiṣṭhānamapramattaḥ pratiṣṭhitaḥ
He is the boundless reservoir of cosmic waters (apānnidhiḥ), the very ground and base upon which all existence rests (adhiṣṭhānam); ever-watchful and aware in His governance (apramattaḥ), and unwaveringly established in His supreme nature (pratiṣṭhitaḥ).
skandaḥ skandadharō dhuryō varadō vāyuvāhanaḥ ।
vāsudēvō bṛhadbhānurādidēvaḥ purandharaḥ ॥ 36 ॥
Meaning:
skandaḥ skandadharō dhuryō varadō vāyuvāhanaḥ
He is śkandaḥ – the leader of divine forces and the essence of strength; śkandadharaḥ – the one who bears that strength and upholds divine power; dhuryaḥ – the bearer of responsibilities in the cosmic order; varadaḥ – the gracious giver of boons; and vāyuvāhanaḥ – He who moves with the swiftness of the wind and rides the power of air as His vehicle.
vāsudēvō bṛhadbhānurādidēvaḥ purandharaḥ
He is Vāsudēvaḥ – the indwelling Lord of all beings, born as the son of Vasudeva; bṛhadbhānuḥ – of vast and radiant light; ādidēvaḥ – the primordial and first among the gods; and purandharaḥ – the destroyer of cities, symbolizing the conqueror of ego and ignorance in the spiritual journey.
aśōkastāraṇastāraḥ śūraḥ śaurirjanēśvaraḥ ।
anukūlaḥ śatāvartaḥ padmī padmanibhēkṣaṇaḥ ॥ 37 ॥
Meaning:
aśōkastāraṇastāraḥ śūraḥ śaurirjanēśvaraḥ
He who is free from all sorrow (aśokaḥ), the uplifting force who guides souls across worldly bondage (tāraṇaḥ), and the ultimate refuge and savior (tāraḥ); He is the valiant protector of righteousness (śūraḥ), born in the lineage of Vasudeva (śauriḥ), and the supreme ruler of all beings (janēśvaraḥ).
anukūlaḥ śatāvartaḥ padmī padmanibhēkṣaṇaḥ
He is ever gracious and supportive of His devotees (anukūlaḥ), the one who manifests in countless divine forms and cycles (śatāvartaḥ); He holds the lotus symbolizing purity (padmī), and His eyes are as serene and beautiful as lotus petals (padmanibhēkṣaṇaḥ).
padmanābhō'ravindākṣaḥ padmagarbhaḥ śarīrabhṛt ।
mahardhirṛddhō vṛddhātmā mahākṣō garuḍadhvajaḥ ॥ 38 ॥
Meaning:
padmanābhō'ravindākṣaḥ padmagarbhaḥ śarīrabhṛt
He is phadmanābhaḥ – from whose navel the cosmic lotus arises, symbolizing creation;
āravindākṣaḥ – whose eyes are like blooming lotuses, full of compassion and depth;
phadmagarbhaḥ – in whom the source of creation lies as a subtle womb;
and śarīrabhṛt – the one who supports and sustains all bodies and forms in the universe.
mahardhirṛddhō vṛddhātmā mahākṣō garuḍadhvajaḥ
He whose brilliance is vast and supreme (mahardhiḥ), who is deeply revered in all worlds (ṛddhaḥ); the ancient and timeless Self (vṛddhātmā), whose gaze perceives all realms (mahākṣaḥ), and who bears the emblem of Garuḍa on His standard as a symbol of divine sovereignty (garuḍadhvajaḥ).
atulaḥ śarabhō bhīmaḥ samayajñō havirhariḥ ।
sarvalakṣaṇalakṣaṇyō lakṣmīvān samitiñjayaḥ ॥ 39 ॥
Meaning:
atulaḥ śarabhō bhīmaḥ samayajñō havirhariḥ
He is atulaḥ – incomparable in power and glory; fierce and majestic like the mythical śarabha; awe-inspiring in strength and presence (bhīmaḥ); the knower and essence of all sacred rituals (samayajjaḥ); and the enjoyer of all sacrificial offerings (haviḥ-hariḥ), who absorbs the essence of yajñas as the inner Self.
sarvalakṣaṇalakṣaṇyō lakṣmīvān samitiñjayaḥ
He is sarvalakṣaṇalakṣaṇyaḥ – the most distinguished among all who possess divine qualities; lakṣmīvān – ever united with Lakshmi, the goddess of wealth and auspiciousness; and samitiñjayaḥ – the victorious one in every divine assembly, battle, or cosmic conflict, ever triumphant in preserving dharma.
vikṣarō rōhitō mārgō hēturdāmōdaraḥ sahaḥ ।
mahīdharō mahābhāgō vēgavānamitāśanaḥ ॥ 40 ॥
Meaning:
vikṣarō rōhitō mārgō hēturdāmōdaraḥ sahaḥ
He who is vikśaraḥ, the undiminishing and ever-flowing truth, appearing in the reddish glow of dawn like Rohitaḥ; He is the very mārgaḥ – the path to liberation, the hetuḥ – cause behind all existence, the tender-hearted ḍāmodaraḥ who allowed Himself to be bound by love, and sahaḥ – the embodiment of strength, patience, and endurance.
mahīdharō mahābhāgō vēgavānamitāśanaḥ
He is mahīdharaḥ – the one who upholds the Earth with divine steadiness, mahābhāgaḥ – supremely blessed and glorious, vegavān – swift and unstoppable in His divine actions, and amitāśanaḥ – the limitless consumer of all offerings and creations, yet ever complete and undiminished.
udbhavaḥ, kṣōbhaṇō dēvaḥ śrīgarbhaḥ paramēśvaraḥ ।
karaṇaṃ kāraṇaṃ kartā vikartā gahanō guhaḥ ॥ 41 ॥
Meaning:
udbhavaḥ, kṣōbhaṇō dēvaḥ śrīgarbhaḥ paramēśvaraḥ
He is udbhavaḥ – the origin from whom all creation arises; kṣōbhaṇaḥ – the one who stirs the universe into activity; the supreme dēvaḥ – radiant and divine; śrīgarbhaḥ – holding within Himself all auspiciousness and prosperity; and paramēśvaraḥ – the highest Lord, transcending all deities and realms.
karaṇaṃ kāraṇaṃ kartā vikartā gahanō guhaḥ
He is the ultimate karaṇam – the instrument of all action, and kāraṇam – the cause behind all existence; the kartā – doer of all deeds, and vikartā – the one who performs through infinite forms; gahanaḥ – unfathomable in depth, and guhaḥ – the one who dwells in the secret cave of the heart, hidden from ordinary perception.
vyavasāyō vyavasthānaḥ saṃsthānaḥ sthānadō dhruvaḥ ।
parardhiḥ paramaspaṣṭaḥ tuṣṭaḥ puṣṭaḥ śubhēkṣaṇaḥ ॥ 42 ॥
Meaning:
vyavasāyō vyavasthānaḥ saṃsthānaḥ sthānadō dhruvaḥ
He is the unwavering will that drives all existence (vyavasāyaḥ), the one who establishes and upholds universal order (vyavasthānaḥ), the very structure of creation itself (saṃsthānaḥ), the giver of rightful positions to all beings (sthānadaḥ), and the eternal, immovable reality that remains constant amidst change (dhruvaḥ).
parardhiḥ paramaspaṣṭaḥ tuṣṭaḥ puṣṭaḥ śubhēkṣaṇaḥ
He is of supreme excellence and spiritual wealth (parardhiḥ), the highest truth that shines clearly to the realized (paramaspaṣṭaḥ); ever content in His own nature (tuṣṭaḥ), the nourisher of all beings (puṣṭaḥ), and the one whose very glance is auspicious and filled with divine grace (śubhēkṣaṇaḥ).
rāmō virāmō virajō mārgōnēyō nayō'nayaḥ ।
vīraḥ śaktimatāṃ śrēṣṭhō dharmōdharma viduttamaḥ ॥ 43 ॥
Meaning:
rāmō virāmō virajō mārgōnēyō nayō'nayaḥ
He is Rāmaḥ – the source of bliss and strength; the supreme virāmaḥ in whom all journeys and efforts come to peaceful rest; virajaḥ – untouched by any impurity; the path of truth itself (mārgaḥ), the one who leads with wisdom (nayaḥ), and beyond all duality of right and wrong (anayaḥ).
vīraḥ śaktimatāṃ śrēṣṭhō dharmōdharma viduttamaḥ
He is vīraḥ – the valiant Lord, unmatched in courage; the most exalted among those with divine power (śaktimatāṃ śrēṣṭhaḥ); and the highest knower of what is righteous and unrighteous (dharmō-dharma-vid-uttamaḥ), ever guiding all beings with flawless discernment.
vaikuṇṭhaḥ puruṣaḥ prāṇaḥ prāṇadaḥ praṇavaḥ pṛthuḥ ।
hiraṇyagarbhaḥ śatrughnō vyāptō vāyuradhōkṣajaḥ ॥ 44 ॥
Meaning:
vaikuṇṭhaḥ puruṣaḥ prāṇaḥ prāṇadaḥ praṇavaḥ pṛthuḥ
He is Vaikuṇṭhaḥ – the supreme abode of bliss beyond all sorrow, the eternal phuruṣaḥ who pervades all existence; He is the very life-force itself (prāṇaḥ), the one who bestows it upon all beings (prāṇadaḥ); the sacred sound praṇavaḥ (Om) that represents the Absolute; and pṛthuḥ – vast, expansive, and all-encompassing in form and glory.
hiraṇyagarbhaḥ śatrughnō vyāptō vāyuradhōkṣajaḥ
He is ḥiraṇyagarbhaḥ – the golden womb from which all creation springs; śatrughnaḥ – the destroyer of all enemies, both internal and external; vyāptaḥ – present everywhere, pervading all things; vāyuḥ – subtle and life-sustaining like the wind; and adhōkṣajaḥ – the transcendent Lord, beyond perception by the senses or intellect.
ṛtuḥ sudarśanaḥ kālaḥ paramēṣṭhī parigrahaḥ ।
ugraḥ saṃvatsarō dakṣō viśrāmō viśvadakṣiṇaḥ ॥ 45 ॥
Meaning:
ṛtuḥ sudarśanaḥ kālaḥ paramēṣṭhī parigrahaḥ
He is ṛtuḥ – the divine cycle of seasons that sustains order in nature; śudarśanaḥ – the one with the brilliant and auspicious vision that removes ignorance and evil; khālaḥ – the eternal time itself that governs all beings; pharamēṣṭhī – the supreme Lord seated above all; and pharigrahaḥ – the one who embraces and contains all within Himself.
ugraḥ saṃvatsarō dakṣō viśrāmō viśvadakṣiṇaḥ
He is ūgraḥ – fierce and formidable in destroying adharma; śaṃvatsaraḥ – the cycle of the cosmic year that marks divine order; ḍakṣaḥ – skilled and capable in all actions; Viśrāmaḥ – the ultimate resting place and refuge of all beings; and Viśvadakṣiṇaḥ – the benefactor who gives freely and graciously to the entire universe.
vistāraḥ sthāvara sthāṇuḥ pramāṇaṃ bījamavyayam ।
arthō'narthō mahākōśō mahābhōgō mahādhanaḥ ॥ 46 ॥
Meaning:
vistāraḥ sthāvara sthāṇuḥ pramāṇaṃ bījamavyayaṃ
He is vistāraḥ – the infinite expansion of all that exists; the unmoving support behind all that is steady and fixed (sthāvara), and the firm, unshakable presence at the core of reality (sthāṇuḥ); He is the ultimate measure of truth (pramāṇaṃ), the eternal seed of all creation (bījam), and imperishable in nature (avyayaṃ).
arthō'narthō mahākōśō mahābhōgō mahādhanaḥ
He is the true essence of meaning and value (arthaḥ), and yet beyond all worldly gains and losses (anarthaḥ); He is the vast treasure-house of all wealth and knowledge (mahākōśaḥ), the supreme enjoyer of divine bliss (mahābhōgaḥ), and the source of inexhaustible prosperity (mahādhanaḥ).
anirviṇṇaḥ sthaviṣṭhō bhūddharmayūpō mahāmakhaḥ ।
nakṣatranēmirnakṣatrī kṣamaḥ, kṣāmaḥ samīhanaḥ ॥ 47 ॥
Meaning:
anirviṇṇaḥ sthaviṣṭhō bhūddharmayūpō mahāmakhaḥv
He is anirviṇṇaḥ – never disheartened, ever full of divine enthusiasm; sthaviṣṭhaḥ – immense and powerful in form and presence; He is the one who upholds the Earth and its principles (bhūddharmayūpaḥ) like a sacred pillar of righteousness, and the supreme sacrifice itself (mahāmakhaḥ), into which all sacred offerings ultimately reach.
nakṣatranēmirnakṣatrī kṣamaḥ, kṣāmaḥ samīhanaḥ
He is the cosmic wheel that governs the stars (nakṣatranemiḥ) and the Lord of all stellar powers (nakṣatrī); He is kṣamaḥ – infinitely patient and forgiving, kṣāmaḥ – accepting even austerity or simplicity, and samīhanaḥ – ever desiring the welfare of all beings.
