Your Inspirational World Die/s Every Minute You Dont Read This Article: dharma
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Showing posts with label dharma. Show all posts
Showing posts with label dharma. Show all posts

Monday, June 16, 2008

NATIONAL ANTHEM OF INDIA, NATIONAL FLOWER,BIRD, TREE, FRUIT AND ANIMAL

Monday, June 16, 2008 0
NATIONAL ANTHEM OF INDIA, NATIONAL FLOWER,BIRD, TREE, FRUIT AND ANIMAL

INDIAN NATIONAL ANTHEM OF INDIA 



Jana-Gana-Mana

(Thou Art the Ruler of All Minds)


NATIONAL ANTHEM OF INDIA, NATIONAL FLOWER,BIRD, TREE, FRUIT AND ANIMAL

The Indian National anthem, composed originally in Bengali by Rabindranath Tagore, was adopted in its Hindi version by the Constituent Assembly as the National Anthem of India on 24 January 1950. It was first sung 27 December 1911 at the Calcutta session of the Indian National Congress. The complete song consists of five stanzas. The lyrics were rendered into English by Tagore himself.

NATIONAL ANTHEM OF INDIA

" Jana Gana Mana Adhinayaka Jaya He

 Bharat Bhagya Vidhata

  Punjab Sindh Gujarat Maratha

 Dravida Utkala Banga

 Vindhya Himachal Yamuna Ganga

 Ucchala Jaladhi Taranga

 Tubh Shubha Name Jage

  Tubh Shubha Ashisha Mange

  Gahe Tubh Jaya Gata

 Jan Gan Mangaldayak Jay He

 Bharat Bhagya Vidhata

 Jaye He ! Jaye He ! Jaye He !

 Jaye,Jaye,Jaye,Jaye He "

Translation of The national anthem- Jana Gana Mana In English

Thou are the ruler of the minds of all people, dispenser of India's destiny.

The name rouses the hearts of Punjab, Sind, Gujurat and Maratha. Of the Dravid and Orissa and Bengal.

It Echoes in the hills of Vindhyas and Himalayas, mingles in the music of Yamuna and Ganga and is chanted by the waves of the Indian Sea.

They pray for your blessing and sing thy praise. The salvation of all peaople is thy hand, thou dispenser of India's destiny. Victory, Victory, Victory to thee.

The Jana Gana Mana was composed by Shri Rabindranath Tagore and first sung at the Calcutta session of the Indian National Congress on December 27th, 1911. It was adopted as the National Anthem of India on 24th January, 1950 by the Constituent Assembly. The first stanza( out of five stanzas) of the song forms the National Anthem.

THE NATIONAL FLAG OF INDIA is in tricolour of deep saffron(Kesari) at the top, white in the middle and dark green at the bottom in equal propotions.The flag is a horizontal tricolour in equal proportion of deep saffron on the top, white in the middle and dark green at the bottom. The ratio of the width to the length of the flag is two is to three. In the centre of the white band, there is a wheel in navy blue to indicate the Dharma Chakra, the wheel of law in the Sarnath Lion Capital. Its diameter approximates the width of the white band and it has 24 spokes. The saffron stands for courage, sacrifice and the spirit of renunciation; the white, for purity and truth; the green for faith and fertility. The design of the National Flag was adopted by India's constituent assembly on 22nd july, 1947. It's use and display are regulated by a code. The Indian flag symbolizes freedom. The late Prime Minister Pandit Nehru called it a flag not only of freedom for ourselves, but a symbol of freedom for all people.


The National emblem is a symbol of contemporary India's reaffirmation of its commitment to world peace and goodwill.

The National Emblem of India is a replica of the Lion of Sarnath, near Varanasi in Uttar Pradesh State. The Lion Capital was erected in the 3rd century BC by Emperor Ashoka to mark the spot where Lord Buddha first proclaimed his gospel of peace and emancipation..

It is symbolic of India's reaffirmation of its ancient commitment to world peace and goodwill. In the original, there are four lions, standing back to back, mounted on a abacus with a frieze carrying sculptures in high relief of an elephant, a galloping horse, a bull and a lion separated by intervening wheels over a bell-shaped lotus. Carved out of a single block of polished sandstone, the capital is crowned by the Wheel of the Law (Dharma Chakra).

In the state emblem adopted by the Government of India on 26 January 1950, only three lions are visible, the fourth being hidden from view. The wheel appears in relief in the center of the abacus with a bull on the right and a horse on the left and the outlines of the other wheels on extreme right and left. The bell-shaped lotus has been omitted.

The four lions (one hidden from view) - symbolising power, courage and confidence - rest on a circular abacus. The abacus is girded by four smaller animals - guardians of the four directions: the lion of the north, the elephant of the east, the horse of the south and the bull of the west.The abacus rests on a lotus in full bloom, exemplifying the fountainhead of life and creative inspiration. The motto 'Satyameva Jayate' inscribed below the emblem in Devanagari script means 'truth alone triumphs'


National Animal of India-THE TIGER.


The magnificent Tiger Panthera tigris (linnaeus), the national animal of India, is a rich-colored well-striped animal with a short coat. The combination of grace, strength, power has earned the tiger great respect and high esteem. Indian tigers are famous all over the world and one of the main attractions for the lovers of wild life. They are the crowning glory and the light of the Indian wild life.

Tough, muscular, majestic tigers roam about the Sunderbans of Bengal "burning bright in the darkness of the night." The natives of the forest worship the tiger as the deity that gives them honey and wax. The Sunderbans are their main habitat for their thick forests of Sunder trees. They feed on fish, cattle and sometimes human beings. The man-eaters are the most dreaded of all wild beasts. It is a common belief that a tiger does not harm anyone who has offered prayers to him. Tigers are fast runners, excellent swimmers and their eyesight is strong.

To check the dwindling population of tigers in India, which came down to just 1,827 in 1972, massive conservation program was initiated in April 1973, known as the 'Project Tiger'. This project aims to maintain a viable population of tigers in India for scientific, economic, aesthetic, cultural and ecological values. Since then, the tiger population has shown a gradual increase and the census of 1989 puts the tiger population of the country at 4,334. So far, 19 tiger reserves have been established in the country under this project, covering over 29, 716 sq. km. forest area


National Bird of India-THE PEACOCK


Peacock is a large and majestic bird. It has got a long and beautiful tail. Both the peacock and the hen have crest. But the crest of hen is smaller in size. The main body of the cock is mottled brown in color. Especially, the metallic green color found on the lower neck is very attractive. Though peacocks are beautiful looking birds their calls are loud and coarse.

They move in-groups and they are normally spotted in the forests, villages and nearby fields. They are shy in nature. It feeds on lizards, snakes, grains and insects. The hen lays a maximum of five eggs, which are in pale cream color.

The significance of peacock is attached to cultures of India, Far East, Ancient Persia, Greek and Christian. In Hinduism, the image of the god of thunder, rains and war, Indra, was depicted in the form of a peacock. In south India, peacock is considered as a 'vahana' or vehilce of lord Muruga. The figure of peacock is painted in various Islamic religious buildings. In Christianity, the peacock was also known as the symbol of the 'Resurrection'.

In India people believe that whenever the cock spread its tails in an ornamental fashion, it indicates that rain is imminent. In a way it is partly true. At the sight of dark clouds the bird outspreads its tail and starts dancing in rhythmic fashion. Most of the folklore including Bharatha Natyam has got special dancing poses for the peacock dance.

National Flower of India- THE LOTUS

Among the various flowers of Indian sub-continent, the flower Lotus is regarded with divinity and grace. Often, Goddesses Lakshmi and Saraswathi are associated with the flower lotus. Even Lord Siva, who wanted to escape the wrath of the Lord Saneeswaran, morphed himself into the shape of a bee and took asylum inside a lotus. Buddhists regard this flower as a sacred one.

Lotus symbolizes purity, beauty, majesty, grace, fertility, wealth, richness, knowledge and serenity. They are found in white and pink colors in general and they grow in shallow and murky waters. Some blue colored flowers are also sighted. These flowers enjoy a warm sunlight and intolerant to cold weather. Hence they cannot be seen blossoming in the winter. The floating leaves and flowers have long stems, which contains air spaces to maintain buoyancy.

The plant is having various uniqueness attached to it. Though the large leaves of the plant are floating on the surface of the water, even a drop of water is not accommodated on top of the leaves. Perhaps, they are teaching the human beings, to lead a life of non-attachment and avoid the worldly pleasures.

Depending upon the level of water in the tank, the stems will rise. In this fashion, it is guiding the human beings to rise upto the situation leading to a genuine elevation in their lives. As the world famous 'Thirukural' says,

"Vellathanayathu malar neetam manthartham ullath thanyathu ouyarvu"

signifying, in relation with the water level of a tank, the stem will rise. In the same way, depending upon their ambitions and thoughts, human beings can elevate themselves in their life.

In Indian religious epics, references of lotus are made, in relation with eyes and feet of divine persona. For instance "Kamala Kannan" referring Lord Krishna with the contextual meaning, a person having eyes with the color of the pink lotus. Also, it is coupled with the feet of deities. "Kamala Patham" means lotus feet implying the feet of the god. "Charan Kamala Patham" implying, submit oneself in totality, at the lotus feet of the god.


National Tree of India-THE BANYAN TREE.


THE BANYAN TREE-Called the Indian fig tree( Ficus bengalensis) grow over a large area. The roots then give rise to more trunks and branches. Because of this characteristic & longevity, the Banyan tree is considered immortal & sacred and is an integral part of the myths and legends in India. Even today, the banyan tree is the focal point of village life and the village council meetings under the shade of this huge shade-giving tree.


National Fruit of India-THE MANGO


The fruit Mango,of the tree Mangifera indica, is one of the most widely cultivated fruits of the tropical world. This juicy, delicious fruit is a rich source of Vitamins A, C and D. In India there are hundreds of varieties of mangoes, in different sizes, shapes and colours etc. Mangoes, have been cultivated in India since time immemorial. The famous Indian poet Kalidasa sang its praises.King Alexander relished its taste, as did the Chinese traveller Hieun Tsang. Akbar, the Moghal emperor planted over 100,000 mango trees in Darbhanga, known as Lakhi Bagh(India).



Friday, May 30, 2008

Four Purusharthas or Four aims of Human Life in Hinduism

Friday, May 30, 2008 0
Four Purusharthas or Four aims of Human Life in Hinduism

Purusharthas or the Four aims of Human Life


Four Purusharthas or Four aims of Human Life in Hinduism

Purusha means either God or a human being. Artha means an object or objective. "Purusharthas" means objectives of a human being. Purusha does not mean male in the physical sense, but any soul in its differentiated aspect. So the purusharthas are applicable to both men and women equally.


The purusharthas serve as pointers in the life of a human being. They are based on the vision of God which is evident in the creation He manifested and which can be followed by man to be part of that vision and in harmony with His aims. His worlds are established on the principles of dharma. They are filled with the abundance of material and spiritual beings and energies, who seek fulfillment by achieving their desires and liberation. Since man is God in his microcosmic aspect, he too should emulate God and manifest the same reality in his own little world. He should pursue the same aims, experience life in its fullness and be an instrument of God by serving the purpose for which he has been created. The four chief aims or purusharthas are:


1. Dharma (righteousness),


2. Artha (wealth),


3. Kama (desire) and


4. Moksha (salvation or liberation).

The rationale behind these purusharthas becomes clear when we consider the basic tenets of Hinduism. Man is an aspect of God. He is God's objective reality in creation. He exists in relationship with God like a reflection in the mirror that is somewhat different yet inseparable and somewhat similar. Veiled in him is the true self by the influence and involvement of Prakriti or primordial nature. The purpose of his life upon earth is to follow the law (dharma) of God and achieve salvation (moksha) or freedom from his false self (ahamkara) by leading a balanced life in which both material comforts and human passions have their own place and legitimacy.


Man cannot simply take birth on earth and start working for his salvation right away by means of just dharma alone. If that is so man would never realize why he would have to seek liberation in the first place. As he passes through the rigors of life and experiences the problem of human suffering, he learns to appreciate the value of liberation. He becomes sincere in his quest for salvation. So we have the four goals, instead of just one, whose pursuit provides us with an opportunity to learn important lessons and move forward on the spiritual path. What the purusharthas characterize is not a life of self-negation, but of balance, complexity, richness, opportunities and moderation in a cosmic drama of immense proportions in which man ultimately envisions and experiences his true grandeur and fulfills the very purpose of his creation.


Every individual in Hindu society is expected to achieve these four objectives with detachment, without any expectation and as a sacrificial offering to God in the ritual of human life. They have to be pursued selflessly for a higher and greater cause. Depending upon the attitude and the manner in which we pursue them, they either set us free or entangle us deeper with the allurements of human life.


Dharma


The first of the goals is dharma, a word which is difficult to translate in English. Since the same word is used in many eastern religions, it means many things to many people and eludes a true definition. It has been variously translated as duty, faith, religion, righteousness, sacred law, justice, ethics, morality and so on. According to one school of Hinduism, dharma is an obligatory duty as prescribed by the Vedas to be performed by an individual in accordance with the rules prescribed for the caste to which he or she belongs. God is an upholder of dharma because he performs His duties even though they are not obligatory and He is without desire or preference.


There is no word in Latin or English that can truly explain the complex meaning of dharma. Its first letter "dha" is also the first letter of dharitri, the earth, which is suggestive of its connection with the earth or earthly life. In a wider sense, dharma is the secret glue, the binding force, which upholds and regulates this entire creation just as the gravitational force controls and holds the entire material universe as one piece. It is the divine constitution that defines our roles and responsibilities, our social and moral order, our purpose and goals and the rewards and punishments that are appropriate for our actions. It is the law of God that is sacred, inviolable and pervasive. It is responsible for order, regularity, harmony, control, predictability and accountability. According to Manusmriti, dharma is four footed in the Krita age and loses one leg in each successive age. Thus in the fourth and last age of Kali, it becomes crippled and rests upon just one leg.


Dharma exists in all planes, in all aspects and at all levels of creation. In the context of human life, dharma consists of all that an individual undertakes in harmony with divine injunctions and his own sense of morality and justice. However to comprehend the true nature of dharma is not an easy task. The world is enveloped in illusion as our human minds are. What we see in the world and learn from it may not be true and reliable. What we consider as right and wrong or dharma and adharma may not stand the test of truth. Hence to practice dharma we are advised to rely upon the scriptures and follow the injunctions contained there in.


The sources of dharma are the Vedas, the Vedangas, the Sutra literature of which the most important are the Dharmashastras, and scriptures such as the Bhagavadgita. In ancient India dharmashastras (law books) played an important role in guiding people on the path of dharma. It is however difficult to say how far they are relevant in the present age. One should also remember that dharma should not be viewed as end in itself but the means to a still higher end, liberation.

Artha


Artha means wealth. Hinduism recognizes the importance of material wealth for the overall happiness and well being of an individual. A house holder requires wealth, because he has to perform many duties to uphold dharma and take care of the needs of his family and society. A person should not seek wealth for wealth sake but to uphold dharma and help the members of his family and society achieve their goals. Hinduism therefore rightly places material wealth as the second most important objective in human life. While dharma and moksha are meant for oneself, wealth and sex are to be pursued for the sake of others. Lord Vishnu is the best role model for any householder. He leads a luxurious life, served by the goddess of wealth herself, but is very dutiful, helpful, responsive and righteous. So was Lord Krishna while he was in human form. He lived a very luxurious life, but was righteous, detached and balanced.


Hinduism advocates austerity, simplicity and detachment, but does not glorify poverty. Wealth is not an impediment to self-realization, but attachment to wealth is. Desire for wealth is different from greed for wealth. Selfless desire for wealth is preferable to selfish desire for wealth. Money and wealth are a form of divine energy. God is abundance. He is endowed with eight kinds of wealth. But as Sri Aurobindo pointed out we have negative attitude mostly about wealth because hostile and negative forces want us believe so and thereby prevent its use for righteous reasons.


Seeking wealth through human actions is not discouraged in Hinduism. The vedic hymns are mostly invocations addressed to gods and goddesses by men desiring wealth and prosperity. However they also emphasize the need for right intention, right means and moderation in the pursuit of wealth. Aiming for wealth is a virtue, but greed is not. Amassing wealth for the family and for the welfare of oneself is not sinful, but taking what does not belong to one is. Hinduism, Jainism and Buddhism benefited greatly in the past by the individual contribution of rich merchants, their wives and children.


Poverty has become a grotesque reality in present day Hindu society and erroneously considered by many as a virtue. This is a Christian influence. Hindus have become so poverty conscious that if a saint or a sage leads a comfortable life, they scoff at him, saying that he is not a true yogi. They have to remind themselves of the simple fact that none of the Hindu gods and goddesses are really poor. While they always help the poor and the needy, none of them glorify poverty as a virtue. According to Hinduism all experiences are self created and provide an opportunity to learn. So is poverty and so is wealth. Renunciation does not mean to leave aside wealth or denounce the wealthy. It means detachment from wealth. To become indifferent to the comforts and discomforts of life caused by wealth.


Hinduism advocates moderation and balance in the pursuit of material and spiritual goals. Some Hindus think otherwise, ignoring the fact that what is applicable to an ascetic does not apply to a householder. Swami Vivekananda rightly said that religion was not for the empty stomachs. When a person is beset with survival problems, he would hardly find any solace in religion. Soothing words would not comfort a hungry soul as much as a morsel of food.


Kama

Kama in a broader sense means desire and in a narrow sense sexual desire. Both Hinduism and Buddhism consider desire as the root cause of human suffering. According to the Bhagavadgita, desire leads delusion and bondage to the cycle of births and deaths. The way out of suffering is to become detached from the sense objects through such practices as yoga and meditation and perform desireless actions as a sacrificial offerings to God with a sense of duty, accepting God as the doer and without hankering after the fruit of one's actions. According to Manusmriti man performs sacrifices because of the desire for rewards, with the expectation that his actions will bear fruit. Not a single act of him here on earth appears ever to be done by a man free from desire. So he who performs his prescribed duties out of desire in the right manner will obtain the fulfillment of all the desires and reach the deathless state or even beyhond1. As we can see the right way to fulfill one's desire is by performing one's obligatory duties in the right manner but not by neglecting them so that the way of the dharma also becomes the way of fulfillment of desires.


