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

Friday, March 13, 2020

Brahma (Sanskrit: ब्रह्मा, IAST: Brahmā) is the creator god in Hinduism. He is also known as Svayambhu (self-born) or the creative aspect of Vishnu, Vāgīśa (Lord of Speech), and the creator of the four Vedas

Friday, March 13, 2020 0
Brahma (Sanskrit: ब्रह्मा, IAST: Brahmā) is the creator god in Hinduism. He is also known as Svayambhu (self-born) or the creative aspect of Vishnu, Vāgīśa (Lord of Speech), and the creator of the four Vedas

 Lord Brahma (Sanskrit: ब्रह्मा, IAST: Brahmā)

 Lord Brahma (Sanskrit: ब्रह्मा, IAST: Brahmā)

Brahma (Sanskrit: ब्रह्मा, IAST: Brahmā) is the creator god in Hinduism. He is also known as Svayambhu (self-born) or the creative aspect of Vishnu, Vāgīśa (Lord of Speech), and the creator of the four Vedas, one from each of his mouths. Brahma is consort of Saraswati and he is the father of Four Kumaras, Narada, Daksha, Marichi and many more. Brahma is synonymous with the Vedic god Prajapati, he is also known as Vedanatha (god of Vedas), Gyaneshwar (god of Knowledge), Chaturmukha (having Four Faces) Svayambhu (self born), etc, as well as linked to Kama and Hiranyagarbha (the cosmic egg). He is more prominently mentioned in the post-Vedic Hindu epics and the mythologies in the Puranas. In the epics, he is conflated with Purusha. Although Brahma is part of the Brahma-Vishnu-Shiva Trimurti, ancient Hindu scriptures mention multiple other trinities of gods or goddesses which do not include Brahma.

According to Hinduism, Brahma is the creator of the entire cosmic universe. Although he is the creator, he is not worshipped in Hinduism. According to common lore, once Lord Brahma & Lord Vishnu wanted to find who is the best of the two and went to Lord Shiva to settle the argument. Lord Shiva advised the two that the first one to find the start and end of his celestial body would be considered the greatest. Lord Brahma & Lord Vishnu accepted the challenge and started their journey from the centre of Lord Shiva's body. Lord Brahma travelled towards Lord Shiva's head & Lord Vishnu travelled towards the feet. The two gods travelled for ages across the universe, but couldn't find the head or feet of Lord Shiva. On his journey, Lord Brahma came across an aloe vera flower falling from Lord Shiva's head. On querying the distance to Lord Shiva's head, the flower said it had been falling down from his head for eons. Lord Brahma thus realised that it was impossible to reach Shiva's head and decided to cheat. Lord Brahma asked the flower to testify that she had seen Lord Brahma reaching Lord Shiva's head. Lord Brahma went back to Shiva and informed him that he had visited his head (with a testimony from the flower), and requested he be declared as the greater of the two. As an eternal being, Shiva realised that Lord Brahma was not truthful and cursed him that he would not be worshipped by the gods or mortals. Lord Shiva also decreed that aloe vera flowers should never be used for Shiva puja.

Some alternative names for Brahma are:

  • Vednatha

  • Chaturmukha

  • Prajapati

  • Hiranyagarbha

  • Vedagarbha

Monday, November 25, 2019

Best of Best : God's Quotes

Monday, November 25, 2019 0
Best of Best : God's Quotes

God has been conceived as either personal or impersonal. In theism, God is the creator and sustainer of the universe, while in deism, God is the creator, but not the sustainer, of the universe. In pantheism, God is the universe itself.


Brahma is the first god in the Hindu triumvirate, or trimurti. The triumvirate consists of three gods who are responsible for the creation, upkeep and destruction of the world.

“God made you a masterpiece – be blessed, secure, disciplined and equipped.” – Joel Osteen

Hinduism dies if untouchability lives, and untouchability has to die if Hinduism is to live.     - Mahatma Gandhi

“When the solution is simple, God is answering.” – Albert Einstein

The greatest contentment comes from devotion alone and not from it's rewards, therefore one who has this devotion seeks nothing else.      - Lord Krishna

“Pray as though everything depended on God. Work as though everything depended on you.” – Saint Augustine

“We may ignore, but we can nowhere evade the presence of God. The world is crowded with Him. He walks everywhere incognito.” – C.S. Lewis

“God has given us two hands, one to receive with and the other to give with.” – Billy Graham

The three essentials of Hinduism are belief in God, in the Vedas as revelation, in the doctrine of Karma and transmigration.      - Swami Vivekananda

The awakened sages call a person wise when all his undertakings are free from anxiety about results.  - Lord Krishna

You are what you believe in. You become that which you believe you can become. - Bhagavad Gita

 “God will never give you anything you can’t handle, so don’t stress.” – Kelly Clarkson

 “Yesterday is history, tomorrow is a mystery, today is God’s gift, that’s why we call it the present.” – Joan Rivers

The essence of Hinduism is the same essence of all true religions: Bhakti or pure love for God and genuine compassion for all beings.  - Radhanath Swami

“God gave you a gift of 86,400 seconds today. Have you used one to say ‘thank you?” – William Arthur Ward

Affirm divine calmness and peace, and send out only thoughts of love and goodwill if you want to live in peace and harmony. Never get angry, for anger poisons your system. -  Paramahansa Yogananda

The ultimate goal of human life is to transcend culture and personality to the unconditioned pure being. But the means to do this is through our culture and way of life.  - David Frawley

“God grant me the serenity to accept the things I cannot change, the courage to change the things I can, and the wisdom to know the difference.” – Reinhold Niebuhr

“Every man’s life is a fairy tale written by God’s fingers.” – Hans Christian Andersen

“Being human means you will make mistakes. And you will make mistakes, because failure is God’s way of moving you in another direction.” – Oprah Winfrey

 “Krishna taught in the Bhadavad Gita: ‘karmanyeva-adhikaraste ma phalesu kadachana’, which means, ‘Be active, never be inactive, and don’t react to the outcome of the work.”  ― Anonymous, Buddhist Scriptures

“Every day is a gift from God. There’s no guarantee of tomorrow, so that tells me to see the good in this day to make the most of it.” – Joel Osteen

India is the meeting place of the religions and among these Hinduism alone is by itself a vast and complex thing, not so much a religion as a great diversified and yet subtly unified mass of spiritual thought, realization and aspiration.   - Sri Aurobindo

Hinduism at its best has spoken the only relevant truth about the way to self-realization in the full sense of the word.      - Count Hermann Keyserling

“Faith is about trusting God when you have unanswered questions.” – Joel Osteen

 “You are a spiritual being with a human experience.”   ― His Divine Holiness Sri Nithyananda Paramashivam

“I believe that whatever comes at a particular time is a blessing from God.” – A. R. Rahman

“Never be afraid to trust an unknown future to a known God.” – Corrie Ten Boom

“Whatever your heart clings to and confides in, that is really your God.” – Martin Luther

Hinduism the perennial philosophy that is at the core of all religions.      - Aldous Huxley

Here an attempt is made to explain suffering: the outcaste of traditional Hinduism is held to deserve his fetched fate; it is a punishment for the wrongs he did in a previous life.      - Walter Kaufmann

He alone sees truly who sees the Lord the same in every creature seeing the same Lord everywhere, he does not harm himself or others.      - Lord Krishna

“The function of prayer is not to influence God, but rather to change the nature of the one who prays.” – Soren Kierkegaard

“Our prayers should be for blessings in general, for God knows best what is good for us.” – Socrates

 “Anyone who is steady in his determination for the advanced stage of spiritual realization and can equally tolerate the onslaughts of distress and happiness is certainly a person eligible for liberation.”   ― A.C. Bhaktivedanta Swami Prabhupada, The Bhagavad-gita

“Through hard work, perseverance and a faith in God, you can live your dreams.” – Ben Carson

“I will thank God for the day and the moment I have.” – Jim Valvano

“Look for God, suggests my Guru. Look for God like a man with his head on fire looks for water.” – Elizabeth Gilbert

“Let us never forget to pray. God lives. He is near. He is real. He is not only aware of us but cares for us. He is our Father. He is accessible to all who will seek Him.” – Gordon B. Hinckley

“God sleeps in the minerals, awakens in plants, walks in animals, and thinks in man.” – Arthur Young

“God gives us relatives; thank God, we can choose our friends.” – Addison Mizner

Saturday, November 09, 2019

Hindu God Lord Vishnu and Dasa avatar (10 Avatars)

Saturday, November 09, 2019 0
Hindu God Lord Vishnu and Dasa avatar (10 Avatars)

Dashavatara of Lord Vishnu: 10 incarnations of Lord Vishnu ...