yajña ijyō mahējyaścha kratuḥ satraṃ satāṅgatiḥ ।
sarvadarśī vimuktātmā sarvajñō jñānamuttamam ॥ 48 ॥
Meaning:
yajña ijyō mahējyaścha kratuḥ satraṃ satāṅgatiḥ
He is yajjaḥ – the very essence of sacrifice, the sacred act itself; ijyaḥ – the one who is worshipped through offerings; mahejyaścha – the greatest among all who are worshipped; He is kratuḥ – the Vedic ritual, satraṃ – the sacrificial session, and satāṅgatiḥ – the ultimate refuge and goal of the virtuous and the truthful.
sarvadarśī vimuktātmā sarvajñō jñānamuttamaṃ
He is sarvadarśī – the all-seeing one, who perceives everything across space and time; vimuktātmā – ever-liberated and beyond bondage; sarvajjaḥ – the knower of all; and jjānamuttamaṃ – the highest knowledge itself, beyond which nothing remains to be known.
suvrataḥ sumukhaḥ sūkṣmaḥ sughōṣaḥ sukhadaḥ suhṛt ।
manōharō jitakrōdhō vīra bāhurvidāraṇaḥ ॥ 49 ॥
Meaning:
suvrataḥ sumukhaḥ sūkṣmaḥ sughōṣaḥ sukhadaḥ suhṛt
He is suvrataḥ – firm in noble vows and divine discipline; sumukhaḥ – ever radiant with a pleasing and auspicious face; sūkṣmaḥ – subtle and all-pervading, unseen yet present everywhere; sughōṣaḥ – whose divine sound is pleasing and powerful; sukhadaḥ – the bestower of true happiness; and suhṛt – the dearest well-wisher and friend of all beings.
manōharō jitakrōdhō vīra bāhurvidāraṇaḥ
He is manōharaḥ – captivating to the mind and heart, drawing all toward Him; jitakrōdhaḥ – who has completely conquered anger; vīrabāhuḥ – whose mighty arms protect the righteous and uphold dharma; and vidāraṇaḥ – the fierce one who tears apart evil and destroys all forms of ignorance.
svāpanaḥ svavaśō vyāpī naikātmā naikakarmakṛt। ।
vatsarō vatsalō vatsī ratnagarbhō dhanēśvaraḥ ॥ 50 ॥
Meaning:
svāpanaḥ svavaśō vyāpī naikātmā naikakarmakṛt
He is svāpanaḥ – the one who withdraws the universe into rest during cosmic dissolution; svavaśaḥ – fully self-governed, acting by His own divine will; vyāpī – all-pervading, present in all realms; naikātmā – manifesting in many forms while remaining the One; and naikakarmakṛt – the performer of countless actions through all beings and processes in the cosmos.
vatsarō vatsalō vatsī ratnagarbhō dhanēśvaraḥ
He is vatsaraḥ – the very cycle of time and seasons; vatsalaḥ – tenderly loving and compassionate to all; vatsī – the divine protector of all creatures as His children; ratnagarbhaḥ – who holds the treasures of the universe within Himself; and dhanēśvaraḥ – the true Lord and source of all wealth and prosperity.
dharmagubdharmakṛddharmī sadasatkṣaramakṣaram।
avijñātā sahastrāṃśurvidhātā kṛtalakṣaṇaḥ ॥ 51 ॥
Meaning:
dharmagubdharmakṛddharmī sadasatkṣaramakṣaram
He is the guardian of righteousness (dharmagup), the one who establishes and performs dharma in all its forms (dharmakṛt dharmī); He is both sadasat – the manifest and the unmanifest, the known and the unknown; and He is kṣaram-akṣaram – both the perishable and the imperishable, encompassing all dualities within Himself.
avijñātā sahastrāṃśurvidhātā kṛtalakṣaṇaḥ
He is avijnātā – unknowable by the mind and intellect, yet ever-present; sahasrāṃśuḥ – radiant like a thousand suns; vidhātā – the divine creator and ordainer of all destinies; and kṛtalakṣaṇaḥ – the one who has perfectly defined and manifested all signs, forms, and laws of the universe.
gabhastinēmiḥ sattvasthaḥ siṃhō bhūta mahēśvaraḥ ।
ādidēvō mahādēvō dēvēśō dēvabhṛdguruḥ ॥ 52 ॥
Meaning:
gabhastinēmiḥ sattvasthaḥ siṃhō bhūta mahēśvaraḥ
He is gabhastinēmiḥ – the radiant hub around which the cosmic rays revolve; sattvasthaḥ – ever established in purity, clarity, and balance; He is siṃhaḥ – majestic and fearless like a lion, and bhūtamahēśvaraḥ – the supreme Lord who governs all created beings and elemental forces.
ādidēvō mahādēvō dēvēśō dēvabhṛdguruḥ
He is ādidēvaḥ – the first and original deity before all others; mahādevaḥ – the greatest of all divine beings; deveśaḥ – the Lord of the gods; and devabhṛtguruḥ – the guiding teacher even to the divine hosts.
uttarō gōpatirgōptā jñānagamyaḥ purātanaḥ ।
śarīra bhūtabhṛd bhōktā kapīndrō bhūridakṣiṇaḥ ॥ 53 ॥
Meaning:
uttarō gōpatirgōptā jñānagamyaḥ purātanaḥ
He is uttaraḥ – the highest and ultimate goal beyond all limitations; gopatir – the divine Lord of all beings; goptā – the protector who lovingly safeguards the universe; jnāna-gamyaḥ – attainable only through true knowledge; and purātanaḥ – ancient beyond time, yet ever present.
śarīra bhūtabhṛd bhōktā kapīndrō bhūridakṣiṇaḥ
He is the sustainer of all bodies and elements (śarīra-bhūta-bhṛt); the true experiencer and enjoyer of all offerings (bhōktā); He is kapīndraḥ – Lord of strength and agility, often associated with Hanuman or the ruler of vanaras; and bhūridakṣiṇaḥ – the most generous giver, offering boundless gifts to His devotees.
sōmapō'mṛtapaḥ sōmaḥ purujit purusattamaḥ ।
vinayō jayaḥ satyasandhō dāśārhaḥ sātvatāṃ patiḥ ॥ 54 ॥
Meaning:
sōmapō'mṛtapaḥ sōmaḥ purujit purusattamaḥ
He is sōmapaḥ – the receiver and enjoyer of the sacred soma offering; amṛtapaḥ – the one who partakes of the nectar of immortality; He is sōmaḥ – pleasing, soothing, and radiant like the moon; purujit – the conqueror of many enemies and forces of ignorance; and puruśattamaḥ – the highest and noblest among all beings.
vinayō jayaḥ satyasandhō dāśārhaḥ sātvatāṃ patiḥ
He is vinayaḥ – the embodiment of humility and discipline; jayaḥ – ever-victorious in upholding dharma; satyasandhaḥ – unwavering in truth and promise; dāśārhaḥ – born in the noble Yadava clan; and sātvatāṃ patiḥ – the supreme Lord and protector of the Sātvata lineage of the devotees.
jīvō vinayitā sākṣī mukundō'mita vikramaḥ ।
ambhōnidhiranantātmā mahōdadhi śayōntakaḥ ॥ 55 ॥
Meaning:
jīvō vinayitā sākṣī mukundō'mita vikramaḥ
He is jīvaḥ – the indwelling life-force in all beings; vinayitā – the humble one who teaches by example; sākṣī – the eternal witness of all thoughts and actions; mukundaḥ – the giver of liberation; and amita-vikramaḥ – the one whose strides and powers are immeasurable, surpassing all limits.
ambhōnidhiranantātmā mahōdadhi śayōntakaḥ
He is ambhonidhiḥ – the ocean itself, symbolizing vastness and depth; anantātmā – the infinite Self with no beginning or end; mahōdadhi-śayaḥ – the one who rests upon the great cosmic ocean in serene transcendence; and antakaḥ – the Lord who brings closure to the cycle of creation at the time of dissolution.
ajō mahārhaḥ svābhāvyō jitāmitraḥ pramōdanaḥ ।
ānandō'nandanōnandaḥ satyadharmā trivikramaḥ ॥ 56 ॥
Meaning:
ajō mahārhaḥ svābhāvyō jitāmitraḥ pramōdanaḥ
He is ajaḥ – unborn and eternal, untouched by the cycle of birth and death; mahārhaḥ – of supreme worth and honor; svābhāvyaḥ – existing by His own nature, needing nothing external to be; jitāmitraḥ – the conqueror of all enemies, both within and without; and pramōdanaḥ – the source of boundless joy and delight.
ānandō'nandanōnandaḥ satyadharmā trivikramaḥ
He is ānandaḥ – the very embodiment of bliss; nandanaḥ – one who gladdens the hearts of His devotees; nandaḥ – the source of joy itself; satyadharmā – whose very nature is truth and righteousness; and trivikramaḥ – the one who measured the three worlds in His divine stride, signifying His limitless reach and supremacy.
maharṣiḥ kapilāchāryaḥ kṛtajñō mēdinīpatiḥ ।
tripadastridaśādhyakṣō mahāśṛṅgaḥ kṛtāntakṛt ॥ 57 ॥
Meaning:
maharṣiḥ kapilāchāryaḥ kṛtajñō mēdinīpatiḥ
He is maharṣiḥ – the great seer of divine truth; khapilāchāryaḥ – the ancient sage Kapila, teacher of Sāṁkhya philosophy; kṛtajnaḥ – ever grateful and mindful of those who serve Him; and mēdinīpatiḥ – the true Lord and protector of the Earth.
tripadastridaśādhyakṣō mahāśṛṅgaḥ kṛtāntakṛt
He is tripadaḥ – the one who took three great strides as Trivikrama to reclaim the worlds; tridaśādhyakṣaḥ – the overseer of the thirty-three gods; mahāśṛṅgaḥ – the mighty-horned one, referring to His form as Matsya (the fish) with a great horn; and kṛtāntakṛt – the one who brings about the end of time, dissolving all creation at will.
mahāvarāhō gōvindaḥ suṣēṇaḥ kanakāṅgadī ।
guhyō gabhīrō gahanō guptaśchakra gadādharaḥ ॥ 58 ॥
Meaning:
mahāvarāhō gōvindaḥ suṣēṇaḥ kanakāṅgadī
He is mahāvarāhaḥ – the great boar incarnation who lifted the Earth from the cosmic ocean; gōvindaḥ – the protector of cows and the Earth, and the one who is known through the Vedas; suṣēṇaḥ – adorned with a divine and auspicious army or entourage; and kanakāṅgadī – the one who wears radiant golden armlets, symbolic of His divine splendor.
guhyō gabhīrō gahanō guptaśchakra gadādharaḥ
He is guhyaḥ – mysterious and hidden from ordinary perception; gabhīraḥ – unfathomable in depth and wisdom; gahanaḥ – profoundly complex and vast in nature; guptaḥ – always protected and beyond reach; and chakra-gadādharaḥ – the wielder of the divine discus and mace, ever ready to protect dharma.
vēdhāḥ svāṅgō'jitaḥ kṛṣṇō dṛḍhaḥ saṅkarṣaṇō'chyutaḥ ।
varuṇō vāruṇō vṛkṣaḥ puṣkarākṣō mahāmanāḥ ॥ 59 ॥
Meaning:
vēdhāḥ svāṅgō'jitaḥ kṛṣṇō dṛḍhaḥ saṅkarṣaṇō'chyutaḥ
He is vēdhaḥ – the creator and source of all beings; svāṅgaḥ – one who manifests the universe from His own limbs; ajitaḥ – unconquerable and supreme; kṛṣṇaḥ – dark-complexioned, charming, and the all-attractive one; dṛḍhaḥ – firm and unshakable in purpose; saṅkarṣaṇaḥ – the force that draws all beings toward liberation; and achyutaḥ – the one who never falls from His true nature.
varuṇō vāruṇō vṛkṣaḥ puṣkarākṣō mahāmanāḥ
He is varuṇaḥ – the divine ruler of cosmic waters and moral law; vāruṇaḥ – belonging to or connected with Varuṇa’s powers; vṛkṣaḥ – the eternal tree of life sheltering all beings; puṣkarākṣaḥ – lotus-eyed, full of grace and compassion; and mahāmanāḥ – vast-minded, whose thoughts encompass the entire universe.
bhagavān bhagahā''nandī vanamālī halāyudhaḥ ।
ādityō jyōtirādityaḥ sahiṣṇurgatisattamaḥ ॥ 60 ॥
Meaning:
bhagavān bhagahā''nandī vanamālī halāyudhaḥ
He is the all-glorious Lord (bhagavān) who dispels worldly attachments (bhagahā) and radiates divine joy (anandī); adorned with a garland of forest blooms (vanamālī) and wielding the plough as His powerful emblem (halāyudhaḥ), He embodies strength, simplicity, and sacred delight.