Hinduism differs from other religions in its interpretation and approach to the subject of sex. Sex can be either a means to liberation and happiness in life or a great hindrance and cause of suffering depending upon how we approach it. In any case ultimately one has to overcome it to achieve salvation. It can be done either by abstaining from it or by indulging in it. The former is the way of the Vedanta and the latter the way of the Tantras. One is the way of suppression and the other the way of expression through detachment and understanding in which sexual energy is sublimated and transformed into a higher form of energy. It is just the way you learn to handle fire. In both cases the difficulties are way too many and so are the risks. Sexual desire is the ultimate of all desires and unless it is overcome one is not free from the taints of maya.

In Hinduism there is permission for sexual activity up to a limit, so long as it is not in conflict with the principles of dharma and used for the purposes of procreation, perpetuation of family and social order, within the boundaries established by tradition, social norms and scriptures. Sexual activity is part of obligatory duty and not to be misused for enjoyment as it would lead to attachment, delusion and one's downfall. Sexual relationship outside marriage is not permitted except in special circumstances as laid down in the Dharmashastras. Marriage is a sacred institution in which both the husband and wife join their energies and destinies to promote each other's liberation by performing their respective obligatory duties, which only married couple can perform. Through the bonds of marriage they also bind their respective karmas.


While the law books draw a clear demarcation between legitimate and illegitimate sex, sex by itself is not considered unclean or sinful. Sexual desire is an important and legitimate aspect of manava dharma (human obligations) and is created by nature to perpetuate life in the material plane. Creation itself is a continuation of the union between Purusha and Prakriti, the male and female aspects of the manifest universe, which is symbolically represented in the form of Sivalinga. Creation ends when this union ends. Sexual desire is also the last stronghold of Prakriti and the final refuge of our attachment with samsara. It is the most difficult spiritual obstacle to be overcome. In most people it perpetuates the delusion of the mind and serves as an important force of Prakriti by which she maintains her stranglehold upon them and keeps them bound to the cycle of births and deaths.


The ambivalent attitude of Hinduism on the subject of sex is rooted in its historical growth during which it assimilated divergent traditions and practices of which some were derived from ancient fertility cults. It becomes evident as we go through the scriptures and find in them various stories related to the libidinous activities of various gods and goddesses. While on the one hand we have an established school of opinion that considers celibacy as a great virtue and a necessary condition for liberation, on the other we have stories from the Hindu Puranas which depict the sexual exploits of gods and goddesses and the odd situations that develop out of them.


Some of the stories give us an impression that the gods are oversexed beings who cannot control themselves from temptation in the company of beautiful women. Besides sensuous gods, there are celestial nymphs of indescribable beauty who add passion and drama to Hindu mythology through their activities. At times they descend to earth to disturb and distract the minds of ascetic people who are absorbed in deep meditation. Even Siva, Vishnu and Krishna are not above reproach. Many divinities and legendary heroes, including Bharata the founder of the Indian race are born out of illegitimate sexual conduct. Scholars however tend to consider these stories of sexual union to be symbolic in nature and not to be taken literally.


Whatever may be the truth, sex constituted an important aspect of Hindu society from ancient times. The Dharmashastras prescribed a definite code of conduct to safeguard the social and moral order. Married women were not allowed to meet men in private when they were not accompanied by their husbands or, in their absence, any other male member of their families. Women whose husbands died were allowed to beget children through their brother-in-laws (Gautama 18.4). A marriageable maiden who was not given in marriage had the freedom to choose her sexual partners after giving up the ornaments she received from her family and parents (Gautama 18.20). To avoid misuse of this provision, the scriptures recommended that girls should be married before they reached puberty. Adultery was a punishable offence while killing an unchaste woman or a prostitute was not (Gautama 22.26&27). Mental attitude, the state of mind and the dominant quality of Prakriti at the time of sexual union were considered important because they impacted the children who were born out of such unions. Polygamy was an accepted social norm. It bred intrigue and jealousy among women who shared a common husband. Women were sold and brought in the market place. While sex with unmarried maidens was a lesser taboo, adultery was a punishable offence. More so if it happened between a lower caste male and higher caste female.


According to Hinduism, sex in an important aspect of human life, but lust is not. Lust is one of the chief enemies of man. It is a demonic quality, just as greed and pride are, and one of the biggest hurdles on the spiritual path. All lustful activity would result in sin with unhappy consequences for all those involved in it directly or indirectly. Even gods are not spared from the consequences of lustful sex. However, prostitutes and pleasure girls added color and zest to ancient Hindu society. Some of them were highly skilled in the art and science of sex. They were patronized and frequented by men of repute. They employed various tricks to attract men and keep them under their charm. Prostitution is still a rampant problem in India and one of the chief concerns of women activists and welfare organizations.l


One of the notable developments within Hinduism during the post Mauryan period was the rise of tantrism which upheld sexual activity and considered it to be an expression of the divine. The Tantrics indulged in various kinds of esoteric sexual rites to experience the blissful nature of God. They believed in the possibility of sublimating sexual energy through austerities and penances to transcend one's lower nature and achieve higher states of consciousness. They practiced various breathing and yoga techniques to prolong their sexual prowess so that they could experiences higher states of blissful consciousness during sexual union practiced with detachment. These sects continue to remain on the fringes of society attracting ridicule and criticism and largely unknown and misunderstood by the general public. For the vast majority of Hindus, sex is a taboo unless it is in tune with the social, moral and religious laws.

Moksha


The pursuit of dharma regulates the life of a human being and keeps him on the righteous path. The pursuit of artha and kama enrich his experience and impart to him valuable lesson. The pursuit of moksha or salvation liberates him and lead him to the world Brahman. The pursuit of dharma usually begins in the early age when one is initiated into religious studies. The pursuit of artha and kama begins in most cases after one becomes a householder. The pursuit of moksha however is the most important of all aims and can begin at any time. The other aims are preparatory for this final aim. However, in most cases, though not correctly, moksha becomes an important pursuit in the old age during vanaprastha or the age of retirement. Moksha is both a purushartha and a paramartha (transcendental aim), which is important not only for men but alsi for the divine beings.


Moksha actually means absence of moha or delusion. Delusion is caused by the inter play of the triple gunas, the activity of the senses, attachment with and desire for sense objects. A person achieves liberation when he increases the quality of sattva, suppressing rajas and tamas and overcomes his desire for sense objects by detachment, self control, surrender to god and offering of one's actions to God. There are many paths to salvation and all of them lead to God. The main paths are the path of knowledge, of action, of devotion and of renunciation. Each path has its own advantages and disadvantages. whatever may be the path, the help and guidance of a guru is indispensable to one's spiritual journey. A guru is God in human form whose his chief purpose is to remove the darkness hidden in the hearts and minds of his disciples and help them find their true selves.


The purpose of purusharthas is to ensure that people would not neglect their obligatory duties in their deluded state by becoming obsessed with particular desires that may lead to moral and social decadence and destruction of family values. The four Purusharthas are responsible for balance in human life. They make life a rewarding and enriching experience. They cater to the spiritual and material aspirations of human beings and lead them in the right direction on the path of liberation. The exemplify the very functioning of God who, without any particular aim or desire, detached, seeks to establish these four aims in the entire manifest creation through his trinity of Brahma, Vishnu and Mahesha and Himself as the highest and supreme aim of all. Thus by worshiping Brahma we can gain the knowledge of dharma and perform our obligatory duties with precision and perfection. By worshiping Vishnu we can gain material and spiritual wealth and work for the welfare of our families and society. By worshiping Siva we can seek the fulfillment of our desires and overcome our delusion and finally by pursuing Brahman, or any of these gods as Brahman, we can achieve liberation by becoming Brahman Himself.

Righteousness (Dharma)

Friday, May 30, 2008 0
Righteousness (Dharma)
Righteousness (Dharma)

य उद्धरेत्‍करं राजा प्रजा धर्मेष्‍वशिक्षयन्‌ ।
प्रजानां शमलं भुङ्‌क्‍ते भगं च स्‍वं जहाति स: ।। - श्रीमद्‌भागवत ४.२१.२४
Rule of Righteousness

 Meaning: (King Pruthu told his royal assembly) The king who levies taxes on his subjects without teaching them about Righteousness (Dharma) has to suffer for their sins and loses his opulence. - Shrimadbhagvat 4.21.24

By making unrighteous people follow Righteousness the king should bring them under the purview of morals and rules. Manu says that Righteousness is the monarch even of kings and the code of punishment by kings has been created to protect it. Righteousness followed in the Mahabharat is based on intellectual analysis. Ritualistic worship (karmakand) advocated by the holy texts - the Shrutis and Smrutis is accorded a secondary status in the Mahabharat.

A. Rule of Righteousness: ‘Mere preaching does not change a person. To turn man towards Righteousness either the incentive of rewards or the fear of punishment is necessary. Religious scriptures or the Purans describe the benefits of various religious rites. Hence people are seen following the righteous path in order to gain these rewards. However preaching or explaining the benefits of following Righteousness does not have any effect whatsoever on people with immoral tendencies. Such people have to be punished and brought to the righteous path. Since the rule of Righteousness cannot be established without punishment and rewards, the following three constituents of Righteousness prove essential.

    1. Decisions about Righteousness and unrighteousness: In this it is decided whether an act is righteous or unrighteous and specific punishment is meted out for a particular unrighteous act and a specific reward is awarded for a particular righteous act.

    2. Decisions about punishment and rewards: This is called justice in other words. Here it is decided that a particular person who has performed a particular righteous or unrighteous act should receive a particular reward or punishment.

    3. The administration: Arresting and punishing the unrighteous and rewarding the righteous are functions executed by the administration (government).

    All these constituents instead of being under the purview of an individual should be controlled by different people or organisations because when only one person, organisation or class controls it, it generates terror among the people. This is well illustrated by the story of King Ven from the holy text, Bhagvat. Ven undertook the responsibility of both, the administration as well as deciding about Righteousness (Dharma) and unrighteousness, upon himself. This led to the development of fear and unrest among his subjects. The sages then united, slew King Ven and instated the crown prince Pruthu as the king.’

    Both the wealthy as well as the poor have the right to make spiritual progress. Hence, at one juncture Manu has stated that a king should make a rich man who does not give donations to do so and a poor man who does not undertake austerities to undertake them by suitably punishing him.

    Punishing evildoers and Righteousness and unrighteousness

    ‘Koutilya has clearly preached that so long as one is powerful harbouring an ideal of fighting righteously does not cause any harm; however if one is weak then one should unhesitantly employ all means in confirmity with the scriptures or otherwise, to emerge victorious even if it proves to be an unrighteous fight. (Koutilya Arthashastra 10.3). Shukracharya too has propagated the same view (Shukraniti 1.350).’

    1. यो यथा वर्तते यस्‍मिंस्‍तस्‍मिन्‍नेव प्रवर्तयन्‌ ।
    नाधर्मं समवाप्‍नोति नचाश्रेयश्च विन्‍दति ।। - महाभारत ५.१७८.५३

    Meaning: Behaviour with someone in the same way as he behaves is not unrighteous and does not cause any untoward result. - Mahabharat 5.178.53

    2. यस्‍मिन्‍यथा वर्तते यो मनुष्‍यस्‍तस्‍मिंस्‍तथा वर्तितव्‍यं स धर्म: ।
    मायाचारो मायया वर्तितव्‍य: साध्‍वाचार: साधुना प्रत्‍युपेय: ।। - महाभारत ५.३७.७

    Meaning: One should behave with someone in the same way as he behaves. This itself is Righteousness (Dharma). One should behave craftily with the deceitful and righteously with the straightforward. - Mahabharat 5.37.7

    3. स चेन्‍निकृत्‍या युध्‍येत निकृत्‍या प्रतियोधयेत्‌ ।
    अथ चेद्धर्मतो युध्‍येद्धर्मेणैव निवारयेत्‌ ।। - महाभारत १२.९५.९

    Meaning: If the opposite party fights deceitfully then one should also do so. On the contrary if it fights righteously then one should also combat it righteously. - Mahabharat 12.95.9

    4. मायावी मायया वध्‍य: सत्‍यमेतद्युधिष्‍ठिर ।। - महाभारत ९.३१.७

    Meaning: (Shrikrushna says) O Yudhishthir, it is the truth that a deceitful man should be annihilated deceitfully. - Mahabharat 9.31.7

    5. मायया निर्जिता देवैरसुरा इति न: श्रुतम्‌ ।। - महाभारत ९.५८.५

    Meaning: (Shrikrushna preaches to Arjun) I have heard that the deities triumphed over the demons using unrighteous means. - Mahabharat 9.58.5

    6. निकृत्‍या निकृतिप्रज्ञा हन्‍तव्‍या इति निश्चय: ।
    न हि नैकृतिकं हत्‍वा निकृत्‍या पापमुच्‍यते ।। - महाभारत ३.५२.२२

    Meaning: There is a doctrine which says that a deceitful enemy should be slain by unrighteous means. This does not amount to sin. - Mahabharat 3.52.22

    7. भीमसेनस्‍तु धर्मेण युध्‍यमानो न जेष्‍यति ।
    अन्‍यायेन तु युध्‍यन्‍वै हन्‍यादेव सुयोधनम्‌ ।। - महाभारत ९.५८.४

    Meaning: (Shrikrushna tells Arjun) If Bhimsen fights righteously then he will not emerge victorious; but if he fights unjustly then he will definitely slay Suyodhan. - Mahabharat 9.58.4

    8. पूर्वापकारिणं हत्‍वा न ह्यधर्मेण युज्‍यते ।। - रामायण २.९६.२४

    Meaning: If the one who has acted unrighteously first is slain then it does not amount to unrighteousness. - Ramayan 2.96.24

    9. नाधर्मो विद्यते कश्चिच्‍छत्रून्‍हत्‍वाततायिन: ।
    अधर्म्‍यमयशस्‍यं च शात्रवाणां प्रयाचनम्‌ ।। - महाभारत ५.३.२१

    Meaning: No sin arises out of killing a terrorising enemy; on the contrary pleading before it, is unrighteous and a stigma on one’s reputation. - Mahabharat 5.3.21

Tuesday, May 27, 2008

Sri Vishnu Sahasranamam –Translation

Tuesday, May 27, 2008 1
Sri Vishnu Sahasranamam –Translation

Sri Vishnu Sahasranamam – Text and Translation

 
 Sri Vishnu Sahasranamam – Text and Translation

Prologue Hari Om

 shukla ambara dharaM  vishhNuM         shashi     varNaM   chatur bhujam |   

white cloth wearing Vishnu (who is) moon (the) color of (with) four hands

prasanna vadanaM dhyaayet sarva vighnopa. shaantaye || (1)

(with) placid expression on face We meditate on you all (my) obstructions (please) eradicate

yasya dvirada vaktrAdyAh pArisadyAh parassatam |

vighnam nighnanti satatam visvaksEnam tamAsrayE || (2)

One should resort to Visvaksena, whose assemblage of gajAnan and other nitya sUris ever ward off

the innumerable obstacles.

vyaasaM vasishhTha naptaaraM shakteH pautram akalmashham |

paraasharaatmajaM vande shukataataM taponidhim || (3)

vyAsa is the great grandson of Vasistha and the grandson of Sakti, son of ParAsara, and the father

of Suka. He is untainted by defects (akaimasa) of any kind and is a mine of austerities (tapO nidhi)

I offer my obeisance to Him.

vyaasaaya vishhNu-roopaaya vyaasa roopaaya vishhNave |

namo vai brahma nidhaye vaasishhThaaya namo namaH || (4)

Salutations, again and again, to VyAsa, a visible aspect of Lord Vishnu and to Lord Vishnu who, in

turn, is also a visible aspect of VyAsa, the sage descended from Vasistha and a veritable treasure of

vedik knowledge of Beahman.

avikaaraaya shuddhaaya nityaaya paramaatmane |

sadaika roopa roopaaya vishhNave sarva jishhNave || (5)

Salutation to Lord Vishnu who is immutable (unchangeable, not subject to any variation), who is inherently

pure and eternal, the Supreme soul who has a consistent undiversified form in all times and ages and is

the conqueror of one and all.

yasya smaraNa maatreNa janmasaM saara bandhanaat |

vimuchyate namastasmai vishhNave prabhavishhNave || (6)

My salutation to that all powerful deity, Visnu the mere contemplation of whose name frees all persons

from the bonds of samsara, the terrific cycle of birth and death.

|| oM namo vishhNave prabhavishhNave ||

Salutation to that all powerful Visnu denoted by Om

shrii vaishampaayana uvaacha -

shrutvaa dharmaan asheshheNa paavanaani cha sarvashaH |

yudhishhThiraH shaantanavaM punarevaa-bhyabhaashhata || (1)

Sri Vaisampayana said: Having heard all the dharmas, in their entirety, and all other purificatory acts;

Yudhishthira addressed again Santanu's son (Bhisma) as follows:

yudhishhThira uvaacha -

kim ekaM daivataM loke kiM va api yekaM paraayaNam |

Who (is) the one God (of the) world ?(q1) Who (is) the one refuge for all ?(q2)

stuvantaH kaM kam archantaH praapnuyur-maanavaaH shubham || (2)

(by) glorifying whom (and) whom (by) worshipping obtaineth man peace and prosperity ?(q3&4)

ko dharmaH sarva dharmaaNaaM bhavataH paramo mataH |

What dharma (of) all dharmas greatest ?(q5)

kin japan muchyate jantur-janma saM-saara- bandhanaat || (3)

(by) Which japa (do) , go beyond living creatures ,(from) samasara's bonds ?(q6)

shrii bhiishhma uvaacha -

jagatprabhuM devedevam anantaM purushhottamam |

King of the world God of Gods The end The supreme Man (a3)

stuvan naama sahasreNa purushhaH satatotthitaH || (4)

tameva cha archayannityaM bhaktyaa purushham avyayam |

dhyaayan stuvan namasyaM shcha yajamaanastameva cha || (5)