 

Who is Lord Vishnu?

Vishnu is a Hindu god, the Supreme God of Vaishnavism (one of the three principal denominations of Hinduism) and one of the three supreme deities (Trimurti) of Hinduism. He is also known as Narayana and Hari. As one of the five primary forms of God in the Smarta tradition, he is conceived as “the Preserver or the Protector” within the Trimurti, the Hindu Trinity of the divinity.


Vishnu is one of the most important gods in the Hindu pantheon and, along with Brahma and Shiva, is considered a member of the holy trinity (trimurti) of Hinduism. He is the most important god of Vaishnavism, the largest Hindu sect. Indeed, to illustrate Vishnu’s superior status, Brahma is, in some accounts, considered to have been born from a lotus flower which grew from Vishnu’s naval. A complex character, Vishnu is the Preserver and guardian of men (Narayana), he protects the order of things (dharma) and, when necessary, he appears on earth in various incarnations or avatars to fight demons and fierce creatures and so maintain cosmic harmony.


Vishnu represents Sattvaguna and is the centripetal force as it were, responsible for sustenance, protection and maintenance of the created universe.


Etymologically speaking, the word ‘Vishnu’ means ‘one who pervades, one who has entered into everything.’ So he is the transcendent as well the immanent reality of the universe. He is the inner cause and power by which things exist.

The First Avatar: Matsya (The Fish)

Matsya is said to be the avatar that rescued the first man, as well as other creatures of the earth, from a great flood. Matsya is sometimes depicted as a great fish or as a human torso connected to the tail of a fish. 


Matsya is said to have forewarned man about the coming flood and ordered him to preserve all the grains and living creatures in a boat. This story is similar to many deluge myths found in other cultures.

The Second Avatar: Kurma (The Tortoise)

Kurma (or Koorma) is the tortoise incarnation that relates to the myth of churning the ocean to obtain treasures dissolved in the ocean of milk. In this myth, Vishnu took the form of a tortoise upon which to support the churning stick on his back.

 The Kurma avatar of Vishnu is usually seen in a mixed human-animal form.

The Third Avatar: Varaha (The Boar)

Varaha is the boar that raised the earth from the bottom of the sea after the demon Hiranyaksha dragged it to the bottom of the sea. After a battle of 1,000 years, Varaha raised the earth out of the water with his tusks. 


Varaha is depicted as either a full boar form or as a boar head on a human body.

The Fourth Avatar: Narasimha (The Man-Lion)

As the legend goes, the demon Hiranyakashipiu obtained a boon from Brahma that he could not be killed or harmed by any means. Now arrogant in his security, Hiranyakshipiu began to cause trouble both in heaven and on earth. 


However, his son Prahlada was devoted to Vishnu. One day, when the demon challenged Prahlada, Vishnu emerged in the form of a man-lion known as Narasimha to slay the demon.

The Fifth Avatar: Vamana (The Dwarf) 


In the Rig Veda, Vamana (the dwarf) appears when the demon king Bali ruled the universe and the gods lost their power. One day, Vamana visited the court of Bali and begged for as much land as he could cover in three steps. Laughing at the dwarf, Bali granted the wish. 


The dwarf then assumed the form of a giant. He took the whole earth with the first step and the entire middle world with the second step. With the third step, Vamana sent Bali down to rule the underworld.

The Sixth Avatar: Parasurama (The Angry Man)

In his form as Parasurama, Vishnu appears as a priest (Brahman) who comes to the world to kill bad kings and protect humanity from danger. He appears in the form of a man carrying an ax, sometimes referred to as Rama with an ax. 


In the original story, Parasurama appeared to restore Hindu social order which had become corrupted by the arrogant Kshatriya caste.

The Seventh Avatar: Lord Rama (The Perfect Man)


Lord Rama is the seventh avatar of Vishnu and a major deity of Hinduism. He is considered supreme in some traditions. He is the central figure of the ancient Hindu epic "Ramayana" and is known as King of Ayodhya, the city believed to be Rama's birthplace.


According to the Ramayana, Rama’s father was King Dasaratha and his mother was Queen Kausalya. Rama was born at the end of the Second Age, sent by the gods to do battle with the multi-headed demon Ravana.


Rama is often depicted with blue skin, standing with a bow and arrow.

The Eighth Avatar: Lord Krishna (The Divine Statesman)


Lord Krishna (the divine statesman) is the eighth avatar of Vishnu and is one of the most widely revered deities in Hinduism. He was a cowherd (sometimes depicted as a charioteer or statesman) who shrewdly changed rules.


According to legend, the famous poem, the Bhagavad Gita, is spoken by Krishna to Arjuna on the battlefield. 


Krishna is depicted in a variety of forms because there are so many stories surrounding him. The most common story describes Krishna as a divine lover who plays the flute; he is also described in his child form. In paintings, Krishna often has blue skin and wears a crown of peacock feathers with a yellow loincloth.

The Ninth Avatar: Balarama (Krishna's Elder Brother)

Balarama is said to be the elder brother of Krishna. It is believed that he engaged in many adventures alongside his brother. Balarama is rarely worshiped independently, but stories always focus on his prodigious strength.


In visual representations, he is usually shown with pale skin in contrast to Krishna's blue skin.

In a number of versions of the mythology, Lord Buddha is thought to be the ninth incarnation. However, this was an addition that came after the dasavatara was already established.

The Tenth Avatar: Kalki (The Mighty Warrior)

Kalki (meaning “eternity” or "mighty warrior") is the last incarnation of Vishnu. He is not expected to appear until the end of Kali Yuga, the current time period. Kalki will come, it is believed, to rid the world of oppression by unrighteous rulers. It is said that he will appear riding a white horse and carrying a fiery sword.




Sunday, July 26, 2015

The History and Significance of the Gayatri Mantra

Sunday, July 26, 2015 0
The History and Significance of the Gayatri Mantra

 The Magic of Gayatri Mantra


 The Gayatri Mantra has been chronicled in the Rig Veda, which was written in Sanskrit about 2500 to 3500 years ago, and the mantra may have been chanted for many centuries before that.

The Gayatri Mantra has been chronicled in the Rig Veda, which was written in Sanskrit about 2500 to 3500 years ago, and the mantra may have been chanted for many centuries before that.


For ages, this beautiful prayer has seemed mysterious to the Western mind and was out of reach even for most Hindus. It was a well guarded secret, withheld from women and from those outside the Hindu Brahmin community.


Today, it is chanted, meditated to, and sung around the world with reverence and love.  It is often compared to The Lord’s Prayer in significance and impact.

The beautiful and soothing ancient sounds, the flowing rhythmic patterns, and the powerful intent make the Gayatri Mantra a wonderful part of one’s daily spiritual practice. Because it is an earnest and heartfelt appeal to the Supreme Being for enlightenment, it can be universally applied.  It really doesn’t matter what your religion, your color or your ethnicity is – what matters is your intent, and your authenticity, and your willingness to be moved.