ādityō jyōtirādityaḥ sahiṣṇurgatisattamaḥ
He is ādityaḥ – radiant like the sun among the celestial beings; jyotirādityaḥ – the supreme source of light and illumination; sahiṣṇuḥ – patient and tolerant in the face of all; and gatisattamaḥ – the most exalted goal for those who seek liberation
sudhanvā khaṇḍaparaśurdāruṇō draviṇapradaḥ ।
divaḥspṛk sarvadṛgvyāsō vāchaspatirayōnijaḥ ॥ 61 ॥
Meaning:
sudhanvā khaṇḍaparaśurdāruṇō draviṇapradaḥ
He is the mighty warrior armed with divine weapons — the bow and the axe (sudhanvā, khaṇḍaparaśuḥ) — who appears fierce and formidable to the unrighteous (dāruṇaḥ), yet is the compassionate benefactor who freely bestows wealth and blessings upon the devoted (draviṇapradaḥ).
divaḥspṛk sarvadṛgvyāsō vāchaspatirayōnijaḥ
He is divaḥspṛk – whose glory reaches the heavens; sarvadṛk – the all-seeing seer; vyāsaḥ – the compiler of divine knowledge; vāchaspatir – master of wisdom and eloquence; and ayōnijaḥ – the one not born of a womb, eternal and self-existent.
trisāmā sāmagaḥ sāma nirvāṇaṃ bhēṣajaṃ bhiṣak ।
sanyāsakṛchChamaḥ śāntō niṣṭhā śāntiḥ parāyaṇam ॥ 62 ॥
Meaning:
trisāmā sāmagaḥ sāma nirvāṇaṃ bhēṣajaṃ bhiṣak
He is trisāmā – the essence of all three types of Saama chants; sāmagaḥ – the master of those who sing the Vedic melodies; sāma – the harmony and melody itself; He is nirvāṇam – the supreme liberation beyond suffering; bhēṣajam – the divine remedy for worldly bondage; and bhiṣak – the healer of all afflictions, physical and spiritual.
sanyāsakṛchChamaḥ śāntō niṣṭhā śāntiḥ parāyaṇam
He is sanyāsakṛt – the giver and establisher of renunciation; śamaḥ – inner quietude and control of the mind; śāntaḥ – deeply peaceful by nature; niṣṭhā – the firm foundation and goal of spiritual practice; śāntiḥ – the embodiment of perfect peace; and parāyaṇam – the ultimate refuge and destination for all seekers.
śubhāṅgaḥ śāntidaḥ sraṣṭā kumudaḥ kuvalēśayaḥ ।
gōhitō gōpatirgōptā vṛṣabhākṣō vṛṣapriyaḥ ॥ 63 ॥
Meaning:
śubhāṅgaḥ śāntidaḥ sraṣṭā kumudaḥ kuvalēśayaḥ
He is śubhāṅgaḥ – whose limbs radiate beauty and auspiciousness; śāntidaḥ – the giver of inner and outer peace; sraṣṭā – the creator of the cosmos; kumudaḥ – who delights in the joy of devotees; and kuvalēśayaḥ – the indwelling Lord of the Earth, who resides over the entire terrestrial realm.
gōhitō gōpatirgōptā vṛṣabhākṣō vṛṣapriyaḥ
He is gōhitaḥ – the well-wisher of cows and the Earth; gopatiḥ – the protector of all beings, especially the humble and innocent; goptā – the guardian who shields all creation; vṛṣabhākṣaḥ – whose eyes are as strong, noble, and steady as the bull, symbol of dharma; and vṛṣapriyaḥ – the one who loves righteousness and those who follow the path of dharma.
anivartī nivṛttātmā saṅkṣēptā kṣēmakṛchChivaḥ ।
śrīvatsavakṣāḥ śrīvāsaḥ śrīpatiḥ śrīmatāṃvaraḥ ॥ 64 ॥
Meaning:
anivartī nivṛttātmā saṅkṣēptā kṣēmakṛchChivaḥ
He is the steadfast one (anivartī) who never retreats from His divine role; whose nature is beyond worldly desires (nivṛttātmā); He draws the universe back into Himself at the time of dissolution (saṅkṣēptā), ensures the protection and welfare of all beings (kṣēmakṛt), and radiates auspiciousness in all He does (śivaḥ).
śrīvatsavakṣāḥ śrīvāsaḥ śrīpatiḥ śrīmatāṃvaraḥ
He bears the sacred mark śrīvatsa on His chest (śrīvatsavakṣāḥ), is the divine abode of Lakshmi (śrīvāsaḥ), her eternal Lord (śrīpatiḥ), and the highest among all who possess divine wealth, radiance, and excellence (śrīmatāṃvaraḥ).
śrīdaḥ śrīśaḥ śrīnivāsaḥ śrīnidhiḥ śrīvibhāvanaḥ ।
śrīdharaḥ śrīkaraḥ śrēyaḥ śrīmāँllōkatrayāśrayaḥ ॥ 65 ॥
Meaning:
śrīdaḥ śrīśaḥ śrīnivāsaḥ śrīnidhiḥ śrīvibhāvanaḥ
He is the giver of prosperity and auspiciousness (śrīdaḥ), the Lord and master of all wealth and grace (śrīśaḥ), the eternal abode of Lakshmi and all divine fortune (śrīnivāsaḥ), the very treasure of prosperity itself (śrīnidhiḥ), and the one who manifests and multiplies abundance everywhere (śrīvibhāvanaḥ).
śrīdharaḥ śrīkaraḥ śrēyaḥ śrīmāँllōkatrayāśrayaḥ
He is śrīdharaḥ – the bearer of Lakshmi upon His chest, śrīkaraḥ – the one who bestows auspiciousness, śreyaḥ – the highest good and ultimate spiritual benefit, śrīmān – eternally united with divine wealth, and lōkatrayāśrayaḥ – the refuge and foundation for all the three worlds.
svakṣaḥ svaṅgaḥ śatānandō nandirjyōtirgaṇēśvaraḥ ।
vijitātmā'vidhēyātmā satkīrtichChinnasaṃśayaḥ ॥ 66 ॥
Meaning:
svakṣaḥ svaṅgaḥ śatānandō nandirjyōtirgaṇēśvaraḥ
He is svakṣaḥ – whose form is radiant and pleasing to behold, svaṅgaḥ – whose limbs are divine and complete in themselves; He is śatānandaḥ – the source of infinite bliss, nandiḥ – the one who brings joy to all devotees, jyotiḥ – the embodiment of divine light, and gaṇēśvaraḥ – the Lord of all celestial leaders and divine hosts.
vijitātmā'vidhēyātmā satkīrtichChinnasaṃśayaḥ
He is vijitātmā – one who has mastered His own being, vidhēyātmā – whose nature willingly conforms to uphold dharma; He is satkīrtiḥ – famed for noble and eternal glory, and chinnasaṃśayaḥ – the one who cuts through all doubts for those who seek Him, bringing clarity and liberation.
udīrṇaḥ sarvataśchakṣuranīśaḥ śāśvatasthiraḥ ।
bhūśayō bhūṣaṇō bhūtirviśōkaḥ śōkanāśanaḥ ॥ 67 ॥
Meanung:
udīrṇaḥ sarvataśchakṣuranīśaḥ śāśvatasthiraḥ
He is udīrṇaḥ – exalted above all, ever-rising in glory; sarvataśchakṣuḥ – whose vision pervades in all directions and sees all things; anīśaḥ – independent, ruled by none, yet the ruler of all; śāśvata-sthiraḥ – eternal and unshakably firm, the foundation of all that lasts.
bhūśayō bhūṣaṇō bhūtirviśōkaḥ śōkanāśanaḥ
He is bhūśayaḥ – the one who adorns all worlds with His presence, bhūṣaṇaḥ – the ornament and glory of creation; bhūtiḥ – the source of true prosperity; viśōkaḥ – untouched by sorrow, and śōkanāśanaḥ – the remover of grief for all who surrender to Him.
archiṣmānarchitaḥ kumbhō viśuddhātmā viśōdhanaḥ ।
aniruddhō'pratirathaḥ pradyumnō'mitavikramaḥ ॥ 68 ॥
Meaning:
archiṣmānarchitaḥ kumbhō viśuddhātmā viśōdhanaḥ
He is archiṣmān – radiant with divine brilliance; architaḥ – worshipped with deep reverence by gods and sages; kumbhaḥ – the cosmic vessel, containing all creation within Himself; viśuddhātmā – whose inner being is supremely pure; and viśōdhanaḥ – the purifier who removes all impurities of the heart and mind.
aniruddhō'pratirathaḥ pradyumnō'mitavikramaḥ
He is aniruddhaḥ – the irresistible force, impossible to obstruct; apratirathaḥ – unconquerable even in divine battle; pradyumnaḥ – the embodiment of divine love and prosperity; and amitavikramaḥ – whose strides and valor are immeasurable, surpassing all limits.
kālanēminihā vīraḥ śauriḥ śūrajanēśvaraḥ ।
trilōkātmā trilōkēśaḥ kēśavaḥ kēśihā hariḥ ॥ 69 ॥
Meaning:
kālanēminihā vīraḥ śauriḥ śūrajanēśvaraḥ
He is kālanēminihā – the destroyer of the asura Kālanemi, symbolizing victory over time-bound evil; vīraḥ – the heroic one, bold and fearless; śauriḥ – born in the lineage of Sura (as the son of Vasudeva); and śūrajanēśvaraḥ – the supreme Lord of all heroes and noble warriors.
trilōkātmā trilōkēśaḥ kēśavaḥ kēśihā hariḥ
He is trilōkātmā – the very Self of all three worlds; trilōkēśaḥ – their supreme ruler and sustainer; kēśavaḥ – the one with beautiful, radiant hair and also the slayer of the demon Kesi; kēśihā – specifically the one who destroyed the demon Kesi; and hariḥ – the remover of sins, sufferings, and ignorance.
kāmadēvaḥ kāmapālaḥ kāmī kāntaḥ kṛtāgamaḥ ।
anirdēśyavapurviṣṇurvīrō'nantō dhanañjayaḥ ॥ 70 ॥
Meaning:
kāmadēvaḥ kāmapālaḥ kāmī kāntaḥ kṛtāgamaḥ
He is kāmadēvaḥ – the divine fulfiller of noble desires; kāmapālaḥ – the protector and regulator of righteous longing; kāmī – one who lovingly desires the well-being of all; kāntaḥ – the supremely beautiful and beloved Lord; and kṛtāgamaḥ – the author and establisher of the sacred scriptures and codes of spiritual law.
anirdēśyavapurviṣṇurvīrō'nantō dhanañjayaḥ
He is anirdēśyavapuḥ – whose form is beyond all description and limitation; viṣṇuḥ – all-pervading and sustaining the universe; vīraḥ – ever-heroic and courageous; anantaḥ – infinite, without beginning or end; and dhanañjayaḥ – the conqueror of wealth, who bestows both spiritual and material prosperity.
brahmaṇyō brahmakṛd brahmā brahma brahmavivardhanaḥ ।
brahmavid brāhmaṇō brahmī brahmajñō brāhmaṇapriyaḥ ॥ 71 ॥
Meaning:
brahmaṇyō brahmakṛd brahmā brahma brahmavivardhanaḥ
He is brahmaṇyaḥ – ever devoted to upholding sacred knowledge and protecting those who live by it; brahmakṛt – the one who establishes and creates Brahmanical order; brahmā – the creator of the universe; brahma – the eternal, infinite reality itself; and brahmavivardhanaḥ – the one who nourishes and promotes the growth of spiritual wisdom and Vedic knowledge.
brahmavid brāhmaṇō brahmī brahmajñō brāhmaṇapriyaḥ
He is brahmavit – the knower of the absolute truth; brāhmaṇaḥ – the essence of the spiritual priesthood and Vedic tradition; brahmī – ever united with the power of Brahma (creative intelligence); brahmajnaḥ – the one who realizes and reveals Brahman; and brāhmaṇapriyaḥ – the beloved of those who live a life of truth, austerity, and sacred learning.
mahākramō mahākarmā mahātējā mahōragaḥ ।
mahākraturmahāyajvā mahāyajñō mahāhaviḥ ॥ 72 ॥
Meaning:
mahākramō mahākarmā mahātējā mahōragaḥ
He whose every movement spans the cosmos (mahākramaḥ), whose divine actions are of the highest order (mahākarmā), whose brilliance is unmatched and illuminating to all worlds (mahātējāḥ), and who manifests as the mighty cosmic serpent sustaining the universe (mahōragaḥ).
mahākraturmahāyajvā mahāyajñō mahāhaviḥ
He is the greatest of sacrificial rites (mahākratuḥ), the supreme performer of sacred offerings (mahāyajvā), the yajña itself in its divine essence (mahāyajnaḥ), and the ultimate oblation offered in devotion (mahāhaviḥ)
stavyaḥ stavapriyaḥ stōtraṃ stutiḥ stōtā raṇapriyaḥ ।
pūrṇaḥ pūrayitā puṇyaḥ puṇyakīrtiranāmayaḥ ॥ 73 ॥
Meaning:
stavyaḥ stavapriyaḥ stōtraṃ stutiḥ stōtā raṇapriyaḥ
He is stavyaḥ – the one worthy of all praise; stavapriyaḥ – delighted by sincere hymns and glorification; He is Himself the sacred hymn (stotram), the act of praise (stutiḥ), and the one who praises through inspired hearts (stotā); He is also raṇapriyaḥ – ever pleased by righteous battle, where dharma is defended with valor.
pūrṇaḥ pūrayitā puṇyaḥ puṇyakīrtiranāmayaḥ
He is pūrṇaḥ – complete and full in Himself, lacking nothing; pūrāyitā – the fulfiller of the wishes and needs of all beings; puṇyaḥ – pure and sacred in essence; puṇyakīrtiḥ – whose fame is holy and uplifting; and anāmayaḥ – free from all suffering, and the source of healing for those in pain.
manōjavastīrthakarō vasurētā vasupradaḥ ।
vasupradō vāsudēvō vasurvasumanā haviḥ ॥ 74 ॥
Meaning:
manōjavastīrthakarō vasurētā vasupradaḥ
He is manōjavaḥ – whose movement and grace are swifter than the mind itself, reaching devotees even before they call; tīrthakaraḥ – the sanctifier who transforms any place into a holy pilgrimage by His presence; vasurētāḥ – the divine source from which all abundance and life flow forth; and vasupradaḥ – the one who graciously bestows all forms of prosperity, both worldly and spiritual.
vasupradō vāsudēvō vasurvasumanā haviḥ
He is vasupradaḥ – the ceaseless giver of divine riches; vāsudēvaḥ – the indwelling Lord of all beings, ever present and all-pervading; vasuḥ – the essence of goodness and wealth; vasumanāḥ – whose divine mind is absorbed in the welfare of the universe; and haviḥ – the sacred offering in every act of worship, received by Him alone in all forms.
sadgatiḥ satkṛtiḥ sattā sadbhūtiḥ satparāyaṇaḥ ।
śūrasēnō yaduśrēṣṭhaḥ sannivāsaḥ suyāmunaḥ ॥ 75 ॥
Meaning:
sadgatiḥ satkṛtiḥ sattā sadbhūtiḥ satparāyaṇaḥ
He is sadgatiḥ – the ultimate and noble destination for all souls; satkṛtiḥ – the embodiment of virtuous action and sacred conduct; sattā – the eternal existence underlying all being; sadbhūtiḥ – the source of all that is good and real; and satparāyaṇaḥ – the supreme refuge of those who walk the path of truth and righteousness.