A person who is for ever engaged, through (the hymn of) the thousand names, in praising the Lord

of the Universe. the god of gods and the Highest Being whose glory is not curtailed or limited

in any manner and (engaged) in worshipping always with bhakti the supreme being, the eternal,

meditating on him singing his glory, prostrating before him and adorning him (will be released)

anaadi nidhanaM vishhNuM sarvaloka maheshvaram |

Without beginning without end Vishnu all the worlds The Supreme Lord

lokaa dhyakshaM stuvan nityaM sarva duHkha atigo bhavet || (6)

world knower (those who) chant daily (their) all sorrows go beyond .(a5&6)

brahmaNyaM sarvadharmaGYaM lokaanaaM kiirtivardhanam |

lokanaathaM mahadbhuutaM sarvabhuutabhavodbhavam || (7)

And engaged in praising him, the beginingless and the endless, the all-pervading, the sovereign

master of all the worlds, the great cognisor, bearing testimony to all that is going on in all

the worlds, nay, the very thought crossing the minds of everyone, the one to be cognized

through the vedas, the knower of all dharmas, the one who enhances the fame of the worlds,

the great one, the cause of all existence, such a worshipper tides over all the sorrows of the world.

eshha me sarva dharmaaNaaM dharmo adhikatamo mataH |

yadbhaktyaa puNDarii-kaakshaM stavairarchennaraH sadaa || (8)

(a5)This worship of the lotus eyed lord, by a person singing his praise, is hence regarded by me

as the greatest dharma.

paramaM yo mahat tejaH paramaM yo mahattapaH |

The Highest He (of) great effulgence The Highest He (the) great controller

paramaM yo mahad brahma paramaM yaH paraayaNam || (9)

The Highest He (the) great all-pervading truth The Highest He (who is) The Highest goal. (a2)

pavitraaNaaM pavitraM yo maNgaLaanaaM cha maNgalam |

sacred things (the) sactifier He most auspicious (of the) auspicious

daivataM devataanaaM cha bhuutaanaaM yo. avyayaH pitaa || (10)

of Gods The God (of) all creatures He (who is the) eternal father.(a1)

yataH sarvaaNi bhuutaani bhavantyaadi yugaagame |

yasmiM shcha pralayaM yaanti punareva yugakshaye || (11)

The god of gods and the eternal indestructible father of beings (unlike the evanescent type of

earthly fathers) from whom all beings originate at the commencement of the first yuga, and in

whom they all converge ultimately, that is, at the end of the yuga.

tasya loka pradhaanasya jagannaathasya bhuupate |

vishhNornaamasahasraM me shRuNu paapa bhayaapaham || (12)

Hear from me, O king ! the thousand names of Lord Vishnu, the dispeller of the fear of sin, the

sovereign master of the universe, lokkapradhAnasya - the pivot on which the entire universe,

with all its contents (things and beings) rests.

yaani naamaani gauNaani vikhyaataani mahaatmanaH |

RishhibhiH parigiitaani taani vakshyaami bhuutaye || (13)

For the good of all, I shall tell you the names of the supreme being, well-known and well-sung by the rishis

RishhirnaamnaaM sahasrasya vedavyaaso mahaamuniH |

chhando.anushhTup tathaa devo bhagavaan devakiisutaH || (14)

amRitaaM shoodbhavo biijaM shaktirdevakii nandanaH |

trisaamaa hrudayaM tasya shaantyarthe viniyujyate || (15)

The great veda vyasa is the rishi of these thousand names of vishnu, 'Anustup' is its meter, the presiding

deity is devaki's son, the seed (bijam) is "the one born in the lunar race", its power is "the darling of

devaki" it's heart (hrdayam) is the name "one who is lauded by the three sAma hymns", and its purpose is

the attainment of peace.

vishhNuM jishhNuM mahaa vishhNuM prabhavishhNuM maheshvaram |

anekaruupa daityaantaM namaami purushhottamam || (16)

I bow to visnu, the victorious, the all-pervading, the mighty, the lord of all, the enemy of daityas

(demons), posessed of many forms and the best of purusas.

above angas repeated in prose below.

asya shrii vishhNor divya sahasra naama stotra mahaamantrasya |

For this Shri Vishnu's sacred thousand name stotra great mantra

shrii vedavyaaso bhagavaanRishhiH |

Shri Veda Vyasa (is the) divine rishi

anushhThup chhandaH |

anushtup meter

shrii mahaavishhnuH paramaatmaa shriimannaaraayaNo devataa |

its Diety is sriman nArAyanA, the supreme soul, the All-pervader.

amrutaaM shuudbhavo bhaanur iti biijam |

Its seed is "amritAmSUdbhavo bhAnu".

devakii nandanaH srashhTeti shaktiH |

Its power is devakI's son.

udbhavaH kshobhaNo deva iti paramo mantraH |

The essential part of the mantra is "udbhavah: kshobhano devaH".

shaNkhabhRin.nandakii chakriiti kiilakam |

Its pin is "Sankha-bHrin nandakI cakrI".

shaarNga dhanvaa gadaadhara ityastrama |

Its weapon is "SArnga-dhanvA gadhA-dharaH".

rathaaNga paaNir akshobhya iti netrama |

Its eye is "rathAnga-pANiH:

trisaamaa saamagaH saameti kavacham |

aanandaM parabrahmeti yoniH |

RituH sudarshanaH kaala iti digbandhaH |

shriivishvaruupa iti dhyaanam |

shriimahaavishhNu priityarthe sahasranaamajape viniyogaH ||

(dhyaanam)

kshiirodhan.vatpradeshe shuchimaNi.vilasat saikate mauktikanaam

maalaa kLiptaa sanasthaH phaTika maNi nibhair mauktikair maNDitaaNgaH |

shubhrai.rabhrairadabhrai.rupari virachitair muktapiiyuushha varshhaiH

aanandii naH puniiyaadarinalinagadaa shaNkhapaaNir mukundaH || (17)

May Mukunda with the discus, mace, conch and lotus in his hands purify us - Mukunda who is seated on a

pedestal of garlands and pearls in the region of milk-ocean with the sands shining by the light of the

pure gems; who is adorned by pearls transparent like crystals and who is enjoying ecstatic bliss on

account of pure, white clouds overhead raining showers of nectar.

bhooH paadaoo yasya naabhirviyadasuranilash chandra sooryau cha netre

karNaavaashaaH shiro dyaurmukhamapi dahano yasya vaasteyamabdhiH |

antaHsthaM yasya vishvaM suranara khagago bhogi gandharva daityaiH

chitraM raMramyate taM tribhuvana vapushhaM vishhNumiishaM namaami || (18)

I bow to Lord Visnu who has the three worlds as His body, the earth as his feet and the sky as his navel,

the wind as his breath, the Sun and the moon as his eyes, the directions as his ears and the heavens as

his head, fire his face and the ocean his abdomen. In him is embodied the universe, with the diverse

things and beings of different genre, the gods, humans, birds, cattle, serpents (birds and beasts), the

gandharvas and daityas (asuras) - all sporting in a charming way.

AUM namo bhagavate vaasudevaaya |

shaantaakaaraM bhujaga-shayanaM padma naabhaM sureshaM

ever peaceful , lying on a serpent bed , lotus (from) navel (springs) , gods (the) controller of

viswaa dhaaram gagana sadrsam meghavarnam subhangam

universe form cloud hued good limbs

lakshmee-kaantaM kamala-nayanaM yogibhir- dhyaana- gamyaM

Lakshmi's Lord , lotus eyed , (in) yogi's heart (by) meditation approachable

vande vishhNuM bhava- bhaya-haraM sarva- lokaika-naatham || (19)

(we) pray to Vishnu samsara's fear remover all the world's ruler

Salutations to Lord Visnu, peace personified, residing on the serpent couch (Adisesa). From his navel

sprouts a lotus. He is the overlord of the celestials. The universe is but his form. He resembles the

sky and has the complexion of the clouds, with graceful limbs (of exquisite charm and perfect symmetry)

He is the consort of Laksmi. His eyes are like lotus. He resides in the heart region of the yogis

steeped in loving contemplation. He dispels (destroys) the dread of samsara. He is the peerless Lord

of the universe, the supreme monarch.

meghashyaamam peethakausheya- vaasam srivata-saangam kausthubhodh-bhaasithaangam |

cloud hued pure milk ocean dweller Laksmi on his chest

punyopeytham pundareekayathaksham vande vishnum sarva-lokaika-naatham || (20)

I prostrate before vishNu, the one Lord of the worlds, blue as the cloud and clothed in yellow robes. His chest

is marked by the mole known as srivatsa. His body is resplendent with kaustubha gem. He is surrounded by holy

persons. And he has wide eyes like lotoses.

namaH samasta bhuutaanaamaadibhuutaaya bhuubhR^ite .

aneka ruupa ruupaaya vishhNave prabhavishhNave

sashankha chakram sakireeda kundalam sapeetha vastram saraseeruhekshanam |

sahaaravakshah sthalakausthubhasriyam namaami vishnum shirsachaturbhujam ||

I bow down my head before the four-handed vishNu who sports in His hand the Sankha and the discuss,

who is adorned with a crown and ear-pendants, who wears a yellow cloth, whose eyes resemble

a lotus and whose chest is beautified by many necklaces and the kaustubha mark.

chaayaayaam paarijaathasya hemasimhasanopari aasinamambuda shyama maaya thakshamalankritham |

chandrananam chaturbaahum srivatsangitavakshasam rukmani satyabhaamaabhyam sahitam krishnam asrayei ||

Source: http://www.ibiblio.org/sripedia/ebooks/vsn/prolog.html

Invocation

Om vishvam vishnur-vashatkaro bhuta-bhavya-bhavat-prabhuh
Bhutakrud bhutabhrud bhavo bhutatma bhuta-bhavanah ..1

Vishvam: The all or the Universe.Vishnur: He who pervades every thing.Vashatkara: For whom the sacrificial versus are uttered in the yagyas.Bhuta-bhavya-bhavat-prabhuh: The one who is the master and beyond the past, present and the future.Bhutakrud: The creator and destroyer of all existences in the universe.Bhutabhrud: One who supports or sustains or governs the universe.Bhava: Pure existence.Bhutatma: The essence of all beings.Bhuta-bhavanah: He who originates and develops all Elements.

Putatma paramatma cha muktanam parama gatih
Avyayah purusha sakshi kshetrajno~kshara eva cha ..2

Putatma: One whose nature is purity/who is purityParamatma cha: He who is the supreme one and the Atman.Muktanam parama gatih: The highest goal of the liberated ones.Avyayah: One for whom there is no decay.Purusha: One who abides in the body or pura.Sakshi: One who witnesses everythingKshetrajno: The knower of the field or body.Akshara eva cha: He who is without destruction.

Yogo yogavidam neta pradhana-purushesvarah
Narasimha-vapu shriman kesavah purushottamah ..3

Yogo: One attainable through Yoga.Yogavidam neta: The master of those who are established in the above-mentioned Yoga.Pradhana-purushesvarah: The master of pradhana or Prakruti and Purusha or Jiva.Narasimha-vapu: One in whom the bodies of a man and a lion are combined.Shirman: One on whose chest the goddess Shri always dwells.Kesavah: One whose Kesa or locks are beautifulPurushottamah: The greatest among all Purushas

Sarvah sarvah sivah sthanur-bhutadir-nidhir-avyayah
Sambhavo bhavano bharta prabhavah prabhur-isvarah ..4

Sarvah: The omniscient source of all existence.Sarvah: Destroyer.Sivah: One pure.Sthanur: One who is steady, immovable and changeless.Bhutadir: Source of all elements or existing things.Avyayah nidhir: The changeless and indestructible Being in whom the whole universe becomes merged and remains in seminal condition at the time of Pralaya or cosmic dissolution.Sambhavo: One born out of His own will as incarnation.Bhavano: One who generates the fruits or Karmas of all Jivas for them to enjoy.Bharta: One who supports the universe as its substratum.Prabhavah: One from whom all the great elements have their birth. Or one who has exalted births as incarnations.Prabhur: One who is an adept in all rites.Ishvarah: One who has unlimited lordliness or power over all things.

Svayambhuh sambhur-adityah pushkaraksho mahasvanah
Anandi-nidhano dhata vidhata dhaturuttamah ..5

Svayambhuh: One who exists by Himself, uncaused by any other.Sambhur: One who bestows happiness on devotees.Adityah: The golden-hued person in the sun's orb.Pushkaraksho: One who has eyes resembling the petals of Pushkara or lotus.Mahasvanah: One from whom comes the great sound - the Veda.Anandi-nidhano: The one existence that has neither birth nor death.Dhata: One who is the support of the universe.Vidhata: He who generates Karmas and their fruits.Dhaturuttamah: The ultimate support of every thing.

Aprameyo hrishikesah padma-nabho~mara-prabhuh
Visvakarma manustvashta sthavishtah sthaviro-dhruvah ..6

Aprameyo: One who is not measurable or understandable by any of the accepted means of knowledge like sense, perception, inference etc.Hrishikesah: The master of the senses or He under whose control the senses subsist.Padma-nabho: He in whose navel (nabhi) the lotus (padma), the source of the universe, stands.Amara-prabhuh: The master of Amaras or the deathless ones, i.e. the Devas.Visvakarma: He whose Karma (work) has resulted in all that exists (Vishvam) or He whose power of creation is unique and wonderful.Manu: He who thinks.Stvashta: He who makes all beings shrunken (Tanukarana) at the time of cosmic dissolution.Sthavishtah: He who excels in everything in bulk or substantiality.Sthaviro-dhruvah: Eternal One, being the most ancient. It is taken as a single phrase, the name along with its qualification.

Agrahyah sasvatah krishno lohitakshah pratardanah
Prabhutas-trikakubdhama pavitram mangalam param ..7

Agrahyah: One who cannot be grasped by the organs or knowledge or conceived by the mind.Sasvatah: One who exists at all times.Krishno: The existence-Knowledge-Bliss.Lihitakshah: One whose eyes are tinged red.Pratardanah: Destroyer of all at the time of cosmic dissolution.Prabhutas: Great because of unique qualities like omnipotence, omniscience etc.Trikakubdhama: He who is the support (dharma) of the three regions above, below and in the middle.Pavitram: That which purifies everything.Mangalam param: Supremely auspicious.

Isanah pranadah prano jyeshthah sreshthah prajapatih
Hiranyagarbho bhugarbho madhavo madhusudanah .. 8

Isanah: He who controls and regulates everything.Pranadah: One who bestows or activates the Prana, the vital energy.Prano: The Supreme Being.Jyeshthah: The eldest of all; for there is nothing before Him.Sreshthah: One deserving the highest praise.Prajapatih: The master of all living beings, because He is Ishvara.Hiranyagarbho: One who is Atman of even Brahma the creator.Bhugarbho: One who has got the world within Himself.Madhavo: The Consort of Ma or Mahalakshmi or one who is fit to be known through Madhu-Vidya.Madhusudanah: The destroyer of the demon Madhu.

Ishvaro vikrami dhanvi medhavi vikramah kramah
Anuttamo duradharsah krutajnah krutiratmavan ..9

Ishvara: The Omnipotent Being.Vikrami: The courageous One.Dhanvi: One armed with bow.Medhavi: He who has great intelligence capable of grasping all texts.Vikramah: He who crosses (Karmana) i.e. transcends samsara. Or one who has Vih, bird i.e. Garuda as His mount.Kramah: Vishnu is called Kramah, because He is the cause of Kramana or crossing of the ocean of samsara by devotees, or because from Him all Krama or manifestation of the universe, has taken place.Anuttamo: He than whom there is none greater.Duradharsah: One whom none (Asuras) can overcome.Krutajnah: One who knows everything about what has been done (Kruta) by Jivas. Also one who is pleased even with those who offer such simple offerings as leaves, flowers, fruits and water.Krutir: The word means what is achieved through all human efforts or works.Atmavan: One established in his own greatness i.e. requiring no other support than Himself.

Suresah sharanam sharma vishvaretah prajabhavah
Ahah samvasaro vyalah pratyayah sarvadarshanah .10

Suresah: The lord of the Suras or Devas. It can also mean the greatest of those who bestow good.Saranam: One who removes the sorrows of those in distress.Sharma: One who is of the nature of supreme bliss.Vishvaretah: The seed of the universe.Prajabhavah: He from whom all beings have originated.Ahah: Luminous one.Samvasaro: As Time is a from of Vishnu, He is called Samvasara or a year.Vyalah: Being ungraspable like a serpent, He is called Vyalah.Pratyayah: One who is of the nature of Pratiti or Prajna (consciousness)Sarvadarshanah: One with eyes everywhere. As the Lord has assumed all forms, the eye-sight of all beings is His.

Ajah sarveshvarah siddhah siddhih sarvadir acyutah
Vrushakapir ameyatma sarva-yoga-vinihshrutah .11

Ajah: One who has no birth.Sarveshvarah: The Lord of all Lords or the supreme Lord.Siddhah: One ever established in one's own nature.Siddhih: One who is of the nature of Consciousness in all.Sarvadih: One who is the first cause of all elements.Achyutah: One who never lost and will never lose his inherent nature and powers.Vrushakapir: One who shwers all objects of desire.Ameyatma: One whose form or nature cannot be measured and determined.Sarva-yoga-vinihshrutah: One who stands aside completely from all bondage.

Vasur vasumanah satyah samatma sammitah samah
Amoghah pundarikaksho vrusha-karma vrushakrutih .12

Vasur: One in whom all beings dwell and one who dwells in all beings.Vasumanah: The term Vasu means wealth or riches. Here it indicates greatness. So it means one possessed of a great mind i.e. a mind free from attachments, anger and other evil qualities.Satyah: One whose nature is Truth.Samatma: One whose mind is Sama, without partiality or anger and thus the same towards all beings.Sammitah: This name and the previous (samatma) occurring together, can be split in two ways - as samatma + sammitah and as samatma + asammitah.Samah: One unpertubed at all times.Amoghah: One whose worship will never go in vain, but will bear ample fruits.Pundarikaksho: One who has pervaded, i.e. is realized in, the lotus of the heart. Or One whose eyes resemble the petals of a lotus.Vrushakarma: One whose actions are according to vrushas i.e. Dharma.Vrushakrutih: One who takes form for the sake of Vrushas or Dharma.