The ancient Hindu scriptures describe how the sage Vishwamitra was given the Gayatri mantra by the Supreme Being as a reward for his many years of deep penance and meditation.  This was to be a gift for all humanity.

It is said that this sacred prayer spirals through the entire universe from the heart of the chanter, appealing for peace and divine wisdom for all.

The Gayatri Mantra inspires wisdom in us.  In very basic but beautiful language, it says "May the divine light of the Supreme Being illuminate our intellect, to lead us along a path of righteousness". 


The Vedas say:

To chant the Gayatri Mantra
purifies the chanter.
To listen to the Gayatri Mantra
purifies the listener.

But the mantra does more, as I found out. It opens up your heart. And how well we know, when both our minds and our hearts open, we open ourselves up for new possibilities.

For many devout Hindus, the Gayatri is seen as a Divine awakening of the individual mind and the individual soul – Atman -- and within it, a way to Union with the collective consciousness - Brahman. Understanding and simply loving the essence of the Gayatri Mantra is considered by many to be one of the most powerful ways to touching God.


One interpretation is that the word Gayatri is derived from the words:

  • gaya, meaning “vital energies” and

  • trâyate, meaning “preserves, protects, gives deliverance, grants liberation”. 

So, the two words "Gayatri Mantra" might be translated as “a prayer of praise that awakens the vital energies and gives liberation and deliverance from ignorance”.


The shorter form of the Gayatri is practiced far more commonly:


“OM BUHR, BHUVA, SWAHA

OM TAT SAVITUR VARENYAM

BHARGO DEVASYA DHEEMAHI

DHIYO YONAHA PRACHODAYAT”

  • We meditate on the glory of the Creator;

  • Who has created the Universe;

  • Who is worthy of Worship;

  • Who is the embodiment of Knowledge and Light;

  • Who is the remover of Sin and Ignorance;

  • May He open our hearts and enlighten our Intellect.

The longer version is more profound.

“OM BHUR, OM BHUVAHA, OM SWAHA, OM MAHAHA, OM JANAHA, OM TAPAHA, OM SATYAM

OM TAT SAVITUR VARENYAM

BHARGO DEVASYA DHEEMAHI

DHIYO YONAHA PRACHODAYAT”


According to the Vedas, there are seven realms or spheres or planes of existence, each more spiritually advanced than the previous one.  It is written that through spiritual awareness and development, we can progressively move through these realms and ultimately merge with the Supreme Being. Many Buddhist teachings have also referred to these seven realms.

By chanting this mantra, Divine spiritual light and power is infused in each of our seven chakras and connects them to these seven great spiritual realms of existence.

Sunday, June 08, 2008

Sri Sivastakam - one of the most powerful mantras written to sing the glory of Lord Shiva

Sunday, June 08, 2008 0
Sri Sivastakam - one of the most powerful mantras written to sing the glory of Lord Shiva

Sri Sivastakam

Shivaashtakam is one of the most powerful mantras written to sing the glory of Lord Shiva...its said that a devotee who sings it with full devotion after taking bath and wearing clean white clothes, goes to any Shiva Temple with some cow's milk, Bel leaves, Sandalwood, Flowers, Rice, Fruits etc...and most importantly, a pure heart, Shiva Shambho blesses him/her with immense strength and light to fight and get through all problems and obstacles that life offers. 

Sri Sivastakam - one of the most powerful mantras written to sing the glory of Lord Shiva

 Prayers glorifying Lord Shiva


namo namaste tri-dasheshvaraya


bhutadi nathaya mridaya nityam


gagga-taraggotthita-bala-chandra-


chudaya gauri-nayanotsavaya


"I repeatedly offer my obeisances unto you, the controller of the thirty primal demigods; unto you, the original father of all created beings; unto you, whose character is gracious; unto you, whose head is crested by the sickle moon arisen from the waves of the Ganga and unto you, who are a festival for the eyes of the fair goddess Gauri."


sutapta chamikara-chandra-nila-


padma-pravalambuda-kanti-vastraih


sa nritya-raggesta-vara-pradaya


kaivalya-nathaya vrisa-dhvajaya


"I offer my obeisances unto you, who are dressed in garments resembling molten gold, the moon, blue lotuses, coral, and dark rain clouds; unto you, who bestow the most desirable boons on your devotees by means of your delightful dancing; unto you, who are the master of the impersonalists and unto you, whose flag bears the image of the bull."


sudhamzu-suryagni-vilochanena


tamo-bhide te jagatah shivaya


sahasra-shubhramshu-sahasra-rashmi-


sahasra-sajjit-tvara-tejase'stu


"I offer my obeisances unto you, who dispells darkness with your three eyes - the moon, the sun and fire; unto you, who causes auspiciousness for all the living entities of the universe and unto you, whose potency easily defeats that of thousands of moons and suns."


nageza-ratnojjvala-vigrahaya


shardula-charmamzuka-divya-tejase


sahasra-patropari samsthitaya


varaggada-mukta-bhuja-dvayaya


"I offer my obeisances unto you, whose form is brilliantly illuminated by the jewels of Ananta, the king of snakes; unto you, who are clothed by a tiger-skin and thus radiate divine effulgence; unto you, who sits upon a thousand-petalled lotus and unto you, whose two arms are adorned by lusterous bangles."


su-nupura-ragjita-pada-padma


ksarat-sudha-bhritya-sukha-pradaya


vichitra-ratnaugha-vibhusitaya


premanam evadya harau videhi


"I offer my obeisances unto you, who brings happiness to your servitors, as you pour on them the liquid nectar from your two reddish lotus feet, which ring with charming anklebells. Obeisances unto you, who is adorned with an abundance of gems - please endow me with pure love for Lord Hari."

sri rama govinda mukunda shaure


sri krishna narayana vasudeva


ity-adi namamririta-pana-matta-


bhriggadhi-payakhila-dukha-hantre


"O Shri Rama, O Govinda, O Mukunda, O Shauri, O Shri krishna, O Narayana, O Vaasudeva!' I offer my obeisances unto you, Lord Shiva, the monarch of intoxicated bee-like devotees, maddened by drinking the nectar of these and other holy names of the Lord. Obeisances unto you, the destroyer of all grief."


sri naradadyaih satatam sugopya-


jijjasita-yashu vara-pradaya


tebhyo harer bhakti-sukha-pradaya


shivaya sarva-gurave namo namaha


"I offer my respectful obeisances again and again unto you, who is forever enquired of confidentially by Shri Narada and other sages; unto you, who also grants favors to them very quickly; unto you, who bestows the happiness of Hari-bhakti; unto you, who creates auspiciousness and unto you, who is the guru of everyone."


sri gaura-netrosava-maggalaya


tat-prana-nathaya rasa-pradaya


sada samutkantha-govinda-lila-


gana-pravinaya namo'stu tubhyam


"I offer my obeisances unto you, who are a festival of auspiciousness for the eyes of Goddess Gauri; unto you, who is the monarch of her life-breath; unto you, who is capable of bestowing transcendental rasa and unto you, who is expert in forever singing songs of the pastimes of Lord Govinda with great longing."


etat shivasyastakam adbhutam mahat


shrinvan hari-prema labheta shighram


jjanam ca vijjanam apurva-vaibhavam


yo bhava-purnah paramam samadaram



"A person, filled with loving feelings, who hears with rapt attention this wonderful eight-fold prayer to Lord Shiva, can quickly gain Sri Hari-prema as well as transcendental knowledge, the realization of that knowledge, and unprecedented powers."




Friday, May 30, 2008

OM in Upanishads

Friday, May 30, 2008 0
OM in Upanishads
OM is the Eternal, Om is all this universe

OM in Taittirīya

OM is the Eternal, Om is all this universe. Om is the syllable of assent: saying OM! let us hear then begin the recitation with Om. With OM they sing the hymns of the Sama; with OM SHOM they pronounce the Shāstra. With OM the priest officiating at the sacrifice says the response. With OM Brahma begins creation (or, With OM the chief priest gives sanction). With OM one sanctions the burnt offering. With OM the Brahmin ere he expound the knowledge, cries "May I attain the Eternal." The Eternal verily he attains.