śūrasēnō yaduśrēṣṭhaḥ sannivāsaḥ suyāmunaḥ
He is śūrasenaḥ – born in the noble dynasty of the Soorasenas; yaduśrēṣṭhaḥ – the greatest among the Yadus; sannivāsaḥ – the divine dwelling place of peace and auspiciousness; and suyāmunaḥ – whose leelas and presence sanctify the sacred banks of the Yamuna River.
bhūtāvāsō vāsudēvaḥ sarvāsunilayō'nalaḥ ।
darpahā darpadō dṛptō durdharō'thāparājitaḥ ॥ 76 ॥
Meaning:
bhūtāvāsō vāsudēvaḥ sarvāsunilayō'nalaḥ
As bhūtāvāsaḥ, He is the indwelling support of all beings, the one who resides in and upholds all creation; known as vāsudēvaḥ, He pervades everything as both immanent and transcendent; being sarvāsunilayaḥ, He is the resting place of all life energies; and as analaḥ, He burns like fire – the purifying, dynamic force in all existence.
darpahā darpadō dṛptō durdharō'thāparājitaḥ
He crushes arrogance as darpahā, empowers the noble with rightful pride as darapadaḥ, shines with divine majesty as dṛptaḥ, is impossible to restrain as durdharaḥ, and forever unconquered as aparājitaḥ, standing above all as the invincible protector of dharma.
viśvamūrtirmahāmūrtirdīptamūrtiramūrtimān ।
anēkamūrtiravyaktaḥ śatamūrtiḥ śatānanaḥ ॥ 77 ॥
Meaning:
viśvamūrtirmahāmūrtirdīptamūrtiramūrtimān>
He is viśvamūrtiḥ – the form of the entire universe itself, mahāmūrtiḥ – whose divine manifestation encompasses all vastness, dīptamūrtiḥ – blazing with spiritual radiance, and yet amūrtimān – beyond all physical form, formless in His true nature as pure Consciousness.
anēkamūrtiravyaktaḥ śatamūrtiḥ śatānanaḥ
He appears as anēkamūrtiḥ – in countless divine forms, avyaktaḥ – yet remains unmanifest and subtle beyond perception; He is śatamūrtiḥ – possessing a hundred aspects or forms that uphold creation, and śatānanaḥ – the one with infinite faces, reflecting the presence of the Divine in every being and every direction.
ēkō naikaḥ stavaḥ kaḥ kiṃ yattat padamanuttamam ।
lōkabandhurlōkanāthō mādhavō bhaktavatsalaḥ ॥ 78 ॥
Meaning:
ēkō naikaḥ stavaḥ kaḥ kiṃ yattat padamanuttamaṃ
He is ēkah – the One without a second, and yet naikaḥ – manifesting as the many; He is the essence of all hymns and praise (stavaḥ), the mystery behind the questions of "Who?" and "What?" (kaḥ, kiṃ), and ultimately that supreme, unsurpassable goal – tat padaṃ anuttamam – the highest abode beyond all duality.
lōkabandhurlōkanāthō mādhavō bhaktavatsalaḥ
He is lōkabandhuḥ – the true friend and well-wisher of the world, lōkanāthaḥ – the sovereign Lord of all realms, mādhavaḥ – the consort of Lakshmi and the master of all knowledge, and bhaktavatsalaḥ – deeply affectionate toward His devotees, ever responding to their love with compassion and grace.
suvarṇavarṇō hēmāṅgō varāṅgaśchandanāṅgadī ।
vīrahā viṣamaḥ śūnyō ghṛtāśīrachalaśchalaḥ ॥ 79 ॥
Meaning:
suvarṇavarṇō hēmāṅgō varāṅgaśchandanāṅgadī
He is suvarṇavarṇaḥ – glowing with a golden hue, symbolizing purity and divinity; hēmāṅgaḥ – with limbs resplendent like gold; varāṅgaḥ – possessing the most beautiful and auspicious form; and chandanāṅgadī – adorned with fragrant sandalwood paste and divine ornaments, radiating sacred charm and serenity.
vīrahā viṣamaḥ śūnyō ghṛtāśīrachalaśchalaḥ
He is vīrahā – the vanquisher of mighty warriors and evil forces; viṣamaḥ – beyond comparison or duality; śūnyaḥ – appearing as emptiness to those bound by illusion, yet full in His own Self; ghṛtāśīḥ – whose very nourishment is sacred and pure like clarified butter; achalaḥ – unmoving and constant as the Truth, and chalaḥ – yet also dynamic, pervading all that moves in creation.
amānī mānadō mānyō lōkasvāmī trilōkadhṛt ।
sumēdhā mēdhajō dhanyaḥ satyamēdhā dharādharaḥ ॥ 80 ॥
Meaning:
amānī mānadō mānyō lōkasvāmī trilōkadhṛt
He is amānī – free from pride, though all-glorious; mānadaḥ – the giver of honor to the deserving; mānyaḥ – revered and worthy of the highest respect; He is lōkasvāmī – the sovereign Lord of all worlds, and trilōkadhṛt – the sustainer of the three realms, upholding them through His unshakable presence.
sumēdhā mēdhajō dhanyaḥ satyamēdhā dharādharaḥ
He is sumēdhā – endowed with supreme and auspicious intellect; mēdhajaḥ – born of sacred knowledge or Vedic wisdom; dhanyaḥ – truly blessed and the giver of blessings; satyamēdhā – whose wisdom is rooted in eternal Truth; and dharādharaḥ – the one who supports the Earth itself, like the cosmic axis around which all turns.
tējō'vṛṣō dyutidharaḥ sarvaśastrabhṛtāṃvaraḥ ।
pragrahō nigrahō vyagrō naikaśṛṅgō gadāgrajaḥ ॥ 81 ॥
Meaning:
tējō'vṛṣō dyutidharaḥ sarvaśastrabhṛtāṃvaraḥ
He is tējō’vṛṣaḥ – the radiant shower of divine brilliance, like a sacred rain of spiritual energy; dyutidharaḥ – the bearer of immense splendor and light; and sarvaśastrabhṛtāṃvaraḥ – the supreme among all wielders of weapons, master of every celestial weapon and protector of dharma.
pragrahō nigrahō vyagrō naikaśṛṅgō gadāgrajaḥ
He is pragrahaḥ – the controller who guides beings toward righteousness; nigrahaḥ – the subduer of the wicked and unrighteous; vyagraḥ – ever alert and engaged in cosmic responsibility; naikaśṛṅgaḥ – appearing in many forms of power and might, like with numerous horns or peaks of strength; and gadāgrajaḥ – the elder of Gada, signifying His royal lineage and seniority among divine warriors.
chaturmūrti śchaturbāhu śchaturvyūha śchaturgatiḥ ।
chaturātmā chaturbhāvaśchaturvēdavidēkapāt ॥ 82 ॥
Meaning:
chaturmūrti śchaturbāhu śchaturvyūha śchaturgatiḥ
He is chaturmūrtiḥ – manifesting in four divine forms (like Vasudeva, Sankarshana, Pradyumna, and Aniruddha); chaturbāhuḥ – possessing four arms, symbolic of His all-pervading power and omnidirectional protection; chaturvyūhaḥ – the one who projects Himself into fourfold aspects for cosmic functions; and chaturgatiḥ – the goal of all four paths of liberation (karma, jnana, bhakti, and yoga).
chaturātmā chaturbhāvaśchaturvēdavidēkapāt
He is chaturātmā – present in the four states of consciousness (waking, dreaming, deep sleep, and turiya); chaturbhāvaḥ – the cause and essence of the fourfold creation; chaturvēdavit – the knower and revealer of all four Vedas; and ekapāt – though manifesting in many ways, He remains the One undivided Reality, the single footstep upon which the entire universe rests.
samāvartō'nivṛttātmā durjayō duratikramaḥ ।
durlabhō durgamō durgō durāvāsō durārihā ॥ 83 ॥
Meaning:
samāvartō'nivṛttātmā durjayō duratikramaḥ
He is samāvartaḥ – the one who appears again and again for the protection of dharma, cycling through cosmic manifestations; nivṛttātmā – whose inner nature is detached and free from all worldly entanglements; durjayaḥ – impossible to conquer by force; and duratikramaḥ – whose will and law cannot be transgressed by any being, celestial or mortal.
durlabhō durgamō durgō durāvāsō durārihā
He is durlabhaḥ – extremely difficult to attain without deep devotion and purity; durgamaḥ – beyond the reach of the senses and mind; durgaḥ – the stronghold, the inner fortress of spiritual protection; durāvāsaḥ – not easily approachable by those bound by ego or impurity; and durārihā – the destroyer of powerful enemies, especially the enemies of inner ignorance and adharma.
śubhāṅgō lōkasāraṅgaḥ sutantustantuvardhanaḥ ।
indrakarmā mahākarmā kṛtakarmā kṛtāgamaḥ ॥ 84 ॥
Meaning:
śubhāṅgō lōkasāraṅgaḥ sutantustantuvardhanaḥ
He is śubhāṅgaḥ – whose limbs radiate auspiciousness and divine beauty; lōkasāraṅgaḥ – who moves gracefully through the worlds like a divine swan, drawing the essence of all creation; sutantuḥ – the independent one, not bound by any external cause; and tantuvardhanaḥ – the one who extends and sustains the threads of cosmic order and creation.
ndrakarmā mahākarmā kṛtakarmā kṛtāgamaḥ
He performs deeds as mighty as those of Indra (indrakarmā), yet far surpasses them with His mahākarmā – His great, divine actions; He is kṛtakarmā – the accomplisher of all duties that uphold the cosmos; and kṛtāgamaḥ – the one who has established and revealed the sacred scriptures and eternal truths through divine experience.
udbhavaḥ sundaraḥ sundō ratnanābhaḥ sulōchanaḥ ।
arkō vājasanaḥ śṛṅgī jayantaḥ sarvavijjayī ॥ 85 ॥
Meaning:
udbhavaḥ sundaraḥ sundō ratnanābhaḥ sulōchanaḥ
He is udbhavaḥ – the origin of all existence, from whom the universe emerges; sundaraḥ – beautiful in form and essence; sundaḥ – ever pure and radiant in character; ratnanābhaḥ – with a navel adorned by a shining gem, symbolizing the source of creation (Padmanabha); and sulōchanaḥ – with eyes so divine and auspicious that they captivate and bless all who behold Him.
arkō vājasanaḥ śṛṅgī jayantaḥ sarvavijjayī
He is arkaḥ – brilliant like the sun, the dispeller of darkness; vājasanaḥ – the essence of the Yajurveda and the nourisher through sacred knowledge; śṛṅgī – one who is adorned with divine horns or symbols of power (possibly referring to Varaha form); jayantaḥ – ever victorious in all realms; and sarvavijjayī – the supreme conqueror, victorious over all knowledge systems, forces, and directions.
suvarṇabindurakṣōbhyaḥ sarvavāgīśvarēśvaraḥ ।
mahāhṛdō mahāgartō mahābhūtō mahānidhiḥ ॥ 86 ॥
Meaning:
suvarṇabindurakṣōbhyaḥ sarvavāgīśvarēśvaraḥ
He is suvarṇabinduḥ – the golden point, the seed of all creation, radiant like the bindu of divine light; akṣōbhyaḥ – unshakable and unmoved amidst the turbulence of the universe; and sarvavāgīśvarēśvaraḥ – the Lord of all lords of speech, the supreme master over all expressions, mantras, and divine words.