Rudro bahushira babhrur vishva-yonih shuchi sravah
Amrutah shashvata-sthanur vararoho maha-tapah .13

Rudro: One who makes all beings cry at the time of cosmic dissolution.Bahushira: One with innumerable heads.Babhrur: One who governs the world.Vishvayonih: One who is the cause of the world.Shuchi sravah: : One whose names and glories are very holy and purifying to be heard.Amrutah: One who is deathless.Shashvata-sthanur: One who is both eternal and firmly established, unchanging.Vararoho: He whose lap gives the highest blessings.Mahatapah: The austerity connected with creation, which is of the nature of knowledge is of great potency.

Sarvagah sarva-vid-bhanur vishvaksheno janardanah
Vedo vedavid avyango vedango vedavit kavih..14

Sarvagah: One who pervades everything, being of the nature of their material cause.Sarva-vid-bhanur: One who is omniscient and illumines everything.Vishvaksheno: He before whom all Asura armies get scattered.Janardanah: One who inflicts suffering on evil men.Vedah: He who is of the form of the Veda.Vedavid: One who knows the Veda and its meaning.Avyango: One who is self-fulfilled by knowledge and other great attributes and is free from every defect.Vedango: He to whom the Vedas stand as organs.Vedavit: One who knows all the Vedas.Kavih: One who sees everything.

Lokadhyakshah suradhyaksho dharmadhyakshah krutakrutah
Chaturatma chaturvyuhas chaturdamstras chatur-bhujah ..15

Lokadhyakshah: He who witnesses the whole universe.Suradhyaksho: One who is the overlord of the protecting Divinities of all regions.Dharmadhyakshah: One who directly sees the merits (Dharma) and demerits (Adharma) of beings by bestwing their due rewards on all beings.Krutakrutah: One who is an effect in the form of the worlds and also a non-effect as their cause.Chaturatma: One who for the sake of creation, sustentation and dissolution assumes forms.Chaturvyuhas: One who adopts a fourfold manifestation.Chaturdamstras: One with four fangs in His Incarnation as Nisimha.Chaturbhujah: One with four arms.

Bhrajishnur-bhojanam bhokta sahishnur jagad-adhijah
Anagho vijayo jeta vishva-yonih punar-vasuh ..16

Bhrajishnur: One who is pure luminosity.Bhojanam: Prakruti or Maya is called Bhojanam or what is enjoyed by the Lord.Bhokta: As he, purusha, enjoys the prakruti, He is called the enjoyer or Bhokta.Sahishnur: As He suppresses Asuras like Kiranyaksha, He is Sahishnu.Jagad-adhijah: One who manifested as Hiranyagarbha by Himself at the beginning of creation.Anagho: The sinless one.Vijayo: One who has mastery over the whole universe by virtue of his six special excellences like omnipotence, omniscience etc. known as Bhagas.Jeta: One who is naturally victorious over beings, i.e. superior to all beings.Vishva-yonih: The source of the universe.Punar-vasuh: One who dwells again and again in the bodies as the Jivas.

Upendro vamanah pramshur amoghah suchir urjitah
Atindrah samgrahah sargo dhrutatma niyamo yamah ..17

Upendro: One born as the younger brother of Indra.Vamanah: One who, in the form of Vamana (dwarf), went begging to Bali.Pramshur: One of great height.Amoghah: One whose acts do not go in vain.Suchir: One who purifies those who adore and praise Him.Urjitah: One of infinite strength.Atindrah: One who is superior to Indra by His inherent attributes like omnipotence, omniscience etc.Samgrahah: One who is of the subtle form of the universe to be created.Dhrutatma: One who is ever in His inherent form or nature, without the transformation involved in birth and death.Niyamo: One who appoints His creatures in particular stations.Yamah: One who regulates all, remaining within them.

Vedyo vaidyah sada-yogi viraha madhavo madhuh
Atindriyo mahamayo mahotsaho mahabalah ..18

Vedyo: One who has to be known by those who aspire for Mokshas.Vaidhyah: One who knows all Vidyas or branches of knowledge.Sada-yogi: One who is ever experienceble, being ever existent.Viraha: One who destroys heroic Asuras for the protection of Dharma.Madhavo: One who is the Lord or Master of Ma or knowledge.Madhuh: Honey, because the Lord gives joy, just like honey.Atindriyo: One who is not knowable by the senses.Mahamayo: One who can cause illusion even over other great illusionists.Mahotsaho: One who is ever busy in the work of creation, sustentation and dissolution.Mahabalah: The strongest among all who have strength.

Mahabuddir mahaviryo mahasaktir mahadyutih
Anirdesyavapuh shriman ameyatma mahadridhruk ..19

Mahabuddir: The wisest among the wise.Mahaviryo: The most powerful one, because Ignorance which is the cause of Samsara is His great power.Mahasaktir: One with great resources of strength and skill.Mahadyutih: One who is intensely brilliant both within and without.Anirdesyavapuh: One who cannot be indicated to another as: 'He is this', because He cannot be objectively known.Shriman: One endowed with greatness of every kind.Ameyatma: The Spirit with intelligence that cannot be measured by any one.Mahadridhruk: One who held up the great mountain 'Mandara' at the time of the churning of the Milk Ocean and also Govardhana in his Krishna incarnation.

Maheshvaso mahibharta shrinivasah satam gatih
Aniruddhah suranando govindo govidam patih ..20

Maheshvaso: One equipped with the great bow.Mahibharta: One who held up the earth submerged in Pralaya waters.Shrinivasah: One on whose chest the Goddess Shri, eternal in nature, dwells.Satam gatih: One who bestows the highest destiny attainable, to all holy men.Aniruddhah: One who has never been obstructed by any one or anything from manifesting in various forms.Suranando: One who bestows joy on all divinities.Govindo: Gau means words. Thou pervadest all words, giving them power. Therefore sages call the Govinda.Govindam patih: Gau means words. One who knows them is Govid. He who is the master of words is indicated by this name.

Marichir-damano hamsah suparno bhujagottamah
Hiranya-nabha sutapah padmanabhah prajapatih ..21

Marchir: The supreme power and impressiveness seen in persons endowed with such qualities.Damano: One who in the form of Yama inflicts punishments on those who tread the path of unrighteousness.Hamsah: One who removes the fear of Samsara from those who practise the sense of identity with Him.Suparnah: One who has two wings in the shape of Dharma and Adharma.Bhujagottamah: One who is the greatest among those who move on Bhujas or arms, that is, serpents. The great serpents like Ananta and Vasuki are the powers of Vishnu, so he has come to have this name.Sutapah: One who performs rigorous austerities at Badarikashrama as Nara and Narayana.Padmanabhah: One whose navel is beautifully shaped like lotus.Prajapatih: The father of all beings, who are His children.

Amrutyuh sarva-druk simhah sandhata sandhiman sthirah
Ajo durmarshanah shasta vishrutatma surariha ..22

Amrutyuh: One who is without death or its cause.Sarva-druk: One who sees the Karmas of all Jivas through His inherent wisdom.Simhah: One who does Himsa or destruction.Sandhata: One who unites the Jivas with the fruits of their actions.Sandhiman: One who is Himself the enjoyer of the fruits of actions.Sthirah: One who is always of the same nature.Ajo: The root `Aj' has got as meanings both `go' and `throw'. So the name means One who goes into the hearts of devotees or One who throws the evil Asuras to a distance, i.e. destroys them.Durmarshanah: One whose might the Asuras cannot bear.Shasta: One who instructs and directs all through the scriptures.Vishrutatma: One who is specially known through signifying terms like Truth, Knowledge etc.Surariha: One who destroys the enemies of Suras or Devas.

Gurur gurutamo dhama satyah satya-parakramah
Nimisho animishah sragvi vachaspatir udaradhih ..23

Gurur: One who is the teacher of all forms of knowledge.Gurutamo: One who gives the knowledge of Brahman even to divinities like Brahma.Dhama: It means brilliance.Satyah: One who is embodied as virtue of truth specially.Satya-parakamah: One of unfailing valour.Nimisho: One whose eye-lids are closed in Yoga-nidra.Animishah: One who is ever awake.Sragvi: One who has on Him the necklace called Vaijayanti, which is strung with the subtle aspects of the five elements.Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He is called so. As his intellect perceives everything, He is Udaradhih. Both these epithets together constitute one name.

Agranir gramanih shriman nyayo neta samiranah
Sahsra-murdha vishvatma sahasraksha sahasrapat ..24

Agranir: One who leads all liberation-seekers to the highest status.Gramanih: One who has the command over Bhutagrama or the collectivity of all beings.Shriman: One more resplendent than everything.Nyayo: The consistency which runs through all ways of knowing and which leads one to the truth of Non-duality.Neta: One who moves this world of becoming.Samiranah: One who in the form of breath keeps all living beings functioning.Sahasramurdha: One with a thousand, i.e. innumerable, heads.Vishvatma: The soul of the universe.Sahasraksha: One with a thousand or innumerable eyes.Sahasrapat: One with a thousand, i.e. innumerable legs.

Avrtano nivrutatma samvrutah sampramardanah
Ahah samvartako vahnir anilo dharani-dharah ..25

Avartano: One who whirls round and round the Samsara-chakra, the wheel of Samsara or worldy existence.Nivrutatma: One whose being is free or untouched by the bondage of Samsara.Samvrutah: One who is covered by all-covering Avidya or ignorance.Sampramardanah: One who delivers destructive blows on all beings through His Vibhutis (power manifestation like Rudra, Yama etc.).Ahah samvartako: The Lord who, as the sun, regulates the succession of day and night.Vahnir: One who as fire carries the offerings made to the Devas in sacrifices.Anilo: One who has no fixed residence.Dhanani dharah: One who supports the worlds, Adisesha, elephants of the quarters etc.

Suprasadah prasannatma vishva-dhrug vishva-bhug vibhuh
Sat-karta sat-krutah sadhur jahnur narayano narah ..26

Suprasadah: One whose Prasada or mercy is uniquely wonderful, because He gives salvation to Sisupala and others who try to harm Him.Prasannatma: One whose mind is never contaminated by Rajas or Tamas.Vishva-dhrug: One who holds the universe by his power.Vishva-bhug: One who eats up or enjoys or protects the worlds.Vibhuh: One who becomes many from Hiranyagarbha downwards.Satkarta: One who offers benefits.Sat-krutah: One who is adored even by those who deserve adoration.Sadhur: One who acts according to justice.Jahnuh: One who dissolves all beings in oneself at the time of dissolution.Narayanah: Nara means Atman. Narayana, that is, one having His residence in all beings.Narah: He directs everything, the eternal Paramatma is called Nara.

Asankhyeyo prameyatma visistah shishtakruch chucih
Siddharthah siddha-sankalpah siddhidah siddhisadhanah ..27

Asankhyeyo: One who has no Sankhya or differences of name and form.Aprameyatma: One whose nature cannot be grasped by any of the means of knowledge.Visistah: One who excels everything.Shishtakrch: Shihstam means commandment. So, one who commands everything. Or one who protects shishtas or good men.Siddharthah: One whose object is always fulfilled.Siddha-sankalpah: One whose resolutions are always fulfilled.Siddhidah: One who bestows Siddhi or fulfillment on all who practise disciplines, in accordance with their eligibility.Siddhisadhanah: One who brings fulfillment to works that deserve the same.

Vrushahi vrushabho vishnur vrushaparva vrushodarah
Vardhano vardhamanascha viviktah shruti-sagarah ..28

Vrushahi: Vrusha means dharma or merit.Vrushabho: One who showers on the devotees all that they pray for.Vishnur: One who pervades everything.Vrushaparva: One who has given as steps (Parvas), observances of the nature of Dharma, to those who want to attain the supreme state.Vrushodarah: One whose abdomen showers offspring.Vardhamanascha: One who multiplies in the form of the universe.Viviktah: One who is untouched and unaffected.Shruti-sagarah: One to whom all the shruti or Vedic words and sentences flow.

Subhujo durdharo vagmi mahendro vasodo vasuh
Naikarupo bruhad-rupah shipivishtah prakashana ..29

Subhujo: One possessing excellent arms that protect the worlds.Durdharo: One who holds up the universe - a work which none else can do.Vagmi: One from whom the words constituting the Veda come out.Mahendro: The great Lord, that is, the Supreme Being, who is the God of all gods.Vasudo: One who bestows riches.Vasuh: One who is himself theVasu.Naikarupo: One who is without an exclusive form.Bruhad-rupah: One who has adopted mysterious forms like that of a Boar.Shipivishtah: Shipi means cow. One who resides in cows as Yagya.Prakashana: One who illumines everthing.

Ojas tejo dyuti-dharah prakashatma pratapanah
Vruddhah spahstaksharo mantras chandramshur bhaskaradyutih ..30

Ojas tejo duti-dharah: Ojas means inherent vitality. Tejas means puissance and such qualities. Dyuti means radiance. So the word means one who possesses all these qualities.Prakashatma: One whose form is radiant.Pratapanah: One who warms the world through the power manifestations like the Sun.Vruddhah: One who is rich in excellences like Dharma, Gyana (knowledge), Vairagya (renunciation) etc.Spashstaksharo: He is so called because Omkara, the manifesting sound of the Lord, is Spashta or high pitched.Mantras: One who manifests as the Mantras of the Rk, Sama, Yajus etc., or one who is known through Mantras.Chandramshur: He is called `Chandramshu' or moonlight because just as the moon-light gives relief to men burnt in the heat of the sun, He gives relief and shelter to those who are subjected to the heat of Samsara.

Amrtamshu dbhavo bhanuh shashabinduh sureshvarah
Aushadham jagatah setuh satya-dharma-prarakramah ..31

Amrtamshu dbhavo: The Paramatman from whom Amrutamshu or the Moon originated at the time of the churning of the Milk-ocean.Bhanuh: One who shines.Shashabinduh: The word means one who has the mark of the hare, that is the Moon.Sureshvarah: One who is the Lord of all Devas and those who do good.Aushadham: One who is the Aushadha or medicine for the great disease of Samsara.Jagatah setuh: One who is the aid to go across the ocean of Samsara.Satya-dharma-parakramah: One whose excellences like righteousness, omniscience, puissance, etc. are all true.

Bhuta-bhavya-bhavan-nathah pavanah pavano analah
Kamaha kamakrut kantah kamah kamapradah prabhuh ..32

Bhuta-bhavya-bhavan-nathah: One who is the master for all the beings of the past, future and present.Pavanah: One who is the purifier.Pavanah: One who causes movement.Analah: The Jivatma is called Anala because it recognizes Ana or Prana as Himself.Kamaha: One who destroys the desire-nature in seekers after liberation.Kamakrut: One who fulfils the wants of pure minded devotees.Kantah: One who is extremely beautiful.Kamah: One who is sought after by those who desire to attain the four supreme values of life.Kamapradah: One who liberally fulfils the desires of devotees.Prabhuh: One who surpasses all.

Yugadikrud yugavarto naikamayo mahashanah
Adrushyo vyakta-rupascha sahasrajid anantajit ..33

Yugadikrud: One who is the cause of periods of time like Yuga.Yugavarto: One who as time causes the repetition of the four Yugas beginning with Satya Yuga.Naikamayo: One who can assume numerous forms of Maya, not one only.Mahashanah: One who consumes everything at the end of a Kalpa.Adrushyo: One who cannot be grasped by any of the five organs of knowledge.Vyakta-rupascha: He is so called because His gross form as universe can be clearly perceived.Sahasrajid: One who is victorious over innumerable enemies of the Devas in battle.Anantajit: One who, being endowed with all powers, is victorious at all times over everything.

Ishtovishistah shishtestah sikhandi nahusho vrushah
Krodhaha krodhakrut karta vishva-bahur mahidharah ..34

Ishto: One who is dear to all because He is of the nature of supreme Bliss.Avishistah: One who resides within all.Shishtestah: One who is dear to shishta or Knowing Ones.Sikhandi: Sikhanda means feather of a peacock. One who used it as a decoration for His crown when he adopted the form of a cowherd (Gopa).Nahusho: One who binds all beings by Maya the root `nah' means bondage.Vrushah: One who is of the form of Dharma.Krodhaha: One who eradicates anger in virtuous people.Krodhakrut karta: One who generates Krodha or anger in evil people.Vishva-bahur: One who is the support of all or one who has got all beings as His arms.Mahidharah: Mahi means both earth and worship. So the name means one who supports the earth or receives all forms of worship.

Achyutah prathitah pranah pranado vasavanujah
Apam-nidhir adhishthanam apramattah pratishtitah ..35

Achyutah: One who is without the six transformations beginning with birth.Prathitah: One who is famous because of His works like creation of the worlds etc.Pranah: One who as Hiranyagarbha endows all beings with Prana.Pranado: One who bestows Prana, that is, strength, on Devas and Asuras and also destroys them by withdrawing it.Vasavanujah: One who was born as younger brother of Indra (Vasava) in His incarnation as Vamana.Apam-nidhir: The word means collectivity of water or the ocean.Adhishthanam: The seat or support for everything.Apramattah: One who is always vigilant in awarding the fruits of actions to those who are entiled to them.Pratishtitah: One who is supported and established in His own greatness.

Skandah skanda-dharo dhuryo varado vayuvahanah
Vashudevo bruhad-bhanur adidevah purandarah ..36

Skandah: One who drives everything as air.Skanda-dharo: One who supports Skanda or the righteous path.Dhuryo: One who bears the weight of the burden of all beings in the form of birth etc.Varado: One who gives boons.Vayuvahanah: One who vibrates the seven Vayus or atmospheres beginning with Avaha.Vashudevo: One who is both Vasu and Deva.Bruhad-bhanur: The great brilliance.Adidevah: The Divinity who is the source of all Devas.Purandarah: One who destroys the cities of the enemies of Devas.

Ashokas-taranas-tarah surah saurir janeshvarah
Anukulah shatavartah padmi padma-nibhekshanah ..37

Ashokas: One without the six defects - sorrow, infatuation, hunger, thirst, birth and death.Taranas: One who uplifts beings from the ocean of samsara.Tarah: One who liberates beings from the fear of residence in the womb, birth, old age, death etc.Surah: One of great prowess, that is, who fulfils the four supreme satisfactions of life - Dharma, Artha, Kama and Moksha.Saurih: One who as Krishna as the son of Sura, that is Vasudeva.Janeshvarah: The Lord of all beings.Anukulah: One who, being the Atman of all beings, is favorable to all, for no one will act against oneself.Shatavartah: One who has had several Avataras or incarnations.Padmi: One having Padma or lotus in his hands.Padma-nibhekshanah: One with eyes resembling lotus.

