Text, Meaning & Explanation
श्रुत्वा धर्मानशेषेण पावनानि च सर्वशः।
युधिष्ठिरः शान्तनवं पुनरेवाभ्यभाषत॥१॥
Roman Transliterationshrutvaa dharmaanasheshena paavanaani cha sarvashah|
yudhishthirah shaantanavam punarevaabhyabhaashata||1||śrutvā dharmānaśeṣeṇa pāvanāni ca sarvaśaḥ|
yudhiṣṭhiraḥ śāntanavaṃ punarevābhyabhāṣata||1||
Meaning
Vaiśampāyana reports that Yudhiṣṭhira, having heard extensive teachings on dharma, asks Bhishma again.Vaiśampāyana reports that Yudhiṣṭhira, having heard extensive teachings on dharma, asks Bhishma again.Vaiśampāyana reports that Yudhiṣṭhira, having heard extensive teachings on dharma, asks Bhīṣma again.
Explanation
The opening scene places the hymn within an ethical dialogue, not an isolated list of magic words.
किमेकं दैवतं लोके किं वाप्येकं परायणम्।
स्तुवन्तः कं कमर्चन्तः प्राप्नुयुर्मानवाः शुभम्॥२॥
Roman Transliterationkimekam daivatam loke kim vaapyekam paraayanam|
stuvantah kam kamarchantah praapnuyurmaanavaah shubham||2||kimekaṃ daivataṃ loke kiṃ vāpyekaṃ parāyaṇam|
stuvantaḥ kaṃ kamarcantaḥ prāpnuyurmānavāḥ śubham||2||
Meaning
Yudhiṣṭhira asks who is the one highest deity and refuge, and whom people should praise and worship for the good.
Explanation
The six traditional questions begin here; they seek theological orientation and a practical way of devotion.
को धर्मः सर्वधर्माणां भवतः परमो मतः।
किं जपन्मुच्यते जन्तुर्जन्मसंसारबन्धनात्॥३॥
Roman Transliterationko dharmah sarvadharmaanaam bhavatah paramo matah|
kim japanmuchyate janturjanmasamsaarabandhanaat||3||ko dharmaḥ sarvadharmāṇāṃ bhavataḥ paramo mataḥ|
kiṃ japanmucyate janturjanmasaṃsārabandhanāt||3||
Meaning
He asks which dharma is highest and which remembrance frees a creature from the bonds of repeated birth.
Explanation
Japa and liberation are questions at this point, not yet universal prescriptions for all readers.
जगत्प्रभुं देवदेवमनन्तं पुरुषोत्तमम्।
स्तुवन् नामसहस्रेण पुरुषः सततोत्थितः॥४॥
Roman Transliterationjagatprabhum devadevamanantam purushottamam|
stuvan naamasahasrena purushah satatotthitah||4||jagatprabhuṃ devadevamanantaṃ puruṣottamam|
stuvan nāmasahasreṇa puruṣaḥ satatotthitaḥ||4||
Meaning
Bhishma replies that the continually attentive person praises the eternal Lord of the universe with a thousand names.Bhishma replies that the continually attentive person praises the eternal Lord of the universe with a thousand names.Bhīṣma replies that the continually attentive person praises the eternal Lord of the universe with a thousand names.
Explanation
The answer establishes Vishnu as its devotional addressee in Bhishma's voice.The answer establishes Vishnu as its devotional addressee in Bhishma's voice.The answer establishes Viṣṇu as its devotional addressee in Bhīṣma's voice.
तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम्।
ध्यायन् स्तुवन् नमस्यंश्च यजमानस्तमेव च॥५॥
Roman Transliterationtameva chaarchayannityam bhaktyaa purushamavyayam|
dhyaayan stuvan namasyamshcha yajamaanastameva cha||5||tameva cārcayannityaṃ bhaktyā puruṣamavyayam|
dhyāyan stuvan namasyaṃśca yajamānastameva ca||5||
Meaning
He describes loving worship through contemplation, praise, salutation and offering to the imperishable person.
Explanation
These are named as modes of devotion; this work does not prescribe specialized ritual procedures.
अनादिनिधनं विष्णुं सर्वलोकमहेश्वरम्।
लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो भवेत्॥६॥
Roman Transliterationanaadinidhanam vishnum sarvalokamaheshvaram|
lokaadhyaksham stuvannityam sarvaduhkhaatigo bhavet||6||anādinidhanaṃ viṣṇuṃ sarvalokamaheśvaram|
lokādhyakṣaṃ stuvannityaṃ sarvaduḥkhātigo bhavet||6||
Meaning
Praise of beginningless Vishnu, lord of all worlds, is held to carry the devotee beyond sorrow.Praise of beginningless Vishnu, lord of all worlds, is held to carry the devotee beyond sorrow.Praise of beginningless Viṣṇu, lord of all worlds, is held to carry the devotee beyond sorrow.
Explanation
The promise belongs to the hymn's devotional viewpoint, not a clinical claim of immediate relief.
ब्रह्मण्यं सर्वधर्मज्ञं लोकानां कीर्तिवर्धनम्।
लोकनाथं महद्भूतं सर्वभूतभवोद्भवम्॥७॥
Roman Transliterationbrahmanyam sarvadharmajnam lokaanaam keertivardhanam|
lokanaatham mahadbhootam sarvabhootabhavodbhavam||7||brahmaṇyaṃ sarvadharmajñaṃ lokānāṃ kīrtivardhanam|
lokanāthaṃ mahadbhūtaṃ sarvabhūtabhavodbhavam||7||
Meaning
Vishnu is presented as dharma-knowing, lord of worlds and source of beings.Vishnu is presented as dharma-knowing, lord of worlds and source of beings.Viṣṇu is presented as dharma-knowing, lord of worlds and source of beings.
Explanation
Sarvabhūta-bhavodbhava links ethical life to a larger vision of the cosmos.
एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः।
यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा॥८॥
Roman Transliterationesha me sarvadharmaanaam dharmo’dhikatamo matah|
yadbhaktyaa pundareekaaksham stavairarchennarah sadaa||8||eṣa me sarvadharmāṇāṃ dharmo'dhikatamo mataḥ|
yadbhaktyā puṇḍarīkākṣaṃ stavairarcennaraḥ sadā||8||
Meaning
Bhishma regards devoted praise of lotus-eyed Vishnu as the foremost dharma in this teaching.Bhishma regards devoted praise of lotus-eyed Vishnu as the foremost dharma in this teaching.Bhīṣma regards devoted praise of lotus-eyed Viṣṇu as the foremost dharma in this teaching.
Explanation
This is the position of the Mahābhārata speaker; other Hindu traditions state their priorities differently.
परमं यो महत्तेजः परमं यो महत्तपः।
परमं यो महद्ब्रह्म परमं यः परायणम्॥९॥
Roman Transliterationparamam yo mahattejah paramam yo mahattapah|
paramam yo mahadbrahma paramam yah paraayanam||9||paramaṃ yo mahattejaḥ paramaṃ yo mahattapaḥ|
paramaṃ yo mahadbrahma paramaṃ yaḥ parāyaṇam||9||
Meaning
He is supreme radiance, austerity, Brahman and the final refuge.
Explanation
The dense superlatives prepare the transition to the long sequence of names.
पवित्राणां पवित्रं यो मङ्गलानां च मङ्गलम्।
दैवतं दैवतानां च भूतानां योऽव्ययः पिता॥१०॥
Roman Transliterationpavitraanaam pavitram yo mangalaanaam cha mangalam|
daivatam daivataanaam cha bhootaanaam yo’vyayah pitaa||10||pavitrāṇāṃ pavitraṃ yo maṅgalānāṃ ca maṅgalam|
daivataṃ daivatānāṃ ca bhūtānāṃ yo'vyayaḥ pitā||10||
Meaning
Most pure and auspicious, he is the lasting source of all beings.
Explanation
The paternal term describes source and care within the passage's theology, not biological parentage.
यतः सर्वाणि भूतानि भवन्त्यादियुगागमे।
यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये॥११॥
Roman Transliterationyatah sarvaani bhootaani bhavantyaadiyugaagame|
yasmimshcha pralayam yaanti punareva yugakshaye||11||yataḥ sarvāṇi bhūtāni bhavantyādiyugāgame|
yasmiṃśca pralayaṃ yānti punareva yugakṣaye||11||
Meaning
Beings arise from him at the beginning of an age and return to him as an age ends.
Explanation
Creation and dissolution are presented in cyclical cosmological language.
तस्य लोकप्रधानस्य जगन्नाथस्य भूपते।
विष्णोर्नामसहस्रं मे शृणु पापभयापहम्॥१२॥
Roman Transliterationtasya lokapradhaanasya jagannaathasya bhoopate|
vishnornaamasahasram me shrinu paapabhayaapaham||12||tasya lokapradhānasya jagannāthasya bhūpate|
viṣṇornāmasahasraṃ me śṛṇu pāpabhayāpaham||12||
Meaning
Bhishma invites Yudhiṣṭhira to hear the thousand names of the world-lord.Bhishma invites Yudhiṣṭhira to hear the thousand names of the world-lord.Bhīṣma invites Yudhiṣṭhira to hear the thousand names of the world-lord.
Explanation
The invitation marks the formal boundary between the conversational frame and the name verses.
यानि नामानि गौणानि विख्यातानि महात्मनः।
ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये॥१३॥
Roman Transliterationyaani naamaani gaunaani vikhyaataani mahaatmanah|
rishibhih parigeetaani taani vakshyaami bhootaye||13||yāni nāmāni gauṇāni vikhyātāni mahātmanaḥ|
ṛṣibhiḥ parigītāni tāni vakṣyāmi bhūtaye||13||
Meaning
He promises to recite epithets celebrated by seers for the hearer's welfare.
Explanation
Gauṇa nāmāni are quality-based epithets; their number depends on how commentators resolve compounds and repeats.
विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः।
भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः॥१॥
Roman Transliterationvishvam vishnurvashatkaaro bhootabhavyabhavatprabhuh|
bhootakridbhootabhridbhaavo bhootaatmaa bhootabhaavanah||1||viśvaṃ viṣṇurvaṣaṭkāro bhūtabhavyabhavatprabhuḥ|
bhūtakṛdbhūtabhṛdbhāvo bhūtātmā bhūtabhāvanaḥ||1||
Meaning
The universe itself is named Vishnu: creator, sustainer, indwelling self and lord of past, present and future.The universe itself is named Vishnu: creator, sustainer, indwelling self and lord of past, present and future.The universe itself is named Viṣṇu: creator, sustainer, indwelling self and lord of past, present and future.
Explanation
The nine opening epithets move from the visible cosmos to the power that brings beings into being; vaṣaṭkāra evokes the sacrificial utterance.
पूतात्मा परमात्मा च मुक्तानां परमा गतिः।
अव्ययः पुरुषः साक्षी क्षेत्रज्ञोऽक्षर एव च॥२॥
Roman Transliterationpootaatmaa paramaatmaa cha muktaanaam paramaa gatih|
avyayah purushah saakshee kshetrajno’kshara eva cha||2||pūtātmā paramātmā ca muktānāṃ paramā gatiḥ|
avyayaḥ puruṣaḥ sākṣī kṣetrajño'kṣara eva ca||2||
Meaning
The pure Self and supreme Self are the changeless witness, knower of the field and final refuge of the liberated.
Explanation
Kṣetrajña is a philosophical name; it is not a claim that every individual self is simply interchangeable with Vishnu across all schools.Kṣetrajña is a philosophical name; it is not a claim that every individual self is simply interchangeable with Vishnu across all schools. is a philosophical name; it is not a claim that every individual self is simply interchangeable with Viṣṇu across all schools.
योगो योगविदां नेता प्रधानपुरुषेश्वरः।
नारसिंहवपुः श्रीमान् केशवः पुरुषोत्तमः॥३॥
Roman Transliterationyogo yogavidaam netaa pradhaanapurusheshvarah|
naarasimhavapuh shreemaan keshavah purushottamah||3||yogo yogavidāṃ netā pradhānapuruṣeśvaraḥ|
nārasiṃhavapuḥ śrīmān keśavaḥ puruṣottamaḥ||3||
Meaning
He is yoga and the guide of yogins, lord of primordial nature and person, appearing as Narasiṃha and Keśava.
Explanation
The verse brings metaphysical titles alongside an avatāra form; these two layers should not be collapsed into a single physical description.
सर्वः शर्वः शिवः स्थाणुर्भूतादिर्निधिरव्ययः।
संभवो भावनो भर्ता प्रभवः प्रभुरीश्वरः॥४॥
Roman Transliterationsarvah sharvah shivah sthaanurbhootaadirnidhiravyayah|
sambhavo bhaavano bhartaa prabhavah prabhureeshvarah||4||sarvaḥ śarvaḥ śivaḥ sthāṇurbhūtādirnidhiravyayaḥ|
saṃbhavo bhāvano bhartā prabhavaḥ prabhurīśvaraḥ||4||
Meaning
All-pervading and auspicious, he is the stable ground, source, supporter and sovereign of beings.
Explanation
Names such as Shiva and Śarva also occur in Shaiva literature; their presence here deserves cross-tradition respect, not a forced erasure of distinct traditions.Names such as ShivaŚiva and Śarva also occur in Shaiva literature; their presence here deserves cross-tradition respect, not a forced erasure of distinct traditions. also occur in Śaiva literature; their presence here deserves cross-tradition respect, not a forced erasure of distinct traditions.
स्वयंभूः शम्भुरादित्यः पुष्कराक्षो महास्वनः।
अनादिनिधनो धाता विधाता धातुरुत्तमः॥५॥
Roman Transliterationsvayambhooh shambhuraadityah pushkaraaksho mahaasvanah|
anaadinidhano dhaataa vidhaataa dhaaturuttamah||5||svayaṃbhūḥ śambhurādityaḥ puṣkarākṣo mahāsvanaḥ|
anādinidhano dhātā vidhātā dhāturuttamaḥ||5||
Meaning
Self-existent and benevolent, he is the sunlike source and ordainer without beginning or end.
Explanation
Dhātā and vidhātā highlight sustaining and apportioning roles, rather than a measurable mechanism of creation.
अप्रमेयो हृषीकेशः पद्मनाभोऽमरप्रभुः।
विश्वकर्मा मनुस्त्वष्टा स्थविष्ठः स्थविरो ध्रुवः॥६॥
Roman Transliterationaprameyo hrisheekeshah padmanaabho’maraprabhuh|
vishvakarmaa manustvashtaa sthavishthah sthaviro dhruvah||6||aprameyo hṛṣīkeśaḥ padmanābho'maraprabhuḥ|
viśvakarmā manustvaṣṭā sthaviṣṭhaḥ sthaviro dhruvaḥ||6||
Meaning
Unmeasurable Hṛṣīkeśa, lotus-naveled one, is cosmic artisan, ancient seer and steady presence.
Explanation
Hṛṣīkeśa is commonly understood as lord of the senses; the craftsman names use cosmic-creation imagery.
अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः।
प्रभूतस्त्रिककुब्धाम पवित्रं मङ्गलं परम्॥७॥
Roman Transliterationagraahyah shaashvatah krishno lohitaakshah pratardanah|
prabhootastrikakubdhaama pavitram mangalam param||7||agrāhyaḥ śāśvataḥ kṛṣṇo lohitākṣaḥ pratardanaḥ|
prabhūtastrikakubdhāma pavitraṃ maṅgalaṃ param||7||
Meaning
Beyond grasping yet eternal, the dark-hued Krishna is pure and supreme auspiciousness.
Explanation
Colour and cosmic direction imagery are poetic; no single iconographic portrait exhausts these names.
ईशानः प्राणदः प्राणो ज्येष्ठः श्रेष्ठः प्रजापतिः।
हिरण्यगर्भो भूगर्भो माधवो मधुसूदनः॥८॥
Roman Transliterationeeshaanah praanadah praano jyeshthah shreshthah prajaapatih|
hiranyagarbho bhoogarbho maadhavo madhusoodanah||8||īśānaḥ prāṇadaḥ prāṇo jyeṣṭhaḥ śreṣṭhaḥ prajāpatiḥ|
hiraṇyagarbho bhūgarbho mādhavo madhusūdanaḥ||8||
Meaning
He gives life, is life itself, primordial and excellent, Madhava and slayer of Madhu.
Explanation
Madhusūdana invokes a mythic demon-slaying narrative; hiraṇyagarbha opens a different, cosmological register.