mahāhṛdō mahāgartō mahābhūtō mahānidhiḥ
He is the vast inner source of all spiritual energy (mahāhṛdaḥ), the profound cosmic depth where all phenomena dissolve and emerge (mahāgartaḥ), the primal force behind all created elements (mahābhūtaḥ), and the limitless reservoir of divine wealth, wisdom, and auspiciousness (mahānidhiḥ).
kumudaḥ kundaraḥ kundaḥ parjanyaḥ pāvanō'nilaḥ ।
amṛtāśō'mṛtavapuḥ sarvajñaḥ sarvatōmukhaḥ ॥ 87 ॥
Meaning:
kumudaḥ kundaraḥ kundaḥ parjanyaḥ pāvanō'nilaḥ
As kumudaḥ, He delights the hearts of beings like a lotus blooming in joy, and as kundaraḥ, He destroys inner impurities and obstacles; kundaḥ reveals His pure, white, fragrant nature; He nourishes creation like parjanyaḥ, the rain-bearing cloud, and purifies all as pāvanaḥ, flowing gently and invisibly like anilaḥ, the vital air of life.
amṛtāśō'mṛtavapuḥ sarvajñaḥ sarvatōmukhaḥ
He is amṛtāśaḥ, the one who partakes of and grants the nectar of immortality, and amṛtavapuḥ, whose divine form is itself immortal; as sarvajjaḥ, He knows all that exists, and as sarvatōmukhaḥ, He faces all directions, pervading the universe with complete awareness and grace
sulabhaḥ suvrataḥ siddhaḥ śatrujichChatrutāpanaḥ ।
nyagrōdhō'dumbarō'śvatthaśchāṇūrāndhra niṣūdanaḥ ॥ 88 ॥
Meaning:
sulabhaḥ suvrataḥ siddhaḥ śatrujichChatrutāpanaḥ
He is sulabhaḥ – easily attainable to sincere devotees, not hidden behind ritual or complexity; suvrataḥ – ever firm in divine vows and dharmic resolve; as siddhaḥ, He is the embodiment of perfection and fulfillment; śatrujit – the one who triumphs over all enemies; and chatrutāpanaḥ – the one who scorches and overcomes even the most powerful adversaries of righteousness.
nyagrōdhō'dumbarō'śvatthaśchāṇūrāndhra niṣūdanaḥ
He is like the nyagrōdha (banyan tree), expansive and sheltering all existence; like the sacred udumbara and aśvattḥa trees, symbolizing eternal life and cosmic stability; and as chāṇūrāndhra niṣūdanaḥ, He is the mighty destroyer of Chāṇūra and other asuric forces, who represents the power that removes tyranny and upholds divine justice.
sahasrārchiḥ saptajihvaḥ saptaidhāḥ saptavāhanaḥ ।
amūrtiranaghō'chintyō bhayakṛdbhayanāśanaḥ ॥ 89 ॥
Meaning:
sahasrārchiḥ saptajihvaḥ saptaidhāḥ saptavāhanaḥ
He is sahasrārchiḥ – radiating with a thousandfold brilliance, like countless rays of divine light; saptajihvaḥ – manifesting as the seven tongues of sacred fire, symbolizing His connection with sacrifice and cosmic energy; saptaidhaḥ – blazing forth in seven flames representing divine illumination; and saptavāhanaḥ – the one who moves through the seven worlds or rides seven divine forces, sustaining all realms of creation.
amūrtiranaghō'chintyō bhayakṛdbhayanāśanaḥ
He is amūrtiḥ – formless, beyond shape or limitation; anaghaḥ – completely free from sin or imperfection; achintyaḥ – beyond thought and conception, unattainable by the limited intellect; He is both bhayakṛt – the creator of fear for the wicked and unjust, and bhayanāsanaḥ – the destroyer of fear for those who surrender in devotion.
aṇurbṛhatkṛśaḥ sthūlō guṇabhṛnnirguṇō mahān ।
adhṛtaḥ svadhṛtaḥ svāsyaḥ prāgvaṃśō vaṃśavardhanaḥ ॥ 90 ॥
Meaning:
aṇurbṛhatkṛśaḥ sthūlō guṇabhṛnnirguṇō mahān
He is simultaneously aṇu, subtler than the smallest particle, and bṛhat, vaster than all creation; He takes on the forms of the unnoticeably kṛśa and the immensely sthūla as needed, playing within form and formlessness; though He bears and sustains the play of qualities as guṇabhṛt, His essential nature remains nirguṇa, untouched by them — for He alone is the truly mahān, the limitless Supreme.
adhṛtaḥ svadhṛtaḥ svāsyaḥ prāgvaṃśō vaṃśavardhanaḥ
He is adhṛta – not supported by anything outside Himself, for He is the foundation of all; yet He is svadhṛta – self-upheld, sustaining the cosmos by His own will; svāsyaḥ – whose divine face is the origin of sacred speech and cosmic expression; the ancient prāgvaṃśa, root of all divine lineages, and vaṃśavardhanaḥ – the one who causes the noble lineages of dharma to flourish and evolve through time.
bhārabhṛt kathitō yōgī yōgīśaḥ sarvakāmadaḥ ।
āśramaḥ śramaṇaḥ, kṣāmaḥ suparṇō vāyuvāhanaḥ ॥ 91 ॥
Meaning:
bhārabhṛt kathitō yōgī yōgīśaḥ sarvakāmadaḥ
He is bhārabhṛt, the cosmic bearer who effortlessly carries the weight of the universe; glorified in all sacred texts as kathitaḥ, He is described as the ultimate yōgī, inwardly absorbed and self-controlled, and as yōgīśaḥ, the Lord who leads all yogis to liberation; He is also sarvakāmadaḥ, the fulfiller of every noble desire for the one who seeks Him with devotion.
āśramaḥ śramaṇaḥ, kṣāmaḥ suparṇō vāyuvāhanaḥ
He is āśramaḥ, the sacred foundation upholding all stages of life and paths of renunciation; as śramaṇaḥ, He inspires the spiritual striving that leads to purity; kṣāmaḥ reflects His austere, tapas-filled nature; He is suparṇaḥ, the radiant-winged Garuda who soars beyond bondage; and vāyuvāhanaḥ, the one who guides the life-giving wind, subtle and all-pervading.
dhanurdharō dhanurvēdō daṇḍō damayitā damaḥ ।
aparājitaḥ sarvasahō niyantā'niyamō'yamaḥ ॥ 92 ॥
Meaning:
dhanurdharō dhanurvēdō daṇḍō damayitā damaḥ
He is dhanurdharaḥ, the wielder of the divine bow, ever ready to uphold dharma through righteous strength; dhanurvēdaḥ, the very knowledge and science of archery and cosmic warfare; daṇḍaḥ, the embodiment of discipline and divine justice; damayitā, the subduer of ego, pride, and adharma; and damaḥ, the inner restraint that leads the seeker toward Self-mastery and peace.
aparājitaḥ sarvasahō niyantā'niyamō'yamaḥ
He is aparājitaḥ – the one who can never be defeated, for He is supreme over all forces; sarvasahaḥ – infinitely tolerant, enduring everything with perfect equanimity; as niyantā, He governs all beings and movements in the cosmos; as niyamaḥ, He is the sacred observance that aligns life with higher truth; and as yamaḥ, He is the ultimate regulator who brings order, discipline, and balance to all existence.
sattvavān sāttvikaḥ satyaḥ satyadharmaparāyaṇaḥ ।
abhiprāyaḥ priyārhō'rhaḥ priyakṛt prītivardhanaḥ ॥ 93 ॥
Meaning:
sattvavān sāttvikaḥ satyaḥ satyadharmaparāyaṇaḥ
As sattvavān, He is full of noble strength rooted in purity; sāttvikaḥ – ever established in the qualities of calmness, clarity, and harmony; He is satyaḥ, the very embodiment of eternal truth, and satyadharmaparāyaṇaḥ, meaning He is completely devoted to upholding truth and dharma in every aspect of the cosmos.
abhiprāyaḥ priyārhō'rhaḥ priyakṛt prītivardhanaḥ
He is abhiprāyaḥ, the noble intention and higher will behind all actions in the universe; priyārhaḥ, the most deserving of love and offerings; arhaḥ, worthy of all reverence; He is priyakṛt, the one who brings joy to His devotees, and prītivardhanaḥ, who ever increases divine love in the hearts of those who seek Him.
vihāyasagatirjyōtiḥ suruchirhutabhugvibhuḥ ।
ravirvirōchanaḥ sūryaḥ savitā ravilōchanaḥ ॥ 94 ॥
Meaning:
vihāyasagatirjyōtiḥ suruchirhutabhugvibhuḥ
He is vihāyasagatiḥ, whose movement is through the vastness of the sky, transcending all realms; jyōtiḥ, the eternal source of divine light; suruchiḥ, whose beauty and brilliance captivate the heart of the devotee; hutabhuk, the receiver of all offerings through sacred fire; and vibhuḥ, the all-pervading, limitless presence that sustains the universe.
ravirvirōchanaḥ sūryaḥ savitā ravilōchanaḥ
He is raviḥ, the life-giving radiance that nurtures all beings; virōchanaḥ, the one who shines brilliantly across the cosmos; as sūryaḥ and savitā, He is the sun and the primal force behind its illumination; and as ravilōchanaḥ, He is the eye of the sun itself — the ever-watching, all-seeing source of light and awareness.
anantō hutabhugbhōktā sukhadō naikajō'grajaḥ ।
anirviṇṇaḥ sadāmarṣī lōkadhiṣṭhānamadbhutaḥ ॥ 95 ॥
Meaning:
anantō hutabhugbhōktā sukhadō naikajō'grajaḥ
He is anantaḥ, the infinite one without beginning or end; hutabhuk, the divine receiver of sacrificial offerings; bhōktā, the true enjoyer of all actions and results; sukhadah, the giver of lasting happiness to all devotees; naikajaḥ, born in many forms to protect dharma in every age; and agrajaḥ, the elder and foremost, who existed before all.
anirviṇṇaḥ sadāmarṣī lōkadhiṣṭhānamadbhutaḥ
He is anirviṇṇaḥ, never disinterested or weary, ever engaged in the well-being of the cosmos; sadāmarṣī, always patient and free from anger, even with the faults of the world; He is the lōkadhiṣṭhānam, the very foundation and support of all worlds; and adbhutaḥ, the wondrous and incomparable one, beyond imagination and awe-inspiring in every way.
sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ ।
svastidaḥ svastikṛtsvastiḥ svastibhuk svastidakṣiṇaḥ ॥ 96 ॥
Meaning:
sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ
He is sanāt – ever-present without beginning, and sanātanatamaḥ – the most ancient and eternal reality beyond all cycles of time; kapilaḥ, the great sage and divine teacher who revealed the essence of discrimination and wisdom; kapiḥ, the luminous seer who shines through all inner realms; and avyayaḥ, the unchanging, indestructible Self that remains untouched through all transformations.
svastidaḥ svastikṛtsvastiḥ svastibhuk svastidakṣiṇaḥ
He is svastidaḥ – the one who bestows auspiciousness and peace to all beings; svastikṛt – the creator and doer of good in every direction; svastiḥ – the very embodiment of well-being; svastibhuk – the enjoyer of all sacred offerings made in a spirit of goodness; and svastidakṣiṇaḥ – He whose right hand (dakṣiṇa) confers divine blessings and auspicious outcomes.
araudraḥ kuṇḍalī chakrī vikramyūrjitaśāsanaḥ ।
śabdātigaḥ śabdasahaḥ śiśiraḥ śarvarīkaraḥ ॥ 97 ॥
Meaning:
araudraḥ kuṇḍalī chakrī vikramyūrjitaśāsanaḥ
He is araudraḥ, one whose nature is free of cruelty or harshness, ever calm and benevolent; kuṇḍalī, radiant with divine, coiled energy and adorned with celestial ornaments; chakrī, ever armed with the discus of cosmic order; vikramī, the one of immense and heroic strides; and ūrjitaśāsanaḥ, whose supreme rulership is established through sheer power and divine authority.