Padmanabho aravindakshah padmagarbhah sarirabhrut
Mahardhir ruddho vruddhatma mahaksho garuda-dhvajah ..38

Padmanabho: One who resides in the Nabhi or the central part of the heart-lotus.Aravindakshah: One whose eyes resemble Aravinda or the Lotus.Padmagarbhah: One who is fit to be worshipped in the middle of the heart-lotus.Sarirabhrut: One who supports the bodies of beings, strengthening them in the form of Anna (Food) and Prana.Mahardhir: One who has enormous Ruddhi or prosperity.Ruddho: One who is seen as standing in the form of the world.Vruddhatma: One whose Atma or body is Vruddha or ancient.Mahaksho: One who has got two or many glorious eyes.Garuda-dhvajah: One who has got Garuda as his flag.

Atulah sarabho bhimah samayagno havirharih
Sarvalakshana lakshanyo lakshmivan samitinjayah ..39

Atulah: One who cannot be compared to anything else.Sarabho: The body is called `Sara' as it is perishable.Bhimah: One of whom everyone is afraid.Samayajno: One who knows the time for creation, sustentation and dissolution.Havir-harih: One who takes the portion of offerings (Havis) in Yajnas.Sarvalakshana-lakshanyo: The supreme knowledge obtained through all criteria of knowledge i.e. Paramatma.Lakshmivan: One on whose chest the Goddess Lakshmi is always residing.Samitinjayah: One who is vicotious in Samiti or war.

Viksharo rohito margo hetur-damodarah sahah
Mahidharo mahabhago vegavan amitashanah ..40

Viksharo: One who is without Kshara or desruction.Rohito: One who assumed the form of a kind of fish called Rohita.Margah: One who is sought after by persons seeking Moksha or Liberation.Hetur: One who is both the instrumental and the material cause of the universe.Damodarah: One who has very benevolent mind because of disciplines like self-control.Sahah: One who subordinates everything.Mahidharo: One who props up the earth in the form of mountain.Mahabhago: He who, taking a body by His own will, enjoys supreme felicities.Vegavan: One of tremendous speed.Amitashanah: He who consumes all the worlds at the time of Dissolution.

Udbhavah kshobhano devan shrigarbhah parameshvarah
Karanam kaaranam karta vikarta gahano guhah ..41

Udbhavah: One who is the material cause of creation.Kshobhano: One who at the time of creation entered into the Purusha and Prakruti and caused agitation.Devan: `Divyati' means sports oneself through creation and other cosmic activities.Shrigarbhah: One in whose abdomen (Garbha) Shri or His unique manifestation as Samsara has its existence.Parameshvarah: `Parama' means the supreme. `Ishvarah' means one who hold sway over all beings.Karanam: He who is the most important factor in the generation of this universe.Kaaranam: He who is the most important factor in the generation of this universe.Karta: One who is free and is therefore one's own master.Vikarta: One who makes this unique universe.Gahanah: One whose nature, greatness and actions cannot be known by anybody.Guhah: One who hides one's own nature with the help of His power of Maya.

Vyavasayo vyavasthanah samsthanah sthanado dhruvah
Parardhih parama-spashtas tushtah pushtah subhekshanah ..42

Vyavasayo: One who is wholly of the nature of knowledge.Vyavasthanah: He in whom the orderly regulation of the universe rests.Samsthanah: One in whom all beings dwell in the states of dissolution.Sthanado: One who gives their particular status to persons like Dhruva according to their Karma.Dhruva: One who is indestructible.Parardhih: One who possesses lordliness of this most exalted type.Parama-spashtas: One in whom `Para' or supremely glorious `Ma' or Lakshmi dwells. Or one who is the greatest of all beings without any other's help.Tushtah: One who is of the nature of supreme.Pushtah: One who in fills everything.Subhekshanah: One whose Ikshanam or vision bestows good on all beings that is, gives liberation to those who want Moksha and enjoyments to those who are after it, and also cuts asunder the knots of the heart by eliminating all doubts.

Ramo viramo virato margo neyo nayonayah
Virah shaktimatam shreshtho dharmo dharma-vid uttamah ..43

Ramo: The eternally blissful on in whom the Yogis find delight.Viramo: One in whom the Virama or end of all beings takes place.Virato: One in whom the desire for enjoyments has ceased.Margo: That path by knowing which the liberation-seeking ascetics attain to immortality.Neyo: One who directs or leads the Jiva to the Supreme Being through spiritual realization.Nayo: One who leads, that is, who is the leader in the form of spiritual illumination.Anayah: One for whom there is no leader.Virah: One who is valorous.Shaktimatam-shreshtho: One who is the most powerful among all powerful beings like Brahma.Dharmah: One who supports all beings.Dharma-viduttamah: The greatest of knower of Dharma. He is called so because all the scriptures consisting of Shrutis and Smrutis form His commandments.

Vaikunthah purushah pranah pranadah pranavah pruthuh
Hiranya-garbhah shatrughno vyapto vayur adhokshajah ..44

Vaikunthah: The bringing together of the diversified categories is Vikuntha. He who is the agent of it is Vaikunthah.Purushah: One who existed before everything.Pranah: One who lives as Kshetrajana (knower in the body) or one who functions in the form of vital force called Prana.Pranadah: One who destroys the Prana of beings at the time of Pralaya.Pranavah: One who is praised or to whom prostration is made with Om.Pruthuh: One who has expanded himself as the world.Hiranya-garbhah: He who was the cause of the golden-coloured egg out of which Brahma was born.Shatrughno: One who destroys the enemies of the Devas.Vyaptah: One who as the cause pervades all effects.Vayur: One who is the cause of smell.Adhokshajah: He is Adhokshaja because he undergoes no degeneration from His original nature.

Rituh sudarshanah kalah parameshti parigrahah
Ugrah samvatsaro daksho vishramo vishva-dakshinah ..45

Rituh: One who is of the nature of Kala (time) which is indicated by the word Ritu or season.Sudarshanah: One whose Darshana or vision that is knowledge, bestows the most auspicious fruit Moksha.Kalah: One who measures and sets a limit to everything.Parameshti: One who dwells in his supreme greatness in the sky of the heart.Parigrahah: One who, being everywhere, is grasped on all sides by those who seek refuge in Him. Or one who grasps or receives the offerings made by devotees.Ugrah: One who is the cause of fear even to beings like Sun.Samvatsaro: One in whom all beings reside.Daksho: One who augments in the form of the world.Vishramah: One who bestows Vishrama or liberation to aspirants who seek relief from the ocean of Samsara with its waves of various tribulations in the from of Hunger, Thirst etc., and difficulties like Avidya, pride, infatuation etc.,Vishvadakshinah: One who is more skilled (Daksha) than every one. Or One who is proficient in everything.

Vistarah sthavara-sthanuh pramanam bijam avyayam
Arthonartho mahakosho mahabhogo mahadhanah ..46

Vistarah: One in whom all the worlds have attained manifestation.Sthavara-sthanuh: One who is firmly established is Sthavara, and in whom long lasting entities like earth are established in Sthanu. The Lord is both these.Pramanam: One who is of the nature of pure consciousness.Bijamavyayam: One who is the seed or cause of Samsara without Himself undergoing any change.Arthah: One who is sought (Arthita) by all, as He is of the nature of bliss.anarthah: One who, being self-fulfilled, has no other Artha or end to seek.Mahakosho: One who has got as His covering the great Koshas like Annamaya, Pranamaya etc.Mahabhogo: One who has Bliss as the great source of enjoyment.Mahadhanah: One who has got the whole universe as the wealth (Dhana) for His enjoyment.

Anirvinnah sthavishthobhur dharma-yupo maha-makhah
Nakshatra-nemir nakshatri kshamah kshamah samihanah ..47

Anirvinnah: One who is never heedless, because He is ever self-fulfilled.Sthavishtah: One of huge proportions, because He is in the form of cosmic person.Abhuh: One without birth. Or one has no existence.Dharma Yupah: The sacrificial post for Dharmas, that is, one to whom all the forms of Dharma, which are His own form of worship, are attached, just as a sacrificial animal is attached to a Yupa or a sacrificial post.Maha-makhah: One by offering sacrifices to whom, those sacrifices deserve to be called great, because they well give the fruit of Nirvana.Nakshatra nemir: The heart of all nakshatras.Nakshatri: He is in the form of the nakshatra, Moon.Kshamah: One who is clever in everything.Kshamah: One who remains in the state of pure self after all the modifications of the mind have dwindled.Samihanah: One who exerts well for creation etc.

Yajna ijyo mahejyas cha kratuh satram satamgatih
Sarvadarshi vimuktatma sarvagyo gynanam-uttamam ..48

Yajnah: One who is all-knowing.Ijayah: One who is fit to be worshipped in sacrifices.Mahejyascha: He who, of all deities worshipped, is alone capable of giving the blessing of liberation.Kratuh: A Yajna in which there is a sacrificial post is Kratu.Satram: One who is of the nature of ordained Dharma.Satamgatih: One who is the sole support for holy men who are seekers of Moksha.Sarvadarshi: One who by His inborn insight is able to see all good and evil actions of living beings.Vimuktatma: One who is naturally free.Sarvagyo: One who is all and also the knower of all.Gynanam uttamam: That consciousness which is superior to all, birthless, unlimited by time and space and the cause of all achievements.

Suvratah sumukhah sukshmah sughoshah sukhadah suhrut
Manoharo jita-krodho virabahur vidaranah ..49

Suvratah: One who has take the magnanimous vow to save all refuge-seekers.Sumukhah: One with a pleasant face.Sukshmah: One who is subtle because He is without any gross causes like sound etc.Sughoshah: One whose auspicious sound is the Veda. Or one who has got a deep and sonorous sound like the clouds.Sukhadah: One who gives happiness to good people.Suhrut: One who helps without looking for any return.Manoharo: One who attracts the mind by His incomparable blissful nature.Jitakrodho: One who has overcome anger.Virabahur: One whose arms are capable of heroic deeds as demonstrated in his destruction of Asuras for establishing Vedic Dharma.Vidaranah: One who destroys those who live contrary to Dharma.

Svapanah svavasho vyapi naikatma naika-karma-krut
Vatsaro vatsalo vatsi ratna-garbho dhaneshvarah ..50

Svapanah: One who enfolds the Jivas in the sleep of Ajnana.Svavasho: One who is dominated by oneself and not anything else, as He is the cause of the whole cosmic process.Vyapi: One who interpenetrates everything like Akasha.Naikatma: One who manifests in different forms as the subsidiary agencies causing the various cosmic processes.Naika-karma-krut: One who engages in innumerable activities in the process of creation, sustentation etc.Vatsaro: One in whom everything dwells.Vatsalo: One who has love for His devotees.Vatsi: One who protects those who are dear to Him.Ratna-garbho: The Ocean is so called because gems are found in its depths. As the Lord has taken the form of the ocean, He is called by this name.Dhaneshvarah: One who is the Lord of all wealth.

Dharmagub dharmakrud dharmi sad-asatksharam aksharam
Avigyata sahashramsur vidhata kruta-lakshanah ..51

Dharmagub: One who protects Dharma.Dharmakrud: Though above. Dharma and Adharma, He performs Dharma in order to keep up the traditions in respect of it.Dharmi: One who upholds Dharma.Sad: The Parabrahman who is of the nature of truth.Asat: As the Aparabrahma has manifested as the world He is called Asat (not having reality).Ksharam: All beings subjected to change.Aksharam: The changeless one.Avigyata: One who is without the attributes of a Jiva or vigyata like sense of agency etc.Sahashramshur: One with numerous rays, that is the Sun.Vidhata: One who is the unique support of all agencies like Ananta who bear the whole universe.Krutalakshanah: One who is of the nature of conscousness.

Gabhasti-nemih sattvasthah simho bhuta-maheshvarah
Adidevo mahadevo devesho devabhrud-guruh ..52

Gabhasti-nemih: He who dwells in the middle of Gabhasti or rays as the Sun.Sattvasthah: One who dwells specially in sattvaguna, which is luminous by nature.Simho: One who ahs irresistible power like a lion.Bhuta-maheshvarah: The supreme Lord of all beings.Adidevo: He who is the first of all beings.Mahadevo: One whose greatness consists in His supreme self-knowledge.Devesah: One who is the lord of all Devas, being the most important among them.Devabhrud-guruh: Indra who governs the Devas is Devabhrut. The Lord is even that Indra's controller (Guru).

Uttaro gopatir gopta gyanagamyah puratanah
Sharira-bhuta-bhrud bhokta kapindro bhuridakshinah ..53

Uttaro: One who is Uttirna or liberated from Samsara.Gopatir: Krishna who tends the cattle in the form of a Gopa. One who is the master of the earth.Gopta: One who is the protector of all beings.Gyanagamyah: The Lord cannot be known through Karma or a combination of Karma and Gyana.Puratanah: One who is not limited by time and who existed before anything else.Sharira-bhuta-bhrud: One who is the master of the five Bhutas (elements) of which the body is made.Bhokta: One who protects. Or one who is the enjoyer of infinite bliss.Kapindro: Kapi means Varah (boar). The word means, the Lord who is Indra and also one who manifested as Varaha or the Boar in one of the incarnations. Or it signifies His Rama incarnation in which He played the role of the master of the monkeys.Bhuridakshinah: One to whom numerous Dakshinas or votive offerings are made in Yagyas.

Somapo amrutapah somah purujit purushottamah
Vinayo jayah satyasandho dasharhah satvatampatih ..54

Somapo: One who drinks the Soma in all Yagyas in the form of the Devata (Deit).Amrutapah: One who drinks the drink of immortal Bliss which is of one's own nature.Somah: One who as the moon invigorates the plants.Purujit: One who gains victory over numerous people.Purushottamah: As His form is of cosmic dimension He is Puru or great, and as He is the most important of all, He is Sattama.Vinayo: One who inflicts Vinaya or punishment on evil ones.Jayah: One who is victorious over all beings.Satyasandho: One whose `Sandha' or resolve becomes always true.Dasharhah: Dasha means charitable offering. Therefore, He to whom charitable offerings deserve to be made.Satvatampatih: `Satvatam' is the name of a Tantra. So the one who gave it out or commented upon it.

Jivo vinayita-sakshi mukundo amita vikramah
Ambhonidhir anantatma mahodadhishayonatakah ..55

Jivo: One who as the Kshetragya or knower of the field or the body, is associated with the Pranas.Vinayita-sakshi: One who witnesses the Vinayita or worshipful attitude of all devotees.Mukundo: One who bestows Mukti or Liberation.Amita vikramah: One whose three strides were limitless.Ambhonidhir: One in whom the Ambas or all beings from Devas down dwell.Anantatma: One who cannot be determined by space, time and causation.Mahodadhi-sayah: One who lies in the water of Cosmic Dissolution into which all entities in the universe have been dissolved.Antakah: One who brings about the end of all beings.

Ajo maharhah svabhavyo jitamitrah pramodanah
Anando nandano nandah satya-dharma trivikramah ..56

Ajo: 'A' means Mahavishnu. So the word means one who is born of Vishnu i.e. Kama Deva.Maharhah: One who is fit for worship.Svabhavyah: Being eternally perfect He is naturally without a beginning.Jitamitrah: One who has conquered the inner enemies like attachment, anger etc. as also external enemies like Ravana, Kumbhakarna etc.Pramodanah: One who is always joyous as He is absorbed in immortal Bliss.Anando: One whose form is Ananda or Bliss.Nandano: One who gives delight.Nandah: One endowed with all perfections.Satya-dharma: One whose knowledge and other attributes are true.Trivikramah: One whose three strides covered the whole world.

Maharshih kapilacharyah krutagyo medini-patih
Tripadas tridashadhyaksho mahashrungah krutantakrut ..57

Maharshih Kapilacharyah: Kapila is called Maharshi because he was master of all the Vedas.Krutagyo: Kruta means the world because it is of the nature of an effect.Medinipatih: One who is the Lord of the earth.Tripadas: One having three strides.Tridashadhyaksho: One who is the witness of the three states of waking, dream and sleep, which spring from the influence of the Gunas.Mahashrungah: One with a great antenna.Krutantakrut: One who brings about the destruction of the Kruta or the manifested condition of the universe.

Mahavaraho goivindah sushenah kanakangadi
Guhyo gabhiro gahano guptas chakra-gadadharah ..58

Mahavaraho: The great Cosmic Boar.Govindah: `Go' means Words, that is the Vedic sentences. He who is known by them is Govindah.Sushenah: One who has got about Him an armed guard in the shape of His eternal associates.Kanakangadi: One who has Angadas (armlets) made of gold.Guhyo: One who is to be known by the Guhya or the esoteric knowledge conveyed by the Upanishads. Or one who is hidden in the Guha or heart.Gabhiro: One who is of profound majesty because of attributes like omniscience, lordliness, strength, prowess etc.Gahano: One who could be entered into only with great difficulty. One who is the witness of the three states of waking, dreams and sleep as also their absence.Guptas: One who is not an object of words, thought etc.Chakra-gada-dharah: One who has discus and Gada in hand.

Vedhah svango ajitah krishno drudhah sankarshano acyutah
Varuno vaaruno vrukshah pushkaraksho mahamanah ..59

Vedhah: One who does Vidhana or regulation.Svango: One who is oneself the participant in accomplishing works.Ajitah: One who has not been conquered by anyone in His various incarnations.Krishno: One who is known as Krishna-dvaipayana.Drudhah: One whose nature and capacity know no decay.Sankarshano Acyutah: Sankarshana is one who attracts to oneself all beings at the time of cosmic Dissolution and Acyuta is one who knows no fall from His real nature. They form one word with the first as the qualification - Acyuta who is sankarshana.Varuno: The evening sun is called Varuna, because he withdraws his rays into himself.Vaaruno: Vasishta or Agastya, the sons of Varuna.Vrukshah: One who is unshakable like a tree.Pushkaraksho: One who shines as the light of consciousness when meditated upon in the lotus of the heart. Or one who has eyes resembling the lotus.Mahamanah: One who fulfils the three functions of creation, sustentation and dissolution of the universe by the mind alone.