ईश्वरो विक्रमी धन्वी मेधावी विक्रमः क्रमः।
अनुत्तमो दुराधर्षः कृतज्ञः कृतिरात्मवान्॥९॥
Roman Transliterationeeshvaro vikramee dhanvee medhaavee vikramah kramah|
anuttamo duraadharshah kritajnah kritiraatmavaan||9||īśvaro vikramī dhanvī medhāvī vikramaḥ kramaḥ|
anuttamo durādharṣaḥ kṛtajñaḥ kṛtirātmavān||9||
Meaning
Sovereign, powerful archer and discerning knower, he is incomparable and mindful of good deeds.
Explanation
The combination resists reducing divinity to force alone; knowing and ethical responsiveness are also praised.
सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः।
अहः संवत्सरो व्यालः प्रत्ययः सर्वदर्शनः॥१०॥
Roman Transliterationsureshah sharanam sharma vishvaretaah prajaabhavah|
ahah samvatsaro vyaalah pratyayah sarvadarshanah||10||sureśaḥ śaraṇaṃ śarma viśvaretāḥ prajābhavaḥ|
ahaḥ saṃvatsaro vyālaḥ pratyayaḥ sarvadarśanaḥ||10||
Meaning
Lord and refuge of the gods, he is shelter, the seed of creation and witness of days and years.
Explanation
Temporal names expand praise from a personified deity toward the rhythms by which life is lived.
अजः सर्वेश्वरः सिद्धः सिद्धिः सर्वादिरच्युतः।
वृषाकपिरमेयात्मा सर्वयोगविनिःसृतः॥११॥
Roman Transliterationajah sarveshvarah siddhah siddhih sarvaadirachyutah|
vrishaakapirameyaatmaa sarvayogavinihsritah||11||ajaḥ sarveśvaraḥ siddhaḥ siddhiḥ sarvādiracyutaḥ|
vṛṣākapirameyātmā sarvayogaviniḥsṛtaḥ||11||
Meaning
Unborn, imperishable Acyuta, he is the origin and completion of all forms of yogic striving.
Explanation
Acyuta means one who does not fall from his nature, not an exemption from every difficulty in a devotee's life.
वसुर्वसुमनाः सत्यः समात्माऽसम्मितः समः।
अमोघः पुण्डरीकाक्षो वृषकर्मा वृषाकृतिः॥१२॥
Roman Transliterationvasurvasumanaah satyah samaatmaa’sammitah samah|
amoghah pundareekaaksho vrishakarmaa vrishaakritih||12||vasurvasumanāḥ satyaḥ samātmā'sammitaḥ samaḥ|
amoghaḥ puṇḍarīkākṣo vṛṣakarmā vṛṣākṛtiḥ||12||
Meaning
He is wealth and the generous mind, truth, evenness and lotus-eyed beneficence.
Explanation
The recurring vṛṣa names invoke righteousness and strength; translating each occurrence identically may flatten the poem.
रुद्रो बहुशिरा बभ्रुर्विश्वयोनिः शुचिश्रवाः।
अमृतः शाश्वतः स्थाणुर्वरारोहो महातपाः॥१३॥
Roman Transliterationrudro bahushiraa babhrurvishvayonih shuchishravaah|
amritah shaashvatah sthaanurvaraaroho mahaatapaah||13||rudro bahuśirā babhrurviśvayoniḥ śuciśravāḥ|
amṛtaḥ śāśvataḥ sthāṇurvarāroho mahātapāḥ||13||
Meaning
Rudra, many-headed and origin of the cosmos, he is immortal, enduring and ascetically powerful.
Explanation
The hymn shares sacred vocabulary with other Hindu traditions, while giving it a specifically Vishnu-directed context.The hymn shares sacred vocabulary with other Hindu traditions, while giving it a specifically Vishnu-directed context.The hymn shares sacred vocabulary with other Hindu traditions, while giving it a specifically Viṣṇu-directed context.
सर्वगः सर्वविद्भानुर्विष्वक्सेनो जनार्दनः।
वेदो वेदविदव्यङ्गो वेदाङ्गो वेदवित् कविः॥१४॥
Roman Transliterationsarvagah sarvavidbhaanurvishvakseno janaardanah|
vedo vedavidavyango vedaango vedavit kavih||14||sarvagaḥ sarvavidbhānurviṣvakseno janārdanaḥ|
vedo vedavidavyaṅgo vedāṅgo vedavit kaviḥ||14||
Meaning
All-reaching, all-knowing Janārdana is associated with Veda, its limbs and wisdom.
Explanation
Here veda is both sacred knowledge and a theological epithet; one should not confuse it with an empirical claim to know every human fact.
लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः कृताकृतः।
चतुरात्मा चतुर्व्यूहश्चतुर्दंष्ट्रश्चतुर्भुजः॥१५॥
Roman Transliterationlokaadhyakshah suraadhyaksho dharmaadhyakshah kritaakritah|
chaturaatmaa chaturvyoohashchaturdamshtrashchaturbhujah||15||lokādhyakṣaḥ surādhyakṣo dharmādhyakṣaḥ kṛtākṛtaḥ|
caturātmā caturvyūhaścaturdaṃṣṭraścaturbhujaḥ||15||
Meaning
Overseer of worlds and dharma, he has manyfold selves, manifestations and arms.
Explanation
Caturvyūha is especially important in Vaiṣṇava theology; its doctrinal unpacking differs by lineage.
भ्राजिष्णुर्भोजनं भोक्ता सहिष्णुर्जगदादिजः।
अनघो विजयो जेता विश्वयोनिः पुनर्वसुः॥१६॥
Roman Transliterationbhraajishnurbhojanam bhoktaa sahishnurjagadaadijah|
anagho vijayo jetaa vishvayonih punarvasuh||16||bhrājiṣṇurbhojanaṃ bhoktā sahiṣṇurjagadādijaḥ|
anagho vijayo jetā viśvayoniḥ punarvasuḥ||16||
Meaning
Radiant source, food and eater, he is victorious, patient and ever renewed.
Explanation
Pairing food with its enjoyer expresses interdependence and is not a rule about any particular diet.
उपेन्द्रो वामनः प्रांशुरमोघः शुचिरूर्जितः।
अतीन्द्रः संग्रहः सर्गो धृतात्मा नियमो यमः॥१७॥
Roman Transliterationupendro vaamanah praamshuramoghah shuchiroorjitah|
ateendrah samgrahah sargo dhritaatmaa niyamo yamah||17||upendro vāmanaḥ prāṃśuramoghaḥ śucirūrjitaḥ|
atīndraḥ saṃgrahaḥ sargo dhṛtātmā niyamo yamaḥ||17||
Meaning
He is Upendra, Vāmana, unfailing, pure and the principle of restraint and order.
Explanation
Vāmana connects the namelist to a well-known avatāra narrative; niyama and yama invite ethical reflection.
वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः।
अतीन्द्रियो महामायो महोत्साहो महाबलः॥१८॥
Roman Transliterationvedyo vaidyah sadaayogee veerahaa maadhavo madhuh|
ateendriyo mahaamaayo mahotsaaho mahaabalah||18||vedyo vaidyaḥ sadāyogī vīrahā mādhavo madhuḥ|
atīndriyo mahāmāyo mahotsāho mahābalaḥ||18||
Meaning
Knowable yet transcending senses, he is the healer, ever-yoked presence and immense strength.
Explanation
Vaidya and bheṣaja elsewhere have healing associations, but the hymn is not evidence of a medical treatment.
महाबुद्धिर्महावीर्यो महाशक्तिर्महाद्युतिः।
अनिर्देश्यवपुः श्रीमानमेयात्मा महाद्रिधृक्॥१९॥
Roman Transliterationmahaabuddhirmahaaveeryo mahaashaktirmahaadyutih|
anirdeshyavapuh shreemaanameyaatmaa mahaadridhrik||19||mahābuddhirmahāvīryo mahāśaktirmahādyutiḥ|
anirdeśyavapuḥ śrīmānameyātmā mahādridhṛk||19||
Meaning
Great in intelligence, force, splendor and power, his form exceeds precise description.
Explanation
The repeated mahā- creates a deliberate crescendo; it does not mean devotees can measure divine power numerically.
महेष्वासो महीभर्ता श्रीनिवासः सतां गतिः।
अनिरुद्धः सुरानन्दो गोविन्दो गोविदां पतिः॥२०॥
Roman Transliterationmaheshvaaso maheebhartaa shreenivaasah sataam gatih|
aniruddhah suraanando govindo govidaam patih||20||maheṣvāso mahībhartā śrīnivāsaḥ satāṃ gatiḥ|
aniruddhaḥ surānando govindo govidāṃ patiḥ||20||
Meaning
Great archer, bearer of earth, abode of Shri and Govinda, he offers the good a destination.Great archer, bearer of earth, abode of Shri and Govinda, he offers the good a destination.Great archer, bearer of earth, abode of Śrī and Govinda, he offers the good a destination.
Explanation
Śrīnivāsa links divinity with Śrī/Lakṣmī; Govinda has several traditional etymologies.
मरीचिर्दमनो हंसः सुपर्णो भुजगोत्तमः।
हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः॥२१॥
Roman Transliterationmareechirdamano hamsah suparno bhujagottamah|
hiranyanaabhah sutapaah padmanaabhah prajaapatih||21||marīcirdamano haṃsaḥ suparṇo bhujagottamaḥ|
hiraṇyanābhaḥ sutapāḥ padmanābhaḥ prajāpatiḥ||21||
Meaning
Ray, swan, noble bird and serpent are joined to the golden-naveled creator image.
Explanation
The natural images are symbolic epithets, not a zoological description of one being.
अमृत्युः सर्वदृक् सिंहः सन्धाता सन्धिमान् स्थिरः।
अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा॥२२॥
Roman Transliterationamrityuh sarvadrik simhah sandhaataa sandhimaan sthirah|
ajo durmarshanah shaastaa vishrutaatmaa suraarihaa||22||amṛtyuḥ sarvadṛk siṃhaḥ sandhātā sandhimān sthiraḥ|
ajo durmarṣaṇaḥ śāstā viśrutātmā surārihā||22||
Meaning
Deathless, lion-like, steady and a protector against hostile forces, he is teacher and lawgiver.
Explanation
A warrior title is embedded in a praise hymn and must not become permission for hostility toward real people.
गुरुर्गुरुतमो धाम सत्यः सत्यपराक्रमः।
निमिषोऽनिमिषः स्रग्वी वाचस्पतिरुदारधीः॥२३॥
Roman Transliterationgururgurutamo dhaama satyah satyaparaakramah|
nimisho’nimishah sragvee vaachaspatirudaaradheeh||23||gururgurutamo dhāma satyaḥ satyaparākramaḥ|
nimiṣo'nimiṣaḥ sragvī vācaspatirudāradhīḥ||23||
Meaning
Supreme guru, luminous truth and expansive speech, he both sees and remains unseen.
Explanation
Nimiṣa/animiṣa pairs closing and not closing the eyes, a poetic articulation of watchfulness.
अग्रणीर्ग्रामणीः श्रीमान् न्यायो नेता समीरणः।
सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात्॥२४॥
Roman Transliterationagraneergraamaneeh shreemaan nyaayo netaa sameeranah|
sahasramoordhaa vishvaatmaa sahasraakshah sahasrapaat||24||agraṇīrgrāmaṇīḥ śrīmān nyāyo netā samīraṇaḥ|
sahasramūrdhā viśvātmā sahasrākṣaḥ sahasrapāt||24||
Meaning
Leader and just guide, he is the thousand-headed, thousand-eyed universal Self.
Explanation
A thousand limbs here signifies cosmic multiplicity, not a literal anatomical count.
आवर्तनो निवृत्तात्मा संवृतः संप्रमर्दनः।
अहः संवर्तको वह्निरनिलो धरणीधरः॥२५॥
Roman Transliterationaavartano nivrittaatmaa samvritah sampramardanah|
ahah samvartako vahniranilo dharaneedharah||25||āvartano nivṛttātmā saṃvṛtaḥ saṃpramardanaḥ|
ahaḥ saṃvartako vahniranilo dharaṇīdharaḥ||25||
Meaning
He turns the cosmic cycle, gathers it back and bears earth, fire, air and time.
Explanation
Cosmic verbs are theological metaphors for continuity, change and dissolution.
सुप्रसादः प्रसन्नात्मा विश्वधृग्विश्वभुग्विभुः।
सत्कर्ता सत्कृतः साधुर्जह्नुर्नारायणो नरः॥२६॥
Roman Transliterationsuprasaadah prasannaatmaa vishvadhrigvishvabhugvibhuh|
satkartaa satkritah saadhurjahnurnaaraayano narah||26||suprasādaḥ prasannātmā viśvadhṛgviśvabhugvibhuḥ|
satkartā satkṛtaḥ sādhurjahnurnārāyaṇo naraḥ||26||
Meaning
Gracious, expansive and worthy of honour, he is Narayana, refuge of people.Gracious, expansive and worthy of honour, he is Narayana, refuge of people.Gracious, expansive and worthy of honour, he is Nārāyaṇa, refuge of people.
Explanation
The pairing Nārāyaṇa/nara has many scriptural readings; avoid reducing it to a single folk etymology.
असंख्येयोऽप्रमेयात्मा विशिष्टः शिष्टकृच्छुचिः।
सिद्धार्थः सिद्धसंकल्पः सिद्धिदः सिद्धिसाधनः॥२७॥
Roman Transliterationasamkhyeyo’prameyaatmaa vishishtah shishtakrichchhuchih|
siddhaarthah siddhasamkalpah siddhidah siddhisaadhanah||27||asaṃkhyeyo'prameyātmā viśiṣṭaḥ śiṣṭakṛcchuciḥ|
siddhārthaḥ siddhasaṃkalpaḥ siddhidaḥ siddhisādhanaḥ||27||
Meaning
Beyond counting, yet purifying and purposeful, he grants the means of completion.
Explanation
Siddhi may mean fulfilment or attainment; do not use it to promise occult powers from public reading.
वृषाही वृषभो विष्णुर्वृषपर्वा वृषोदरः।
वर्धनो वर्धमानश्च विविक्तः श्रुतिसागरः॥२८॥
Roman Transliterationvrishaahee vrishabho vishnurvrishaparvaa vrishodarah|
vardhano vardhamaanashcha viviktah shrutisaagarah||28||vṛṣāhī vṛṣabho viṣṇurvṛṣaparvā vṛṣodaraḥ|
vardhano vardhamānaśca viviktaḥ śrutisāgaraḥ||28||
Meaning
Many vṛṣa epithets associate Vishnu with dharma, growth and the ocean of sacred hearing.Many vṛṣa epithets associate Vishnu with dharma, growth and the ocean of sacred hearing.Many vṛṣa epithets associate Viṣṇu with dharma, growth and the ocean of sacred hearing.
Explanation
These compounds deserve individual specialist glosses before a definitive thousand-name index is published.
सुभुजो दुर्धरो वाग्मी महेन्द्रो वसुदो वसुः।
नैकरूपो बृहद्रूपः शिपिविष्टः प्रकाशनः॥२९॥
Roman Transliterationsubhujo durdharo vaagmee mahendro vasudo vasuh|
naikaroopo brihadroopah shipivishtah prakaashanah||29||subhujo durdharo vāgmī mahendro vasudo vasuḥ|
naikarūpo bṛhadrūpaḥ śipiviṣṭaḥ prakāśanaḥ||29||
Meaning
Many-formed and luminous, he is the giver of treasure and master of majestic speech.
Explanation
Śipiviṣṭa is an older, difficult epithet; simplistic modern translations conceal its interpretive history.
ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः।
ऋद्धः स्पष्टाक्षरो मन्त्रश्चन्द्रांशुर्भास्करद्युतिः॥३०॥
Roman Transliterationojastejodyutidharah prakaashaatmaa prataapanah|
riddhah spashtaaksharo mantrashchandraamshurbhaaskaradyutih||30||ojastejodyutidharaḥ prakāśātmā pratāpanaḥ|
ṛddhaḥ spaṣṭākṣaro mantraścandrāṃśurbhāskaradyutiḥ||30||
Meaning
Bearer of energy and radiance, he is mantra, moonlight and sun-bright awareness.
Explanation
Moon and sun are complementary similes, not competing astronomical assertions.
अमृतांशूद्भवो भानुः शशबिन्दुः सुरेश्वरः।
औषधं जगतः सेतुः सत्यधर्मपराक्रमः॥३१॥
Roman Transliterationamritaamshoodbhavo bhaanuh shashabinduh sureshvarah|
aushadham jagatah setuh satyadharmaparaakramah||31||amṛtāṃśūdbhavo bhānuḥ śaśabinduḥ sureśvaraḥ|
auṣadhaṃ jagataḥ setuḥ satyadharmaparākramaḥ||31||
Meaning
Sunlike and nourishing, he is the world's bridge, medicine-like refuge and strength of truthful dharma.