śabdātigaḥ śabdasahaḥ śiśiraḥ śarvarīkaraḥ
He is śabdātigaḥ, beyond the reach of all sound and speech, untouched by name and form; yet as śabdasahaḥ, He upholds the power of sound as the Veda itself; He is śiśiraḥ, the cool, gentle refuge that calms the heat of worldly suffering; and śarvarīkaraḥ, the one who dispels the deepest darkness, bringing dawn to the long night of ignorance.
akrūraḥ pēśalō dakṣō dakṣiṇaḥ, kṣamiṇāṃvaraḥ ।
vidvattamō vītabhayaḥ puṇyaśravaṇakīrtanaḥ ॥ 98 ॥
Meaning:
akrūraḥ pēśalō dakṣō dakṣiṇaḥ, kṣamiṇāṃvaraḥ
He is akrūraḥ, ever free from cruelty or harshness, embodying kindness in action and thought. As pēśalaḥ, He is gentle and pleasing in conduct and speech. He is dakṣaḥ, supremely skilled and efficient in all divine activities, and dakṣiṇaḥ, generous and graceful, especially in granting boons. Among those who forgive, He is kṣamiṇāṃvaraḥ, the foremost — the highest exemplar of patience and compassion.
vidvattamō vītabhayaḥ puṇyaśravaṇakīrtanaḥ
He is vidvattamaḥ, the highest among the wise, the supreme knower of all knowledge and truth. As vītabhayaḥ, He is completely free from fear and removes fear from the hearts of His devotees. And as puṇyaśravaṇakīrtanaḥ, merely hearing or chanting His name and glories becomes a sacred act that purifies and uplifts the listener.
uttāraṇō duṣkṛtihā puṇyō duḥsvapnanāśanaḥ ।
vīrahā rakṣaṇaḥ santō jīvanaḥ paryavasthitaḥ ॥ 99 ॥
Meaning:
uttāraṇō duṣkṛtihā puṇyō duḥsvapnanāśanaḥ
He is duṣkṛtihā, the destroyer of all evil deeds and the karmic bonds that bind beings to suffering; He is puṇyaḥ, the very embodiment of merit and sacredness; and as duḥsvapnanāśanaḥ, He removes all inauspiciousness, including bad dreams and mental disturbances, purifying both inner and outer worlds.
vīrahā rakṣaṇaḥ santō jīvanaḥ paryavasthitaḥ
He is vīrahā, the slayer of mighty enemies who oppose righteousness; rakṣaṇaḥ, the protector who safeguards devotees at every step; santaḥ jīvanaḥ, the very life-force and support of saintly beings who walk the path of truth; and paryavasthitaḥ, the one who is firmly established everywhere, witnessing all from within and beyond.
anantarūpō'nanta śrīrjitamanyurbhayāpahaḥ ।
chaturaśrō gabhīrātmā vidiśō vyādiśō diśaḥ ॥ 100 ॥
Meaning:
anantarūpō'nanta śrīrjitamanyurbhayāpahaḥ
He is anantarūpaḥ, manifesting in infinite forms across space and time, yet remaining the One Self; ananta śrīḥ, possessed of endless auspiciousness and divine glory; jitamanyuḥ, whose anger is conquered and ever under control; and bhayāpahaḥ, the remover of all fear, granting refuge and courage to those who surrender.
chaturaśrō gabhīrātmā vidiśō vyādiśō diśaḥ
He is chaturaśraḥ, perfect and balanced in all directions and dimensions; gabhīrātmā, the deeply profound and unfathomable Self, beyond intellectual grasp; He is vidiśaḥ – the unseen paths; vyādiśaḥ – the cause of directional flow; and diśaḥ – the very essence of all directions, pervading everywhere as the cosmic presence.
anādirbhūrbhuvō lakṣmīḥ suvīrō ruchirāṅgadaḥ ।
jananō janajanmādirbhīmō bhīmaparākramaḥ ॥ 101 ॥
Meaning:
anādirbhūrbhuvō lakṣmīḥ suvīrō ruchirāṅgadaḥ
As the beginningless One who pervades the realms of bhūr and bhuvaḥ, He manifests as lakṣmīḥ, the eternal auspicious presence. Adorned as suvīraḥ, the embodiment of noble strength, He shines in splendor as ruchirāṅgadaḥ, with beautiful armlets glowing like His divine energy.
jananō janajanmādirbhīmō bhīmaparākramaḥ
He who is the source of all creation—jananaḥ—and the origin even of the creators themselves—janajanmādiḥ—stands as bhīmaḥ, a force of awe and majesty, whose bhīmaparākrama, or fearsome valor, upholds cosmic order and destroys all that is opposed to it.
ādhāranilayō'dhātā puṣpahāsaḥ prajāgaraḥ ।
ūrdhvagaḥ satpathāchāraḥ prāṇadaḥ praṇavaḥ paṇaḥ ॥ 102 ॥
Meaning:
ādhāranilayō'dhātā puṣpahāsaḥ prajāgaraḥ
He is the unwavering foundation and resting place of all beings, as ādhāranilaya; the divine sustainer of the universe, known as dhātā. As puṣpahāsa, His radiance is as gentle and captivating as a blooming flower, and as prajāgara, He remains ever-awake, ever-aware, witnessing all from within the hearts of beings
ūrdhvagaḥ satpathāchāraḥ prāṇadaḥ praṇavaḥ paṇaḥ
He is ūrdhvaga, the One who leads souls upward toward higher realization; walking firmly in the righteous way as satpathāchāra. He is prāṇada, the giver of life-breath; praṇava, the sacred syllable Om that pervades all Vedic knowledge; and paṇa, the divine reward for those who follow the path of dharma
pramāṇaṃ prāṇanilayaḥ prāṇabhṛt prāṇajīvanaḥ ।
tattvaṃ tattvavidēkātmā janmamṛtyujarātigaḥ ॥ 103 ॥
Meaning:
pramāṇaṃ prāṇanilayaḥ prāṇabhṛt prāṇajīvanaḥ
He is pramāṇa, the ultimate authority by which truth is known; as prāṇanilaya, the support of all life-forces; as prāṇabhṛt, the one who sustains all beings through their breath; and as prāṇajīvana, He is the very life-energy present in every living being.
tattvaṃ tattvavidēkātmā janmamṛtyujarātigaḥ
He is the highest tattva, the eternal truth and essence behind all forms; tattvavit, the knower of all reality; eka-atmā, the one Self in all; and janma-mRtyu-jarā-atigaḥ, completely beyond birth, death, and aging — untouched by the cycles that govern the mortal world.
bhūrbhuvaḥ svastarustāraḥ savitā prapitāmahaḥ ।
yajñō yajñapatiryajvā yajñāṅgō yajñavāhanaḥ ॥ 104 ॥
Meaning:
bhūrbhuvaḥ svastarustāraḥ savitā prapitāmahaḥ
He is the essence of all the three worlds—bhūr, bhuvaḥ, and svaḥ—sustaining existence at every level. As the eternal taru or divine tree, He gives shelter and nourishment; as tāraḥ, He helps beings cross the ocean of bondage; He is savitā, the cosmic energizer like the sun; and prapitāmahaḥ, the great-grandfather of all, even of Brahmā himself.
yajñō yajñapatiryajvā yajñāṅgō yajñavāhanaḥ
He is the very act of sacrifice—yajjaḥ; the yajjapati, the Lord of all sacrificial rites; the yajvā, the performer of those sacrifices; with yajjāṅga, His very limbs representing elements of the yajña; and as yajjavāhanaḥ, He is the carrier and receiver of all offerings, making every act of surrender reach the divine.
yajñabhṛd yajñakṛd yajñī yajñabhuk yajñasādhanaḥ ।
yajñāntakṛd yajñaguhyamannamannāda ēva cha ॥ 105 ॥
Meaning:
yajñabhṛd yajñakṛd yajñī yajñabhuk yajñasādhanaḥ
He is yajjabhṛt, the sustainer of all sacrificial rituals; yajjakṛt, the one who initiates and creates the yajñas; yajjī, the worshipper in every sacred act; yajjabhuk, the enjoyer of the offerings made in sacrifice; and yajjasādhanaḥ, the very means and purpose through which all sacrifices are fulfilled.
yajñāntakṛd yajñaguhyamannamannāda ēva cha
He is yajjāntakṛt, the one who concludes or completes the cycle of sacrifice; yajjaguhyam, the deepest mystery hidden within all acts of offering; annam, the sacred food offered; and also annāda, the divine enjoyer of that food — thus He alone is both the offering and the receiver.
ātmayōniḥ svayañjātō vaikhānaḥ sāmagāyanaḥ ।
dēvakīnandanaḥ sraṣṭā kṣitīśaḥ pāpanāśanaḥ ॥ 106 ॥
Meaning:
ātmayōniḥ svayañjātō vaikhānaḥ sāmagāyanaḥ
He is ātmayōniḥ, born from Himself with no external source; svayañjātaḥ, self-born and self-existent; as vaikhānaḥ, He is known as the ancient sage who revealed deep spiritual truths; and sāmagāyanaḥ, He is the singer of the sāma hymns — the musical embodiment of Vedic wisdom and divine harmony.
dēvakīnandanaḥ sraṣṭā kṣitīśaḥ pāpanāśanaḥ
He is dēvakīnandanaḥ, the delight of Devaki and her divine son, sraṣṭā, the creator of the universe; kṣitīśaḥ, the supreme ruler of the Earth; and pāpanāśanaḥ, the destroyer of all sin, whose very remembrance purifies the soul.
śaṅkhabhṛnnandakī chakrī śārṅgadhanvā gadādharaḥ ।
rathāṅgapāṇirakṣōbhyaḥ sarvapraharaṇāyudhaḥ ॥ 107 ॥
Meaning:
śaṅkhabhṛnnandakī chakrī śārṅgadhanvā gadādharaḥ
He is the Lord who holds the divine conch śaṅkha, the powerful mace nandakī, the discus chakrī, the celestial bow śārnga, and the mighty club gadā, appearing with these divine weapons as symbols of protection and righteousness.
rathāṅgapāṇirakṣōbhyaḥ sarvapraharaṇāyudhaḥ
He is rathāṅgapāṇi, whose hand rests on the chariot wheel ready for action; akṣōbhyaḥ, the unshaken One who remains steady in all circumstances; and sarvapraharaṇāyudhaḥ, the One who is Himself the wielder of all weapons — where every part of Him becomes a means to uphold dharma.
śrī sarvapraharaṇāyudha ōṃ nama iti ।
Meaning:
śrī sarvapraharaṇāyudha ōṃ nama iti
Salutations to śrī—the auspicious One—who is known as sarvapraharaṇāyudha, the wielder of all weapons, whose very being is equipped with every means to protect the universe. With the utterance of ōṃ nama iti, we bow in complete surrender, invoking His presence with the sacred sound that represents the Absolute.
vanamālī gadī śārṅgī śaṅkhī chakrī cha nandakī ।
śrīmānnārāyaṇō viṣṇurvāsudēvō'bhirakṣatu ॥ 108 ॥
Meaning:
vanamālī gadī śārṅgī śaṅkhī chakrī cha nandakī
He is vanamālī, adorned with the forest garland (vanamālā) that represents His connection to all of creation. Bearing the mighty mace as gadī, the divine bow as śārnggī, the conch as śaṅkhī, the discus as chakrī, and the sword as nandakī, He stands as the embodiment of divine power, ready to protect and uphold dharma.
śrīmānnārāyaṇō viṣṇurvāsudēvō'bhirakṣatu
May the glorious śrīmānnārāyaṇa, who is none other than viṣṇu, and known as vāsudēva, the indwelling Self of all beings, ever protect us with His supreme grace, power, and presence in all directions and all times.
śrī vāsudēvō'bhirakṣatu ōṃ nama iti ।
Meaning:
śrī vāsudēvō'bhirakṣatu ōṃ nama iti
May śrī vāsudēva, the all-pervading, most auspicious Supreme Being, protect us completely and always. With the sacred invocation ōṃ nama iti, we offer our reverence and surrender at His feet, acknowledging Him as the eternal protector and inner Self.
uttara pīṭhikā
phalaśrutiḥ
itīdaṃ kīrtanīyasya kēśavasya mahātmanaḥ ।
nāmnāṃ sahasraṃ divyānāmaśēṣēṇa prakīrtitam। ॥ 1 ॥
Meaning:
itīdaṃ kīrtanīyasya kēśavasya mahātmanaḥ
Thus ends this sacred hymn that glorifies kēśava, the supreme and exalted mahātmā, whose divine qualities are worthy of endless praise and remembrance by all seekers.
nāmnāṃ sahasraṃ divyānāmaśēṣēṇa prakīrtitam
A total of one thousand divya-nāma — divine names — of the Lord have been prakīrtita, chanted completely and without omission, as a means to invoke His presence and grace.
ya idaṃ śṛṇuyānnityaṃ yaśchāpi parikīrtayēt।
nāśubhaṃ prāpnuyāt kiñchitsō'mutrēha cha mānavaḥ ॥ 2 ॥
Meaning:
ya idaṃ śṛṇuyānnityaṃ yaśchāpi parikīrtayēt
Whoever śṛṇuyāt—listens to this daily—and parikīrtayet—recites it with devotion, regularly glorifying these names of the Lord, becomes aligned with dharma and divine remembrance
nāśubhaṃ prāpnuyāt kiñchitsō'mutrēha cha mānavaḥ
Such a mānava—human being—will never encounter anything nāśubham, inauspicious or harmful, whether in this life iha or in the life beyond amutra; nothing evil shall ever befall one who lives in the vibration of these names.
vēdāntagō brāhmaṇaḥ syāt kṣatriyō vijayī bhavēt ।
vaiśyō dhanasamṛddhaḥ syāt śūdraḥ sukhamavāpnuyāt ॥ 3 ॥
Meaning:
vēdāntagō brāhmaṇaḥ syāt kṣatriyō vijayī bhavēt
By devotionally engaging with this hymn, a brāhmaṇa becomes one who has mastered the vēdānta, attaining scriptural wisdom and spiritual realization; and a kṣatriya becomes vijayī, victorious in his duties and righteous endeavors.
vaiśyō dhanasamṛddhaḥ syāt śūdraḥ sukhamavāpnuyāt
A vaiśya attains dhanasamṛddhi, prosperity in wealth and trade; and even a śūdra, by sincere recitation, is blessed with sukham — comfort, happiness, and peace in life.