Bhagavan bhagahanandi vanamali halayudhah
Adityo jyotir-adityah sahishnur gatisattamah ..60

Bhagavan: The origin, dissolution, the bondage and salvation of creatures, knowledge, ignorance - one who knows all these is Bhagavan.Bhagaha: One who withdraws the Bhagas, beginning with lordliness, into Himself at the time of dissolution.Anandi: One whose nature is Ananda (bliss).Vanamali: One who wears the floral wreath (Vanamala) called Vaijayanti, which consists of the categories of five Elements.Halayudhah: One who in His incarnation as Balabhadra had Hala or ploughshare as His weapon.Adityo: One who was born of Aditi in His incarnation as Vamana.Jyotir-adityah: One who dwells in the brilliance of the sun's orb.Sahishnur: One who puts up with the contraries like heat and cold.Gatisattamah: One who is the ultimate resort and support of all, and the greatest of all beings.

Sudhanva-khandaparashur-daruno dravinapradah
Divah-spruk sarva-drug vyaso vachaspatir ayonijah ..61

Sudhanva: One who has got as His weapon the bow named Saranga of great excellence.Khanda-parashur: The battle-axe that destroys enemies.Daruno: One who is harsh and merciless to those who are on the evil path.Dravinapradah: One who bestows the desired wealth on devotees.Divah-spruk: One who touches the heavens.Sarva-drug vyaso: One whose comprehension includes everything in its ambit.Vachaspatir ayonijah: The Lord is Vachaspati because He is the master of all learning. He is Ayonija because He was not born of a mother. This forms a noun in combination with the attribute.

Trisama samagah sama nirvanam bheshajam bhishak
Sanyasakrut chamah santo nishtha shantih parayanam ..62

Trisama: One who is praised by the chanters of Sama-gana through the three Samas known as Devavratam.Samagah: One who chants the Sama-gana.Sama: Among the Vedas, I am Sama Veda.Nirvanam: That in which all miseries cease and which is of the nature of supreme bliss.Bheshajam: The medicine for the disease of Samsara.Bhishak: The Lord is called Bhishak or physician.Sanyasakrut: One who instituted the fourth Ashrama of Sanyasa for the attainment of Moksha.Chamah: One who has ordained the pacification of the mind as the most important discipline for Sannyasins (ascetics).Santo: The peaceful, being without interest in pleasures of the world.Nishtha: One in whom all beings remain in abeyance at the time of Pralaya.Santih: One in whom there is complete erasing of Avidya or ignorance. That is Brahman.Parayanam: The state, which is the highest and from which there is no return to lower states.

Shubhangah shantidah srashta kumudah kuvalesayah
Gohito gopatir gopta vrushabhaksho vrushapriyah ..63

Shubhangah: One with a handsome form.Shantidah: One who bestows shanti, that is, a state of freedom from attachment, antagonism, etc.Srashta: One who brought forth everything at the start of the creative cycle.Kumudah: 'Ku' means the earth. One who delights in it.Kuvalesayah: 'Ku' means earth. That which surrounds it is water, so 'Kuvala' means water. One who lies in water is Kuvalesaya. 'Kuvala' also means the underside of serpents. One wholies on a serpent, known as Adisesha, is Kuvalesaya.Gohito: One who protected the cows by uplifting the mount Govardhana in His incarnation as Krishna.Gopatir: The Lord of the earth is Vishnu.Gopta: One who is the protector of the earth. Or one who hides Himself by His Maya.Vrushabhaksho: One whose eyes can rain all desirable objects on devotees. Vrushabha means Dharma and so one whose look is Dharma.Vrushapriyah: One to whom Vrusha or Dharma is dear.

Anivarti nivrutatma samkshepta kshema-kruchivah
Shrivasta-vakshah shrivasah shripatih shrimatam-varah ..64

Anivarti: One who never retreats in the battle with Asuras. Or one who, being devoted to Dharma, never abandons it.Nivrutatma: One whose mind is naturally withdrawn from the objects of senses.Samkshepta: One who at the time of cosmic dissolution contracts the expansive universe into a subtle state.Kshema-krut: One who gives Kshema or protection to those that go to him.Chivah: One who purifies everyone by the very utterance of His name.Shrivasta vakshah: One on whose chest there is a mark called Shrivasta.Shrivasah: One on whose chest Shridevi always dwells.Shripatih: One whom at the time of the churning of the Milk ocean Shridevi chose as her consort, rejecting all other Devas and Asuras. Or Shri mean supreme Cosmic Power. The Lord is the master of that Power.Shrimatam-varah: One who is supreme over all deities like Brahma who are endowed with power and wealth of the Vedas.

Shridah shrishah shrinivasah shrinidhih shri-vibhavanah
Shridharah shrikarah shreyah shriman loka-trayashrayah ..65

Shridah: One who bestows prosperity on devotees.Shrishah: One who is Lord of the Goddess Shri.Shrinivasah: Shri here denotes men with Shri, that is, virtue and power. He who dwells in such men is Shrinivasa.Shrinidhih: One who is the seat of all Shri, that is, virtues and powers.Shri-vibhavanah: One who grants every form of prosperity and virtue according to their Karma.Shridharah: One who bears on His chest Shri who is the mother of all.Shrikarah: One who makes devotees - those who praise, think about Him and worship Him- into virtuous and powerful beings.Shreyah: 'Shreyas' means the attainment of what is un-decaying good and happiness. Such a state is the nature of the Lord.Shriman: One in whom there are all forms of Shri that is power, virtue, beauty etc.Loka-trayashrayah: One who is the support of all the three worlds.

Svakshah svangah shatanando nandir jyotir-ganeshvarah
Vijitatma vidheyatma satkirtischinna-samsayah ..66

Svakshah: One who's Akshas (eyes) are handsome like lotus flowers.Svangah: One whose limbs are beautiful.Shatanando: One who is non-dual and is of the nature of supreme bliss.Nandir: One who is of the nature of supreme Bliss.Jyotir-ganeshvarah: One who is the Lord of the stars, that is, Jyotirgana.Vijitatma: One who has conquered the Atma that is the mind.Vidheyatma: One whose form or nature cannot be determined as 'only this'.Satkriti: One whose fame is of the nature of truth.Schinna-samsayah: One who has no doubts, as everything is clear to him like a fruit in the palm.

Udirnah sarvata-chakshur-anisah sasvata-sthirah
Bhushayo bhushano bhutir vishokah shoka-nashanah ..67

Udirnah: He who is superior to all beings.Sarvata-chakshur: One who, being of the nature of pure consciousness, can see everthing in all directions.Anisah: One who cannot have anyone to lord over him.Sasvata -sthirah: One, who though eternal is also unchanging.Bhushayo: One who, while seeking the means to cross over to Lanka, had to sleep on the ground of the sea-beach.Bhushano: One who adorned the earth by manifesting as various incarnations.Bhutir: One who is the abode or the essence of everthing, or is the source of all glorious manifestations.Vishokah: One who, being of the nature of bliss, is free from all sorrow.Shokanashanah: One who effaces the sorrows of devotees even by mere remembrance.

Archishman architah kumbho vishuddhatma vishodhanah
Aniruddho pratirathah pradyumno amita-vikramah ..68

Archishman: He by whose rays of light (Archish), the sun, the moon and other bodies are endowed with rays of light.Architah: One who is worshipped by Brahma and other Devas who are themselves the objects of worship in all the worlds.Kumbho: He who contains in Himself every thing as in a pot.Vishuddhatma: Being above the three Gunas, Satva, Rajas and Tamas, the Lord is pure spirit and is also free from all impurities.Vishodhanah: One who destroys all sins by mere remembrance.Aniruddho: The last one of the four Vyuhas - Vasudeva, Samkarshana, Pradyumna and Aniruddha. Or one who, cannot be obstructed by enemies.Pratirathah: One who has no Pratiratha or an equal antagonist to confront.Pradyumno: One whose Dyumna or wealth is of a superior and sacred order. Or one of the four Vyuhas.Amita-vikramah: One of unlimited prowess. Or one whose prowess cannot be obstructed by any one.

Kalaneminiha virah saurih sura-janeshvarah
Trilokatma trilokeshah keshavah keshiha harih ..69

Kalanemi-niha: One who destroyed the Asura named Kalanemi.Virah: One who is courageous.Saurih: One who was born in the clan of Sura as Krishna.Sura-janeshvarah: One who by his overwhelming prowess controls even great powers like Indra and others.Trilokatma: One who in his capacity as the inner pervade is the soul for the three worlds.Trilokeshah: One under whose guidance and command everything in the three words is functioning.Keshavah: By Kesha is meant the rays of light spreading within the orbit of the sun.Keshiha: One who destroyed the Asura named Keshi.Harih: One who destroys Samsara, that is, entanglement in the cycle of birth and death along with ignorance, its cause.

Kamadevah kamapalah kami kantah krutagamah
Anirdeshya-vapur vishnur viro ananto dhananjayah ..70

Kamadevah: One who is desired by persons in quest of the four values of life- Dharma,Artha, Kama and Moksha.Kamapalah: One who protects or assures the desired ends of people endowed with desires.Kami: One who by nature has all his desires satisfied.Kantah: One whose form is endowed with great beauty. Or one who effects the 'Anta' or dissolution of 'Ka' or Brahma at the end of a Dviparardha. (the period of Brahma's lifetime extending over a hundred divine years).Krutagamah: He who produced scriptures like Shruti, Smruti and Agama.Anirdeshya-vapur: He is called so, because, being above the Gunas, His form cannot be determined.Vishnur: One whose brilliance has spread over the sky and over the earth.Viro: One who has the power of Gati or movement.Ananto: One who pervades everything, who is eternal, who is the soul of all, and who cannot be limited by space, time, location etc.Dhananjayah: Arjuna is called so because by his conquest of the kingdoms in the four quarters he acquired great wealth. Arjuna is a Vibhuti, a glorious manifestation of the Lord.

Brahmanyo brahmakrud-brahma brahma brahma-vivardhanah
Brahmavid brahmano brahmi brahmgno brahmana-priyah ..71
Brahmanyo: The Vedas, Brahmanas and knowledge are indicated by the word Brahma. As the Lord promotes these, He is called Brahmanya.Brahmakrud: One who performs Brahma or Tapas (austerity).Brahma: One who creates everything as the creator Brahma.Brahma: Being big expanding, the Lord who is known from indications like Satya (Truth), is called Brahma. Or Brahma is Truth, Knowledge and Infinity!Brahma-vivardhanah: One who promotes Tapas (austerity) etc.Brahmavid : One who knows the Vedas and their real meaning.Brahmano: One who, in the form of Brahmana, instructs the whole world, saying, 'It is commanded so and so in the Veda'.Brahmi: One in whom is established such entities as Tapas, Veda, mind, Prana etc. which are parts of Brahma and which are also called Brahma.Brahmanapriyah: One to whom holy men are devoted.

Mahakramo mahakarma mahateja mahoragah
Mahakratur mahayajva mahayagyo mahahavih ..72
Mahakramo: One with enormous strides. May Vishnu with enormous strides bestow on us happiness.Mahakarma: One who is performing great works like the creation of the world.Mahateja: He from whose brilliance, sun and other luminaries derive their brilliance. Or one who is endowed with the brilliance of various excellences.Mahoragah: He is also the great serpent.Mahakratur: He is the great Kratu or sacrifice.Mahayajva: One who is great and performs sacrifices for the good of the world.Mahayayagyo: He who is the great sacrifice.Mahahavih: The whole universe conceived as Brahman and offered as sacrificial offering (Havis) into the fire of the Self, which is Brahman.

Stavyah Stavapriyah stotram stutih stota ranapriyah
Purnah purayita punyah punyakirtir anamayah ..73
Stavyah: One who is the object of laudations of everyone but who never praises any other being.Stavapriyah: One who is pleased with hymns.Stotram: A Stotra means a hymn proclaiming the glory, attributes and names of the Lord.Stutih: A praise.Stoat: One who, being all -formed, is also the person who sings a hymn of praise.Ranapriyah: One who is fond of fight for the protection of the world, and for the prupose always sports in His hands the five weapons, the discus Sudarshana, the mace Kaumodaki, the bow Saranga, and the sword Nandaka besides the conch Panchajanya.Purnah: One who is self-fulfilled, being the source of all powers and excellences.Purayita: One who is not only self-fulfilled but gives all fulfillments to others.Punyah: One by only hearing about whom all sins are erased.Punyakirtir: One of holy fame. His excellences are capable of conferring great merit on others.Anamayah: One who is not afflicted by any disease that is born of cause, internal or external.

Manojavas tirthakaro vasureta vasupradah
Vasuprado vasudevo vasur vasumana havih ..74
Manojavas: One who, being all pervading, is said to be endowed with speed likes that of the mind.Thirthakaro: Tirtha means Vidya, a particular branch of knowledge or skill.Vasureta: He whose Retas (Semen) is gold (Vasu).Vasupradah: One who gladly bestows wealth in abundance. He is really the master of all wealth, and others who seem to be so are in those positions only because of His grace.Vasuprado: One who bestows on devotees the highest of all wealth, namely Moksha.Vasudevo: The son of Vasudeva.Vasur: He in whom all creation dwells.Vasumana: One whose mind dwells equally in all things.Havih: Havis or sacrificial offerings.

Sadgatih sat-krutih satta sad-bhutih sat-parayanah
Suraseno yadushreshthah sannivasah suyamunah ..75
Sadgatih: One who is attained by such persons. Or who is endowed with intelligence of great excellence.Sat-krutih: One whose achievements are for the protection of the world.Satta: Experience that is without any difference of an external nature from similar objects or dissimilar objects as also internal differences is called Satta.Sad-bhutih: The Paramatman who is pure existence and conscousness, who is unsublatable and who manifests Himself in many ways.Sat-parayanah: He who is the highest Status attainable by holy men who have realized the Truth.Suraseno: One having an army of heroic wariours like Hanuman.Yadushreshthah: One who is the greatest among the Yadus.Sannivasah: One who is the resort of holy knowing ones.Suyamunah: One who is surrounded by may illustrious persons associated with the river Yamuna like Devaki, Vasudeva, Nandagopa, Yasoda, Balabhadra, Subhadra, etc.

Bhutavaso vasudevah sarvasu-nilayo analah
Darpaha darpado drupto durdharo-atha-parajitah ..76
Bhutavaso: He in whom all the beings dwell.Vasudevah: The Divinity who covers the whole universe by Maya.Sarvasu-nilayo: He in whose form as the Jiva all the vital energy or Prana of all living beings dissolves.Analah: One whose wealth or power has no limits.Darpaha: One who puts down the pride of persons who walk along the unrighteous path.Darpado: One who endows those who walk the path of righteousness with a sense of self-respect regarding their way of life.Drupto: One who is ever satisfied by the enjoyment of His own inherent bliss.Durdharo-atha: One who is very difficult to be borne orcontained in the heart in meditation.Aparajita: One who is never conquered by internal enemies like attachment and by external enemies like Asuras.

Vishvamurtir mahamurtir diptamurtir amurtiman
Anekamurtir avyaktah shatamurtih shatananah ..77
Vishvamurtir: One who, being the soul of all, has the whole universe as His body.Mahamurtir: One with an enormous form stretched on a bedstead constituted of the serpent Adisesha.Diptamurtir: One with a luminous form of knowledge.Amuritman: He who is without a body born of Karma.Anekamuritr: One who assumes several bodies in His incarnations as it pleases Him in or to help the world.Avyaktah: One who cannot be clearly described as 'This' even though He has many forms.Satamurtih: One who, though He is of the nature of Pure Consciousness, assumes different forms for temporary purposes.Shatananah: He is called one with a hundred faces to indicate that He has several forms.

Eko naikah savah kah kim yat tat padam-anuttamam
Lokabandhur lokanatho madhavo bhakta-vastalah ..78
Eko: One without any kind of differences that are internal or that relate to similar objects external or to dissimilar objects.Naikah: One who has numerous bodies born of Maya.Savah: That Yagya in which Soma is made.Kah: The syllable 'Ka' indicatesjoy or happiness. So it means one who is hymned as constituted of joy.Kim: One who is fit to be contemplated upon, because He is the summation of all values.Yat: One who is by nature existent. The word 'Yat' indicates a self-subsisting entity.Tat: Brahma is so called because He 'expands'.Padam-anuttamam: Braman is 'Pada' or Status, because He is the goal of all Moksha-seekers. It is Anuttama, because It is that beyond which there is nothing else to be attained.Lokanathah: One to whom all the worlds pray.Madhavo: One who was born in the clan of Madhu.Bhaktavatsalah: One who has got love for devotees.

Suvarna varno hemango varangas chandanangadi
Viraha vishamah sunyo ghrutasir achalaschalah ..79
Suvarna varno: One who has got the colour of gold.Hemango: One whose form is like that of gold.Varangas: He the parts of whose form are brilliant.Chandanangadi: One who is adorned with armlets that generate joy.Viraha: One who destroyed heroes (Viras) like Kiranyakashipu for protecting Dharma.Vishamah: One to whom there is no euql because nothing is comparable to Him by any characteristic.Sunyah: One who, being without any attributes, appears as Sunya (emptiness).Ghrutasir: One whose blessings are unfailing.Achalas: One who cannot be deprived of His real nature as Truth, Intelligence and Infinity.Chalah: One who moves in the form of air.

Amani manado manyo lokasvami triloka-dhruk
Sumedha medhajo dhanyah satyamedha dharadharah ..80
Amani: He who, being of the nature of Pure Consciousness, has no sense of identification with anything that is not Atman.Manado: One who by His power of Maya induces the sense of self in non-self. Or one who has regard and beneficence towards devotees. Or one who destroys in the knowing ones the sense of identification with the non-self.Manyo: One who is to be adored by all, because He is the God of all.Lokasvami: One who is the Lord of all the fourteen spheres.Triloka-dhruk: One who supports all the three worlds.Sumedha: One with great and beneficent intelligence.Medhajo: One who arose from Yaga (a kind of sacrifice).Dhanyah: One who has attained all His ends and therefore is self-satisfied.Satyamedhah: One whose intelligence is fruitful.Dharadharah: One who supports the worlds by His fractiosn like Adisesha.

Tejovrusho dyuti-dharah sarva-shastra-bhrutam-varah
Pragrahonigraho vyagro naikashrungo gadagrajah ..81

Tejovrusho: One who in the form of the sun causes rainfall at all times.Dyuti-dharah: One whose form is always brilliant.Sarva-shastra-bhrutam-varah: One who is superior to all bearing arms.Pragraho: One who accepts the offerings of devotees with great delight.Nigraho: One who controls and destroys everything.Vyagro: One who has no Agra or end. Or one who is very attentive (Vyagra) in granting the prayers of devotees.Naikashrungo: One with four horns.Gadagrajah: One who is revealed first by Mantra (Nigada). Or one who is the elder rbother of Gada.

Chaturmurtis chaturbahus chaturvyuhas chaturgatih
Chaturatma chaturbhavas chaturvedavid ekapat ..82

Chaturmurtis: One with four aspects as Virat, Sutratma, Avyakruta, and Turiya. Or one with four horns with colours white, red, yellow and black.Chaturbahus: One with four arms, as Vasudeva is always described.Chaturvyuhas: One having four manifestations.Chatur-gatih: One who is sought as the end by the four Orders of life and four Varnas ordained by the scriptures.Chaturatma: One whose self is specially endowed with puissance, because it is without any attachment, antagonism etc.Chaturbhavas: One from whom has originated the four human values - Dharma, Artha, Kama, and Moksha.Chaturvedavid: One who understands the true meaning of the four Vedas.Ekapat: One with a single Pada, part or leg. Or one with a single foot or manifestation.

Samavarto anivrutatma durjayo duratikramah
Durlabho durgamo durgo duravaso durariha ..83
Samavarto: One who effectively whirls the wheel of Samsara.Anivrutatma: One who is not Nivruta (separated from) anything or anywhere, because He is all-pervading.Durjayo: One who cannot be conquered.Duratikramah: One out of fear of whom, even heavenly objects like sun do not dare to oppose His command.Durlabho: One who can be attained by Bhakti, which is difficult for a person to be endowed with.Durgamo: One whom it is difficult to attain.Durgo: One the attainment of whom is rendered difficult by various obstructions.Duravaso: He whom the Yogis with very great difficulty bring to reside in their hearts in Samadhi.Durariha: One who destroys beings like Asuras.

Shubhango lokasarangah sutantus tantu-vardhanah
Indrakarma mahakarma krutakarma krutagamah ..84
Shubhango: One whose form is very auspicious to meditate upon.Lokasarangah: One who like the Saranga (honey-beetle) grasps the essence of the world.Sutantus: As this universe of infinite extension belongs to Him, the Lord is called Sutantu.Tantu-vardhanah: One who can augment or contract the web of this world.Indrakarma: One whose actions are like that of Indra, that is, are of a highly commendable nature.Mahakarma: One of whom the great elements like Akasha are effects.Krutakarma: One who has fulfilled everything and has nothing more to accomplish.Krutagamah: One who has given out the Agama in the shape of the Veda.

Udbhavah sundarah sundo ratnanabhah sulochanah
Arko vajasanah shrungi jayantah sarva-vij-jayi ..85
Udbhavah: One who assumes great and noble embodiments out of His own will.Sundarah: One who has a graceful attractiveness that surprises everyone.Sundo: One who is noted for extreme tenderness (Undanam).Ratnanabhah: Ratna indicates beauty; so one whose navel is very beautiful.Sulochanah: One who has brilliant eyes, that is, knowledge of everything.Arko: One who is being worshipped even by beings like Brahma who are themselves objects of worship.Vajasanah: One who gives Vajam (food) to those who entreat Him.Shrungi: One who at the time of Pralaya (cosmic dissolution) assumed the form of a fish having prominent antenna.Jayantah: One who conquers enemies easily.Sarva-vij-jayi: The Lord is 'Sarvavit' as He has knowledge of everything. He is 'Jayi' because He is the conqueror of all the inner forces like attachment, anger etc., as also of external foes like Hiranyaksha.

Suvarna-bindur-akshobhyah sarva-vagishvareshvarah
Mahahrado maha-garto maha-bhuto maha-nidhih ..86
Suvarna-bindur: One whose 'Bindus' that is, limbs, are euaql to gold in brilliance.Akshobhyah: One who is never perturbed by passions like attachment and aversion, by objects of the senses like sound, taste, etc., and by Asuras the antagonists of the Devas.Sarva-vagishvareshvarah: One who is the master of all masters of learning, including Brahma.Mahahrado: He is called a great Hrada (lake), because being the paramatman who is of the nature of Bliss, the Yogis who contemplate upon Him dip themselves in that lake of Bliss and attain to great joy.Maha-garto: One whose Maya is difficult to cross like a ddp pit.Maha-bhuto: One who is not divided by the three periods of time - past, present and future.Mahanidhih: One in whom all the great elements have their support. He is Mahan or a great one and 'Nidhi', the most precious one.

Kumudah kundarah kundah parjanyah pavano anilah
Amrutasho amrutavapuh sarvagyah sarvato-mukha ..87
Kumudah: 'Ku' means earth; one who gives joy (muda) to the earth by freeing it of its burdens is Kumuda.Kundarah: One who offers blessings as pure as Kunda or jasmine.Kundah: One who has limbs as beautiful as Kunda or Jasmine.Parjanyah: The word means cloud. One who resembles the cloud in extinguishing the three Tapas (heats, that is, miseries) arising from psychological, material and spiritual causes. Or one who rains all desires like a cloud.Pavano: One by merely remembering whom a devotee attains purity.Anilah: 'Ilanam' means inducement. One who is without any inducement is Anila. Ilana also means sleep. So one who sleeps not or is ever awake is Anila.Amrutasho: One who consumes Amruta or immortal bliss, which is His own nature.Amrutavapuh: One whose form is deathless, that is, undecaying.Sarvagyah: One who is all-knowing.Sarvatomukhah: One who has faces everywhere.

Sulabhah suvratah siddhah shatru-jit shatru-tapanah
Nyagrodho adumbaro-svatthas chanurandhra-nishudhanah ..88
Sulabhah: One who is attained easily by offering trifles like leaf, flower, and fruits etc. with devotion.Suvratah: 'Vratati' means enjoys. So, one who enjoys pure offerings. It can also mean one who is a non-enjoyer, that is, a mere witness.Siddhah: One whose objects are always attained, that is, omnipotent and unobstructed by any other will.Shatru-jit: Conqueror of all forces of evil.Shatru-tapanah: One who destroys the enemies of the Devas.Nyagrodho: That which remains above all and grows downward. That is, He is the source of everything that is manifest.Adumabaro: One who as the Supreme cause is 'above the sky', that is, superior to all.Asvatthas: That which does not last even for the next day.Chanurandhra nishudhanah: One who destroyed a valiant fighter Chanura belonging to the race of Andhra.

Sahasrarchi sapta-jihvah saptaidhah sapta-vahanah
Amurtir anagho achintyo bhayakrud bhaya-nashanah ..89
Sahasrarchi: One with innumerable Archis or rays.Sapta-jihvah: The Lord in his manifestation as Fire is conceived as having seven tongues of flame.Saptaidhah: The Lord who is of the nature of fire has seven Edhas or forms of brilliance.Sapta-vahanah: The Lord in the form of Surya or sun has seven horses as his vehicles or mounts.Amurtir: One who is without sins or without sorrow.Achintyo: One who is not determinable by any criteria of knowledge, being Himself the witnessing Self- certifying all knowledge.Bhayakrud: One who generates fear in those who go along the evil path. Or one who cuts at the root of all fear.Bhaya-nashanah: One who destroys the fears of the virtuous.

Anur bruhat krusah sthulo gunabrun nirguno mahan
Adhrutah svadhrutah svasyah pragvamsho vamshavardhanah ..90
Anur: One who is extremely subtle.Bruhat: The huge and mighty.Krusah: One who is non-material.Sthulo: Being the inner pervader of all, He is figuratively described as Stula or huge.Gunabrun: The support of the Gunas. He is so called because in the creative cycle of creation, sustentation, and dissolution, He is the support of the Gunas - Satva, Rajas and Tamas - with which these functions are performed.Nirguno: One who is without the Gunas of Prakruti.Mahan: The great.Adhrutah: One who, being the support of all supporting agencies, like Pruthvi (Earth), is not supported by anything external to Him.Svadhrutah: One supported by oneself.Svasyah: One whose face is beautiful and slightly red like the inside of a lotus flower.Pragvamsho: The family lines of others are preceded by the lines of still others, but the Lord's descendent, namely, the world system, is not preceded by anything else.Vamshavardhanah: One who augments or destroys the world-system, which is His off-spring.

Bhara-bhrut kathito yogi yogishah sarva-kamadah
Ashramah shramanah kshamah suparno vayu-vahanah ..91
Bhara-bhrut: One who bears the weight of the earth assuming the form of Ananta.Kathito: One who is spoken of as the highest by the Veda or one of whom all Vedas speak.Yogi: Yoga here means knowledge. So He who is attained by that is Yogi. Or Yoga means Samadhi. He who is ever established in His own Self, that is, the Paramatma. He is therefore Yogi.Yogishah: He who is never shaken from Yoga or knowledge and establishment in His own Self, unlike ordinary Yogis who slip away from Yoga on account of obstacles.Sarva-kamadah: One who bestows all desired fruits.Ashramah: One who is the bestower of rest on all who are wandering in the forest of Samsara.Shramanah: One who brings tribulations to those who live without using their discriminative power.Kshamah: He who brings about the decline of all beings.Suparnah: The lord who has manifested Himself as the tree of Samsara has excellent leaves (Parna) in the form of Vedic passages (Chandas).Vayu-vahanah: He for fear of whom Vayu (Air) carries all beings.

Dhanurdharo dhanurvedo dando damayita damah
Aparajitah sarvasaho niyanta niyamo yamah ..92
Dhanurdharo: He who as Rama wielded the great bow.Dhanurvedo: He who as the same Rama, the son of Dasharatha, was the master of the science of archery.Dando: He who is discipline among the disciplinarians.Damayita: He who inflicts punishments on people as Yama and as king.Damah: He who is in the form of self-descipline in men as a result of enforcement.Aparajitah: One who is never defeated by enemies.Sarvasaho: One who is expert in all Karmas (works).Niyanta: One who appoints every person to his respective duties.Aniyamo: One on whom there is no enforcement of any law, or above whom there can be no overlord to enforce anything, as He is the controller of everything.Ayamah: One on whom Yama has no control, that is one who has no death.

Satvavan satvikah satyah satya-dharma-parayanah
Abhiprayah priyarho-rhah priyakrut pritivardhanah ..93
Satvavan: One who has got the strengthening qualities like heroism, prowess etc.Satvikah: One who is established essentially in the Satva Guna.Satyah: One who is truly established in good people.Satya-dharma-parayanah: One who is present in truthfulness and righteousness in its many aspects.Abhiprayah: The One who is sought after by those who seek the ultimate values of life (Purushartha).Priyarhah: The being to whom the objects that are dear to oneself, are fit to be offered.Arhah: One who deserves to be worshipped with all the ingredients and rites of worship like offerings, praise, prostration etc.Priyakrut: One who is not only to be loved but who does what is good and dear to those who worship Him.Pritivardhanah: One who enhances the joys of devotees.

Vihayasagatir jyotih suruchir huta-bhug vibhuh
Ravir virochanah suryah savita ravilochanah ..94
Vihayasagatir: One who is the support of Vishupada.Jyotih: One who is the light of self-luminous consciousness that reveals oneself as well as other things.Suruchir: The Lord whose Ruchi i.e. brilliance or will, is of an attractive nature.Huta-bhug: One who eats, that is, receives, whatever is offered to whatever deities (Devas) in all sacrifices.Vibhuh: One who dwells everywhere. Or one who is the master of all the three worlds.Ravir: One who absorbs all Rasas (fluids) in the form of the Sun.Virochanah: One who shines in many ways.Suryah: One who generates Shri or brilliance in Surya. Or Agni (Fire) is what is called Surya.Savita: One who brings forth (Prasava) all the worlds.Ravi-lochanah: One having the sun as the eye.

Ananto huta-bhug bhokta sukhado naikajo-grajah
Anirvinnah sadamarshi lokadhishthana-madbhutah ..95
Ananto: One who is eternal, all-pervading and indeterminable by space and time.Hutabhuk: One who consumes what is offered in firesacrifices.Bhokta: One to whom the unconscious Prakruti is the object for enjoyment.Sukhado: One who bestows liberation (Miksha) on devotees.Naikajo: One who takes on birth again and again for the preservation of Dharma.Agrajah: One who was born before everything else, that is, Hiranya-garbha.Anirvinnah: One who is free from all sorrow, because he has secured all his desires and has no obstruction in the way of such achievement.Sadamarshi: One who is always patient towards good men.Lokadhishthanam: Brahman who, though without any other support for Himself, supports all the three worlds.Adbhutah: The wonderful being.

Sanat sanatana-tamah kapilah kapir avyayah
Svastidah svastikrut svasti svastibhuk svasti-dakshinah ..96
Sanat: The word Sanat indicates a great length of time. Time also is the manifestation of the Supreme Being.Sanatana-tamah: Being the cause of all, He is more ancient than Brahma and other beings, who are generally considered eternal.Kapilah: A subterranean fire in the ocean is Kapila, light red in colour.Kapir: 'Ka' means water. One who drinks or absorbs all water by his Kapi, that is, the sun.Avyayah: One in whom all the worlds get dissolved in Pralaya.Svastidah: One who gives what is auspicious to devotees.Svastikrut: One who works bestowing what is good.Svasti: One whose auspicious form is characterized by supreme Bliss.Svastibhuk: One who enjoys the Svasti mentioned above or who preserves the Svasti of devotees.Svasti-dakshinah: One who augments as Svasti (auspiciousness).

Araudrah kundali chakri vikramyurjita-shasanah
Shabdatigah shabdasahah sisirah sarvari-karah ..97
Araudrah: Action, attachment and anger these three are Raudra. The Lord is one whose desires are all accomplished, so He has no attachment or aversion. So He is free from theRaudras mentioned above.Kundali: One who has taken the form of Adisesha.Chakri: One who sports in his hand the discus named Sudarshana, which is the category known as Manas, for the protection of all the worlds.Vikrami: Vikrama means taking a stride, as also courage.Urjita-shasanah: One whose dictates in the form of shrutis and smrutis are of an extremely sublime nature.Shabdatigah: One who cannot be denoted by any sound because He has none of the characteristics, which could be grasped by sound.Sabdasahah: One who is the purport of all Vedas.Sisirah: One who is the shelter to those who are bruning in the three types of wordly fires - sufferings arising from material causes, psychological causes and spiritual causes.Sarvari-karah: For those in bondage, the Atman is like Sarvari (night) and for an enlightened one the state of samsara is like night (Sarvari). So the Lord is called the one who generates Sarvari or night for both the enlightened and the bound ones.

Akrurah peshalo daksho dakshinah kshiminam varah
Vidvattamo vitabhayah punya-shravana-kirtanah ..98
Akrurah: One who is without cruelty.Peshalo: One who is handsome in regard to His actions, mind, word and body.Daksho: One who is fullgrown, strong and does every thing quickly, such a person is Daksha.Dakshinah: This word is also means the same as the above Nama.Kshiminam varah: The greatest among the patient ones, because He is more patient than all Yogis noted for patience.Vidvattamo: He who has got the unsurpassable and all-inclusive knowledge of everything.Vitabhayah: One who, being eternally free and the Lord of all, is free from the fear of trnsmigratory life.Punya-shravana-kirtanah: One to hear about whom and to sing of whom is meritorious.

Uttarano dushkrutiha punyo duh-svapna-nasanah
Viraha rakshanah santo jivanah paryavasthitah ..99
Uttarano: One who takes beings over to the other shore of the ocean of Samsara.Dushkrutiha: One who effaces the evil effects of evil actions. Or one who destroys those who perform evil.Punyo: One who bestows holiness on those who remember and adore Him.Duh-svapna-nasanah: When adored and meditated upon, He saves one from dreams foreboding danger. Hence He is called so.Viraha: One who frees Jivas from bondage and thus saves them from the various transmigratory paths by bestowing liberation on them.Rakshanah: One who, assuming the Satvaguna, protects all the three worlds.Santo: Those who adopt the virtuous path are called good men (Santah).Jivanah: One who supports the lives of all beings as Prana.Paryavasthitah: One who remains pervading everywhere in this universe.

Ananta-rupo ananta-shri jitamanyur bhayapahah
Chaturashro gabhiratma vidisho vyadisho dishah ..100
Ananta-rupo: One who has innumerable forms, as He dwells in this all-comprehending universe.Ananta-shri: One whose Shri (glory) is infinite.Jitamanyur: One who has overcome anger.Bhayapahah: One who destroys the fears of beings from Samsara.Chaturashro: One who is just, because He bestows on Jivas the fruits of their Karma.Gabhiratma: One whose nature is unfathomable.Vidisho: One who distributes various furits of actions to persons differing in their forms according to competency.Vyadisho: One who gives to Indra and other deities directions according to their varied functions.Dishah: One who in the form of the Vedas bestows the fruits of their ritualistic actions on different beings.

Anadi bhurbhuvo lakshmih suviro ruchirangadah
Janano janajanmadir bhimo bhima-parakramah ..101
Anandi: One who has no beginning because He is the ultimate cause of all.Bhurbhuvo: 'Bhu' means support. One who is the support (Bhu) of even the earth, which is known to support all things.Lakshmih: He who is the bestower of all that is auspicious to the earth besides being its supporter.Suviro: One who has many brilliant ways of manifestation.Ruchirangadah: One who has very attractive armlets.Janano: One who gives brith to living beings.Jana-janmadir: One who is the root cause of the origin of Jivas that come to have embodiment.Bhimo: One who is the cause of fear.Bhima-parakramah: One whose power and courage in His incarnations were a cause of fear for the Asuras.

Adharanilayo dhata pushpahasah prajagarah
Urdhvagah sat-pathacharah pranadah pranavah panah ..102
Adharanilayo: One who is the support of even all the basic supporting factors like the five elements - Ether, Air, Fire, Water and Earth.Adhata: One who is one's own support and therefore does not require another support.Pushpahasah: One whose manifestation as the universe resembles the Hasa or blooming of buds into flowers.Prajagarah: One who is particularly awake, because He is eternal Awareness.Urdhvagah: One who is above everything.Sat-pathacharah: One who follows the conduct of the good.Pranadah: One who givesback life to dead ones as in the case of Parikshit.Pranavah: Pranava (Om) the manifesting sound symbol of Brahman. As He is inseparably related with Pranava, He is called Pranava.Panah: It comes from the root 'Prana' meaning transaction. So one who bestows the fruits of Karma on all according to their Karma.

Prmanam prananilayah pranabhrut pranajivanah
Tatvam tatvavidekatma janma-mrutyu-jaratigah ..103
Pramanam: One who is self-certifying, as He is Pure Consciousness.Prananilayah: The home or dissolving ground of the Pranas.Pranabhrut: One who strengthens the Pranas as food (Anna).Pranajivanah: He who keeps alive human beings with Vayus (airs) known as Prana, Apana etc.,Tatvam: Means Brahman, just as words like Amruta, Satya, Paramartha etc.Tatvavid: One who knowns His own true nature.Ekatma: One who is the sole being and the spirit (Atma) in all.Janma-mrutyu-jaratigah: One who subsists without being subject to the six kinds of transformations - being born, existing, temporarily, growing, transforming, decaying and dying.

Bhurbhuvah svastarus-tarah savita prapitamahah
Yagyo yagya-patir-yajva yagyango yagya-vahanah ..104
Bhur-bhuvah-svastarus: The three Vyahrutis Bhuh, Bhuvah, Svah are said to be the essence of the Veda.Tarah: One who helps Jivas to go across the ocean of Samsara.Savita: He who generates all the worlds.Prapitamahah: One who is the father of Brahma and therefore the grandfather of all.Yagyo: One who is of the form of Yagya.Yagya-patir: One who is the protector and the master of the Yagyas.Yajva: One who manifests as the performer of a Yagya.Yagyango: All the parts of His body as the incarnate Cosmic Boar are identified with the parts of a yagya.Yagya-vahanah: One who supports the Yagya which yield various fruits.

Yagyabhrud yagyakrud yagyi yagyabhrug yagyasadhanah
Yagyanantakrud yagyaguhyam annam annada eva cha ..105
Yagyabhrud: He is so called, because He is the protector and supporter of all yagyas.Yagyakrud: One who performs Yagya at the beginnig and end of the world.Yagyi: One who is the Principal.Yagyabhrug: One who is the enjoyer of Yagya or Protector of Yagya.Yagyasadhanah: One to whom the Yagya is the approach.Yagyanantakrud: One who is the end or the furits of yagya.Yagyaguhyam: The gyana yagya or the sacrifice of knowledge, which is the esoteric (Guhyam) of all the yagyams.Annam: That which is eaten by living beings. Or He who eats all beings.Annada eva cha: One who is the eater of the whole world as food. The word Eva is added to show that He is also Anna, the food eaten.

Atmayonih svayamjato vaikhanah samagayanah
Devaki-nandanah srashtha kshitishah papanashanah ..106
Atmayonih: One who is the source of all; that is, there is no material cause other than Himself for the universe.Svayam-jato: He is also the instrumental cause.Vaikhanah: One who excavated the earth, taking a unique form.Samagayanah: One who recites the Sama chants.Devakidddd-nandanah: The Son of Devaki in the incarnation as Krishna.Srashtha: The creator of all the worlds.Kshitishah: A master of the world. Here it denotes Rama.Papanashanah: He who destroys the sins of those who adore Him, meditate upon Him, remember and sing hymns of praise on Him.

Shankhabrun -nandaki chakri sharangadhnva gadadharah
Rathanga panirakshobhyah sarva-praharanayudhah ..107
Shankhabrun: One who sports the conch known as Panchajanya, which stands for Tamasahamkara, of which the five elements are born.Nandaki: One who has in His hand the sword known as Nandaka, which stands for Vidya (spiritual illumination).Chakri: One who sports the discus known as Sudarshana, which stands for the Rajasahamkara, out of which the Indriyas have come.Gadadharah: One who has the mace known as the Kaumodaki, which stands for the category of Buddhi.Rathangapani: One in whose hand is a wheel (Chakra).Rakshobhyah: One who cannot be upset by anything, because He controls all the above-mentioned weapons.Sarva-praharana-yudhah: There is no rule that the Lord has got only the above-mentioned weapons. All things, which can be used for contacting or striking, are His weapons.

Vanamali gadi sharangi shankhi chakri cha nandaki
Shriman narayano vishnur-vasudevo-abhirakshatu ..108

Hari Om Tat Sat

Source: http://www.swami-krishnananda.org/

Phala Sruti

itiidaM kiirtaniiyasya keshavasya mahaatmanaH |

naamnaaM sahasraM divyaanaam asheshheNa prakiirtitam || (1)

Thus, the thousand divine names of Bhagavan Keshava, the Supreme who is pre-eminently worthy of

being paraised, have been sung in their entirety (in all their bearings). These divya namas are

meant to be recited both here and in all the upper worlds including the transcendent abode

(heaven), inasmuch as they pertain to the MahAtma, the supreme being, Kesava.

ya edaM shrunyaa-Nityam yashchapi parikirtayaet |

Naa-aShubham praptyunaat kinCHIT-somutreH cha manavaH || (2)

Nothing inauspicious (or obnoxious) will befall the one who devoutly listens to the recital of

this sahasranama stotra daily and (the more so) the one who recites it wherever it may be,

whether in this world or the worlds beyond.

veedantago brahmana-asyat Kshatriyo vijayee bhavaet |

vaishyo dhana-SamRidhasya-chhuudra-sukhamvaapnuyaat || (3)

If the person who chants these names is a brahmin he will attain the knowledge of the vedanta;

if a kshatriya, he will become a victorious warrior; if a vaisya, he will acquire immense

wealth, and if a sudra, he will remain happy.

dharmaarthii praapnuyaad-dharmam.arthaarthii cha.arthamaapnuyaat |

kaamaanava.apnuyaatkaamii prajaarthii cha-apnuyaat prajaaH || (4)

If a person recites the holy names with a desire abiding in dharma, he will achieve it;

if he is desirous of wealth he will get wealth; if he is after the pleasures of life

he will get them all; if he wants to have progeny, he will have it. In short, those who

recite these holy names of the Lord will reap the desired fruits without fail.

bhaktimaan yaH sadotthaaya shuchistadgatamaanasaH |

sahasraM vaasudevasya naamnaametatprakiirtayet || (5)

Well, take the case of a staunch devotee who gets up in the morning and purifies himself

through bath followed by daily observance of the prescribed rites and rituals and then

recites the thousand names of Lord Vasudeva, with a mind firmly fixed on him. [The following

3 sloks 6-8 spell out the benefits (fruits) enjoyed by such a person]

yashaH praapnoti vipulaM GYaatipraadhaanyameva cha |

achalaaM shriyamaapnoti shreyaH praapnotyan.uttamam || (6)

He gains great reputation and is reckoned as the foremost among his kith and kin. He

acquires abundant wealth (in this world) and keeps it in tact while, in the other world

he enjoys everlasting bliss, (anuttamam sreyah - salvation)

na bhayaM kvachidaapnoti viiryaM tejashcha vindati |

bhavatyarogo dyutimaan-bala-ruupa-guNaanvitaH || (7)

Free from fear (through any source) and sickness (at any time), the chanter acquires valor,

power and strength and is endowed with a healthy body, noble traits and dazzling brilliance.

rogaarto muchyate rogaa-dbaddho muchyeta bandhanaat |

bhayaan.muchyeta bhiitastu muchyetaapanna aapadaH || (8)

The one afflicted by sickness will get rid of it, the one, in shackles of sorts will get

disentangled while the one stricken by fear, will become free from it and the one beset with

difficulties, will get absolved of them (whatever be their magnitude).

durgaaNyatit aratyaashu purushhaH purushhottamam |

stuvan naama sahasreNa nityaM bhakti samanvitaH || (9)

That person who praises with devotion the supreme being Purusottama through the daily recital

of these thousand names, surmounts, in no time, the seemingly insuperable difficulties one and

all. [The emphasis here is on the unflinching devotion of the chanter towards the Supreme being

with the sole object of attaining him, which results in the automatic disappearance of all his

erstwhile difficulties though not solicited as such, by the chanter (even as darkness vanishes

as a matter of course, with the induction of light)].

vaasudevaashrayo martyo vaasudevaparaayaNaH |

sarvapaapa-vishuddhaatmaa yaati brahma sanaatanam || (10)

The one, who seeks out Lord Vasudeva, looking upon Him as the highest goal to be attained,

gets cleansed (purged) of all sins. With a mind thus purified, the chanter attains the

eternal Brahman

na vaasudeva bhaktaanaam ashubhaM vidyate kvachit |

janma mRityu jaraavyaadhi bhayaM naiva api jaayate || (11)

Nothing inauspicious ever befalls the devotees of Vasudeva nor do they have any fear from the

cyclic operation of birth, disease, old age and death any longer. (with the certain prospect of

attaining Him in heaven at the end of the current span of life).

imaM stavama-dhiiyaanaH shraddhaabhaktisamanvitaH |

yujyetaatmaa sukhakshaanti shriidhRiti smRiti kiirtibhiH || (12)

The chanter of this hymn, with zeal and devotion, is blest with the happy realization of the

essential nature of the self (svasvarUpa), besides the qualities of serenity, mental stability,

unfailing memory and great fame and wealth (put to beneficial use).

na krodho na cha maatsaryaM na lobho na ashubhaa matiH |

bhavanti kRita puNyaanaaM bhaktaanaaM purushhottame || (13)

Neither anger nor jealousy, neither avarice nor unholy thooughts taint the minds of the true

devotees of Purusottama, who have to their credit many a virtuous deed.

dyauH sa-chandraarka nakshatraa khaM disho bhuur mahodadhiH |

vaasudevasya viiryeNa vidhRitaani mahaatmanaH || (14)

The firmament, the Moon, the Sun and the Stars, the Sky, the directions, earth and the vast ocean

are one and all, propped up by the supreme valor of vasudeva.

sa sura asura gandharvaM sayaksho.raga raakshasam |

jagad vashe vartatedaM kRishhNasya sacharaacharam || {15}

This world with all its contents, the sentient beings and non-sentient things, the gods, the asuras,

and gandharvas, the yaksas, nagas and raksasas, is under the supreme control of Sri Krishna.

indriyaaNi mano buddhiH sattvaM tejo balaM dhritiH |

vaasudeva.atmakaany aahuH kshetraM kshetraGYa eva cha || (16)

The several sense organs, the mind, the intellect, (the quality of) sattva, power, strenght, firmness

as well as the body as a whole and the individual souls - all of them have Vasudeva as their AtmA (inner

soul) [Vasudevatmakani means that all of them (prakriti and the jivas) constitute his body]. sastra should

be supplied as subject of the predicat ahuh to read the shastras say.

sarvaagamaanaa.m aachaaraH prathamaM parikalpate |

aacharaprabhavo dharmo dharmasya prabhur achyutaH || (17)

Right conduct has been laid down as the most important, the foremost of all the dharma revealed by the

shastras. Right conduct gives rise to dharmas. Bhagavan Acyuta is the deity propitiated by dharma,

who not only helps in one's adherence of dharma, but also awards the fruits thereof.

RishhayaH pitaro devaa mahaabhuutaani dhaatavaH |

jaNgamaa jaNgamaM chedaM jagat naaraayaN.odbhavam || (18)

The sages, manes (pitrs - departed ancestors), gods, the great elements and their effects, the mobile

beings and the immobile things comprising the entire universe, have all emnated from nArAyanA.

yogo GYaanaM tathaa saa.nkhyaM vidyaaH shilpaadi karma cha |

vedaaH shaastraaNi viGYaanam etat sarvaM janaardanaat || (19)

The knowledge of Yoga, sankhya, the several branches of learning, arts, works, vedas, sastras - all

these spring from Bhagavan Janardana.

eko vishhNur mahadbhuutaM pRithag bhuutaany anekashaH |

trii.n lokaan vyaapya bhuutaatmaa bhu.nkte vishvabhug avyayaH || (20)

Lord Visnu is the unique deity of incomparable excellence, in that He pervades the great elements

of multifarious kinds and the three worlds (of souls). He is their AtmA and their protector. And

yet he stands head and shoulders above them all and is not the least tainted by their defects.

imaM stavaM bhagavato vishhNorvyaasena kiirtitam |

paThedya ichchhet purushhaH shreyaH praaptuM sukhaani cha || (21)

That person who desires to obtain supreme bliss in the yonder heaven as well as the pleasures

of this world should read the stotra of Bhagavan Visnu, sung by the great sage Vyasa.

vishveshvaram ajaM devaM jagataH prabhavaapyayam |

bhajanti ye pushkaraakshaM na te yaanti paraabhavam || (22)

The lotus eyed is the birthless, Supreme deity, the sovereign lord of the universe and the cause of

creation and dissolution of the universe. Those who sing his praise will never meet with disrespect

or discomfiture of any kind.

|| na te yaanti paraabhavam oM nama iti ||

Salutation to the lord of all auspiciousness, never will they meet with any disrespect from any source.

Arjuna uvaacha -

padmapatra vishaalaaksha padmanaabha surottama |

bhaktaanaam anuraktaanaaM traataa bhava janaardana || (23)

Arjuna said "O Janardana, the greatest of gods, with broad eyes like lotus petals and lotus on your

navel ! May you be the protector of your loving devotees.

shrii bhagavaanuvaacha -

yo maaM naama sahasreNa stotum-ichchhati paaNDava |

soha.am ekena shlokena stuta eva na saMshayaH || (24)

|| stuta eva na saM shaya oM nama iti ||

Bhagavan said: Arjuna, a person may, of course, be desirous of lauding me by reciting all the thousand

names. But on my part, I feel satisfied with the chanting of just one sloka (out of the hundred and odd

slokas). There is no doubt about it. There is no doubt about it. Salutations to the auspicious lord (Om)

vyaasa uvaacha -

vaasanaad vaasudevasya vaasitaM te jagatrayam |

sarvabhuuta nivaaso asi vaasudeva namostu te || (25)

|| shrii vaasudeva namo.astuta oM nama iti ||

Vyasa said: Vasudeva, all the three worlds become viable only because they are pervaded by you the all-

pervading. You are indeed the abode of all beings. Salutations to you O Vasudeva.

paarvaty uvaacha -

kenopaayena laghunaa vishhNor naama sahasrakam |

paThyate panDitair nityam shrotum-ichchhaam-yaham prabho || (26)

Parvati said: Pray spell out the easy method by which the thousand names of Lord Vishnu could be deemed

to have been recited by learned persons daily. I wish to be enlightened by you My Lord.

iishvara uvaacha -

shriiraama raama raameti rame raame manorame |

sahasra naama tattulyam raamanaama varaanane || (27) ...(3x)

Isvara said: Here you are, Sri Rama's name, being the delightful source of mental exhilaration, I take

great delight in reciting it repeatedly, any length of time. Rama's name is indeed on par with the

thousand names of Lord Vishnu spelt out in this Hymnal, O my blessed lady.

|| shrii raamanaama varaanana oM nama iti ||

Salutations to Rama's name denoted by Om.

brahmovaacha -

namo astu anantaaya sahasra muurttaye sahasra paadaakshi shiroru baahave |

sahasranaamne purushhaaya shaashvate sahasrakoTii yugadhaariNe namaH || (28)

Brahma said: Salutations to Bhagvan who is eternal, who has a thousand forms, a thousand feet, (a

thousand) eyes, (a thousand) heads, (a thousand) thighs and (a thousand) arms and who is the eternal

Purusa, having a thousand names. Salutations to him who is sustainer of a thousand crores of aeons.

|| sahasrakoTii yugadhaariNa oM nama iti ||

Salutations to the auspicious lord denoted by OM, the (mighty) sustainer of a thousand crores of aeons.

saJNjaya uvaacha -

yatra yogeshvaraH kRishhNo yatra paartho dhanurdharaH |

tatra shriirvijayo bhuutirdhruvaa niitir matir mama || (29)

Sanjaya said: Where Sri Krishna, the lord of yoga is and where stands pArtha (Arjuna) holding the

(dexterous) bow there and there alone shall abide permanently prosperity, victory, glory and

righteousness (moral ethics). This is my conclusion (considered opinion).

shrii bhagavaan uvaacha -

ananyaa.sh chintayanto maaM ye janaaH paryupaasate |

teshhaam nityaabhi.yuktaanaaM yogakshemaM vahaamyaham || (30)

Shri Bagavan said: Unto those people who meditate solely on me (as the repository of all auspicious

traits and the sovereign master of the universe), I bear the burden of vouchsafing the yoga (of

attaining me) and ksema (retaining them in that position without sliding back).

paritraaNaaya saadhoonaaM vinaashaaya cha dushha kRitaam |

dharma saMsthaapanaarthaaya saMbhavaami yuge yuge || (31)

For the protection of the devout, for the frustration of the wicked and fixing dharma on a firm

foundation, I get born, age after age.

aartaa vishhaNNaaH shithilaashcha bhiitaaH ghoreshhu cha vyaadhishhu varttamaanaaH |

sa.nkiirtya naaraayaNa shabda maatraM vimukta duHkhaaH sukhino bhavanti || (32)

Bhagavan continued: Whether afflicted by dire distress or poignant grief or shattered by confusion due

to fright or tormented by other maladies, if the victims, in each case, do but spell the name

nArAyanA, they not only get rid of all these troubles but also attain everlasting happiness.

kaayena vaacaa manasEndriyairvaa buddhya aatmanaavaa prakrteh svabhaavaat |

karOmi yadyat sakalam parasmai naaraayanaayEti samarpayaamI ||

Whatever act I perform under the influence of matter (prakrti), with my (elemental material) body or

word, mind or sense organs, intellect or (embodied) self (atma), I offer all that, in humble dedication

at the feet of nArAyanA, the supreme lord.

Iti shriimahabHaarate shatsahsrikaayaaM samhitaayaaM

ViiyaashikyaamnushaasanparVaantargataa.nushaashanikparvaanNi bhiishmayudhistaraSamvaade

ShriivishNursahasra Naamastootram sampoorNam

Source: http://www.ibiblio.org/sripedia/ebooks/vsn/phala.html