Explanation
Auṣadha is a healing metaphor; the text does not authorize substituting recitation for healthcare.
भूतभव्यभवन्नाथः पवनः पावनोऽनलः।
कामहा कामकृत्कान्तः कामः कामप्रदः प्रभुः॥३२॥
Roman Transliterationbhootabhavyabhavannaathah pavanah paavano’nalah|
kaamahaa kaamakritkaantah kaamah kaamapradah prabhuh||32||bhūtabhavyabhavannāthaḥ pavanaḥ pāvano'nalaḥ|
kāmahā kāmakṛtkāntaḥ kāmaḥ kāmapradaḥ prabhuḥ||32||
Meaning
Lord of all times, purifier and remover of desire, he inspires transformed longing.
Explanation
The juxtaposition of desiring and transcending desire invites reflection, not suppression of every human need.
युगादिकृद्युगावर्तो नैकमायो महाशनः।
अदृश्यो व्यक्तरूपश्च सहस्रजिदनन्तजित्॥३३॥
Roman Transliterationyugaadikridyugaavarto naikamaayo mahaashanah|
adrishyo vyaktaroopashcha sahasrajidanantajit||33||yugādikṛdyugāvarto naikamāyo mahāśanaḥ|
adṛśyo vyaktarūpaśca sahasrajidanantajit||33||
Meaning
Maker of ages and master of manifold māyā, invisible and manifest, he defeats limits.
Explanation
Māyā is not uniform across Vedānta schools; do not present one sectarian definition as the verse's sole meaning.
इष्टोऽविशिष्टः शिष्टेष्टः शिखण्डी नहुषो वृषः।
क्रोधहा क्रोधकृत्कर्ता विश्वबाहुर्महीधरः॥३४॥
Roman Transliterationishto’vishishtah shishteshtah shikhandee nahusho vrishah|
krodhahaa krodhakritkartaa vishvabaahurmaheedharah||34||iṣṭo'viśiṣṭaḥ śiṣṭeṣṭaḥ śikhaṇḍī nahuṣo vṛṣaḥ|
krodhahā krodhakṛtkartā viśvabāhurmahīdharaḥ||34||
Meaning
Beloved of the good, remover and maker of anger, he supports the earth and acts through all arms.
Explanation
The paired anger terms invite interpretive caution: the verse does not praise uncontrolled rage.
अच्युतः प्रथितः प्राणः प्राणदो वासवानुजः।
अपांनिधिरधिष्ठानमप्रमत्तः प्रतिष्ठितः॥३५॥
Roman Transliterationachyutah prathitah praanah praanado vaasavaanujah|
apaamnidhiradhishthaanamapramattah pratishthitah||35||acyutaḥ prathitaḥ prāṇaḥ prāṇado vāsavānujaḥ|
apāṃnidhiradhiṣṭhānamapramattaḥ pratiṣṭhitaḥ||35||
Meaning
Acyuta is life-giving, sea-like support and unfailing foundation of beings.
Explanation
Vāsavānuja alludes to the divine relation with Indra in the Vāmana story.
स्कन्दः स्कन्दधरो धुर्यो वरदो वायुवाहनः।
वासुदेवो बृहद्भानुरादिदेवः पुरन्दरः॥३६॥
Roman Transliterationskandah skandadharo dhuryo varado vaayuvaahanah|
vaasudevo brihadbhaanuraadidevah purandarah||36||skandaḥ skandadharo dhuryo varado vāyuvāhanaḥ|
vāsudevo bṛhadbhānurādidevaḥ purandaraḥ||36||
Meaning
Bearer of responsibility and bestower of gifts, Vāsudeva is praised as primordial brilliance.
Explanation
Purandara and Skanda can overlap other deity vocabulary; the hymn's immediate referent remains Vishnu.Purandara and Skanda can overlap other deity vocabulary; the hymn's immediate referent remains Vishnu. can overlap other deity vocabulary; the hymn's immediate referent remains Viṣṇu.
अशोकस्तारणस्तारः शूरः शौरिर्जनेश्वरः।
अनुकूलः शतावर्तः पद्मी पद्मनिभेक्षणः॥३७॥
Roman Transliterationashokastaaranastaarah shoorah shaurirjaneshvarah|
anukoolah shataavartah padmee padmanibhekshanah||37||aśokastāraṇastāraḥ śūraḥ śaurirjaneśvaraḥ|
anukūlaḥ śatāvartaḥ padmī padmanibhekṣaṇaḥ||37||
Meaning
He carries beings across sorrow, the heroic yet gentle lotus-eyed protector.
Explanation
The lotus-eye imagery shifts the stanza from battle and crossing imagery into tenderness.
पद्मनाभोऽरविन्दाक्षः पद्मगर्भः शरीरभृत्।
महर्द्धिरृद्धो वृद्धात्मा महाक्षो गरुडध्वजः॥३८॥
Roman Transliterationpadmanaabho’ravindaakshah padmagarbhah shareerabhrit|
maharddhirriddho vriddhaatmaa mahaaksho garudadhvajah||38||padmanābho'ravindākṣaḥ padmagarbhaḥ śarīrabhṛt|
maharddhirṛddho vṛddhātmā mahākṣo garuḍadhvajaḥ||38||
Meaning
Lotus-naveled and lotus-eyed, rich in splendor, Garuḍa-bannered Vishnu sustains bodies.Lotus-naveled and lotus-eyed, rich in splendor, Garuḍa-bannered Vishnu sustains bodies.Lotus-naveled and lotus-eyed, rich in splendor, Garuḍa-bannered Viṣṇu sustains bodies.
Explanation
The Garuḍa standard is an iconographic sign, not a reason to literalize all the metaphors nearby.
अतुलः शरभो भीमः समयज्ञो हविर्हरिः।
सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिञ्जयः॥३९॥
Roman Transliterationatulah sharabho bheemah samayajno havirharih|
sarvalakshanalakshanyo lakshmeevaan samitinjayah||39||atulaḥ śarabho bhīmaḥ samayajño havirhariḥ|
sarvalakṣaṇalakṣaṇyo lakṣmīvān samitiñjayaḥ||39||
Meaning
Incomparable, awe-inspiring and victorious, he is the mark of all auspicious qualities.
Explanation
Śarabha has multiple referents and debated readings; document it without denying the term's wider devotional history.
विक्षरो रोहितो मार्गो हेतुर्दामोदरः सहः।
महीधरो महाभागो वेगवानमिताशनः॥४०॥
Roman Transliterationviksharo rohito maargo heturdaamodarah sahah|
maheedharo mahaabhaago vegavaanamitaashanah||40||vikṣaro rohito mārgo heturdāmodaraḥ sahaḥ|
mahīdharo mahābhāgo vegavānamitāśanaḥ||40||
Meaning
Path and cause, Dāmodara and earth-bearer, he is both steady strength and immeasurable reach.
Explanation
Dāmodara is linked to Krishna's childhood binding by a cord, whose devotional significance transcends literal force.
उद्भवः क्षोभणो देवः श्रीगर्भः परमेश्वरः।
करणं कारणं कर्ता विकर्ता गहनो गुहः॥४१॥
Roman Transliterationudbhavah kshobhano devah shreegarbhah parameshvarah|
karanam kaaranam kartaa vikartaa gahano guhah||41||udbhavaḥ kṣobhaṇo devaḥ śrīgarbhaḥ parameśvaraḥ|
karaṇaṃ kāraṇaṃ kartā vikartā gahano guhaḥ||41||
Meaning
He is origin, movement, cause, means and maker, inward and mysterious.
Explanation
The distinction between instrument (karaṇa) and cause (kāraṇa) is philosophically useful.
व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः।
परर्द्धिः परमस्पष्टस्तुष्टः पुष्टः शुभेक्षणः॥४२॥
Roman Transliterationvyavasaayo vyavasthaanah samsthaanah sthaanado dhruvah|
pararddhih paramaspashtastushtah pushtah shubhekshanah||42||vyavasāyo vyavasthānaḥ saṃsthānaḥ sthānado dhruvaḥ|
pararddhiḥ paramaspaṣṭastuṣṭaḥ puṣṭaḥ śubhekṣaṇaḥ||42||
Meaning
Steady ordering principle, clear and nourishing, he grants a place and sees auspiciously.
Explanation
The text honours order without identifying any particular political or social system as divinely required.
रामो विरामो विरजो मार्गो नेयो नयोऽनयः।
वीरः शक्तिमतां श्रेष्ठो धर्मो धर्मविदुत्तमः॥४३॥
Roman Transliterationraamo viraamo virajo maargo neyo nayo’nayah|
veerah shaktimataam shreshtho dharmo dharmaviduttamah||43||rāmo virāmo virajo mārgo neyo nayo'nayaḥ|
vīraḥ śaktimatāṃ śreṣṭho dharmo dharmaviduttamaḥ||43||
Meaning
Rama is repose, clarity, path, guidance, righteousness and mastery of dharma.Rama is repose, clarity, path, guidance, righteousness and mastery of dharma.Rāma is repose, clarity, path, guidance, righteousness and mastery of dharma.
Explanation
The viraja/virata variant affects this verse's precise meaning; preserve the selected form and record the alternative.
वैकुण्ठः पुरुषः प्राणः प्राणदः प्रणवः पृथुः।
हिरण्यगर्भः शत्रुघ्नो व्याप्तो वायुरधोक्षजः॥४४॥
Roman Transliterationvaikunthah purushah praanah praanadah pranavah prithuh|
hiranyagarbhah shatrughno vyaapto vaayuradhokshajah||44||vaikuṇṭhaḥ puruṣaḥ prāṇaḥ prāṇadaḥ praṇavaḥ pṛthuḥ|
hiraṇyagarbhaḥ śatrughno vyāpto vāyuradhokṣajaḥ||44||
Meaning
Vaikuṇṭha, life-breath, praṇava and the transcendent one beyond sensory grasp.
Explanation
Adhokṣaja has a rich theological history; one direct translation cannot capture every school.
ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः।
उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः॥४५॥
Roman Transliterationrituh sudarshanah kaalah parameshthee parigrahah|
ugrah samvatsaro daksho vishraamo vishvadakshinah||45||ṛtuḥ sudarśanaḥ kālaḥ parameṣṭhī parigrahaḥ|
ugraḥ saṃvatsaro dakṣo viśrāmo viśvadakṣiṇaḥ||45||
Meaning
He is time, the beautiful vision, all seasons and rest for the world.
Explanation
Sudarśana can refer to auspicious seeing as well as the celebrated discus in related traditions.
विस्तारः स्थावरस्थाणुः प्रमाणं बीजमव्ययम्।
अर्थोऽनर्थो महाकोशो महाभोगो महाधनः॥४६॥
Roman Transliterationvistaarah sthaavarasthaanuh pramaanam beejamavyayam|
artho’nartho mahaakosho mahaabhogo mahaadhanah||46||vistāraḥ sthāvarasthāṇuḥ pramāṇaṃ bījamavyayam|
artho'nartho mahākośo mahābhogo mahādhanaḥ||46||
Meaning
Seed and measure of the cosmos, he exceeds simple gain and loss.
Explanation
Pairing artha/anartha should not be read as endorsing harmful acts; it evokes the whole realm of value and its limits.
अनिर्विण्णः स्थविष्ठोऽभूर्धर्मयूपो महामखः।
नक्षत्रनेमिर्नक्षत्री क्षमः क्षामः समीहनः॥४७॥
Roman Transliterationanirvinnah sthavishtho’bhoordharmayoopo mahaamakhah|
nakshatranemirnakshatree kshamah kshaamah sameehanah||47||anirviṇṇaḥ sthaviṣṭho'bhūrdharmayūpo mahāmakhaḥ|
nakṣatranemirnakṣatrī kṣamaḥ kṣāmaḥ samīhanaḥ||47||
Meaning
Never weary, he is sacrifice and celestial cycle, patience and aspiration.
Explanation
The sacrificial-post image belongs to historical ritual vocabulary; this article does not teach ritual technique.
यज्ञ इज्यो महेज्यश्च क्रतुः सत्रं सतां गतिः।
सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमम्॥४८॥
Roman Transliterationyajna ijyo mahejyashcha kratuh satram sataam gatih|
sarvadarshee vimuktaatmaa sarvajno jnaanamuttamam||48||yajña ijyo mahejyaśca kratuḥ satraṃ satāṃ gatiḥ|
sarvadarśī vimuktātmā sarvajño jñānamuttamam||48||
Meaning
He is worship, sacrifice, freedom, comprehensive knowledge and true insight.
Explanation
The stanza moves beyond offerings to the knowledge that makes devotion thoughtful.
सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत्।
मनोहरो जितक्रोधो वीरबाहुर्विदारणः॥४९॥
Roman Transliterationsuvratah sumukhah sookshmah sughoshah sukhadah suhrit|
manoharo jitakrodho veerabaahurvidaaranah||49||suvrataḥ sumukhaḥ sūkṣmaḥ sughoṣaḥ sukhadaḥ suhṛt|
manoharo jitakrodho vīrabāhurvidāraṇaḥ||49||
Meaning
Keeper of good vows, pleasant-faced friend, he delights and masters anger.
Explanation
Jitakrodha praises mastery over anger, not humiliation of those who struggle with emotion.
स्वापनः स्ववशो व्यापी नैकात्मा नैककर्मकृत्।
वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः॥५०॥
Roman Transliterationsvaapanah svavasho vyaapee naikaatmaa naikakarmakrit|
vatsaro vatsalo vatsee ratnagarbho dhaneshvarah||50||svāpanaḥ svavaśo vyāpī naikātmā naikakarmakṛt|
vatsaro vatsalo vatsī ratnagarbho dhaneśvaraḥ||50||
Meaning
Independent yet pervading many beings, he is affectionate and guardian of treasure.
Explanation
The repeated calf/affection sound cluster lends gentleness to otherwise cosmic grandeur.
धर्मगुब्धर्मकृद्धर्मी सदसत्क्षरमक्षरम्।
अविज्ञाता सहस्रांशुर्विधाता कृतलक्षणः॥५१॥
Roman Transliterationdharmagubdharmakriddharmee sadasatksharamaksharam|
avijnaataa sahasraamshurvidhaataa kritalakshanah||51||dharmagubdharmakṛddharmī sadasatkṣaramakṣaram|
avijñātā sahasrāṃśurvidhātā kṛtalakṣaṇaḥ||51||
Meaning
He protects and embodies dharma, present in being and nonbeing, manifest and imperishable.
Explanation
Sat/asat and kṣara/akṣara are metaphysical pairs, not a licence to ignore practical truth and falsehood.
गभस्तिनेमिः सत्त्वस्थः सिंहो भूतमहेश्वरः।
आदिदेवो महादेवो देवेशो देवभृद्गुरुः॥५२॥
Roman Transliterationgabhastinemih sattvasthah simho bhootamaheshvarah|
aadidevo mahaadevo devesho devabhridguruh||52||gabhastinemiḥ sattvasthaḥ siṃho bhūtamaheśvaraḥ|
ādidevo mahādevo deveśo devabhṛdguruḥ||52||
Meaning
First light and highest deity, he is lord and teacher of all divine manifestations.
Explanation
The hymn employs names shared with Shiva devotional usage; textual comparison should remain respectful and exact.The hymn employs names shared with Shiva devotional usage; textual comparison should remain respectful and exact.The hymn employs names shared with Śiva devotional usage; textual comparison should remain respectful and exact.
उत्तरो गोपतिर्गोप्ता ज्ञानगम्यः पुरातनः।
शरीरभूतभृद्भोक्ता कपीन्द्रो भूरिदक्षिणः॥५३॥
Roman Transliterationuttaro gopatirgoptaa jnaanagamyah puraatanah|
shareerabhootabhridbhoktaa kapeendro bhooridakshinah||53||uttaro gopatirgoptā jñānagamyaḥ purātanaḥ|
śarīrabhūtabhṛdbhoktā kapīndro bhūridakṣiṇaḥ||53||
Meaning
Protector and ancient knower, he sustains embodied life and acts with generosity.
Explanation
Gopati can connect cattle, earth and senses through different traditional etymologies.
सोमपोऽमृतपः सोमः पुरुजित्पुरुसत्तमः।
विनयो जयः सत्यसंधो दाशार्हः सात्त्वतांपतिः॥५४॥
Roman Transliterationsomapo’mritapah somah purujitpurusattamah|
vinayo jayah satyasamdho daashaarhah saattvataampatih||54||somapo'mṛtapaḥ somaḥ purujitpurusattamaḥ|
vinayo jayaḥ satyasaṃdho dāśārhaḥ sāttvatāṃpatiḥ||54||
Meaning
He is nectar, victory, humility, truthfulness and lord of the Sātvatas.
Explanation
Sātvata situates the hymn within a particular devotional vocabulary, even while its audience is wider.
जीवो विनयिता साक्षी मुकुन्दोऽमितविक्रमः।
अम्भोनिधिरनन्तात्मा महोदधिशयोऽन्तकः॥५५॥
Roman Transliterationjeevo vinayitaa saakshee mukundo’mitavikramah|
ambhonidhiranantaatmaa mahodadhishayo’ntakah||55||jīvo vinayitā sākṣī mukundo'mitavikramaḥ|
ambhonidhiranantātmā mahodadhiśayo'ntakaḥ||55||
Meaning
Living witness and Mukunda, he is oceanic, without bounds and the power that ends cycles.
Explanation
Mukunda is commonly associated with liberation; antaka denotes ending, not an invitation to glorify death.
अजो महार्हः स्वाभाव्यो जितामित्रः प्रमोदनः।
आनन्दो नन्दनो नन्दः सत्यधर्मा त्रिविक्रमः॥५६॥
Roman Transliterationajo mahaarhah svaabhaavyo jitaamitrah pramodanah|
aanando nandano nandah satyadharmaa trivikramah||56||ajo mahārhaḥ svābhāvyo jitāmitraḥ pramodanaḥ|
ānando nandano nandaḥ satyadharmā trivikramaḥ||56||
Meaning
Unborn, joyful and victorious in three strides, he is natural goodness and delight.
Explanation
Trivikrama evokes the three strides of Vāmana in Purāṇic narration.
महर्षिः कपिलाचार्यः कृतज्ञो मेदिनीपतिः।
त्रिपदस्त्रिदशाध्यक्षो महाशृङ्गः कृतान्तकृत्॥५७॥
Roman Transliterationmaharshih kapilaachaaryah kritajno medineepatih|
tripadastridashaadhyaksho mahaashringah kritaantakrit||57||maharṣiḥ kapilācāryaḥ kṛtajño medinīpatiḥ|
tripadastridaśādhyakṣo mahāśṛṅgaḥ kṛtāntakṛt||57||
Meaning
Ancient sage, lord of earth and heaven, he is associated with three steps and decisive endings.
Explanation
The reference to Kapila can be interpreted differently across commentators and should not be equated without evidence with one biography.
महावराहो गोविन्दः सुषेणः कनकाङ्गदी।
गुह्यो गभीरो गहनो गुप्तश्चक्रगदाधरः॥५८॥
Roman Transliterationmahaavaraaho govindah sushenah kanakaangadee|
guhyo gabheero gahano guptashchakragadaadharah||58||mahāvarāho govindaḥ suṣeṇaḥ kanakāṅgadī|
guhyo gabhīro gahano guptaścakragadādharaḥ||58||
Meaning
Great Boar and Govinda, profound and hidden, he carries discus and mace.
Explanation
The Varāha imagery belongs to the earth-lifting avatāra narrative; the weapons signal protective agency.
वेधाः स्वाङ्गोऽजितः कृष्णो दृढः संकर्षणोऽच्युतः।
वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः॥५९॥
Roman Transliterationvedhaah svaango’jitah krishno dridhah samkarshano’chyutah|
varuno vaaruno vrikshah pushkaraaksho mahaamanaah||59||vedhāḥ svāṅgo'jitaḥ kṛṣṇo dṛḍhaḥ saṃkarṣaṇo'cyutaḥ|
varuṇo vāruṇo vṛkṣaḥ puṣkarākṣo mahāmanāḥ||59||
Meaning
Invincible Krishna, bearer of the sustaining tree, he is deep-minded and lotus-eyed.
Explanation
Saṅkarṣaṇa has a distinctive role in vyūha and Krishna traditions; not every school glosses it alike.Saṅkarṣaṇa has a distinctive role in vyūha and Krishna traditions; not every school glosses it alike. has a distinctive role in vyūha and Kṛṣṇa traditions; not every school glosses it alike.
भगवान् भगहाऽऽनन्दी वनमाली हलायुधः।
आदित्यो ज्योतिरादित्यः सहिष्णुर्गतिसत्तमः॥६०॥
Roman Transliterationbhagavaan bhagahaa’’nandee vanamaalee halaayudhah|
aadityo jyotiraadityah sahishnurgatisattamah||60||bhagavān bhagahā''nandī vanamālī halāyudhaḥ|
ādityo jyotirādityaḥ sahiṣṇurgatisattamaḥ||60||
Meaning
Blessed, garlanded and joyous, he is linked with the plough and solar radiance.
Explanation
Halāyudha particularly evokes Balarāma; this is the poem's inclusive naming style, not a textual accident.
सुधन्वा खण्डपरशुर्दारुणो द्रविणप्रदः।
दिवःस्पृक् सर्वदृग्व्यासो वाचस्पतिरयोनिजः॥६१॥
Roman Transliterationsudhanvaa khandaparashurdaaruno dravinapradah|
divahsprik sarvadrigvyaaso vaachaspatirayonijah||61||sudhanvā khaṇḍaparaśurdāruṇo draviṇapradaḥ|
divaḥspṛk sarvadṛgvyāso vācaspatirayonijaḥ||61||
Meaning
Wielder of bow and axe, all-seeing sage and lord of speech, he exists without a human birth-source.
Explanation
Vyāsa as an epithet here must not silently settle the historical question of who compiled every layer of the epic.
त्रिसामा सामगः साम निर्वाणं भेषजं भिषक्।
संन्यासकृच्छमः शान्तो निष्ठा शान्तिः परायणम्॥६२॥
Roman Transliterationtrisaamaa saamagah saama nirvaanam bheshajam bhishak|
samnyaasakrichchhamah shaanto nishthaa shaantih paraayanam||62||trisāmā sāmagaḥ sāma nirvāṇaṃ bheṣajaṃ bhiṣak|
saṃnyāsakṛcchamaḥ śānto niṣṭhā śāntiḥ parāyaṇam||62||
Meaning
Connected with Sāman, he is peace, release and the healer of worldly suffering.
Explanation
Healing language is devotional and should not be used as an instruction to discontinue medical care.
शुभाङ्गः शान्तिदः स्रष्टा कुमुदः कुवलेशयः।
गोहितो गोपतिर्गोप्ता वृषभाक्षो वृषप्रियः॥६३॥
Roman Transliterationshubhaangah shaantidah srashtaa kumudah kuvaleshayah|
gohito gopatirgoptaa vrishabhaaksho vrishapriyah||63||śubhāṅgaḥ śāntidaḥ sraṣṭā kumudaḥ kuvaleśayaḥ|
gohito gopatirgoptā vṛṣabhākṣo vṛṣapriyaḥ||63||
Meaning
Beautiful and peace-giving creator, he is benefactor and guardian of cows and earth.
Explanation
The term go is multivalent; avoid a narrow political or exclusionary reading of this stanza.
अनिवर्ती निवृत्तात्मा संक्षेप्ता क्षेमकृच्छिवः।
श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतांवरः॥६४॥
Roman Transliterationanivartee nivrittaatmaa samksheptaa kshemakrichchhivah|
shreevatsavakshaah shreevaasah shreepatih shreemataamvarah||64||anivartī nivṛttātmā saṃkṣeptā kṣemakṛcchivaḥ|
śrīvatsavakṣāḥ śrīvāsaḥ śrīpatiḥ śrīmatāṃvaraḥ||64||
Meaning
Steadfast guardian, bearing Śrīvatsa, abode and beloved of Lakshmi.Steadfast guardian, bearing Śrīvatsa, abode and beloved of Lakshmi.Steadfast guardian, bearing Śrīvatsa, abode and beloved of Lakṣmī.
Explanation
This is a dense Lakshmi–Vishnu verse; it should be cross-linked to the Lakshmi entity, without inventing scripture routes.This is a dense Lakshmi–Vishnu verse; it should be cross-linked to the Lakshmi entity, without inventing scripture routes.This is a dense Lakṣmī–Viṣṇu verse; it should be cross-linked to the Lakṣmī entity, without inventing scripture routes.
श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः।
श्रीधरः श्रीकरः श्रेयः श्रीमाँल्लोकत्रयाश्रयः॥६५॥
Roman Transliterationshreedah shreeshah shreenivaasah shreenidhih shreevibhaavanah|
shreedharah shreekarah shreyah shreemaam̐llokatrayaashrayah||65||śrīdaḥ śrīśaḥ śrīnivāsaḥ śrīnidhiḥ śrīvibhāvanaḥ|
śrīdharaḥ śrīkaraḥ śreyaḥ śrīmām̐llokatrayāśrayaḥ||65||
Meaning
Giver and bearer of Shri, he is well-being, prosperity and support of three worlds.Giver and bearer of Shri, he is well-being, prosperity and support of three worlds.Giver and bearer of Śrī, he is well-being, prosperity and support of three worlds.
Explanation
Shri can signify auspicious excellence as well as the goddess; restricting it to cash prosperity misses the point.ShriŚrī can signify auspicious excellence as well as the goddess; restricting it to cash prosperity misses the point.
स्वक्षः स्वङ्गः शतानन्दो नन्दिर्ज्योतिर्गणेश्वरः।
विजितात्माऽविधेयात्मा सत्कीर्तिश्छिन्नसंशयः॥६६॥
Roman Transliterationsvakshah svangah shataanando nandirjyotirganeshvarah|
vijitaatmaa’vidheyaatmaa satkeertishchhinnasamshayah||66||svakṣaḥ svaṅgaḥ śatānando nandirjyotirgaṇeśvaraḥ|
vijitātmā'vidheyātmā satkīrtiśchinnasaṃśayaḥ||66||
Meaning
Beautiful-eyed and radiant, he is inwardly mastered, well praised and free of doubt.
Explanation
Chinna-saṃśaya evokes the removal of fundamental doubt, not a ban on asking thoughtful questions.
उदीर्णः सर्वतश्चक्षुरनीशः शाश्वतस्थिरः।
भूशयो भूषणो भूतिर्विशोकः शोकनाशनः॥६७॥
Roman Transliterationudeernah sarvatashchakshuraneeshah shaashvatasthirah|
bhooshayo bhooshano bhootirvishokah shokanaashanah||67||udīrṇaḥ sarvataścakṣuranīśaḥ śāśvatasthiraḥ|
bhūśayo bhūṣaṇo bhūtirviśokaḥ śokanāśanaḥ||67||
Meaning
Seeing in every direction, he is unshaken, luminous and remover of grief.
Explanation
The poem speaks in the register of devotion and consolation, not a guaranteed elimination of bereavement.
अर्चिष्मानर्चितः कुम्भो विशुद्धात्मा विशोधनः।
अनिरुद्धोऽप्रतिरथः प्रद्युम्नोऽमितविक्रमः॥६८॥
Roman Transliterationarchishmaanarchitah kumbho vishuddhaatmaa vishodhanah|
aniruddho’pratirathah pradyumno’mitavikramah||68||arciṣmānarcitaḥ kumbho viśuddhātmā viśodhanaḥ|
aniruddho'pratirathaḥ pradyumno'mitavikramaḥ||68||
Meaning
Brightly worshipped and pure, Aniruddha and Pradyumna are invincible forms.
Explanation
Aniruddha and Pradyumna connect with particular Vaiṣṇava emanation traditions.
कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः।
त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः॥६९॥
Roman Transliterationkaalaneminihaa veerah shaurih shoorajaneshvarah|
trilokaatmaa trilokeshah keshavah keshihaa harih||69||kālaneminihā vīraḥ śauriḥ śūrajaneśvaraḥ|
trilokātmā trilokeśaḥ keśavaḥ keśihā hariḥ||69||
Meaning
Defeater of Kālanemi and Keśin, three-world lord, Keśava and Hari.
Explanation
The opponent names belong to traditional narratives; read them as mythic identities, not labels for living opponents.
कामदेवः कामपालः कामी कान्तः कृतागमः।
अनिर्देश्यवपुर्विष्णुर्वीरोऽनन्तो धनंजयः॥७०॥
Roman Transliterationkaamadevah kaamapaalah kaamee kaantah kritaagamah|
anirdeshyavapurvishnurveero’nanto dhanamjayah||70||kāmadevaḥ kāmapālaḥ kāmī kāntaḥ kṛtāgamaḥ|
anirdeśyavapurviṣṇurvīro'nanto dhanaṃjayaḥ||70||
Meaning
Beloved and guardian, he is infinite, indescribable and richly triumphant.
Explanation
The cluster of kāma words admits nuanced interpretations of desire and affection.
ब्रह्मण्यो ब्रह्मकृद् ब्रह्मा ब्रह्म ब्रह्मविवर्धनः।
ब्रह्मविद् ब्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रियः॥७१॥
Roman Transliterationbrahmanyo brahmakrid Brahma brahma brahmavivardhanah|
brahmavid braahmano brahmee brahmajno braahmanapriyah||71||brahmaṇyo brahmakṛd brahmā brahma brahmavivardhanaḥ|
brahmavid brāhmaṇo brahmī brahmajño brāhmaṇapriyaḥ||71||
Meaning
He is closely linked with Brahman, knowledge of Brahman and the flourishing of sacred learning.
Explanation
Distinguish neuter brahman as ultimate reality from Brahma the creator and from social titles.Distinguish neuter brahman as ultimate reality from BrahmaBrahmā the creator and from social titles.
महाक्रमो महाकर्मा महातेजा महोरगः।
महाक्रतुर्महायज्वा महायज्ञो महाहविः॥७२॥
Roman Transliterationmahaakramo mahaakarmaa mahaatejaa mahoragah|
mahaakraturmahaayajvaa mahaayajno mahaahavih||72||mahākramo mahākarmā mahātejā mahoragaḥ|
mahākraturmahāyajvā mahāyajño mahāhaviḥ||72||
Meaning
Great in action and radiance, he is sacrifice, sacrificer and oblation.
Explanation
The hymn layers roles normally separated in a ritual, inviting a vision of unity beneath their differences.
स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः।
पूर्णः पूरयिता पुण्यः पुण्यकीर्तिरनामयः॥७३॥
Roman Transliterationstavyah stavapriyah stotram stutih stotaa ranapriyah|
poornah poorayitaa punyah punyakeertiranaamayah||73||stavyaḥ stavapriyaḥ stotraṃ stutiḥ stotā raṇapriyaḥ|
pūrṇaḥ pūrayitā puṇyaḥ puṇyakīrtiranāmayaḥ||73||
Meaning
Worthy of praise, he is the hymn, singer and act of praise, complete and beneficent.
Explanation
This self-referential verse makes reading itself part of the poem's theology.
मनोजवस्तीर्थकरो वसुरेता वसुप्रदः।
वसुप्रदो वासुदेवो वसुर्वसुमना हविः॥७४॥
Roman Transliterationmanojavasteerthakaro vasuretaa vasupradah|
vasuprado vaasudevo vasurvasumanaa havih||74||manojavastīrthakaro vasuretā vasupradaḥ|
vasuprado vāsudevo vasurvasumanā haviḥ||74||
Meaning
Swift as thought, creator of crossings and giver of resources, he is Vāsudeva and offering.
Explanation
The repeated vasu sounds weave wealth, dwelling and beneficence; etymologies need care.
सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः।
शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः॥७५॥
Roman Transliterationsadgatih satkritih sattaa sadbhootih satparaayanah|
shooraseno yadushreshthah sannivaasah suyaamunah||75||sadgatiḥ satkṛtiḥ sattā sadbhūtiḥ satparāyaṇaḥ|
śūraseno yaduśreṣṭhaḥ sannivāsaḥ suyāmunaḥ||75||
Meaning
Highest good and true dwelling, he is honoured among the Yādavas and beside Yamunā.
Explanation
Geographical Yamunā references bring cosmic divinity into a recognizable devotional landscape.
भूतावासो वासुदेवः सर्वासुनिलयोऽनलः।
दर्पहा दर्पदो दृप्तो दुर्धरोऽथापराजितः॥७६॥
Roman Transliterationbhootaavaaso vaasudevah sarvaasunilayo’nalah|
darpahaa darpado dripto durdharo’thaaparaajitah||76||bhūtāvāso vāsudevaḥ sarvāsunilayo'nalaḥ|
darpahā darpado dṛpto durdharo'thāparājitaḥ||76||
Meaning
Dwelling of beings and life-breath, Vāsudeva is unconquerable, humbling pride.
Explanation
Pride-removing names can prompt self-reflection without demeaning anyone else.
विश्वमूर्तिर्महामूर्तिर्दीप्तमूर्तिरमूर्तिमान्।
अनेकमूर्तिरव्यक्तः शतमूर्तिः शताननः॥७७॥
Roman Transliterationvishvamoortirmahaamoortirdeeptamoortiramoortimaan|
anekamoortiravyaktah shatamoortih shataananah||77||viśvamūrtirmahāmūrtirdīptamūrtiramūrtimān|
anekamūrtiravyaktaḥ śatamūrtiḥ śatānanaḥ||77||
Meaning
Universal form, radiant form and formlessness all belong to one boundless reality.
Explanation
The seeming paradox reflects the breadth of the hymn's theology; it is not a copying error.
एको नैकः सवः कः किं यत् तत्पदमनुत्तमम्।
लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः॥७८॥
Roman Transliterationeko naikah savah kah kim yat tatpadamanuttamam|
lokabandhurlokanaatho maadhavo bhaktavatsalah||78||eko naikaḥ savaḥ kaḥ kiṃ yat tatpadamanuttamam|
lokabandhurlokanātho mādhavo bhaktavatsalaḥ||78||
Meaning
One and many, beyond words yet friend of the world, he is loving to devotees.
Explanation
Small interrogative-looking names (ka, kim) have technical interpretive histories; avoid casual literalization.
सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी।
वीरहा विषमः शून्यो घृताशीरचलश्चलः॥७९॥
Roman Transliterationsuvarnavarno hemaango varaangashchandanaangadee|
veerahaa vishamah shoonyo ghritaasheerachalashchalah||79||suvarṇavarṇo hemāṅgo varāṅgaścandanāṅgadī|
vīrahā viṣamaḥ śūnyo ghṛtāśīracalaścalaḥ||79||
Meaning
Golden, adorned and courageous, he is simultaneously motionless and moving.
Explanation
Shunya in this verse is not a simplistic statement that God is nonexistent.ShunyaŚūnya in this verse is not a simplistic statement that God is nonexistent.
अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृक्।
सुमेधा मेधजो धन्यः सत्यमेधा धराधरः॥८०॥
Roman Transliterationamaanee maanado maanyo lokasvaamee trilokadhrik|
sumedhaa medhajo dhanyah satyamedhaa dharaadharah||80||amānī mānado mānyo lokasvāmī trilokadhṛk|
sumedhā medhajo dhanyaḥ satyamedhā dharādharaḥ||80||
Meaning
Humble yet worthy of honour, he sustains three worlds and embodies discerning intelligence.
Explanation
The first three names distinguish lack of ego from the honour one gives and receives.
तेजोवृषो द्युतिधरः सर्वशस्त्रभृतां वरः।
प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः॥८१॥
Roman Transliterationtejovrisho dyutidharah sarvashastrabhritaam varah|
pragraho nigraho vyagro naikashringo gadaagrajah||81||tejovṛṣo dyutidharaḥ sarvaśastrabhṛtāṃ varaḥ|
pragraho nigraho vyagro naikaśṛṅgo gadāgrajaḥ||81||
Meaning
Radiant, disciplined wielder of power, he restrains, protects and precedes the mace.
Explanation
Pairing taking-hold and restraining keeps power accountable to discernment.
चतुर्मूर्तिश्चतुर्बाहुश्चतुर्व्यूहश्चतुर्गतिः।
चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात्॥८२॥
Roman Transliterationchaturmoortishchaturbaahushchaturvyoohashchaturgatih|
chaturaatmaa chaturbhaavashchaturvedavidekapaat||82||caturmūrtiścaturbāhuścaturvyūhaścaturgatiḥ|
caturātmā caturbhāvaścaturvedavidekapāt||82||
Meaning
Fourfold manifestations, arms, paths and Vedas indicate ordered multiplicity.
Explanation
Fourfold patterns are theological schemata, not an assertion that reality always comes in exactly four pieces.
समावर्तोऽनिवृत्तात्मा दुर्जयो दुरतिक्रमः।
दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा॥८३॥
Roman Transliterationsamaavarto’nivrittaatmaa durjayo duratikramah|
durlabho durgamo durgo duraavaaso duraarihaa||83||samāvarto'nivṛttātmā durjayo duratikramaḥ|
durlabho durgamo durgo durāvāso durārihā||83||
Meaning
Hard to defeat or cross, yet accessible through sustained ethical and devotional striving.
Explanation
These hard-to-reach terms set limits on complacency; they should not make readers despair.
शुभाङ्गो लोकसारङ्गः सुतन्तुस्तन्तुवर्धनः।
इन्द्रकर्मा महाकर्मा कृतकर्मा कृतागमः॥८४॥
Roman Transliterationshubhaango lokasaarangah sutantustantuvardhanah|
indrakarmaa mahaakarmaa kritakarmaa kritaagamah||84||śubhāṅgo lokasāraṅgaḥ sutantustantuvardhanaḥ|
indrakarmā mahākarmā kṛtakarmā kṛtāgamaḥ||84||
Meaning
Beautiful and sustaining the world's threads, he acts on a vast scale.
Explanation
The thread metaphor suggests continuity and relationships rather than a mechanistic diagram.
उद्भवः सुन्दरः सुन्दो रत्ननाभः सुलोचनः।
अर्को वाजसनः शृङ्गी जयन्तः सर्वविज्जयी॥८५॥
Roman Transliterationudbhavah sundarah sundo ratnanaabhah sulochanah|
arko vaajasanah shringee jayantah sarvavijjayee||85||udbhavaḥ sundaraḥ sundo ratnanābhaḥ sulocanaḥ|
arko vājasanaḥ śṛṅgī jayantaḥ sarvavijjayī||85||
Meaning
Beautiful and victorious, he is gem-centered, clear-eyed and radiant like the sun.
Explanation
The verse binds sensory beauty to comprehensive knowledge and triumph.
सुवर्णबिन्दुरक्षोभ्यः सर्ववागीश्वरेश्वरः।
महाह्रदो महागर्तो महाभूतो महानिधिः॥८६॥
Roman Transliterationsuvarnabindurakshobhyah sarvavaageeshvareshvarah|
mahaahrado mahaagarto mahaabhooto mahaanidhih||86||suvarṇabindurakṣobhyaḥ sarvavāgīśvareśvaraḥ|
mahāhrado mahāgarto mahābhūto mahānidhiḥ||86||
Meaning
Golden-pointed and unshakable, he is the lord beyond words, unfathomable depth.
Explanation
Ocean, pool and abyss metaphors signal inexhaustibility rather than physical locations.
कुमुदः कुन्दरः कुन्दः पर्जन्यः पावनोऽनिलः।
अमृतांशोऽमृतवपुः सर्वज्ञः सर्वतोमुखः॥८७॥
Roman Transliterationkumudah kundarah kundah parjanyah paavano’nilah|
amritaamsho’mritavapuh sarvajnah sarvatomukhah||87||kumudaḥ kundaraḥ kundaḥ parjanyaḥ pāvano'nilaḥ|
amṛtāṃśo'mṛtavapuḥ sarvajñaḥ sarvatomukhaḥ||87||
Meaning
Gentle as flowers and rain, life-giving as wind, he is immortal and all-facing.
Explanation
Natural imagery here tempers more martial verses with fertility and ecological dependence.
सुलभः सुव्रतः सिद्धः शत्रुजिच्छत्रुतापनः।
न्यग्रोधोऽदुम्बरोऽश्वत्थश्चाणूरान्ध्रनिषूदनः॥८८॥
Roman Transliterationsulabhah suvratah siddhah shatrujichchhatrutaapanah|
nyagrodho’dumbaro’shvatthashchaanooraandhranishoodanah||88||sulabhaḥ suvrataḥ siddhaḥ śatrujicchatrutāpanaḥ|
nyagrodho'dumbaro'śvatthaścāṇūrāndhraniṣūdanaḥ||88||
Meaning
Approachable and faithful, he is refuge of trees and victor over Cāṇūra.
Explanation
The tree names are rich in religious associations; the audumbara form in online transcriptions requires collation.
सहस्रार्चिः सप्तजिह्वः सप्तैधाः सप्तवाहनः।
अमूर्तिरनघोऽचिन्त्यो भयकृद्भयनाशनः॥८९॥
Roman Transliterationsahasraarchih saptajihvah saptaidhaah saptavaahanah|
amoortiranagho’chintyo bhayakridbhayanaashanah||89||sahasrārciḥ saptajihvaḥ saptaidhāḥ saptavāhanaḥ|
amūrtiranagho'cintyo bhayakṛdbhayanāśanaḥ||89||
Meaning
Thousand-rayed and seven-flamed, beyond form and thought, he dispels fear.
Explanation
The seven-flame vocabulary recalls Vedic fire imagery; no special fire ritual is instructed here.
अणुर्बृहत्कृशः स्थूलो गुणभृन्निर्गुणो महान्।
अधृतः स्वधृतः स्वास्यः प्राग्वंशो वंशवर्धनः॥९०॥
Roman Transliterationanurbrihatkrishah sthoolo gunabhrinnirguno mahaan|
adhritah svadhritah svaasyah praagvamsho vamshavardhanah||90||aṇurbṛhatkṛśaḥ sthūlo guṇabhṛnnirguṇo mahān|
adhṛtaḥ svadhṛtaḥ svāsyaḥ prāgvaṃśo vaṃśavardhanaḥ||90||
Meaning
Atom-small and world-great, formed and formless, he holds all qualities without dependence.
Explanation
Nirguṇa has different meanings in distinct Vedāntic schools; annotate, do not flatten.
भारभृत् कथितो योगी योगीशः सर्वकामदः।
आश्रमः श्रमणः क्षामः सुपर्णो वायुवाहनः॥९१॥
Roman Transliterationbhaarabhrit kathito yogee yogeeshah sarvakaamadah|
aashramah shramanah kshaamah suparno vaayuvaahanah||91||bhārabhṛt kathito yogī yogīśaḥ sarvakāmadaḥ|
āśramaḥ śramaṇaḥ kṣāmaḥ suparṇo vāyuvāhanaḥ||91||
Meaning
Bearer of burdens, master of yoga and shelter of seekers, he supports aspiration.
Explanation
Śramaṇa and āśrama invite context-sensitive readings rather than a modern institutional definition.
धनुर्धरो धनुर्वेदो दण्डो दमयिता दमः।
अपराजितः सर्वसहो नियन्ताऽनियमोऽयमः॥९२॥
Roman Transliterationdhanurdharo dhanurvedo dando damayitaa damah|
aparaajitah sarvasaho niyantaa’niyamo’yamah||92||dhanurdharo dhanurvedo daṇḍo damayitā damaḥ|
aparājitaḥ sarvasaho niyantā'niyamo'yamaḥ||92||
Meaning
Archer and knower of arms, ruler of restraint and the unconquered one.
Explanation
The governing metaphor is discipline, not permission to threaten others.
सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः।
अभिप्रायः प्रियार्होऽर्हः प्रियकृत् प्रीतिवर्धनः॥९३॥
Roman Transliterationsattvavaan saattvikah satyah satyadharmaparaayanah|
abhipraayah priyaarho’rhah priyakrit preetivardhanah||93||sattvavān sāttvikaḥ satyaḥ satyadharmaparāyaṇaḥ|
abhiprāyaḥ priyārho'rhaḥ priyakṛt prītivardhanaḥ||93||
Meaning
Abiding in truth and sattva, he grows love and acts for the beloved.
Explanation
Sattva is a technical term in classical thought and also everyday goodness; mark that distinction.
विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग्विभुः।
रविर्विरोचनः सूर्यः सविता रविलोचनः॥९४॥
Roman Transliterationvihaayasagatirjyotih suruchirhutabhugvibhuh|
ravirvirochanah sooryah savitaa ravilochanah||94||vihāyasagatirjyotiḥ surucirhutabhugvibhuḥ|
ravirvirocanaḥ sūryaḥ savitā ravilocanaḥ||94||
Meaning
Sky-going brilliance, sun and life-giving Savitṛ, he illuminates the world.
Explanation
Solar epithets do not equate this stotra with the separate Vedic Sāvitrī/Gāyatrī mantra.
अनन्तो हुतभुग्भोक्ता सुखदो नैकजोऽग्रजः।
अनिर्विण्णः सदामर्षी लोकाधिष्ठानमद्भुतः॥९५॥
Roman Transliterationananto hutabhugbhoktaa sukhado naikajo’grajah|
anirvinnah sadaamarshee lokaadhishthaanamadbhutah||95||ananto hutabhugbhoktā sukhado naikajo'grajaḥ|
anirviṇṇaḥ sadāmarṣī lokādhiṣṭhānamadbhutaḥ||95||
Meaning
Infinite enjoyer and gracious supporter, he is patient foundation of worlds.
Explanation
Sadāmarṣī may imply patient forbearance; it does not glorify passivity toward harm.
सनात्सनातनतमः कपिलः कपिरव्ययः।
स्वस्तिदः स्वस्तिकृत्स्वस्ति स्वस्तिभुक्स्वस्तिदक्षिणः॥९६॥
Roman Transliterationsanaatsanaatanatamah kapilah kapiravyayah|
svastidah svastikritsvasti svastibhuksvastidakshinah||96||sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ|
svastidaḥ svastikṛtsvasti svastibhuksvastidakṣiṇaḥ||96||
Meaning
Older than the ancient, Kapila and giver of auspiciousness, he is beyond decay.
Explanation
The repeated svasti terms emphasize well-being, not a guaranteed worldly outcome on demand.
अरौद्रः कुण्डली चक्री विक्रम्यूर्जितशासनः।
शब्दातिगः शब्दसहः शिशिरः शर्वरीकरः॥९७॥
Roman Transliterationaraudrah kundalee chakree vikramyoorjitashaasanah|
shabdaatigah shabdasahah shishirah sharvareekarah||97||araudraḥ kuṇḍalī cakrī vikramyūrjitaśāsanaḥ|
śabdātigaḥ śabdasahaḥ śiśiraḥ śarvarīkaraḥ||97||
Meaning
Gentle yet strong wielder of discus, beyond sound and maker of cool rest.
Explanation
Śabda-atiga marks what surpasses speech even while the hymn speaks in names.
अक्रूरः पेशलो दक्षो दक्षिणः क्षमिणांवरः।
विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः॥९८॥
Roman Transliterationakroorah peshalo daksho dakshinah kshaminaamvarah|
vidvattamo veetabhayah punyashravanakeertanah||98||akrūraḥ peśalo dakṣo dakṣiṇaḥ kṣamiṇāṃvaraḥ|
vidvattamo vītabhayaḥ puṇyaśravaṇakīrtanaḥ||98||
Meaning
Kindly, skilful and patient, he removes fear and is praised as worth hearing.
Explanation
The gentleness here balances the cosmic, martial diction found elsewhere in the text.
उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः।
वीरहा रक्षणः सन्तो जीवनः पर्यवस्थितः॥९९॥
Roman Transliterationuttaarano dushkritihaa punyo duhsvapnanaashanah|
veerahaa rakshanah santo jeevanah paryavasthitah||99||uttāraṇo duṣkṛtihā puṇyo duḥsvapnanāśanaḥ|
vīrahā rakṣaṇaḥ santo jīvanaḥ paryavasthitaḥ||99||
Meaning
Deliverer, protector and life-giver, he defeats wrongdoing and dispels nightmares.
Explanation
Dream and protection claims belong to faith discourse; avoid promising a clinical sleep outcome.
अनन्तरूपोऽनन्तश्रीर्जितमन्युर्भयापहः।
चतुरश्रो गभीरात्मा विदिशो व्यादिशो दिशः॥१००॥
Roman Transliterationanantaroopo’nantashreerjitamanyurbhayaapahah|
chaturashro gabheeraatmaa vidisho vyaadisho dishah||100||anantarūpo'nantaśrīrjitamanyurbhayāpahaḥ|
caturaśro gabhīrātmā vidiśo vyādiśo diśaḥ||100||
Meaning
Infinite forms and splendour, freedom from anger and mastery of all directions.
Explanation
Directions and measure imagery convey comprehensiveness, not cartographic coordinates.
अनादिर्भूर्भुवो लक्ष्मीः सुवीरो रुचिराङ्गदः।
जननो जनजन्मादिर्भीमो भीमपराक्रमः॥१०१॥
Roman Transliterationanaadirbhoorbhuvo lakshmeeh suveero ruchiraangadah|
janano janajanmaadirbheemo bheemaparaakramah||101||anādirbhūrbhuvo lakṣmīḥ suvīro rucirāṅgadaḥ|
janano janajanmādirbhīmo bhīmaparākramaḥ||101||
Meaning
Beginningless sustainer and source of birth, he is both gentle prosperity and fearsome courage.
Explanation
The name Lakshmi in a Vishnu hymn should be read with attention to its grammatical and devotional setting.The name LakshmiLakṣmī in a Vishnu hymn should be read with attention to its grammatical and devotional setting. in a Viṣṇu hymn should be read with attention to its grammatical and devotional setting.
आधारनिलयोऽधाता पुष्पहासः प्रजागरः।
ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः॥१०२॥
Roman Transliterationaadhaaranilayo’dhaataa pushpahaasah prajaagarah|
oordhvagah satpathaachaarah praanadah pranavah panah||102||ādhāranilayo'dhātā puṣpahāsaḥ prajāgaraḥ|
ūrdhvagaḥ satpathācāraḥ prāṇadaḥ praṇavaḥ paṇaḥ||102||
Meaning
Foundation, vigilant one and upright way, he is giver of breath and praṇava.
Explanation
Praṇava is the sacred syllable as a name; the verse gives no initiation technique.
प्रमाणं प्राणनिलयः प्राणभृत्प्राणजीवनः।
तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः॥१०३॥
Roman Transliterationpramaanam praananilayah praanabhritpraanajeevanah|
tattvam tattvavidekaatmaa janmamrityujaraatigah||103||pramāṇaṃ prāṇanilayaḥ prāṇabhṛtprāṇajīvanaḥ|
tattvaṃ tattvavidekātmā janmamṛtyujarātigaḥ||103||
Meaning
Ultimate measure and knower of reality, he sustains life beyond birth and death.
Explanation
Tattva is reality/principle; an awareness of mortality here does not promise biological immortality.
भूर्भुवःस्वस्तरुस्तारः सविता प्रपितामहः।
यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः॥१०४॥
Roman Transliterationbhoorbhuvahsvastarustaarah savitaa prapitaamahah|
yajno yajnapatiryajvaa yajnaango yajnavaahanah||104||bhūrbhuvaḥsvastarustāraḥ savitā prapitāmahaḥ|
yajño yajñapatiryajvā yajñāṅgo yajñavāhanaḥ||104||
Meaning
Cosmic tree and primordial ancestor, he is sacrifice, its lord, performer and vehicle.
Explanation
The many sacrificial roles express theological unity; this is not a manual for rites.
यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुक् यज्ञसाधनः।
यज्ञान्तकृद् यज्ञगुह्यमन्नमन्नाद एव च॥१०५॥
Roman Transliterationyajnabhrid yajnakrid yajnee yajnabhuk yajnasaadhanah|
yajnaantakrid yajnaguhyamannamannaada eva cha||105||yajñabhṛd yajñakṛd yajñī yajñabhuk yajñasādhanaḥ|
yajñāntakṛd yajñaguhyamannamannāda eva ca||105||
Meaning
Sacrifice, its offering, means, end and hidden meaning converge; he is food and its eater.
Explanation
The food/eater pairing completes a theme introduced near verse 16, joining dependence and nourishment.
आत्मयोनिः स्वयंजातो वैखानः सामगायनः।
देवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः॥१०६॥
Roman Transliterationaatmayonih svayamjaato vaikhaanah saamagaayanah|
devakeenandanah srashtaa kshiteeshah paapanaashanah||106||ātmayoniḥ svayaṃjāto vaikhānaḥ sāmagāyanaḥ|
devakīnandanaḥ sraṣṭā kṣitīśaḥ pāpanāśanaḥ||106||
Meaning
Self-originating singer of Sāman, creator and Devakī's son, he removes sin.
Explanation
Devakīnandana brings the cosmic litany into Krishna's human-facing narrative.
शङ्खभृन्नन्दकी चक्री शार्ङ्गधन्वा गदाधरः।
रथाङ्गपाणिरक्षोभ्यः सर्वप्रहरणायुधः॥१०७॥
Roman Transliterationshankhabhrinnandakee chakree shaarngadhanvaa gadaadharah|
rathaangapaanirakshobhyah sarvapraharanaayudhah||107||śaṅkhabhṛnnandakī cakrī śārṅgadhanvā gadādharaḥ|
rathāṅgapāṇirakṣobhyaḥ sarvapraharaṇāyudhaḥ||107||
Meaning
With conch, Nandaka sword, discus, Śārṅga bow and mace, he holds every protective weapon.
Explanation
These final iconographic names seal the thousand-name sequence; many recitations repeat the last name before a separate protection verse.
इतीदं कीर्तनीयस्य केशवस्य महात्मनः।
नाम्नां सहस्रं दिव्यानामशेषेण प्रकीर्तितम्॥१॥
Roman Transliterationiteedam keertaneeyasya keshavasya mahaatmanah|
naamnaam sahasram divyaanaamasheshena prakeertitam||1||itīdaṃ kīrtanīyasya keśavasya mahātmanaḥ|
nāmnāṃ sahasraṃ divyānāmaśeṣeṇa prakīrtitam||1||
Meaning
Bhishma declares that he has recited the divine thousand names of the praiseworthy Keśava.Bhishma declares that he has recited the divine thousand names of the praiseworthy Keśava.Bhīṣma declares that he has recited the divine thousand names of the praiseworthy Keśava.
Explanation
The verse closes the enumerative core; it is not itself another divine name in the thousand.
य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत्।
नाशुभं प्राप्नुयात्किंचित्सोऽमुत्रेह च मानवः॥२॥
Roman Transliterationya idam shrinuyaannityam yashchaapi parikeertayet|
naashubham praapnuyaatkimchitso’mutreha cha maanavah||2||ya idaṃ śṛṇuyānnityaṃ yaścāpi parikīrtayet|
nāśubhaṃ prāpnuyātkiṃcitso'mutreha ca mānavaḥ||2||
Meaning
The text traditionally praises listening and reciting as conducive to auspiciousness here and beyond.
Explanation
The statement is a traditional phalaśruti promise, not a testable guarantee.
वेदान्तगो ब्राह्मणः स्यात्क्षत्रियो विजयी भवेत्।
वैश्यो धनसमृद्धः स्याच्छूद्रः सुखमवाप्नुयात्॥३॥
Roman Transliterationvedaantago braahmanah syaatkshatriyo vijayee bhavet|
vaishyo dhanasamriddhah syaachchhoodrah sukhamavaapnuyaat||3||vedāntago brāhmaṇaḥ syātkṣatriyo vijayī bhavet|
vaiśyo dhanasamṛddhaḥ syācchūdraḥ sukhamavāpnuyāt||3||
Meaning
The verse assigns different hoped-for benefits to social classes in the epic's historical vocabulary.
Explanation
Report the historical caste-specific language accurately; ShivGoraksh does not endorse inherited hierarchy or exclusion.
धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात्।
कामानवाप्नुयात्कामी प्रजार्थी चाप्नुयात्प्रजाम्॥४॥
Roman Transliterationdharmaarthee praapnuyaaddharmamarthaarthee chaarthamaapnuyaat|
kaamaanavaapnuyaatkaamee prajaarthee chaapnuyaatprajaam||4||dharmārthī prāpnuyāddharmamarthārthī cārthamāpnuyāt|
kāmānavāpnuyātkāmī prajārthī cāpnuyātprajām||4||
Meaning
Seekers of dharma, resources, desires or descendants are promised fulfilment in the hymn's voice.
Explanation
Read this as a devotional aspiration, not a fertility, financial or outcome guarantee.
भक्तिमान् यः सदोत्थाय शुचिस्तद्गतमानसः।
सहस्रं वासुदेवस्य नाम्नामेतत्प्रकीर्तयेत्॥५॥
Roman Transliterationbhaktimaan yah sadotthaaya shuchistadgatamaanasah|
sahasram vaasudevasya naamnaametatprakeertayet||5||bhaktimān yaḥ sadotthāya śucistadgatamānasaḥ|
sahasraṃ vāsudevasya nāmnāmetatprakīrtayet||5||
Meaning
The passage describes a devoted person who recalls Vāsudeva's names with a focused mind.
Explanation
Purity here belongs to the literary religious setting; do not infer an exclusive access rule.
यशः प्राप्नोति विपुलं ज्ञातिप्राधान्यमेव च।
अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम्॥६॥
Roman Transliterationyashah praapnoti vipulam jnaatipraadhaanyameva cha|
achalaam shriyamaapnoti shreyah praapnotyanuttamam||6||yaśaḥ prāpnoti vipulaṃ jñātiprādhānyameva ca|
acalāṃ śriyamāpnoti śreyaḥ prāpnotyanuttamam||6||
Meaning
Fame, social honour, steady prosperity and ultimate good are promised in devotional language.
Explanation
The broad term śreyas often points beyond immediate worldly advantage.
न भयं क्वचिदाप्नोति वीर्यं तेजश्च विन्दति।
भवत्यरोगो द्युतिमान्बलरूपगुणान्वितः॥७॥
Roman Transliterationna bhayam kvachidaapnoti veeryam tejashcha vindati|
bhavatyarogo dyutimaanbalaroopagunaanvitah||7||na bhayaṃ kvacidāpnoti vīryaṃ tejaśca vindati|
bhavatyarogo dyutimānbalarūpaguṇānvitaḥ||7||
Meaning
Courage, vitality and good condition of body are named as ideal devotional fruits.
Explanation
No claim of medically reliable disease prevention follows from the verse.
रोगार्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात्।
भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः॥८॥
Roman Transliterationrogaarto muchyate rogaadbaddho muchyeta bandhanaat|
bhayaanmuchyeta bheetastu muchyetaapanna aapadah||8||rogārto mucyate rogādbaddho mucyeta bandhanāt|
bhayānmucyeta bhītastu mucyetāpanna āpadaḥ||8||
Meaning
The hymn describes release from illness, bondage, fear and calamity.
Explanation
Treat illness language as a traditional belief; encourage appropriate care when necessary.
दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम्।
स्तुवन्नामसहस्रेण नित्यं भक्तिसमन्वितः॥९॥
Roman Transliterationdurgaanyatitaratyaashu purushah purushottamam|
stuvannaamasahasrena nityam bhaktisamanvitah||9||durgāṇyatitaratyāśu puruṣaḥ puruṣottamam|
stuvannāmasahasreṇa nityaṃ bhaktisamanvitaḥ||9||
Meaning
It speaks of crossing difficulties while praising the Supreme Person with devotion.
Explanation
The central metaphor is crossing over, not avoidance of all practical effort.
वासुदेवाश्रयो मर्त्यो वासुदेवपरायणः।
सर्वपापविशुद्धात्मा याति ब्रह्म सनातनम्॥१०॥
Roman Transliterationvaasudevaashrayo martyo vaasudevaparaayanah|
sarvapaapavishuddhaatmaa yaati brahma sanaatanam||10||vāsudevāśrayo martyo vāsudevaparāyaṇaḥ|
sarvapāpaviśuddhātmā yāti brahma sanātanam||10||
Meaning
Those who take refuge in Vāsudeva are portrayed as inwardly purified and oriented toward eternal Brahman.
Explanation
This describes a theological ideal, not an assessment of anyone's moral worth.
न वासुदेवभक्तानामशुभं विद्यते क्वचित्।
जन्ममृत्युजराव्याधिभयं नैवोपजायते॥११॥
Roman Transliterationna vaasudevabhaktaanaamashubham vidyate kvachit|
janmamrityujaraavyaadhibhayam naivopajaayate||11||na vāsudevabhaktānāmaśubhaṃ vidyate kvacit|
janmamṛtyujarāvyādhibhayaṃ naivopajāyate||11||
Meaning
Devotion to Vāsudeva is praised as easing fear of birth, death, aging and illness.
Explanation
The verse does not imply worshippers cannot biologically age or become ill.
इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वितः।
युज्येतात्मसुखक्षान्तिश्रीधृतिस्मृतिकीर्तिभिः॥१२॥
Roman Transliterationimam stavamadheeyaanah shraddhaabhaktisamanvitah|
yujyetaatmasukhakshaantishreedhritismritikeertibhih||12||imaṃ stavamadhīyānaḥ śraddhābhaktisamanvitaḥ|
yujyetātmasukhakṣāntiśrīdhṛtismṛtikīrtibhiḥ||12||
Meaning
Faithful reading is linked to peace of mind, patience, stability, memory and renown.
Explanation
These are ethically rich aspirations; they cannot substitute for mental-health treatment where needed.
न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः।
भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे॥१३॥
Roman Transliterationna krodho na cha maatsaryam na lobho naashubhaa matih|
bhavanti kritapunyaanaam bhaktaanaam purushottame||13||na krodho na ca mātsaryaṃ na lobho nāśubhā matiḥ|
bhavanti kṛtapuṇyānāṃ bhaktānāṃ puruṣottame||13||
Meaning
The ideal devotee is imagined as free of jealousy, greed, anger and harmful thought.
Explanation
This is an ethical portrait and invitation, not grounds to shame imperfect human beings.
द्यौः सचन्द्रार्कनक्षत्रा खं दिशो भूर्महोदधिः।
वासुदेवस्य वीर्येण विधृतानि महात्मनः॥१४॥
Roman Transliterationdyauh sachandraarkanakshatraa kham disho bhoormahodadhih|
vaasudevasya veeryena vidhritaani mahaatmanah||14||dyauḥ sacandrārkanakṣatrā khaṃ diśo bhūrmahodadhiḥ|
vāsudevasya vīryeṇa vidhṛtāni mahātmanaḥ||14||
Meaning
The sky, stars, directions, earth and oceans are upheld by the great Vāsudeva.
Explanation
The cosmic image states a devotional worldview, not an astronomical mechanism.
ससुरासुरगन्धर्वं सयक्षोरगराक्षसम्।
जगद्वशे वर्ततेदं कृष्णस्य सचराचरम्॥१५॥
Roman Transliterationsasuraasuragandharvam sayakshoragaraakshasam|
jagadvashe vartatedam krishnasya sacharaacharam||15||sasurāsuragandharvaṃ sayakṣoragarākṣasam|
jagadvaśe vartatedaṃ kṛṣṇasya sacarācaram||15||
Meaning
All beings—from gods to other mythic classes—are under Krishna's overarching sovereignty.
Explanation
The list reflects the text's mythological cosmology and should not be mapped onto modern social groups.
इन्द्रियाणि मनो बुद्धिः सत्त्वं तेजो बलं धृतिः।
वासुदेवात्मकान्याहुः क्षेत्रं क्षेत्रज्ञ एव च॥१६॥
Roman Transliterationindriyaani mano buddhih sattvam tejo balam dhritih|
vaasudevaatmakaanyaahuh kshetram kshetrajna eva cha||16||indriyāṇi mano buddhiḥ sattvaṃ tejo balaṃ dhṛtiḥ|
vāsudevātmakānyāhuḥ kṣetraṃ kṣetrajña eva ca||16||
Meaning
Senses, mind, intellect and the knower of the body are understood as grounded in Vāsudeva.
Explanation
The philosophical vocabulary resonates with the Bhagavad Gītā, while the exact source passage remains separate.
सर्वागमानामाचारः प्रथमं परिकल्प्यते।
आचारप्रभवो धर्मो धर्मस्य प्रभुरच्युतः॥१७॥
Roman Transliterationsarvaagamaanaamaachaarah prathamam parikalpyate|
aachaaraprabhavo dharmo dharmasya prabhurachyutah||17||sarvāgamānāmācāraḥ prathamaṃ parikalpyate|
ācāraprabhavo dharmo dharmasya prabhuracyutaḥ||17||
Meaning
Conduct is placed before religious teaching: dharma arises from conduct and Acyuta is called its lord.
Explanation
The emphasis on ācāra encourages lived ethics rather than rote words alone.
ऋषयः पितरो देवा महाभूतानि धातवः।
जङ्गमाजङ्गमं चेदं जगन्नारायणोद्भवम्॥१८॥
Roman Transliterationrishayah pitaro devaa mahaabhootaani dhaatavah|
jangamaajangamam chedam jagannaaraayanodbhavam||18||ṛṣayaḥ pitaro devā mahābhūtāni dhātavaḥ|
jaṅgamājaṅgamaṃ cedaṃ jagannārāyaṇodbhavam||18||
Meaning
Seers, ancestors, divine beings and all moving or unmoving creation are said to come from Narayana.Seers, ancestors, divine beings and all moving or unmoving creation are said to come from Narayana.Seers, ancestors, divine beings and all moving or unmoving creation are said to come from Nārāyaṇa.
Explanation
This is an account of sacred origin, not a biological lineage claim.
योगो ज्ञानं तथा सांख्यं विद्याः शिल्पादिकर्म च।
वेदाः शास्त्राणि विज्ञानमेतत्सर्वं जनार्दनात्॥१९॥
Roman Transliterationyogo jnaanam tathaa saamkhyam vidyaah shilpaadikarma cha|
vedaah shaastraani vijnaanametatsarvam janaardanaat||19||yogo jñānaṃ tathā sāṃkhyaṃ vidyāḥ śilpādikarma ca|
vedāḥ śāstrāṇi vijñānametatsarvaṃ janārdanāt||19||
Meaning
Yoga, knowledge, Sāṃkhya, arts, sciences and scriptures are understood as arising from Janārdana.
Explanation
The verse treats learning comprehensively; it should not be used to suppress independent inquiry.
एको विष्णुर्महद्भूतं पृथग्भूतान्यनेकशः।
त्रींल्लोकान्व्याप्य भूतात्मा भुङ्क्ते विश्वभुगव्ययः॥२०॥
Roman Transliterationeko vishnurmahadbhootam prithagbhootaanyanekashah|
treemllokaanvyaapya bhootaatmaa bhunkte vishvabhugavyayah||20||eko viṣṇurmahadbhūtaṃ pṛthagbhūtānyanekaśaḥ|
trīṃllokānvyāpya bhūtātmā bhuṅkte viśvabhugavyayaḥ||20||
Meaning
The one Vishnu pervades countless distinct beings and the three worlds as the imperishable Self.The one Vishnu pervades countless distinct beings and the three worlds as the imperishable Self.The one Viṣṇu pervades countless distinct beings and the three worlds as the imperishable Self.
Explanation
Unity and diversity are set beside each other without collapsing every doctrinal difference.
इमं स्तवं भगवतो विष्णोर्व्यासेन कीर्तितम्।
पठेद्य इच्छेत्पुरुषः श्रेयः प्राप्तुं सुखानि च॥२१॥
Roman Transliterationimam stavam bhagavato vishnorvyaasena keertitam|
pathedya ichchhetpurushah shreyah praaptum sukhaani cha||21||imaṃ stavaṃ bhagavato viṣṇorvyāsena kīrtitam|
paṭhedya icchetpuruṣaḥ śreyaḥ prāptuṃ sukhāni ca||21||
Meaning
One who desires welfare and happiness is invited to read the praise spoken by Vyāsa.
Explanation
Vyāsa is the text's internal traditional authority; the layered history of epic compilation is a separate research question.
विश्वेश्वरमजं देवं जगतः प्रभुमव्ययम्।
भजन्ति ये पुष्कराक्षं न ते यान्ति पराभवम्॥२२॥
Roman Transliterationvishveshvaramajam devam jagatah prabhumavyayam|
bhajanti ye pushkaraaksham na te yaanti paraabhavam||22||viśveśvaramajaṃ devaṃ jagataḥ prabhumavyayam|
bhajanti ye puṣkarākṣaṃ na te yānti parābhavam||22||
Meaning
The closing voice praises lotus-eyed, changeless lord and says devotees need not meet defeat.
Explanation
The promise is spiritual and devotional; it is not an assurance of winning every contest.
Additional passage commentary
Dialogue 1
Meaning: Vaiśampāyana reports that Yudhiṣṭhira, having heard extensive teachings on dharma, asks Bhishma again. Vaiśampāyana reports that Yudhiṣṭhira, having heard extensive teachings on dharma, asks Bhīṣma again. Explanation: The opening scene places the hymn within an ethical dialogue, not an isolated list of magic words.
Dialogue 2
Meaning: Yudhiṣṭhira asks who is the one highest deity and refuge, and whom people should praise and worship for the good. Explanation: The six traditional questions begin here; they seek theological orientation and a practical way of devotion.
Dialogue 3
Meaning: He asks which dharma is highest and which remembrance frees a creature from the bonds of repeated birth. Explanation: Japa and liberation are questions at this point, not yet universal prescriptions for all readers.
Dialogue 4
Meaning: Bhishma replies that the continually attentive person praises the eternal Lord of the universe with a thousand names. Bhīṣma replies that the continually attentive person praises the eternal Lord of the universe with a thousand names. Explanation: The answer establishes Vishnu as its devotional addressee in Bhishma's voice. The answer establishes Viṣṇu as its devotional addressee in Bhīṣma's voice.
Dialogue 5
Meaning: He describes loving worship through contemplation, praise, salutation and offering to the imperishable person. Explanation: These are named as modes of devotion; this work does not prescribe specialized ritual procedures.
Dialogue 6
Meaning: Praise of beginningless Vishnu, lord of all worlds, is held to carry the devotee beyond sorrow. Praise of beginningless Viṣṇu, lord of all worlds, is held to carry the devotee beyond sorrow. Explanation: The promise belongs to the hymn's devotional viewpoint, not a clinical claim of immediate relief.
Dialogue 7
Meaning: Vishnu is presented as dharma-knowing, lord of worlds and source of beings. Viṣṇu is presented as dharma-knowing, lord of worlds and source of beings. Explanation: Sarvabhūta-bhavodbhava links ethical life to a larger vision of the cosmos.
Dialogue 8
Meaning: Bhishma regards devoted praise of lotus-eyed Vishnu as the foremost dharma in this teaching. Bhīṣma regards devoted praise of lotus-eyed Viṣṇu as the foremost dharma in this teaching. Explanation: This is the position of the Mahābhārata speaker; other Hindu traditions state their priorities differently.
Dialogue 9
Meaning: He is supreme radiance, austerity, Brahman and the final refuge. Explanation: The dense superlatives prepare the transition to the long sequence of names.
Dialogue 10
Meaning: Most pure and auspicious, he is the lasting source of all beings. Explanation: The paternal term describes source and care within the passage's theology, not biological parentage.
Dialogue 11
Meaning: Beings arise from him at the beginning of an age and return to him as an age ends. Explanation: Creation and dissolution are presented in cyclical cosmological language.
Dialogue 12
Meaning: Bhishma invites Yudhiṣṭhira to hear the thousand names of the world-lord. Bhīṣma invites Yudhiṣṭhira to hear the thousand names of the world-lord. Explanation: The invitation marks the formal boundary between the conversational frame and the name verses.
Dialogue 13
Meaning: He promises to recite epithets celebrated by seers for the hearer's welfare. Explanation: Gauṇa nāmāni are quality-based epithets; their number depends on how commentators resolve compounds and repeats.
Names 1
Meaning: The universe itself is named Vishnu: creator, sustainer, indwelling self and lord of past, present and future. The universe itself is named Viṣṇu: creator, sustainer, indwelling self and lord of past, present and future. Explanation: The nine opening epithets move from the visible cosmos to the power that brings beings into being; vaṣaṭkāra evokes the sacrificial utterance.
Names 2
Meaning: The pure Self and supreme Self are the changeless witness, knower of the field and final refuge of the liberated. Explanation: Kṣetrajña is a philosophical name; it is not a claim that every individual self is simply interchangeable with Vishnu across all schools. is a philosophical name; it is not a claim that every individual self is simply interchangeable with Viṣṇu across all schools.
Names 3
Meaning: He is yoga and the guide of yogins, lord of primordial nature and person, appearing as Narasiṃha and Keśava. Explanation: The verse brings metaphysical titles alongside an avatāra form; these two layers should not be collapsed into a single physical description.
Names 4
Meaning: All-pervading and auspicious, he is the stable ground, source, supporter and sovereign of beings. Explanation: Names such as ShivaŚiva and Śarva also occur in Shaiva literature; their presence here deserves cross-tradition respect, not a forced erasure of distinct traditions. also occur in Śaiva literature; their presence here deserves cross-tradition respect, not a forced erasure of distinct traditions.
Names 5
Meaning: Self-existent and benevolent, he is the sunlike source and ordainer without beginning or end. Explanation: Dhātā and vidhātā highlight sustaining and apportioning roles, rather than a measurable mechanism of creation.
Names 6
Meaning: Unmeasurable Hṛṣīkeśa, lotus-naveled one, is cosmic artisan, ancient seer and steady presence. Explanation: Hṛṣīkeśa is commonly understood as lord of the senses; the craftsman names use cosmic-creation imagery.
Names 7
Meaning: Beyond grasping yet eternal, the dark-hued Krishna is pure and supreme auspiciousness. Explanation: Colour and cosmic direction imagery are poetic; no single iconographic portrait exhausts these names.
Names 8
Meaning: He gives life, is life itself, primordial and excellent, Madhava and slayer of Madhu. Explanation: Madhusūdana invokes a mythic demon-slaying narrative; hiraṇyagarbha opens a different, cosmological register.
Names 9
Meaning: Sovereign, powerful archer and discerning knower, he is incomparable and mindful of good deeds. Explanation: The combination resists reducing divinity to force alone; knowing and ethical responsiveness are also praised.
Names 10
Meaning: Lord and refuge of the gods, he is shelter, the seed of creation and witness of days and years. Explanation: Temporal names expand praise from a personified deity toward the rhythms by which life is lived.
Names 11
Meaning: Unborn, imperishable Acyuta, he is the origin and completion of all forms of yogic striving. Explanation: Acyuta means one who does not fall from his nature, not an exemption from every difficulty in a devotee's life.
Names 12
Meaning: He is wealth and the generous mind, truth, evenness and lotus-eyed beneficence. Explanation: The recurring vṛṣa names invoke righteousness and strength; translating each occurrence identically may flatten the poem.
Names 13
Meaning: Rudra, many-headed and origin of the cosmos, he is immortal, enduring and ascetically powerful. Explanation: The hymn shares sacred vocabulary with other Hindu traditions, while giving it a specifically Vishnu-directed context. The hymn shares sacred vocabulary with other Hindu traditions, while giving it a specifically Viṣṇu-directed context.
Names 14
Meaning: All-reaching, all-knowing Janārdana is associated with Veda, its limbs and wisdom. Explanation: Here veda is both sacred knowledge and a theological epithet; one should not confuse it with an empirical claim to know every human fact.
Names 15
Meaning: Overseer of worlds and dharma, he has manyfold selves, manifestations and arms. Explanation: Caturvyūha is especially important in Vaiṣṇava theology; its doctrinal unpacking differs by lineage.
Names 16
Meaning: Radiant source, food and eater, he is victorious, patient and ever renewed. Explanation: Pairing food with its enjoyer expresses interdependence and is not a rule about any particular diet.
Names 17
Meaning: He is Upendra, Vāmana, unfailing, pure and the principle of restraint and order. Explanation: Vāmana connects the namelist to a well-known avatāra narrative; niyama and yama invite ethical reflection.
Names 18
Meaning: Knowable yet transcending senses, he is the healer, ever-yoked presence and immense strength. Explanation: Vaidya and bheṣaja elsewhere have healing associations, but the hymn is not evidence of a medical treatment.
Names 19
Meaning: Great in intelligence, force, splendor and power, his form exceeds precise description. Explanation: The repeated mahā- creates a deliberate crescendo; it does not mean devotees can measure divine power numerically.
Names 20
Meaning: Great archer, bearer of earth, abode of Shri and Govinda, he offers the good a destination. Great archer, bearer of earth, abode of Śrī and Govinda, he offers the good a destination. Explanation: Śrīnivāsa links divinity with Śrī/Lakṣmī; Govinda has several traditional etymologies.
Names 21
Meaning: Ray, swan, noble bird and serpent are joined to the golden-naveled creator image. Explanation: The natural images are symbolic epithets, not a zoological description of one being.
Names 22
Meaning: Deathless, lion-like, steady and a protector against hostile forces, he is teacher and lawgiver. Explanation: A warrior title is embedded in a praise hymn and must not become permission for hostility toward real people.
Names 23
Meaning: Supreme guru, luminous truth and expansive speech, he both sees and remains unseen. Explanation: Nimiṣa/animiṣa pairs closing and not closing the eyes, a poetic articulation of watchfulness.
Names 24
Meaning: Leader and just guide, he is the thousand-headed, thousand-eyed universal Self. Explanation: A thousand limbs here signifies cosmic multiplicity, not a literal anatomical count.
Names 25
Meaning: He turns the cosmic cycle, gathers it back and bears earth, fire, air and time. Explanation: Cosmic verbs are theological metaphors for continuity, change and dissolution.
Names 26
Meaning: Gracious, expansive and worthy of honour, he is Narayana, refuge of people. Gracious, expansive and worthy of honour, he is Nārāyaṇa, refuge of people. Explanation: The pairing Nārāyaṇa/nara has many scriptural readings; avoid reducing it to a single folk etymology.
Names 27
Meaning: Beyond counting, yet purifying and purposeful, he grants the means of completion. Explanation: Siddhi may mean fulfilment or attainment; do not use it to promise occult powers from public reading.
Names 28
Meaning: Many vṛṣa epithets associate Vishnu with dharma, growth and the ocean of sacred hearing. Many vṛṣa epithets associate Viṣṇu with dharma, growth and the ocean of sacred hearing. Explanation: These compounds deserve individual specialist glosses before a definitive thousand-name index is published.
Names 29
Meaning: Many-formed and luminous, he is the giver of treasure and master of majestic speech. Explanation: Śipiviṣṭa is an older, difficult epithet; simplistic modern translations conceal its interpretive history.
Names 30
Meaning: Bearer of energy and radiance, he is mantra, moonlight and sun-bright awareness. Explanation: Moon and sun are complementary similes, not competing astronomical assertions.
Names 31
Meaning: Sunlike and nourishing, he is the world's bridge, medicine-like refuge and strength of truthful dharma. Explanation: Auṣadha is a healing metaphor; the text does not authorize substituting recitation for healthcare.
Names 32
Meaning: Lord of all times, purifier and remover of desire, he inspires transformed longing. Explanation: The juxtaposition of desiring and transcending desire invites reflection, not suppression of every human need.
Names 33
Meaning: Maker of ages and master of manifold māyā, invisible and manifest, he defeats limits. Explanation: Māyā is not uniform across Vedānta schools; do not present one sectarian definition as the verse's sole meaning.
Names 34
Meaning: Beloved of the good, remover and maker of anger, he supports the earth and acts through all arms. Explanation: The paired anger terms invite interpretive caution: the verse does not praise uncontrolled rage.
Names 35
Meaning: Acyuta is life-giving, sea-like support and unfailing foundation of beings. Explanation: Vāsavānuja alludes to the divine relation with Indra in the Vāmana story.
Names 36
Meaning: Bearer of responsibility and bestower of gifts, Vāsudeva is praised as primordial brilliance. Explanation: Purandara and Skanda can overlap other deity vocabulary; the hymn's immediate referent remains Vishnu. can overlap other deity vocabulary; the hymn's immediate referent remains Viṣṇu.
Names 37
Meaning: He carries beings across sorrow, the heroic yet gentle lotus-eyed protector. Explanation: The lotus-eye imagery shifts the stanza from battle and crossing imagery into tenderness.
Names 38
Meaning: Lotus-naveled and lotus-eyed, rich in splendor, Garuḍa-bannered Vishnu sustains bodies. Lotus-naveled and lotus-eyed, rich in splendor, Garuḍa-bannered Viṣṇu sustains bodies. Explanation: The Garuḍa standard is an iconographic sign, not a reason to literalize all the metaphors nearby.
Names 39
Meaning: Incomparable, awe-inspiring and victorious, he is the mark of all auspicious qualities. Explanation: Śarabha has multiple referents and debated readings; document it without denying the term's wider devotional history.
Names 40
Meaning: Path and cause, Dāmodara and earth-bearer, he is both steady strength and immeasurable reach. Explanation: Dāmodara is linked to Krishna's childhood binding by a cord, whose devotional significance transcends literal force.
Names 41
Meaning: He is origin, movement, cause, means and maker, inward and mysterious. Explanation: The distinction between instrument (karaṇa) and cause (kāraṇa) is philosophically useful.
Names 42
Meaning: Steady ordering principle, clear and nourishing, he grants a place and sees auspiciously. Explanation: The text honours order without identifying any particular political or social system as divinely required.
Names 43
Meaning: Rama is repose, clarity, path, guidance, righteousness and mastery of dharma. Rāma is repose, clarity, path, guidance, righteousness and mastery of dharma. Explanation: The viraja/virata variant affects this verse's precise meaning; preserve the selected form and record the alternative.
Names 44
Meaning: Vaikuṇṭha, life-breath, praṇava and the transcendent one beyond sensory grasp. Explanation: Adhokṣaja has a rich theological history; one direct translation cannot capture every school.
Names 45
Meaning: He is time, the beautiful vision, all seasons and rest for the world. Explanation: Sudarśana can refer to auspicious seeing as well as the celebrated discus in related traditions.
Names 46
Meaning: Seed and measure of the cosmos, he exceeds simple gain and loss. Explanation: Pairing artha/anartha should not be read as endorsing harmful acts; it evokes the whole realm of value and its limits.
Names 47
Meaning: Never weary, he is sacrifice and celestial cycle, patience and aspiration. Explanation: The sacrificial-post image belongs to historical ritual vocabulary; this article does not teach ritual technique.
Names 48
Meaning: He is worship, sacrifice, freedom, comprehensive knowledge and true insight. Explanation: The stanza moves beyond offerings to the knowledge that makes devotion thoughtful.
Names 49
Meaning: Keeper of good vows, pleasant-faced friend, he delights and masters anger. Explanation: Jitakrodha praises mastery over anger, not humiliation of those who struggle with emotion.
Names 50
Meaning: Independent yet pervading many beings, he is affectionate and guardian of treasure. Explanation: The repeated calf/affection sound cluster lends gentleness to otherwise cosmic grandeur.
Names 51
Meaning: He protects and embodies dharma, present in being and nonbeing, manifest and imperishable. Explanation: Sat/asat and kṣara/akṣara are metaphysical pairs, not a licence to ignore practical truth and falsehood.
Names 52
Meaning: First light and highest deity, he is lord and teacher of all divine manifestations. Explanation: The hymn employs names shared with Shiva devotional usage; textual comparison should remain respectful and exact. The hymn employs names shared with Śiva devotional usage; textual comparison should remain respectful and exact.
Names 53
Meaning: Protector and ancient knower, he sustains embodied life and acts with generosity. Explanation: Gopati can connect cattle, earth and senses through different traditional etymologies.
Names 54
Meaning: He is nectar, victory, humility, truthfulness and lord of the Sātvatas. Explanation: Sātvata situates the hymn within a particular devotional vocabulary, even while its audience is wider.
Names 55
Meaning: Living witness and Mukunda, he is oceanic, without bounds and the power that ends cycles. Explanation: Mukunda is commonly associated with liberation; antaka denotes ending, not an invitation to glorify death.
Names 56
Meaning: Unborn, joyful and victorious in three strides, he is natural goodness and delight. Explanation: Trivikrama evokes the three strides of Vāmana in Purāṇic narration.
Names 57
Meaning: Ancient sage, lord of earth and heaven, he is associated with three steps and decisive endings. Explanation: The reference to Kapila can be interpreted differently across commentators and should not be equated without evidence with one biography.
Names 58
Meaning: Great Boar and Govinda, profound and hidden, he carries discus and mace. Explanation: The Varāha imagery belongs to the earth-lifting avatāra narrative; the weapons signal protective agency.
Names 59
Meaning: Invincible Krishna, bearer of the sustaining tree, he is deep-minded and lotus-eyed. Explanation: Saṅkarṣaṇa has a distinctive role in vyūha and Krishna traditions; not every school glosses it alike. has a distinctive role in vyūha and Kṛṣṇa traditions; not every school glosses it alike.
Names 60
Meaning: Blessed, garlanded and joyous, he is linked with the plough and solar radiance. Explanation: Halāyudha particularly evokes Balarāma; this is the poem's inclusive naming style, not a textual accident.
Names 61
Meaning: Wielder of bow and axe, all-seeing sage and lord of speech, he exists without a human birth-source. Explanation: Vyāsa as an epithet here must not silently settle the historical question of who compiled every layer of the epic.
Names 62
Meaning: Connected with Sāman, he is peace, release and the healer of worldly suffering. Explanation: Healing language is devotional and should not be used as an instruction to discontinue medical care.
Names 63
Meaning: Beautiful and peace-giving creator, he is benefactor and guardian of cows and earth. Explanation: The term go is multivalent; avoid a narrow political or exclusionary reading of this stanza.
Names 64
Meaning: Steadfast guardian, bearing Śrīvatsa, abode and beloved of Lakshmi. Steadfast guardian, bearing Śrīvatsa, abode and beloved of Lakṣmī. Explanation: This is a dense Lakshmi–Vishnu verse; it should be cross-linked to the Lakshmi entity, without inventing scripture routes. This is a dense Lakṣmī–Viṣṇu verse; it should be cross-linked to the Lakṣmī entity, without inventing scripture routes.
Names 65
Meaning: Giver and bearer of Shri, he is well-being, prosperity and support of three worlds. Giver and bearer of Śrī, he is well-being, prosperity and support of three worlds. Explanation: ShriŚrī can signify auspicious excellence as well as the goddess; restricting it to cash prosperity misses the point.
Names 66
Meaning: Beautiful-eyed and radiant, he is inwardly mastered, well praised and free of doubt. Explanation: Chinna-saṃśaya evokes the removal of fundamental doubt, not a ban on asking thoughtful questions.
Names 67
Meaning: Seeing in every direction, he is unshaken, luminous and remover of grief. Explanation: The poem speaks in the register of devotion and consolation, not a guaranteed elimination of bereavement.
Names 68
Meaning: Brightly worshipped and pure, Aniruddha and Pradyumna are invincible forms. Explanation: Aniruddha and Pradyumna connect with particular Vaiṣṇava emanation traditions.
Names 69
Meaning: Defeater of Kālanemi and Keśin, three-world lord, Keśava and Hari. Explanation: The opponent names belong to traditional narratives; read them as mythic identities, not labels for living opponents.
Names 70
Meaning: Beloved and guardian, he is infinite, indescribable and richly triumphant. Explanation: The cluster of kāma words admits nuanced interpretations of desire and affection.
Names 71
Meaning: He is closely linked with Brahman, knowledge of Brahman and the flourishing of sacred learning. Explanation: Distinguish neuter brahman as ultimate reality from BrahmaBrahmā the creator and from social titles.
Names 72
Meaning: Great in action and radiance, he is sacrifice, sacrificer and oblation. Explanation: The hymn layers roles normally separated in a ritual, inviting a vision of unity beneath their differences.
Names 73
Meaning: Worthy of praise, he is the hymn, singer and act of praise, complete and beneficent. Explanation: This self-referential verse makes reading itself part of the poem's theology.
Names 74
Meaning: Swift as thought, creator of crossings and giver of resources, he is Vāsudeva and offering. Explanation: The repeated vasu sounds weave wealth, dwelling and beneficence; etymologies need care.
Names 75
Meaning: Highest good and true dwelling, he is honoured among the Yādavas and beside Yamunā. Explanation: Geographical Yamunā references bring cosmic divinity into a recognizable devotional landscape.
Names 76
Meaning: Dwelling of beings and life-breath, Vāsudeva is unconquerable, humbling pride. Explanation: Pride-removing names can prompt self-reflection without demeaning anyone else.
Names 77
Meaning: Universal form, radiant form and formlessness all belong to one boundless reality. Explanation: The seeming paradox reflects the breadth of the hymn's theology; it is not a copying error.
Names 78
Meaning: One and many, beyond words yet friend of the world, he is loving to devotees. Explanation: Small interrogative-looking names (ka, kim) have technical interpretive histories; avoid casual literalization.
Names 79
Meaning: Golden, adorned and courageous, he is simultaneously motionless and moving. Explanation: ShunyaŚūnya in this verse is not a simplistic statement that God is nonexistent.
Names 80
Meaning: Humble yet worthy of honour, he sustains three worlds and embodies discerning intelligence. Explanation: The first three names distinguish lack of ego from the honour one gives and receives.
Names 81
Meaning: Radiant, disciplined wielder of power, he restrains, protects and precedes the mace. Explanation: Pairing taking-hold and restraining keeps power accountable to discernment.
Names 82
Meaning: Fourfold manifestations, arms, paths and Vedas indicate ordered multiplicity. Explanation: Fourfold patterns are theological schemata, not an assertion that reality always comes in exactly four pieces.
Names 83
Meaning: Hard to defeat or cross, yet accessible through sustained ethical and devotional striving. Explanation: These hard-to-reach terms set limits on complacency; they should not make readers despair.
Names 84
Meaning: Beautiful and sustaining the world's threads, he acts on a vast scale. Explanation: The thread metaphor suggests continuity and relationships rather than a mechanistic diagram.
Names 85
Meaning: Beautiful and victorious, he is gem-centered, clear-eyed and radiant like the sun. Explanation: The verse binds sensory beauty to comprehensive knowledge and triumph.
Names 86
Meaning: Golden-pointed and unshakable, he is the lord beyond words, unfathomable depth. Explanation: Ocean, pool and abyss metaphors signal inexhaustibility rather than physical locations.
Names 87
Meaning: Gentle as flowers and rain, life-giving as wind, he is immortal and all-facing. Explanation: Natural imagery here tempers more martial verses with fertility and ecological dependence.
Names 88
Meaning: Approachable and faithful, he is refuge of trees and victor over Cāṇūra. Explanation: The tree names are rich in religious associations; the audumbara form in online transcriptions requires collation.
Names 89
Meaning: Thousand-rayed and seven-flamed, beyond form and thought, he dispels fear. Explanation: The seven-flame vocabulary recalls Vedic fire imagery; no special fire ritual is instructed here.
Names 90
Meaning: Atom-small and world-great, formed and formless, he holds all qualities without dependence. Explanation: Nirguṇa has different meanings in distinct Vedāntic schools; annotate, do not flatten.
Names 91
Meaning: Bearer of burdens, master of yoga and shelter of seekers, he supports aspiration. Explanation: Śramaṇa and āśrama invite context-sensitive readings rather than a modern institutional definition.
Names 92
Meaning: Archer and knower of arms, ruler of restraint and the unconquered one. Explanation: The governing metaphor is discipline, not permission to threaten others.
Names 93
Meaning: Abiding in truth and sattva, he grows love and acts for the beloved. Explanation: Sattva is a technical term in classical thought and also everyday goodness; mark that distinction.
Names 94
Meaning: Sky-going brilliance, sun and life-giving Savitṛ, he illuminates the world. Explanation: Solar epithets do not equate this stotra with the separate Vedic Sāvitrī/Gāyatrī mantra.
Names 95
Meaning: Infinite enjoyer and gracious supporter, he is patient foundation of worlds. Explanation: Sadāmarṣī may imply patient forbearance; it does not glorify passivity toward harm.
Names 96
Meaning: Older than the ancient, Kapila and giver of auspiciousness, he is beyond decay. Explanation: The repeated svasti terms emphasize well-being, not a guaranteed worldly outcome on demand.
Names 97
Meaning: Gentle yet strong wielder of discus, beyond sound and maker of cool rest. Explanation: Śabda-atiga marks what surpasses speech even while the hymn speaks in names.
Names 98
Meaning: Kindly, skilful and patient, he removes fear and is praised as worth hearing. Explanation: The gentleness here balances the cosmic, martial diction found elsewhere in the text.
Names 99
Meaning: Deliverer, protector and life-giver, he defeats wrongdoing and dispels nightmares. Explanation: Dream and protection claims belong to faith discourse; avoid promising a clinical sleep outcome.
Names 100
Meaning: Infinite forms and splendour, freedom from anger and mastery of all directions. Explanation: Directions and measure imagery convey comprehensiveness, not cartographic coordinates.
Names 101
Meaning: Beginningless sustainer and source of birth, he is both gentle prosperity and fearsome courage. Explanation: The name LakshmiLakṣmī in a Vishnu hymn should be read with attention to its grammatical and devotional setting. in a Viṣṇu hymn should be read with attention to its grammatical and devotional setting.
Names 102
Meaning: Foundation, vigilant one and upright way, he is giver of breath and praṇava. Explanation: Praṇava is the sacred syllable as a name; the verse gives no initiation technique.
Names 103
Meaning: Ultimate measure and knower of reality, he sustains life beyond birth and death. Explanation: Tattva is reality/principle; an awareness of mortality here does not promise biological immortality.
Names 104
Meaning: Cosmic tree and primordial ancestor, he is sacrifice, its lord, performer and vehicle. Explanation: The many sacrificial roles express theological unity; this is not a manual for rites.
Names 105
Meaning: Sacrifice, its offering, means, end and hidden meaning converge; he is food and its eater. Explanation: The food/eater pairing completes a theme introduced near verse 16, joining dependence and nourishment.
Names 106
Meaning: Self-originating singer of Sāman, creator and Devakī's son, he removes sin. Explanation: Devakīnandana brings the cosmic litany into Krishna's human-facing narrative.
Names 107
Meaning: With conch, Nandaka sword, discus, Śārṅga bow and mace, he holds every protective weapon. Explanation: These final iconographic names seal the thousand-name sequence; many recitations repeat the last name before a separate protection verse.
Phalaśruti 1
Meaning: Bhishma declares that he has recited the divine thousand names of the praiseworthy Keśava. Bhīṣma declares that he has recited the divine thousand names of the praiseworthy Keśava. Explanation: The verse closes the enumerative core; it is not itself another divine name in the thousand.
Phalaśruti 2
Meaning: The text traditionally praises listening and reciting as conducive to auspiciousness here and beyond. Explanation: The statement is a traditional phalaśruti promise, not a testable guarantee.
Phalaśruti 3
Meaning: The verse assigns different hoped-for benefits to social classes in the epic's historical vocabulary. Explanation: Report the historical caste-specific language accurately; ShivGoraksh does not endorse inherited hierarchy or exclusion.
Phalaśruti 4
Meaning: Seekers of dharma, resources, desires or descendants are promised fulfilment in the hymn's voice. Explanation: Read this as a devotional aspiration, not a fertility, financial or outcome guarantee.
Phalaśruti 5
Meaning: The passage describes a devoted person who recalls Vāsudeva's names with a focused mind. Explanation: Purity here belongs to the literary religious setting; do not infer an exclusive access rule.
Phalaśruti 6
Meaning: Fame, social honour, steady prosperity and ultimate good are promised in devotional language. Explanation: The broad term śreyas often points beyond immediate worldly advantage.
Phalaśruti 7
Meaning: Courage, vitality and good condition of body are named as ideal devotional fruits. Explanation: No claim of medically reliable disease prevention follows from the verse.
Phalaśruti 8
Meaning: The hymn describes release from illness, bondage, fear and calamity. Explanation: Treat illness language as a traditional belief; encourage appropriate care when necessary.
Phalaśruti 9
Meaning: It speaks of crossing difficulties while praising the Supreme Person with devotion. Explanation: The central metaphor is crossing over, not avoidance of all practical effort.
Phalaśruti 10
Meaning: Those who take refuge in Vāsudeva are portrayed as inwardly purified and oriented toward eternal Brahman. Explanation: This describes a theological ideal, not an assessment of anyone's moral worth.
Phalaśruti 11
Meaning: Devotion to Vāsudeva is praised as easing fear of birth, death, aging and illness. Explanation: The verse does not imply worshippers cannot biologically age or become ill.
Phalaśruti 12
Meaning: Faithful reading is linked to peace of mind, patience, stability, memory and renown. Explanation: These are ethically rich aspirations; they cannot substitute for mental-health treatment where needed.
Phalaśruti 13
Meaning: The ideal devotee is imagined as free of jealousy, greed, anger and harmful thought. Explanation: This is an ethical portrait and invitation, not grounds to shame imperfect human beings.
Phalaśruti 14
Meaning: The sky, stars, directions, earth and oceans are upheld by the great Vāsudeva. Explanation: The cosmic image states a devotional worldview, not an astronomical mechanism.
Phalaśruti 15
Meaning: All beings—from gods to other mythic classes—are under Krishna's overarching sovereignty. Explanation: The list reflects the text's mythological cosmology and should not be mapped onto modern social groups.
Phalaśruti 16
Meaning: Senses, mind, intellect and the knower of the body are understood as grounded in Vāsudeva. Explanation: The philosophical vocabulary resonates with the Bhagavad Gītā, while the exact source passage remains separate.
Phalaśruti 17
Meaning: Conduct is placed before religious teaching: dharma arises from conduct and Acyuta is called its lord. Explanation: The emphasis on ācāra encourages lived ethics rather than rote words alone.
Phalaśruti 18
Meaning: Seers, ancestors, divine beings and all moving or unmoving creation are said to come from Narayana. Seers, ancestors, divine beings and all moving or unmoving creation are said to come from Nārāyaṇa. Explanation: This is an account of sacred origin, not a biological lineage claim.
Phalaśruti 19
Meaning: Yoga, knowledge, Sāṃkhya, arts, sciences and scriptures are understood as arising from Janārdana. Explanation: The verse treats learning comprehensively; it should not be used to suppress independent inquiry.
Phalaśruti 20
Meaning: The one Vishnu pervades countless distinct beings and the three worlds as the imperishable Self. The one Viṣṇu pervades countless distinct beings and the three worlds as the imperishable Self. Explanation: Unity and diversity are set beside each other without collapsing every doctrinal difference.
Phalaśruti 21
Meaning: One who desires welfare and happiness is invited to read the praise spoken by Vyāsa. Explanation: Vyāsa is the text's internal traditional authority; the layered history of epic compilation is a separate research question.
Phalaśruti 22
Meaning: The closing voice praises lotus-eyed, changeless lord and says devotees need not meet defeat. Explanation: The promise is spiritual and devotional; it is not an assurance of winning every contest.