dharmārthī prāpnuyāddharmamarthārthī chārthamāpnuyāt ।
kāmānavāpnuyāt kāmī prajārthī prāpnuyātprajām। ॥ 4 ॥
Meaning:
dharmārthī prāpnuyāddharmamarthārthī chārthamāpnuyāt
One who seeks dharma through the recitation of these names will indeed attain righteousness, and the one who desires artha, the means of prosperity and livelihood, will certainly gain it.
kāmānavāpnuyāt kāmī prajārthī prāpnuyātprajām
The seeker of kāma, righteous desires, attains their fulfillment, and the one desiring prajā—progeny—will be blessed with children and family, through the power of these divine names.
bhaktimān yaḥ sadōtthāya śuchistadgatamānasaḥ ।
sahasraṃ vāsudēvasya nāmnāmētat prakīrtayēt ॥ 5 ॥
Meaning:
bhaktimān yaḥ sadōtthāya śuchistadgatamānasaḥ
Whoever is a true bhaktimān — full of devotion — rises daily with purity (śuchiḥ), and with a manas (mind) firmly fixed on the Lord (tadgata), becomes fit for the highest spiritual gain.
sahasraṃ vāsudēvasya nāmnāmētat prakīrtayēt
Such a person, when they prakīrtayet — recite — this collection of a thousand sacred nāma (names) of vāsudēva, becomes aligned with divine truth and draws the grace of the Supreme.
yaśaḥ prāpnōti vipulaṃ yātiprādhānyamēva cha ।
achalāṃ śriyamāpnōti śrēyaḥ prāpnōtyanuttamam। ॥ 6 ॥
Meaning:
yaśaḥ prāpnōti vipulaṃ yātiprādhānyamēva cha
One who chants these names attains vipulaṃ yaśaḥ — great fame and renown — and also prādhānyam, prominence and leadership among spiritual seekers or in worldly society.
achalāṃ śriyamāpnōti śrēyaḥ prāpnōtyanuttamam
He gains achalāṃ śrī — unshakable wealth and fortune — and ultimately reaches anuttamaṃ śrēyaḥ, the supreme good, which is liberation and abiding bliss.
na bhayaṃ kvachidāpnōti vīryaṃ tējaścha vindati ।
bhavatyarōgō dyutimān balarūpa guṇānvitaḥ ॥ 7 ॥
Meaning:
na bhayaṃ kvachidāpnōti vīryaṃ tējaścha vindati
One who recites these names never āpnōti bhayam — encounters fear at any time or place, and instead gains vīryam — heroic strength — and tējas — divine radiance or brilliance.
bhavatyarōgō dyutimān balarūpa guṇānvitaḥ
Such a person becomes arōgaḥ — free from disease — and shines as dyutimān, endowed with bala (strength), rūpa (beauty), and guṇa (noble virtues), blessed with all auspicious qualities.
rōgārtō muchyatē rōgādbaddhō muchyēta bandhanāt ।
bhayānmuchyēta bhītastu muchyētāpanna āpadaḥ ॥ 8 ॥
Meaning:
rōgārtō muchyatē rōgādbaddhō muchyēta bandhanāt
One who is rōgārtaḥ — afflicted by illness — is freed from disease by chanting these names, and one who is baddhaḥ — bound or trapped, whether physically or mentally — is released from that bondage.
bhayānmuchyēta bhītastu muchyētāpanna āpadaḥ
One overwhelmed by bhaya — fear — becomes free from it, and even the bhītaḥ — fearful or anxious person — is rescued from āpadaḥ, dangers and calamities that may have befallen them.
durgāṇyatitaratyāśu puruṣaḥ puruṣōttamam ।
stuvannāmasahasrēṇa nityaṃ bhaktisamanvitaḥ ॥ 9 ॥
Meaning:
durgāṇyatitaratyāśu puruṣaḥ puruṣōttamam
A puruṣaḥ — sincere devotee — quickly crosses over all durgāṇi — difficult obstacles and dangers — by praising the Supreme Being, puruṣōttama, the greatest among all souls.
stuvannāmasahasrēṇa nityaṃ bhaktisamanvitaḥ
By stuvan — glorifying — the Lord through this nāma-sahasra daily and with unwavering bhakti (devotion), one becomes united with divine grace and safeguarded in every way.
vāsudēvāśrayō martyō vāsudēvaparāyaṇaḥ ।
sarvapāpaviśuddhātmā yāti brahma sanātanam। ॥ 10 ॥
Meaning:
vāsudēvāśrayō martyō vāsudēvaparāyaṇaḥ
A martyah — mortal being — who takes complete refuge in vāsudēva and lives with unwavering focus on Him as their ultimate goal (vāsudēva-parāyaṇaḥ), becomes uplifted beyond all human limitations.
sarvapāpaviśuddhātmā yāti brahma sanātanam
Such a person, having become a viśuddhātmā — a pure soul — freed from all sarva-pāpa (sins), ultimately attains the eternal, imperishable truth — brahma sanātanam — the Supreme Brahman, the timeless Absolute.
na vāsudēva bhaktānāmaśubhaṃ vidyatē kvachit ।
janmamṛtyujarāvyādhibhayaṃ naivōpajāyatē ॥ 11 ॥
Meaning:
na vāsudēva bhaktānāmaśubhaṃ vidyatē kvachit
For the bhaktāḥ — devotees — of vāsudēva, there exists na aśubham — no inauspiciousness — whatsoever at any time or place (kvachit). Their path is always protected by divine grace.
janmamṛtyujarāvyādhibhayaṃ naivōpajāyatē
Such devotees are never afflicted by the fear of janma (birth), mṛtyu (death), jarā (old age), vyādhi (disease), or any other worldly fear — for they abide in the shelter of the eternal.
imaṃ stavamadhīyānaḥ śraddhābhaktisamanvitaḥ ।
yujyētātma sukhakṣānti śrīdhṛti smṛti kīrtibhiḥ ॥ 12 ॥
Meaning:
imaṃ stavamadhīyānaḥ śraddhābhaktisamanvitaḥ
One who studies and recites imaṃ stavam — this sacred hymn — with śraddhā (faith) and bhakti (devotion), becomes deeply united with divine consciousness and inner purity.
yujyētātma sukhakṣānti śrīdhṛti smṛti kīrtibhiḥ
Such a person becomes endowed with ātmasukha (inner joy), kṣānti (forbearance), śrī (prosperity), dhṛti (fortitude), smṛti (clear memory), and kīrti (fame).
na krōdhō na cha mātsaryaṃ na lōbhō nāśubhāmatiḥ ।
bhavanti kṛtapuṇyānāṃ bhaktānāṃ puruṣōttamē ॥ 13 ॥
Meaning:
na krōdhō na cha mātsaryaṃ na lōbhō nāśubhāmatiḥ
In the hearts of those devoted to the Lord, there is no krōdha (anger), no mātsarya (jealousy), no lōbha (greed), nor any aśubha matiḥ — impure or negative thoughts.
bhavanti kṛtapuṇyānāṃ bhaktānāṃ puruṣōttamē
Such purity arises in the bhaktāḥ — devotees — of puruṣōttama, the Supreme Being, who have performed kṛtapuṇya — virtuous actions — in this or past lives, making them receptive to divine transformation.
dyauḥ sachandrārkanakṣatrā khaṃ diśō bhūrmahōdadhiḥ ।
vāsudēvasya vīryēṇa vidhṛtāni mahātmanaḥ ॥ 14 ॥
Meaning:
dyauḥ sachandrārkanakṣatrā khaṃ diśō bhūrmahōdadhiḥ
The heavens (dyauḥ) along with the chandra (moon), arka (sun), nakṣatrāḥ (stars), the vast kham (sky), diśaḥ (directions), the earth (bhūḥ), and the mighty oceans (mahōdadhiḥ)
vāsudēvasya vīryēṇa vidhṛtāni mahātmanaḥ
all are vidhṛtāni — held, sustained, and governed — by the vīrya (power) of vāsudēva, the mahātmā (Supreme Being of infinite greatness).
sasurāsuragandharvaṃ sayakṣōragarākṣasam ।
jagadvaśē vartatēdaṃ kṛṣṇasya sa charācharam। ॥ 15 ॥
Meaning:
sasurāsuragandharvaṃ sayakṣōragarākṣasaṃ
All beings — including the sura (gods), asura (demons), gandharva (celestial musicians), yakṣa (nature spirits), uraga (serpent beings), and rākṣasa (fiends)
jagadvaśē vartatēdaṃ kṛṣṇasya sa charācharam
the entire jagat (universe), both chara (moving) and achara (non-moving), operates under the command and control (vaśē vartatē) of kṛṣṇa, the Supreme Lord of all existence.
indriyāṇi manōbuddhiḥ sattvaṃ tējō balaṃ dhṛtiḥ ।
vāsudēvātmakānyāhuḥ, kṣētraṃ kṣētrajña ēva cha ॥ 16 ॥
Meaning:
indriyāṇi manōbuddhiḥ sattvaṃ tējō balaṃ dhṛtiḥ
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.
vāsudēvātmakānyāhuḥ, kṣētraṃ kṣētrajña ēva cha
All these qualities are said to be the very nature (ātmakam) of vāsudēva, who is both the field (kṣētra) — the body and experience — and the knower of that field (kṣētrajja) — the Self, the witnessing consciousness.
sarvāgamānāmāchāraḥ prathamaṃ parikalpatē ।
āchāraprabhavō dharmō dharmasya prabhurachyutaḥ ॥ 17 ॥
sarvāgamānāmāchāraḥ prathamaṃ parikalpatē
Among all the teachings and scriptures (sarva-āgamānām), it is āchāraḥ — righteous conduct and discipline — that is first and foremost established as the foundation and gateway to knowledge and realization.
āchāraprabhavō dharmō dharmasya prabhurachyutaḥ
Since dharmō — the cosmic order and righteous way — arises from āchāra, and achyutaḥ — the unfalling Lord — is the very master (prabhuḥ) and source of dharma, He is the origin of both action and truth.
ṛṣayaḥ pitarō dēvā mahābhūtāni dhātavaḥ ।
jaṅgamājaṅgamaṃ chēdaṃ jagannārāyaṇōdbhavam ॥ 18 ॥
Meaning:
ṛṣayaḥ pitarō dēvā mahābhūtāni dhātavaḥ
The ṛṣayaḥ (sages), pitarah (ancestral spirits), dēvāḥ (gods), the mahābhūtāni (five great elements), and the dhātavaḥ (fundamental constituents of creation)
jaṅgamājaṅgamaṃ chēdaṃ jagannārāyaṇōdbhavaṃ
all that is moving (jaṅgama) and unmoving (ajaṅgama) in this jagat (world) has its origin in nārāyaṇa; everything arises from Him alone as udbhavaṃ — the source.
yōgōjñānaṃ tathā sāṅkhyaṃ vidyāḥ śilpādikarma cha ।
vēdāḥ śāstrāṇi vijñānamētatsarvaṃ janārdanāt ॥ 19 ॥
Meaning:
yōgōjñānaṃ tathā sāṅkhyaṃ vidyāḥ śilpādikarma cha
yōga (the path of union), jjānaṃ (spiritual knowledge), sāṅkhya (discriminative analysis), vidyāḥ (all branches of learning), and śilpādikarma (skills like sculpture, arts, and crafts) —
vēdāḥ śāstrāṇi vijñānamētatsarvaṃ janārdanāt
the vēdās, all the śāstrāṇi (scriptures), and vijjānam (higher wisdom and applied knowledge) — all of this arises from janārdana, the Supreme Lord and cause behind all manifestation and understanding.