OM in Chhāndogya

om iti etad akşharam udgītam upāsītā;

om iti hy udgāyati tasyopa vyākhyānam. (1.1.1)

OM is the syllable (the Imperishable One); one should follow after it as the upward Song (movement) for with OM one sings (goes) upwards; of which this is the analytical explanation.

So, literally translated in its double meaning, both its exoteric, physical and symbolic sense and its esoteric symbolized reality, runs the initial sentence of the Upanishad. These opening lines or passages of the Vedanta are always of great importance; they are always so designed as to suggest or even sum up, if not all that comes afterwards, yet the central and pervading idea of the Upanishad. The īshā vāsyam of the Vājasaneyi, the keneşhitam ... manas of the Talavakāra, the Sacrificial Horse of the Bŗhadāraņyaka, the solitary ātman with its hint of the future world vibrations in the Aitareya are of this type. The Chhāndogya, we see from its first and introductory sentence, is to be a work on the right and perfect way of devoting oneself to the Brahman; the spirit, the methods, the formulae are to be given to us. Its subject is the Brahman, but the Brahman as symbolized in the OM, the sacred syllable of the Veda; not, therefore, the pure state of the Universal Existence only, but that Existence in all its parts, the waking world and the dream self and the sleeping, the manifest, half-manifest and hidden, Bhūloka, Bhuvar and Swar,—the right means to win all of them, enjoy all of them, transcend all of them, is the subject of the Chhāndogya. OM is the symbol and the thing symbolized. It is the symbol, akşharam; the syllable in which all sound of speech is brought back to its wide, pure indeterminate state; it is the symbolised, akşharam, the changeless, undiminishing, unincreasing, unappearing, undying Reality which shows itself to experience in all this change, increase, diminution, appearance, departure which in a particular sum and harmony of them we call the world, just as OM, the pure eternal sound-basis of speech shows itself to the ear in the variations and combinations of impure sound which in a particular sum and harmony of them we call the Veda. We are to follow after this OM with all our souls, upāsita,—to apply ourselves to it and devote ourselves to its knowledge and possession, but always to OM as the Udgītha. Again in this word we have the symbolic sense and the truth symbolized expressed, as in akşharam and OM, in a single vocable with a double function and significance.

The Sanskrit has always been a language in which one word is naturally capable of several meanings and therefore carries with it a number of varied associations. It lends itself, therefore, with peculiar ease and naturalness to the figure called shleşha or embrace, the marriage of different meanings in a single form of words. Paronomasia in English is mere punning, a tour de force, an incongruity, a grotesque and artificial play of humour. Paronomasia, shleşha in Sanskrit, though in form precisely the same thing, is not punning, not incongruous but easily appropriate, not incongruous or artificial, but natural and often inevitable, not used for intellectual horseplay, but with a serious, often a high and worthy purpose. It has been abused by rhetorical writers; yet great and noble poetical effects have been obtained by its aid, as, for instance, when the same form of words has been used to convey open blame and cover secret praise. Nevertheless in classical Sanskrit, the language has become a little too rigid for the perfect use of the figure; it is too literary, too minutely grammatised; it has lost the memory of its origins. A sense of cleverness and artifice suggests itself to us because meanings known to be distinct and widely separate are brought together in a single activity of the word which usually suggests them only in different contexts. But in the Vedic shleşha we have no sense of cleverness or artifice, because the writers themselves had none. The language was still near to its origins and had, not perhaps an intellectual, but still an instinctive memory of them. With less grammatical and as little etymological knowledge as Panini and the other classical grammarians, the rishis had better possession of the soul of Sanskrit speech. The different meanings of a word, though distinct, were not yet entirely separate; many links yet survived between them which were afterwards lost; the gradations of sense remained, the hint of the word's history, the shading off from one sense to another. Ardha now means half and it means nothing else. To the Vedic man it carried other associations. Derived from the root ŗdh which meant originally to go and join, then to add to increase, to prosper, it bore the sense of place of destination, the person to whom I direct myself, or simply place; also increase, addition, a part added and so simply a part or half. To have used it in any other sense than "place of destination" or as at once "half, part" and "a place of destination" would not be a violence to the Vedic mind, but a natural association of ideas. So when they spoke of the higher worlds of Sachchidananda as Parārdha, they meant at once the higher half of man's inner existence and the param dhāma or high seat of Vişhņu in other worlds and, in addition, thought of that high seat as the destination of our upward movement. All this rose at once to their mind when the word was uttered, naturally, easily and, by long association, inevitably.

OM is a word in instance. When the word was spoken as a solemn affirmation, everyone thought of the Praņava in the Veda, but no one could listen to the word OM without thinking also of the Brahman in Its triple manifestation and in Its transcendent being. The word, akşharam, meaning both syllable and unshifting, when coupled with OM, is a word in instance; "OM the syllable" meant also, inevitably, to the Vedic mind "Brahman, who changes not nor perishes". The words udgītha and udgāyati are words in instance. In classical Sanskrit the prepositional prefix to the verb was dead and bore only a conventional significance or had no force at all; udgāyati or pragāyati is not very different from the simple gāyati; all mean merely sing or chant. But in Veda the preposition is still living and join its verb or separates itself as it pleases; therefore it keeps its full meaning always. In Vedanta the power of separation is lost, but the separate force remains. Again the roots gi and gā in classical Sanskrit mean to sing and have resigned the sense of going to their kinsman gam; but in Vedic times, the sense of going was still active and common. They meant also to express, to possess to hold; but these meanings once common to the family are now entrusted to particular members of it, gir, for expression, gŗh for holding. Gāthā, gīthā, gāna, gāyati, gātā, gātu, meant to the vedic mind both going and singing, meant ascending as well as upward the voice or the soul in song. When the Vedic singer said ud gāyāmi, the physical idea was that perhaps, of the song rising upward, but he had also the psychical idea of the soul rising up in song to the gods and fulfill idea of the soul rising upward, but he had also the psychical idea of the soul rising up in song to the gods and fulfilling in its meeting with them and entering into them its expressed aspiration. To show that this idea is not a modern etymological fancy of my own, it is sufficient to cite the evidence of the Chhāndogya Upanishad itself in this very chapter where Baka Dalbhya is spoken of as the Udgata of the Naimishiyas who obtained their desires for them by the Vedic chant, ebhyah āgāyati kāmān; so, adds the Upanishad, shall everyone be a "singer to" and a "bringrer to" of desires, āgātā kāmānām, who with this knowledge follows after OM, the Brahman, as the Udgitha.

This then is the meaning of the Upanishad that OM, the syllable, technically called the Udgītha, is to be meditated on as a symbol of the fourfold Brahman with two objects, the "singing to" of one's desires and aspirations in the triple manifestation and the spiritual ascension into the Brahman Itself so as to meet and enter into heaven after heaven and even into Its transcendent felicity. For, it says with the syllable OM one begins the chant of the Sāmaveda, or in the esoteric sense, by means of the meditation on OM one makes this soul- ascension and becomes master of all the soul desires. It is in this aspect and to this end that the Upanishad will expound OM. To explain Brahman in Its nature and workings, to teach the right worship and meditation on Brahman, to establish what are the different means of attainment of results and the formulae of the mediation and worship, is its purpose. All this work of explanation has to be done in reference to Veda and Vedic sacrifice and ritual of which OM is the substance. In a certain sense, therefore, the Upanishad in an explanation of the purpose and symbology of Vedic formulate and ritual; it sums up the results of the long travail of seeking by which the first founders and pioneers of Vedantism in an age when the secret and true senses of Veda had been largely submerged in the ceremonialism and formalism of the close of the Dwapara Yuga, attempted to recover their lost heritage partly by reference to the adepts who still remained in possession of it, partly by the traditions of the great seekers of the past Yuga, Janaka, Yājňavalkya, Kŗşhņa and others, partly by their own illuminations and spiritual experience. The Chhāndogya Upanishad is thus the summary history of one of the greatest and most interesting ages of human thought. (SA)

OM in Māndūkya

OM is this imperishable word, OM is the Universe, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise all else that may exist beyond the bounds of Time, that too is OM.

All this Universe is the Eternal Brahman, this Self is the Eternal, and the Self is fourfold.

Now this the Self, as to the imperishable Word, is OM: and as to the letters, His parts are the letters and the letters are His parts, namely, AUM.

The Waker, Vaishvānara, the Universal Male, he is A, the first letter, because of Initiality and Pervasiveness: he that knows Him for such pervades and attains all his desires: he becomes the source and first.

The Dreamer, Taijasa, the Inhabitant in Luminous Mind, He is U, the second letter, because of Advance and Centrality: he that knows Him for such, advances the bounds of his knowledge and rises above difference: nor of his seed is any born that knows not the eternal.

The Sleeper, Prajna, the Lord of Wisdom, He is M, the third letter, because of Measure and Finality: he that knows Him for such measures with himself the Universe and becomes the departure into the Eternal.

Letterless is the fourth, the Incommunicable, the end of phenomena, the good, the One than whom there is no other: thus is OM. He that knows is the self and enters by hi self into the Self, he that knows, he that knows.

Thursday, May 29, 2008

Six Holy Places in India

Thursday, May 29, 2008 0
Six Holy Places in India

Six Holy Places in India

Six Holy Places in India


1. Puri (East)

2. Tirupati (South)

3. Dvaraka (West)

4. Badrinatha (North)

5. Vrindavana

6. Mayapur


Puri (East- India)


Puri is considered one of the holiest places in India by many Hindus. But it is particularly revered by Vaishnavas as the home of Krishna in His form of Jagannatha, Lord of the Universe. The Jagannatha temple itself is nine hundred years old, and the deities are served by six thousand priests. It is strictly forbidden for non-Hindus to enter.

Puri may be most famous for its annual Ratha-yatra (chariot festival), in which the deities of Jagannath, his brother Baladeva and sister Subhadra are paraded through the city by thousands of pilgrims. Replica Ratha-yatras are celebrated throughout the world.


Tirupati (South- India)


Tirupati is the home of Lord Venkateshwara, otherwise known as Balaji. The main temple lies in the seven hills of Tirumala and attracts twenty-five thousand pilgrims daily. Inside resides the majestic “Swayambhu,” or naturally formed image of Lord Venkateswara. He is seen standing on a lotus with his conch and discus in his hands, and images of the goddesses Lakshmi & Padmavati upon his chest.


Dvaraka (West - India)


When Lord Krishna killed the evil king Kamsa and reinstated his grandfather Ugrasena as the king of Mathura, Kamsa’s father-in-law Jarasandha was enraged and attacked Mathura seventeen times. To protect his people, Krishna decided to move the capital from Mathura to Dvaraka, then an island in the sea.

Now a coastal town of thirty-thousand inhabitants named after the original city, Dvaraka is considered one of the holiest places in India. Its major attraction is the Dvarakadish temple, built in the sixteenth century, although the original temple is said to have been built by Krishna’s own grandson Vajranabha.

Bet Dvaraka, an island in the Arabic sea 30 km north of the current town, is said to be the last remaining piece of land from the original city, which sank into the sea after Krishna’s departure. And recent underwater studies conducted off the coast of Dvaraka by the ASI (Archeological Survey of India), revealed evidence of an ancient city dated at 2 million B.C.


Badrinatha (North - India)


Badarinatha, or Badarikasrama, is situated in the Himalayas, 10,248 feet above sea level. According to the Srimad Bhagavatam, it is the abode of the great rishis Nara-Narayana, and the place where Narada Muni attained liberation.

The present temple is about four hundred years old and houses the Deity of Lord Badarinatha. This Deity was installed by Sankaracarya, who recovered Him from the nearby Narada-kunda.

The temple is open six months of the year, from May to October. It is closed during the winter months due to harsh weather.


Vrindavana/Mathura


Mathura lies ninety-five miles south of Delhi. It is most famous as the place of Krishna’s birth, which tradition dates to some five thousand years ago. Its main temple is the Keshava Deo Mandir, where Radha and Krishna are worshiped. The entire area, encompassing many holy sites and twelve sacred forests, is called Vraj. Most important is Vrindavan, the village where Krishna lived. It is now a bustling town with some five thousand temples, mostly dedicated to Krishna. Many elderly Vaishnavas retire to this sacred town in the hope of returning at death to the spiritual Vrindavan, where they can engage in eternal lila (pastimes) with their Lord.


Mayapur

Mayapur is located on the banks of the Ganges River near Navadvip, West Bengal, 130 km north of Kolkata (Calcutta). It is considered a holy place by a number of other traditions within Hinduism, but is of special significance to followers of Gaudiya Vaishnavism as the place where Chaitanya Mahaprabhu, regarded as a special incarnation of Krishna and Radha, was born in 1486. It is visited by over a million pilgrims annually.

Since the 1970s, Mayapur has also been the site of the world headquarters of the International Society for Krishna Consciousness (ISKCON) as well as a number of other Vaishnava organizations, such as the Gaudiya Math.


Lucky Number 7 - seven is so perfect and powerful that it represents a connection to the universe

Thursday, May 29, 2008 0
Lucky Number 7 - seven is so perfect and powerful that it represents a connection to the universe

Number seven is one of those figures. It symbolises every positive and valuable matter in existence like prosper life, happiness, renewal, and perfection. Some numerologist even believes that number seven is so perfect and powerful that it represents a connection to the universe.


seven is so perfect and powerful that it represents a connection to the universe



The image of the "Lucky 7" dice roll is usually made of 5 + 2, as on the cover of the Perry Mason mystery novel "The Case of the Lucky Legs", but it sometimes comes up 4 + 3, as on this gold-plated American "Lucky 7" money clip. The "Lucky 7" dice roll is found on quite a lot of hoodoo curio packaging, including 7-day candles; the character called Lady Luck, in her Irish-Amewrican World War Two incarnation, wears dice for earrings and they always show 7. These "Lucky 7" images all derive from the dice game of craps, where rolling 7 wins, and thus the dice that roll 7 are a symbol of gambler's luck


The image of the "Lucky 7" dice roll is usually made of 5 + 2, as on the cover of the Perry Mason mystery novel "The Case of the Lucky Legs"

But there is more to the luck of 7 than its place in games of chance. Why is 7 so fortunate? The following colloquy, begun in a Freemasonic mailing list in 1995, was continued in the alt.lucky.w newsgroup and the pre-war blues e-list from 1997 - 1999. It is currently my most complete summary of the LUCKY SEVEN concept.


From: Corrigan

Hello, all. Greetings from Fellowship Lodge #490, Flint, Michigan.

A question that has come up in lodge is the mention of the number seven. Why is the number seven important in Masonry?

I can think of the seven days of the week, the seven arts and sciences, but come to a halt there. Would very much appreciate your comments.

From: " Scotty " Mudie



  • There is on a Scottish Mason's apron seven tassels on each side and when the apron was placed around me for the very first time these same seven tassels intrigued me so much that it led me to the field of research of our Great Order.
  • In almost every system of antiquity there are frequent references to the number seven.
  • The Pythagoreans called it the perfect number, 3 and 4, the triangle and the square, the perfect figures.
  • There were for instance seven ancient planets. The sun was the greatest planet of the ancient seven and next to the sun, the moon, changing in all its splendor every seventh day.
  • The Arabians had seven Holy Temples.
  • In Persian mysteries there were seven spacious caverns through which the aspirants had to pass.
  • The Goths had seven deities, as did the Romans, from whose names are derived our days of the week.
  • In Scriptural history there is a frequent recurrence to this number. E.g. in Revelation 1:16 -- "and He had in His right hand seven stars, " alluding to the seven churches of Asia. (The seven stars are depicted on a RWM's apron in the Scottish Constitution).
  • For us as Masons, King Solomon was seven years building the Temple. It was dedicated to the glory of God in the seventh month and the festival lasted seven days.
  • There are, as you stated, Brother Chris, our seven liberal arts and sciences.
  • We require seven Brethren to make a Lodge perfect and we have our seven steps on the winding staircase.
  • Reverting back to the Masonic apron, in the course of time aprons became embellished with much ornamentation until the present form of apron was instituted. There was no deliberation on the part of our ancient Brethren to place seven tassels on each side of the apron because the number seven has and probably always will be a sacred number in Masonic symbolism.

  • I sincerely hope you enjoy the research as much as I have.

    From: Gordon Charlton,

    That reminds me of a story. Whilst on holiday in Austria we participated in the games laid on for the evening by the tour company. We were part of a team of seven, and for each round of the game (a rather silly one involving bending over and throwing bowling balls between your legs) we adopted a different set of seven names.



  • The seven dwarfs
  • The seven deadly sins
  • The Trumpton fire brigade (a UK children's cartoon: They are Pugh, Pugh, Barney, Magrew, Cuthburt, Dibble and Grub)
  • The seven orders of architecture
  • The seven seas
  • The Seven Sisters

  • and so on.



  • Maya (my wife) reminds me that the seventh son of a seventh son is supposed to be born gifted. Apparently Donny Osmond was such a son. I pass no comment on his "gifts."
  • "The Penguin Dictionary of Curious and Interesting Numbers" notes (amongst other things) "If a, b are the shorter sides of a Pythagorean triangle, the seven divides one of a, b, a-b or a+b"
  • It also reminds us that there are 7 basically different patterns of symmetry for a frieze design, which I suppose may be of interest to an operative Mason. (I actually knew this as my father was in wallpaper for a time.)
  • It claims the Greeks called 7 the "rational diagonal" of a square of side 5, apparently *because* (7^2)+1=50, which makes no sense to me.
  • Finally it postulates that the "St. Ives" problem (As I was going to St. Ives, I met a man with seven wives. Every wife had seven sacks, etc) dates back over 3500 years, and can be traced to an Egyptian scribe. (This theory can be traced back, possibly more reliably, to one R. J. Gillingham, "Mathematics in the Time of the Pharaohs," MIT Press, 1972.)

  • From: Rick Reade



  • There are seven visible planets and luminaries (Sun, Moon, Mercury, Venus, Mars, Jupiter and Saturn). Each one rules a day of the week (Sun=Sunday, Saturn= Saturday, Moon=Monday, etc.) and that is where the seven day week came from. Each one is supposed to have a particular virtue or power.
  • Harold Percival believed that each one of us is an individual trinity, the "Triune Self", part of which re-exists in our mortal bodies, blah, blah, blah. It has seven minds:
    • body-mind
    • feeling-mind
    • desire-mind
    • rightness
    • reason
    • I-ness and
    • Selfness.
    When the Triune Self progresses to the next noetic level and becomes an "Intelligence", those seven minds become "faculties":
    • focus faculty
    • image faculty,
    • dark faculty
    • time faculty
    • motive faculty
    • I-Am faculty and
    • Light faculty.
    For more see "Thinking and Destiny; Adepts, Masters and Mahatmas; Masonry and Its Symbols (incorporated in the 11th ed. of T&D) by Harold W. Percival.

  • From: Kirk Crady,



  • Checking various sources for references to the number seven, I was struck by this quote from Manly P. Hall:
    "The 3 (spirit, mind, soul) descend into the 4 (the world), the sum being the 7, or the mystic nature of man, consisting of a threefold spiritual body and a fourfold material form. These are symbolized by the cube, which has six surfaces and a mysterious seventh point within..."
  • You may make of it what you will, but I would also observe, in reading the above quote, that the Masonic apron apparently illustrates his meaning quite beautifully: consisting of a triangle (3) fitted to a square (4). . . With this perspective in mind, its several permutations make for an interesting source of further thought.

  • From: Michael Sykuta,



  • From Masonic sources:
    "The 7 days of the week, the 7 sabbatical years, the 7 years of famine, the 7 years of plenty, the 7 years occupied in the building of King Solomon's Temple, and especially the 7 liberal arts and sciences."

  • From:Lucky Number 7 catherine yronwode



  • A circa 1930s bronze Lucky Coin in my possession bears images of what the designer considered to be The 7 Lucky Artifacts:
    • * wishbone
      * rabbit's foot
      * white elephant charm
      * key with heart-lock
      * four-leaf clover
      * swastika (the coin is pre-Hitlerian)
      * horseshoe
    These surround an All-Seeing Eye, a Masonic symbol. Beneath the eye are the words, "The All-Seeing Eye Guards You From Evil."
  • In the small town of Nevada City, California, there is a market called the Lucky 7 Grocery Store. The reference is to the fact that in some gambling games a score of 7 wins the turn.
  • When Inanna the Queen of Heaven (the major love, fertility, and war goddess of the Sumerians) descended into Hell, she was forced to pass through seven gates, at each of which she was required to remove one of her garments, until she stood before her sister Erishkigal the Queen of the Underworld, naked and defenseless. She was then struck dead by seven plagues. Later, upon her return from Hell, she passed though the same seven gates, at each of which she resumed one of her garments. (See Samuel Noah Kramer and Diane Wolkstein's "Inanna, Queen of Heaven and Earth" for the full text of what happened to her in Hell and how she got out alive.)
  • In African-American hoodoo there is are several formulas for anointing oil, soap, and floor wash that use the number seven. Among them are Seven Herb Bath, Gambler's Gold Lucky Seven Hand Wash, Seven-Eleven Holy Type Oil, and a relatively modern line of prod ucts marketed under the name Seven African Powers. These "powers" are better known in the African-Caribbean Santeria religion as the Orishas or natural forces of the African Yoruba people, who during slavery days became identified with seven Catholic saints. Images of the Seven African Powers can be found on Santeria votive candles.
  • The Seven Sisters is a term used to indicate the constellation of the Pleiades -- but The Seven Sisters of New Orleans were a family of hoodoo women who lived and practiced in the Crescent City in the 1920s - 30s. Mentioned by several of Harry Middleton Hyatt's informants, they were said to have a house "by the water" and were popular enough to became the subject of a blues song by the Texas musician J. T. "Funny Paper" Smith. Here are complete lyrics for "Seven Sisters Blues, Parts I and 2" recorded October 3rd, 1931 in Chicago and released on two sides of a 78 rpm record. Notice that the number 21 (3 times 7) also appears in this song. The transciption is by Chris Smith
  • SEVEN SISTERS BLUES - PARTS 1 and 2
    J. T. "Funny Paper" Smith

    PART 1

    They tell me Seven Sisters in New Orleans
    that can really fix a man up right
    They tell me Seven Sisters in New Orleans
    that can really fix a man up right
    And I'm headed for New Orleans, Louisiana,
    I'm travelin' both day and night.

    I hear them say the oldest Sister
    look just like she's 21
    I

    hear them say the oldest Sister
    look just like she's 21
    And said she can look right in your eyes
    and tell you just exactly what you want done.

    They tell me they've been hung,
    been bled, and been crucified
    They tell me they've been hung,
    been bled, and been crucified
    But I just want enough help
    to stand on the water and rule the tide.

    It's bound to be Seven Sisters,
    'cause I've heard it by everybody else
    It's bound to be Seven Sisters,
    I've heard it by everybody else
    Course, I'd love to take their word,

    but I'd rather go and see for myself.

    When I leave the Seven Sisters,
    I'll pile stones all around
    When I leave the Seven Sisters,
    I'll pile stones all around
    And go to my baby and tell her,
    "There's another Seven Sister man in town."

    Good morning, Seven Sisters,
    just thought I'd come down and see
    Good morning, Seven Sisters,
    I thought I'd come down to see

    Will you build me up where I'm torn down,
    and make me strong where I'm weak?

    PART 2

    I went to New Orleans, Louisiana,
    just on account of something I heard
    I went to New Orleans, Louisiana,
    just on account of something I heard
    The Seven Sisters told me everything I wanted to know,
    and they wouldn't let me speak a word.

    Now, it's Sarah, Minnie, Bertha,
    Holly, Dolly, Betty and Jane
    Sarah, Minnie, Bertha,
    Holly, Dolly, Betty and Jane

    You can't know them Sisters apart,
    because they all looks just the same.

    The Seven Sisters sent me away happy,
    'round the corner I met another little girl
    Seven Sisters sent me 'way happy,
    'round the corner I met another little girl
    She looked at me and smiled, and said,
    "Go, Devil, and destroy the world."

    [spoken] I'm gonna destroy it, too.

    [spoken] I'm all right now.

    Seven times a year
    the Seven Sisters will visit me in my sleep
    S

    even times a year
    the Seven Sisters will visit me all in my sleep
    And they said I won't have no trouble,
    and said I'll live twelve days in a week.

    Wanna go down in Louisiana,
    and get the hell right out of your bein'
    Wanna go down in Louisiana,
    and get right out of your bein'
    These Seven Sisters can do anything in Louisiana,
    but you'll have to go to New Orleans.
    As Funny Paper Smith's song indicates, the Seven Sisters demonstrated a "gift" or mark of power commonly found among hoodoo root workers: they could tell a client what was wrong before he or she spoke. This gift was also attributed to the Arkanasas conjure and spirit ualist Aunt Caroline Dye. Advertisements for such seers may make reference to their telepathic power with stock phrases such as "She tells all before you utter a word" or "Don't tell her -- let her tell you!"

    The famous Seven Sisters of New Orleans gave rise to numerous imitators, among them Ida Carter, a hoodoo women in Hogansville, Alabama, who called herself "Seven Sisters," despite being a single individual. In recent years the Seven Sisters of New Orleans name has became a brand of hoodoo products distributed by International Imports.
  • The theme of "seven lucky brothers" is a recurrent folkloric motif. I am reminded of the Ge rman folk tale (recorded by the Grimm brothers) of the "Seven Brothers Turned to Swans" and of the mid-20th century musical "Seven Brides for Seven Brothers."
  • This brings us back to the "Seventh Son" concept touched on earlier -- and the special luck attributed to the seventh son of a seventh son, as seen in Willie Dixon's blues song "The Seventh Son," recorded by Willie Mabon in 1955 and also by Mose Allison. Thanks to Chris Smith the transcription:

    THE SEVENTH SON
    by Willie Dixon (Arc/BMI)

    Now everybody's crying about the Seventh Son,
    In the whole round world there is only one;
    I'm the one, I'm the one,
    I'm the one, I'm the one, the one they call the Seventh Son.

    Now I can tell your future before it comes to pass,
    I can do things for you makes your heart feel glad;
    I can look at the skies and predict the rain,
    I can tell when a woman's got another man;
    I'm the one, I'm the one,
    I'm the one, I'm the one, the one they call the Seventh Son.

    I can hold you close and squeeze you tight,
    I can make you cry for me both day and night,
    I can heal the sick and raise the dead,
    I can make you little girls talk all out of your head;
    I'm the one, I'm the one,
    I'm

    the one, I'm the one, the one they call the Seventh Son.

    Now, I can talk these words that sound so sweet,
    And make your loving heart even skip a beat.
    I can take you, baby, and hold you in my arms,
    And make the flesh quiver on your lovely bones;
    I'm the one, I'm the one,
    I'm the one, I'm the one, the one they call the Seventh Son.

  • Quoting from "A Dictionary Of Superstitions" by Iona Opie and Moira Tatem (Oxford University Press, 1992):
    1579: Lupton's "Thousand Notable Things": "It is manifest by experience that the seuenth Male Chyld by iust order (neuer a
    Gyrle or Wench borne betweene) doth heele onely with touching
    through a naturall gyft, the Kings Euyll."
    ("The King's Evil" is the skin disease scrofula.)
  • The n there's the Muddy Waters' song, "Hootchie Cootchie Man" (written by WIllie Dixon) -- with its "seven doctors" --
    Hootchie Cootchie Man
    On th
    e seventh hour
    of the seventh day
    of the seventh month
    the seven doctors say
    "He were born for good luck
    that you'll see"
    I got seven hundred dollars
    don't you mess with me
    'cause i'm the hootchie cootchie man...

  • From: Yoke Lim



  • In Chinese culture, the number 7 also features rather prominently in some aspects of life. For example, the seventh day of the first moon of the lunar year is known as Human's Day. That day is considered the birthday of all human beings universally. That is why a Chinese is deemed to be a year older on that day, regardless of what the actual date of birth is. But this is not to say that a Chinese does not celebrate a birthday on the actual day of birth. I have no idea how far back in time this idea started, but as I write this, I am struck by the coincidence of the Christian concept of creation of the world by the seventh day as related in Genesis.
  • Similarly, on a death, a special ceremony is held on the 49th day after death, that is, 7 X 7 days. It signifies the final parting.

  • From: (DHAND302)



  • I came across a reference (in Encyclopedia Britannica, actually) to the "Shichi-fuku-jin," or the Seven Gods of Luck in Japanese folklore. They're described as comical deities often depicted riding on a treasure ship with various magical implements, such as a hat of invisibility, rolls of brocade, an inexhaustible purse, keys to the divine treasure-house, cloves, scrolls or books, a lucky rain hat, or a robe of feathers. I've never heard of these whimsical little dudes before, but I instinctively like them a lot. Yet when I went to the library to research this a bit further (at least find a good picture of them) I found nary a trace.
    Anybody else know anything more?

  • From: (WeldonKees) (Paul Edson)



  • The "shichi-fukujin," translated either as the "Seven Gods of Happiness" or "Seven Gods of Luck" are personifications of earthly happiness in Japanese folk religion. They are:
  • HOTEI: the "fat" or "laughing" Buddha who personifies your garden-variety mirth and merriment.
  • BISHAMONTEN: the watchman
  • FUKUROKUJU: the god of longevity
  • JUROJIN: the god of scholarship
  • DAIKOKU: the god of nutrition
  • EBISU: the god of fishing
  • BENZAITEN: the goddess of music.
  • These seven are often portrayed together riding on a treasure ship, but may also be carved or depicted individually. Representations are often in the form of wooden or ivory amulets and most commonly are used to pin together the kimono. I don't have any further information about what objects are generally carried by or associated with each, sorry.
    These seven gods are probably an expansion of earlier Chinese deities who fulfilled the same sorts of functions. The Chinese deities were five in number, dressed in the red robes of civil servants, and each was usually accompanied by a bat. In fact, five bats depicted together often stand in for the gods as a symbol of luck.
    (Information from "The Dictionary of Symbolism" by Hans Biedermann and from my brother, who has a master's degree in Japanese culture and language.)

  • Chakras Chakra - A Wisdom Archive on Chakra and Chakras

    Thursday, May 29, 2008 0
    Chakras Chakra - A Wisdom Archive on Chakra and Chakras

    Chakras Chakra  - Chakras are energy centres which govern the subtle, psychosomatic aspects of our inner being. This Sanskrit term means wheel or disk, and when the chakras are awakened, they turn in a clockwise direction. The chakras open up like flowers and pour out their qualities re-establishing our inner balance and restoring our health and form.A Wisdom Archive on Chakra and Chakras




    Of the many chakras within the human body, seven have been identified as major. Chakras are first mentioned in the Vedas, ancient Hindu texts of knowledge.


    What is Chakras?


    Chakras are energy centres which govern the subtle, psychosomatic aspects of our inner being. This Sanskrit term means wheel or disk, and when the chakras are awakened, they turn in a clockwise direction. The chakras open up like flowers and pour out their qualities re-establishing our inner balance and restoring our health and form.


    Of the many chakras within the human body, seven have been identified as major. Chakras are first mentioned in the Vedas, ancient Hindu texts of knowledge.


    The major chakras are whirling energy centers, which in general are about three to four inches in diameter. They control and energize the vital organs of the visible physical body, and work like power stations to supply life energy to them.


    When the power station malfunctions, the vital organs become sick or diseased, because they lack the enough life energy to operate properly. Minor chakras are about one to two inches in diameter and the mini chakras are even smaller. Both the minor and mini chakras control and energize the less important parts of the visible physical body. In general, the chakras interpenetrate and extend beyond the visible physical body.


    Chakras: The seven chakras

    The conventional system has seven charkas:


    7. Sahasrara Chakra


    Situated in the limbic area, it represents the integration of all the chakras and all the aspects of the Divine within us. The Sahasrara is the destination, a holy place filled with the silence and the bliss of the Spirit.


    6. Agnya Chakra


    Situated in the middle of the forehead,at the optic chiasm, where the channels of the subtle system cross. The agnya is the straight and narrow way leading to the Kingdom of Heaven, the state of thoughtless awareness. It is the centre of forgiveness.


    5. Vishuddhi Chakra


    Situated in the neck and the throat, this centre is in charge of every aspect of communication between human beings. From a physical point of view, it controls the cervical plexus. It governs the five senses and enables us to achieve the witness state.


    4. Anahat Chakra


    Situated behind the sternum, where antibodies are produced to protect our subtle system. This chakra gives a sense of security. It controls the heart plexus.


    3. Nabhi Chakra


    This centre is the seat of our attention, and it transmits material well-being and inner peace. It controls the solar plexus..


    2. Swadhistana Chakra


    This centre gravitates around the Nabhi, providing support for its action and creating the area of the Void. It symbolizes the creative sense within us. When the Kundalini rises, it enters the Nabhi, goes down to the Swadhistan and up again to the Nabhi. The Swadhistan controls the aortic plexus.


    1. Mooladhara Chakra


    "Moola" means root, and "adhara" the support. This chakra brings support and protection to the roots at Mooladhara, to the Kundalini, and to the whole subtle system. It is at the base of the left channel. It controls the pelvic plexus and gives innocence and wisdom.


    Chakras: System with eleven Chakras


    There is also a system that identifies eleven different charkas instead of the traditional seven charkas:


    Basic Chakra


    The basic chakra is located at the base of the spine or the coccyx area. This controls, energizes and strengths the whole visible physical body, especially the spine, the production and the quality of blood produced, the adrenal glands, the tissues of the body, the internal and sexual organs. People with highly activated basic chakra are usually healthy.


    Sex Chakra


    This chakra is located on the pubic area. It controls and energizes the sexual organs and the bladder.


    Meng Mein Chakra


    The meng mein chakra is located at the back of the navel. It serves as a 'pumping station' in the spine and is responsible for the upward flow of subtle pranic energies coming from the basic chakra. To avoid adverse effects, the meng mein chakra of infants, children, pregnant women and very old people should not be energized.


    Navel Chakra


    This chakra is located on the navel and it affects the general vitality of a person. Malfunctioning of the naval chakra results in constipation, appendicitis and difficulty in giving birth, low vitality and other intestine related diseases.


    Spleen Chakra


    The front spleen chakra is located on the left part of the abdomen between the front solar plexus chakra and the naval chakra. The front and back spleen chakras control and energize the spleen. The spleen purifies the blood of disease-causing germs. It also destroys worn-out blood cells.

    Solar Plexus Chakra


    A human body contains two solar plexus chakras�the one located at the solar plexus area and the other in the back. Both controls and energizes the diaphragm, pancreas, liver, stomach and to a certain extent energizes the large and small intestines, appendix, lungs, heart and other parts of the body. The solar plexus chakra is also referred to as the 'energy clearing house center', mainly because the subtle energies from the lower chakras and from the higher chakras pass through it. The whole body can be energized through the solar plexus chakra. Malfunctioning of this may cause diabetes, ulcer, hepatitis, heart ailments and other illness related to the organs mentioned above.


    Heart Chakra


    Like the solar plexus, the human body contains two heart chakras, one located at the center of the chest, called front heart chakra, and the other located at the back of the heart, referred to as back heart chakra. The front heart chakra energizes and controls the heart, the thymus gland and the circulatory system. Malfunctioning of the front heart chakra manifests as heart and circulatory ailments. The back heart chakra primarily controls and energizes the lungs and, to a lesser degree, the heart and the thymus gland. Malfunctioning of the back heart chakra is marked as lung problems such as asthma, tuberculosis, and others.


    Throat Chakra

    This is located at the center of the throat. It controls and energizes the throat, the thyroid glands, parathyroid glands, and lymphatic system and to a certain degree, also influences the sex chakra.


    Ajna Chakra


    Also known as master chakra, the ajna chakra is located at the area between the eyebrows. It controls and energizes the pituitary gland, the endocrine glands and energizes the brain to a certain extent.


    Forehead Chakra


    This is located at the center of the forehead. It controls and energizes the pineal gland and the nervous system. Malfunctioning of the forehead chakra may result in the loss of memory, paralysis and epilepsy.


    Crown Chakra


    The crown chakra is located at the crown of the head. It controls and energizes the pineal gland, the brain and the entire body. It is also one of the major entry points of prana into the body.


    Chakras and sound


    According to Hindu beliefs, everything in the universe is made of sound. Each chakra has what is called a "seed sound". These seed sounds are the symbolic representations of the energy pattern of each chakra and hold its essence. Seed sounds are also referred to as bija mantras. When properly preforming these mantras, the individual resonates with the particular chakra. Crystal bowls or tuning forks are often used to aid those wishing to resonate with these wheels of light.


    Chakras: Relationship between energy body and the physical body


    Both the energy body and the visible physical body are so closely related that what affects one, affects the other and vice-versa. For instance, if the bioplasmic throat is weakened, then this may manifest on the visible physical body as cough, cold, sore throat, tonsillitis or other throat-related problems. Should a person accidentally cut his skin, there is a corresponding pranic leak in the area where there is bleeding. Initially, the affected area where there is a cut or sprain would become temporarily brighter due to pranic leak but would inevitably become grayish because of pranic depletion. If any part of the energy body is weakened either because of pranic congestion or depletion, the visible physical counterpart would either malfunction or become susceptible to infection. For example, a depleted solar plexus and liver may manifest as jaundice or hepatitis.


    From the given examples, it becomes quite clear that the energy body and the visible physical body affect each other. By healing the energy body, the visible physical body gets healed in the process. This is called the Law of Correspondence. By regularly cleansing and energizing with prana, the nearsighted eyes would gradually improve and heal. A person with heart enlargement can be relieved in one or two sessions by simply decongesting the affected heart, shoulder, and upper left arm areas. Complete cure would take at least several months. By decongesting and energizing the head area, headaches can be removed in a few minutes.


    Enlightenment - Spiritual Enlightenment


    A wisdom archive for Spiritual Enlightenment with articles, interviews and personal experiences of enlightenment. Spiritual Enlightenment and Spiritual Awakening is the primary goal of almost all spiritual practices, traditions and religions and for any spiritual seeker. There are many names for this awakened state of Consciousness depending on what culture and tradition we belong to.


    "A human being is a part of a whole, called by us universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest... a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty."



    - Albert Einstein

    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