ēkō viṣṇurmahadbhūtaṃ pṛthagbhūtānyanēkaśaḥ ।
trīṃlōkānvyāpya bhūtātmā bhuṅktē viśvabhugavyayaḥ ॥ 20 ॥
Meaning:
ēkō viṣṇurmahadbhūtaṃ pṛthagbhūtānyanēkaśaḥ
The one and only viṣṇuḥ is that vast, all-pervading Reality (mahadbhūtaṃ), appearing as though many and distinct (pṛthagbhūtāni, anēkaśaḥ) — yet remaining essentially One.
trīṃlōkānvyāpya bhūtātmā bhuṅktē viśvabhugavyayaḥ
He, as the bhūtātmā — the inner Self of all beings — pervades the trēēlōkāḥ (three worlds), enjoys or experiences the universe (bhuṅktē) as the viśvabhuk, yet remains avyayaḥ — changeless and indestructible.
imaṃ stavaṃ bhagavatō viṣṇōrvyāsēna kīrtitam ।
paṭhēdya ichchētpuruṣaḥ śrēyaḥ prāptuṃ sukhāni cha ॥ 21 ॥
Meaning:
imaṃ stavaṃ bhagavatō viṣṇōrvyāsēna kīrtitaṃ
This sacred hymn (stavaṃ) of the Lord viṣṇu, as composed and extolled by vyāsa, the divine sage
paṭhēdya ichchētpuruṣaḥ śrēyaḥ prāptuṃ sukhāni cha
should be recited by anyone (puruṣaḥ) who desires to attain śrēyaḥ (ultimate good, spiritual liberation) and also the enjoyments (sukhāni) of worldly life.
viśvēśvaramajaṃ dēvaṃ jagataḥ prabhumavyayam।
bhajanti yē puṣkarākṣaṃ na tē yānti parābhavam ॥ 22 ॥
Meaning:
viśvēśvaramajaṃ dēvaṃ jagataḥ prabhumavyayam
The lotus-eyed (puṣkarākṣaṃ) Lord, who is the ruler of the universe (viśvēśvaram), the unborn (ajaṃ), the Supreme dēva, the master of the worlds (jagataḥ prabhum), and the changeless one (avyayam)
bhajanti yē puṣkarākṣaṃ na tē yānti parābhavaṃ
those who worship and contemplate upon Him with devotion never face downfall or defeat (na tē yānti parābhavaṃ); they rise above sorrow and limitation through the grace of the Self.
na tē yānti parābhavaṃ ōṃ nama iti ।
Meaning:
na tē yānti parābhavaṃ ōṃ nama iti
Such devotees — who worship the ever-victorious Lord with the mantra ōṃ namaḥ — never experience defeat, sorrow, or downfall (na tē yānti parābhavaṃ); they remain established in eternal victory, peace, and Self-knowledge.
arjuna uvācha
padmapatra viśālākṣa padmanābha surōttama ।
bhaktānā manuraktānāṃ trātā bhava janārdana ॥ 23 ॥
Meaning:
arjuna uvācha
Arjuna Said-
padmapatra viśālākṣa padmanābha surōttama
O padmapatra-viśālākṣa — the one with vast, lotus-like eyes, and O padmanābha — from whose navel springs the lotus of creation, You, the highest among the gods (surōttama), are the very embodiment of divine beauty and cosmic origin.
bhaktānā manuraktānāṃ trātā bhava janārdana
O janārdana, deeply loved by the hearts of your bhaktās — those devoted and surrendered to You — please be their trātā (protector), now and always, guiding them across this world of bondage
śrībhagavānuvācha
yō māṃ nāmasahasrēṇa stōtumichChati pāṇḍava ।
sō'hamēkēna ślōkēna stuta ēva na saṃśayaḥ ॥ 24 ॥
Meaning:
śrībhagavānuvācha
Lord said-
yō māṃ nāmasahasrēṇa stōtumichChati pāṇḍava
O pāṇḍava (Arjuna), the one who desires to praise Me using the thousand names (nāmasahasrēṇa), with sincere devotion and intention
sō'hamēkēna ślōkēna stuta ēva na saṃśayaḥ
know that I (aham) am already praised (stutaḥ eva) by even a single verse (ēkēna ślōkēna); of this, there is absolutely no doubt (na saṃśayaḥ).
stuta ēva na saṃśaya ōṃ nama iti ।
Meaning:
stuta ēva na saṃśaya ōṃ nama iti
Indeed, I am fully praised (stuta ēva) — without any doubt (na saṃśayaḥ) — by even one sincere invocation such as ōṃ namaḥ, the sacred salutation that embodies surrender and oneness with the Supreme.
vyāsa uvācha
vāsanādvāsudēvasya vāsitaṃ bhuvanatrayam ।
sarvabhūtanivāsō'si vāsudēva namō'stu tē ॥ 25 ॥
Meaning:
vyāsa uvācha
vyāsa said-
vāsanādvāsudēvasya vāsitaṃ bhuvanatrayam
Because of the all-pervading presence (vāsanāt) of vāsudēva, the essence of Existence, the entire three-world system (bhuvanatrayam) is infused and saturated (vāsitaṃ) with His presence.
sarvabhūtanivāsō'si vāsudēva namō'stu tē
You are the indwelling Self (sarvabhūtanivāsaḥ) of all beings. O vāsudēva, to You I offer my salutations (namō'stu tē) — You who dwell as the very core of all creation.
śrīvāsudēva namōstuta ōṃ nama iti ।
Meaning:
śrīvāsudēva namōstuta ōṃ nama iti
Salutations and praises to śrī vāsudēva, the Supreme Lord who resides in all. With the sacred utterance ōṃ namaḥ, may this hymn conclude in reverence and surrender to the eternal Self.
pārvatyuvācha
kēnōpāyēna laghunā viṣṇōrnāmasahasrakam ।
paṭhyatē paṇḍitairnityaṃ śrōtumichChāmyahaṃ prabhō ॥ 26 ॥
Meaning:
pārvatyuvācha
Parvati asks-
kēnōpāyēna laghunā viṣṇōrnāmasahasrakaṃ
By what simple means (laghunā upāyēna) can the thousand names of viṣṇu — the naama sahasrakam — be recited or absorbed effectively?
paṭhyatē paṇḍitairnityaṃ śrōtumichChāmyahaṃ prabhō
O Lord (prabhō), I desire to know how learned ones (paṇḍitaiḥ) recite this regularly. Please tell me the way, for I wish to listen and understand it myself.
īśvara uvācha
śrīrāma rāma rāmēti ramē rāmē manōramē ।
sahasranāma tattulyaṃ rāmanāma varānanē ॥ 27 ॥
Meaning:
īśvara uvācha
Lord said-
śrīrāma rāma rāmēti ramē rāmē manōramē
Chanting the divine name śrīrāma, again and again — rāma rāma rāmēti — brings joy to the heart (manōramē) and fills one with delight in the remembrance of rāma.
sahasranāma tattulyaṃ rāmanāma varānanē
O beautiful-faced one (varānanē), the name rāma is equal in power and merit to chanting the entire thousand names (sahasranāma tattulyaṃ); such is the greatness of the divine name.
śrīrāma nāma varānana ōṃ nama iti ।
Meaning:
śrīrāma nāma varānana ōṃ nama iti
The sacred name śrīrāma, O beautiful-faced one (varānana), is itself the supreme expression of devotion and liberation. With the utterance of ōṃ namaḥ, we bow to the Self that shines as rāma — the eternal, blissful Reality.
brahmōvācha
namō'stvanantāya sahasramūrtayē sahasrapādākṣiśirōrubāhavē ।
sahasranāmnē puruṣāya śāśvatē sahasrakōṭī yugadhāriṇē namaḥ ॥ 28 ॥
Meaning:
brahmōvācha
brahma said:
namō'stvanantāya sahasramūrtayē sahasrapādākṣiśirōrubāhavē
Salutations (namō'stu) to the Infinite One (anantāya), who manifests in a thousand forms (sahasramūrtayē), and who has a thousand feet, eyes, heads, and arms — symbolizing omnipresence and totality (sahasrapāda-akṣi-śirō-rubāhavē).
sahasranāmnē puruṣāya śāśvatē sahasrakōṭī yugadhāriṇē namaḥ
Salutations again to that eternal (śāśvatē) Supreme Being (puruṣāya), who is known by a thousand names (sahasranāmnē) and who sustains the countless cycles of time and creation (sahasrakōṭī yugadhāriṇē).
śrī sahasrakōṭī yugadhāriṇē nama ōṃ nama iti ।
Meaning:
śrī sahasrakōṭī yugadhāriṇē nama ōṃ nama iti
Salutations (namaḥ) to that glorious and auspicious One (śrī) who sustains innumerable cycles of time — the preserver of countless ages and yugas (sahasrakōṭī yugadhāriṇē). With the sacred bowing of ōṃ namaḥ iti, we acknowledge That which is beyond change yet supports all change.
sañjaya uvācha
yatra yōgēśvaraḥ kṛṣṇō yatra pārthō dhanurdharaḥ ।
tatra śrīrvijayō bhūtirdhruvā nītirmatirmama ॥ 29 ॥
Meaning:
sañjaya uvācha
sañjaya said-
yatra yōgēśvaraḥ kṛṣṇō yatra pārthō dhanurdharaḥ
Wherever there is kṛṣṇa, the Lord of Yoga (yōgēśvaraḥ), and wherever stands pārtha (Arjuna), the wielder of the bow (dhanurdharaḥ)
tatra śrīrvijayō bhūtirdhruvā nītirmatirmama
There — and only there — will surely be śrī (divine fortune), vijaya (victory), bhūti (prosperity), and dhruvā nītiḥ (firm and righteous conduct). This is my firm conviction (matir mama).
śrī bhagavān uvācha
ananyāśchintayantō māṃ yē janāḥ paryupāsatē ।
tēṣāṃ nityābhiyuktānāṃ yōgakṣēmaṃ vahāmyaham। ॥ 30 ॥
Meaning:
śrī bhagavān uvācha
śrī bhagavān said:
ananyāśchintayantō māṃ yē janāḥ paryupāsatē
Those people (janāḥ) who think of Me alone with undivided attention (ananyāḥ chintayantaḥ) and engage in constant worship and surrender (paryupāsatē)…
tēṣāṃ nityābhiyuktānāṃ yōgakṣēmaṃ vahāmyaham
…to them — ever steadfast and devoted (nityābhiyuktānām) — I personally carry and protect what they lack and preserve what they have (yōgakṣēmaṃ vahāmi aham).
paritrāṇāya sādhūnāṃ vināśāya cha duṣkṛtām। ।
dharmasaṃsthāpanārthāya sambhavāmi yugē yugē ॥ 31 ॥
Meaning:
paritrāṇāya sādhūnāṃ vināśāya cha duṣkṛtām
For the protection of the virtuous (sādhūnāṃ paritrāṇāya) and the destruction of those who do evil (duṣkṛtāṃ vināśāya),
dharmasaṃsthāpanārthāya sambhavāmi yugē yugē
And to re-establish dharma in its true form (dharmasaṃsthāpanārthāya), I manifest (sambhavāmi) myself again and again, in every age (yugē yugē).
ārtāḥ viṣaṇṇāḥ śithilāścha bhītāḥ ghōrēṣu cha vyādhiṣu vartamānāḥ ।
saṅkīrtya nārāyaṇaśabdamātraṃ vimuktaduḥkhāḥ sukhinō bhavanti ॥ 32 ॥
Meaning:
ārtāḥ viṣaṇṇāḥ śithilāścha bhītāḥ ghōrēṣu cha vyādhiṣu vartamānāḥ
Those who are afflicted (ārtāḥ), depressed (viṣaṇṇāḥ), mentally weakened (śithilāḥ), or fearful (bhītāḥ), and are suffering amidst terrible diseases or calamities (ghōrēṣu vyādhiṣu)...
saṅkīrtya nārāyaṇaśabdamātraṃ vimuktaduḥkhāḥ sukhinō bhavanti
..by simply chanting or remembering the name of nārāyaṇa even once (nārāyaṇaśabda-mātraṃ saṅkīrtya), they become free from sorrow (vimuktaduḥkhāḥ) and attain peace and happiness (sukhinō bhavanti).
kāyēna vāchā manasēndriyairvā buddhyātmanā vā prakṛtēḥ svabhāvāt ।
karōmi yadyatsakalaṃ parasmai nārāyaṇāyēti samarpayāmi ॥ 33 ॥
Meaning:
kāyēna vāchā manasēndriyairvā buddhyātmanā vā prakṛtēḥ svabhāvāt
Whatever actions I perform — through the body (kāyēna), speech (vāchā), mind (manasā), senses (indriyairvā), intellect (buddhyā), ego or sense of self (ātmanā), or even due to the force of my own nature (prakṛtēḥ svabhāvāt)…
karōmi yadyatsakalaṃ parasmai nārāyaṇāyēti samarpayāmi
…whatever I do — all of it (yadyat sakalaṃ) — I offer (samarpayāmi) to the Supreme Being (parasmai nārāyaṇāya), declaring it as His alone.
yadakṣara padabhraṣṭaṃ mātrāhīnaṃ tu yadbhavēt
tathsarvaṃ kṣamyatāṃ dēva nārāyaṇa namō'stu tē ।
visarga bindu mātrāṇi padapādākṣarāṇi cha
nyūnāni chātiriktāni kṣamasva puruṣōttamaḥ ॥
Meaning:
yadakṣara padabhraṣṭaṃ mātrāhīnaṃ tu yadbhavēt
tathsarvaṃ kṣamyatāṃ dēva nārāyaṇa namō'stu tē
If there were any mispronunciations of syllables (akṣara), mistakes in words (padabhraṣṭaṃ), or omissions in syllables or vowel lengths (mātrāhīnaṃ) — O dēva nārāyaṇa, may You kindly forgive all such errors. My salutations unto You.
visarga bindu mātrāṇi padapādākṣarāṇi cha
nyūnāni chātiriktāni kṣamasva puruṣōttamaḥ
O puruṣōttama (the Supreme Being or the Highest Self), please forgive any mistakes in pronunciation — whether it be visarga, bindu, mātrā, errors in word-joining (padapāda-akṣarāṇi), or anything lacking or excessive (nyūnāni chātiriktāni).
iti śrī mahābhāratē śatasāhasrikāyāṃ saṃhitāyāṃ vaiyāsikyāmanuśāsana parvāntargata ānuśāsanika parvaṇi, mōkṣadharmē bhīṣma yudhiṣṭhira saṃvādē śrī viṣṇōrdivya sahasranāma stōtraṃ nāmaikōna pañcha śatādhika śatatamōdhyāyaḥ ॥
śrī viṣṇu sahasranāma stōtraṃ samāptam ॥
ōṃ tatsat sarvaṃ śrī kṛṣṇārpaṇamastu ॥
Browse Related Categories:
