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Easy Roman is a Devanagari-based Sanskrit reading aid. IAST preserves scholarly distinctions. Where no Roman text was supplied, IAST is derived automatically from the Devanagari; this is not a certified pronunciation guide. Vernacular songs retain their supplied word forms and spoken endings. Easy Roman simplifies unambiguous diacritics; their scholarly view retains the supplied Roman form rather than inventing Sanskrit pronunciation. Selected bija spellings are kept where unambiguous.

Stotra

Vishnu Sahasranama: Full 142-Verse Epic Reading with Meaning

Bhishma answers Yudhiṣṭhira with a vast hymn of Vishnu’s names, framed by ethical questions and a closing praise.

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Text, Meaning & Explanation

1

श्रुत्वा धर्मानशेषेण पावनानि च सर्वशः। युधिष्ठिरः शान्तनवं पुनरेवाभ्यभाषत॥१॥

Roman Transliteration

shrutvaa 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.

2

किमेकं दैवतं लोके किं वाप्येकं परायणम्। स्तुवन्तः कं कमर्चन्तः प्राप्नुयुर्मानवाः शुभम्॥२॥

Roman Transliteration

kimekam 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.

3

को धर्मः सर्वधर्माणां भवतः परमो मतः। किं जपन्मुच्यते जन्तुर्जन्मसंसारबन्धनात्॥३॥

Roman Transliteration

ko 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.

4

जगत्प्रभुं देवदेवमनन्तं पुरुषोत्तमम्। स्तुवन् नामसहस्रेण पुरुषः सततोत्थितः॥४॥

Roman Transliteration

jagatprabhum 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.

5

तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम्। ध्यायन् स्तुवन् नमस्यंश्च यजमानस्तमेव च॥५॥

Roman Transliteration

tameva 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.

6

अनादिनिधनं विष्णुं सर्वलोकमहेश्वरम्। लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो भवेत्॥६॥

Roman Transliteration

anaadinidhanam 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.

7

ब्रह्मण्यं सर्वधर्मज्ञं लोकानां कीर्तिवर्धनम्। लोकनाथं महद्भूतं सर्वभूतभवोद्भवम्॥७॥

Roman Transliteration

brahmanyam 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.

8

एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः। यद्भक्त्या पुण्डरीकाक्षं स्तवैरर्चेन्नरः सदा॥८॥

Roman Transliteration

esha 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.

9

परमं यो महत्तेजः परमं यो महत्तपः। परमं यो महद्ब्रह्म परमं यः परायणम्॥९॥

Roman Transliteration

paramam 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 Transliteration

pavitraanaam 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.

11

यतः सर्वाणि भूतानि भवन्त्यादियुगागमे। यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये॥११॥

Roman Transliteration

yatah 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.

12

तस्य लोकप्रधानस्य जगन्नाथस्य भूपते। विष्णोर्नामसहस्रं मे शृणु पापभयापहम्॥१२॥

Roman Transliteration

tasya 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.

13

यानि नामानि गौणानि विख्यातानि महात्मनः। ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये॥१३॥

Roman Transliteration

yaani 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.

14

विश्वं विष्णुर्वषट्कारो भूतभव्यभवत्प्रभुः। भूतकृद्भूतभृद्भावो भूतात्मा भूतभावनः॥१॥

Roman Transliteration

vishvam 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.

15

पूतात्मा परमात्मा च मुक्तानां परमा गतिः। अव्ययः पुरुषः साक्षी क्षेत्रज्ञोऽक्षर एव च॥२॥

Roman Transliteration

pootaatmaa 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.

16

योगो योगविदां नेता प्रधानपुरुषेश्वरः। नारसिंहवपुः श्रीमान् केशवः पुरुषोत्तमः॥३॥

Roman Transliteration

yogo 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.

17

सर्वः शर्वः शिवः स्थाणुर्भूतादिर्निधिरव्ययः। संभवो भावनो भर्ता प्रभवः प्रभुरीश्वरः॥४॥

Roman Transliteration

sarvah 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.

18

स्वयंभूः शम्भुरादित्यः पुष्कराक्षो महास्वनः। अनादिनिधनो धाता विधाता धातुरुत्तमः॥५॥

Roman Transliteration

svayambhooh 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.

19

अप्रमेयो हृषीकेशः पद्मनाभोऽमरप्रभुः। विश्वकर्मा मनुस्त्वष्टा स्थविष्ठः स्थविरो ध्रुवः॥६॥

Roman Transliteration

aprameyo 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 Transliteration

agraahyah 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.

21

ईशानः प्राणदः प्राणो ज्येष्ठः श्रेष्ठः प्रजापतिः। हिरण्यगर्भो भूगर्भो माधवो मधुसूदनः॥८॥

Roman Transliteration

eeshaanah 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.

22

ईश्वरो विक्रमी धन्वी मेधावी विक्रमः क्रमः। अनुत्तमो दुराधर्षः कृतज्ञः कृतिरात्मवान्॥९॥

Roman Transliteration

eeshvaro 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.

23

सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः। अहः संवत्सरो व्यालः प्रत्ययः सर्वदर्शनः॥१०॥

Roman Transliteration

sureshah 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.

24

अजः सर्वेश्वरः सिद्धः सिद्धिः सर्वादिरच्युतः। वृषाकपिरमेयात्मा सर्वयोगविनिःसृतः॥११॥

Roman Transliteration

ajah 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.

25

वसुर्वसुमनाः सत्यः समात्माऽसम्मितः समः। अमोघः पुण्डरीकाक्षो वृषकर्मा वृषाकृतिः॥१२॥

Roman Transliteration

vasurvasumanaah 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.

26

रुद्रो बहुशिरा बभ्रुर्विश्वयोनिः शुचिश्रवाः। अमृतः शाश्वतः स्थाणुर्वरारोहो महातपाः॥१३॥

Roman Transliteration

rudro 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.

27

सर्वगः सर्वविद्भानुर्विष्वक्सेनो जनार्दनः। वेदो वेदविदव्यङ्गो वेदाङ्गो वेदवित् कविः॥१४॥

Roman Transliteration

sarvagah 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.

28

लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः कृताकृतः। चतुरात्मा चतुर्व्यूहश्चतुर्दंष्ट्रश्चतुर्भुजः॥१५॥

Roman Transliteration

lokaadhyakshah 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.

29

भ्राजिष्णुर्भोजनं भोक्ता सहिष्णुर्जगदादिजः। अनघो विजयो जेता विश्वयोनिः पुनर्वसुः॥१६॥

Roman Transliteration

bhraajishnurbhojanam 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 Transliteration

upendro 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.

31

वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः। अतीन्द्रियो महामायो महोत्साहो महाबलः॥१८॥

Roman Transliteration

vedyo 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.

32

महाबुद्धिर्महावीर्यो महाशक्तिर्महाद्युतिः। अनिर्देश्यवपुः श्रीमानमेयात्मा महाद्रिधृक्॥१९॥

Roman Transliteration

mahaabuddhirmahaaveeryo 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.

33

महेष्वासो महीभर्ता श्रीनिवासः सतां गतिः। अनिरुद्धः सुरानन्दो गोविन्दो गोविदां पतिः॥२०॥

Roman Transliteration

maheshvaaso 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.

34

मरीचिर्दमनो हंसः सुपर्णो भुजगोत्तमः। हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः॥२१॥

Roman Transliteration

mareechirdamano 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.

35

अमृत्युः सर्वदृक् सिंहः सन्धाता सन्धिमान् स्थिरः। अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा॥२२॥

Roman Transliteration

amrityuh 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.

36

गुरुर्गुरुतमो धाम सत्यः सत्यपराक्रमः। निमिषोऽनिमिषः स्रग्वी वाचस्पतिरुदारधीः॥२३॥

Roman Transliteration

gururgurutamo 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.

37

अग्रणीर्ग्रामणीः श्रीमान् न्यायो नेता समीरणः। सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात्॥२४॥

Roman Transliteration

agraneergraamaneeh 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.

38

आवर्तनो निवृत्तात्मा संवृतः संप्रमर्दनः। अहः संवर्तको वह्निरनिलो धरणीधरः॥२५॥

Roman Transliteration

aavartano 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.

39

सुप्रसादः प्रसन्नात्मा विश्वधृग्विश्वभुग्विभुः। सत्कर्ता सत्कृतः साधुर्जह्नुर्नारायणो नरः॥२६॥

Roman Transliteration

suprasaadah 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 Transliteration

asamkhyeyo’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.

41

वृषाही वृषभो विष्णुर्वृषपर्वा वृषोदरः। वर्धनो वर्धमानश्च विविक्तः श्रुतिसागरः॥२८॥

Roman Transliteration

vrishaahee 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.

42

सुभुजो दुर्धरो वाग्मी महेन्द्रो वसुदो वसुः। नैकरूपो बृहद्रूपः शिपिविष्टः प्रकाशनः॥२९॥

Roman Transliteration

subhujo 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.

43

ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः। ऋद्धः स्पष्टाक्षरो मन्त्रश्चन्द्रांशुर्भास्करद्युतिः॥३०॥

Roman Transliteration

ojastejodyutidharah 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.

44

अमृतांशूद्भवो भानुः शशबिन्दुः सुरेश्वरः। औषधं जगतः सेतुः सत्यधर्मपराक्रमः॥३१॥

Roman Transliteration

amritaamshoodbhavo 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.

45

भूतभव्यभवन्नाथः पवनः पावनोऽनलः। कामहा कामकृत्कान्तः कामः कामप्रदः प्रभुः॥३२॥

Roman Transliteration

bhootabhavyabhavannaathah 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.

46

युगादिकृद्युगावर्तो नैकमायो महाशनः। अदृश्यो व्यक्तरूपश्च सहस्रजिदनन्तजित्॥३३॥

Roman Transliteration

yugaadikridyugaavarto 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.

47

इष्टोऽविशिष्टः शिष्टेष्टः शिखण्डी नहुषो वृषः। क्रोधहा क्रोधकृत्कर्ता विश्वबाहुर्महीधरः॥३४॥

Roman Transliteration

ishto’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.

48

अच्युतः प्रथितः प्राणः प्राणदो वासवानुजः। अपांनिधिरधिष्ठानमप्रमत्तः प्रतिष्ठितः॥३५॥

Roman Transliteration

achyutah 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.

49

स्कन्दः स्कन्दधरो धुर्यो वरदो वायुवाहनः। वासुदेवो बृहद्भानुरादिदेवः पुरन्दरः॥३६॥

Roman Transliteration

skandah 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 Transliteration

ashokastaaranastaarah 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.

51

पद्मनाभोऽरविन्दाक्षः पद्मगर्भः शरीरभृत्। महर्द्धिरृद्धो वृद्धात्मा महाक्षो गरुडध्वजः॥३८॥

Roman Transliteration

padmanaabho’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.

52

अतुलः शरभो भीमः समयज्ञो हविर्हरिः। सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिञ्जयः॥३९॥

Roman Transliteration

atulah 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.

53

विक्षरो रोहितो मार्गो हेतुर्दामोदरः सहः। महीधरो महाभागो वेगवानमिताशनः॥४०॥

Roman Transliteration

viksharo 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.

54

उद्भवः क्षोभणो देवः श्रीगर्भः परमेश्वरः। करणं कारणं कर्ता विकर्ता गहनो गुहः॥४१॥

Roman Transliteration

udbhavah 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.

55

व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः। परर्द्धिः परमस्पष्टस्तुष्टः पुष्टः शुभेक्षणः॥४२॥

Roman Transliteration

vyavasaayo 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.

56

रामो विरामो विरजो मार्गो नेयो नयोऽनयः। वीरः शक्तिमतां श्रेष्ठो धर्मो धर्मविदुत्तमः॥४३॥

Roman Transliteration

raamo 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.

57

वैकुण्ठः पुरुषः प्राणः प्राणदः प्रणवः पृथुः। हिरण्यगर्भः शत्रुघ्नो व्याप्तो वायुरधोक्षजः॥४४॥

Roman Transliteration

vaikunthah 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.

58

ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः। उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः॥४५॥

Roman Transliteration

rituh 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.

59

विस्तारः स्थावरस्थाणुः प्रमाणं बीजमव्ययम्। अर्थोऽनर्थो महाकोशो महाभोगो महाधनः॥४६॥

Roman Transliteration

vistaarah 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 Transliteration

anirvinnah 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.

61

यज्ञ इज्यो महेज्यश्च क्रतुः सत्रं सतां गतिः। सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमम्॥४८॥

Roman Transliteration

yajna 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.

62

सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत्। मनोहरो जितक्रोधो वीरबाहुर्विदारणः॥४९॥

Roman Transliteration

suvratah 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.

63

स्वापनः स्ववशो व्यापी नैकात्मा नैककर्मकृत्। वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः॥५०॥

Roman Transliteration

svaapanah 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.

64

धर्मगुब्धर्मकृद्धर्मी सदसत्क्षरमक्षरम्। अविज्ञाता सहस्रांशुर्विधाता कृतलक्षणः॥५१॥

Roman Transliteration

dharmagubdharmakriddharmee 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.

65

गभस्तिनेमिः सत्त्वस्थः सिंहो भूतमहेश्वरः। आदिदेवो महादेवो देवेशो देवभृद्गुरुः॥५२॥

Roman Transliteration

gabhastinemih 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.

66

उत्तरो गोपतिर्गोप्ता ज्ञानगम्यः पुरातनः। शरीरभूतभृद्भोक्ता कपीन्द्रो भूरिदक्षिणः॥५३॥

Roman Transliteration

uttaro 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.

67

सोमपोऽमृतपः सोमः पुरुजित्पुरुसत्तमः। विनयो जयः सत्यसंधो दाशार्हः सात्त्वतांपतिः॥५४॥

Roman Transliteration

somapo’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.

68

जीवो विनयिता साक्षी मुकुन्दोऽमितविक्रमः। अम्भोनिधिरनन्तात्मा महोदधिशयोऽन्तकः॥५५॥

Roman Transliteration

jeevo 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.

69

अजो महार्हः स्वाभाव्यो जितामित्रः प्रमोदनः। आनन्दो नन्दनो नन्दः सत्यधर्मा त्रिविक्रमः॥५६॥

Roman Transliteration

ajo 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 Transliteration

maharshih 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.

71

महावराहो गोविन्दः सुषेणः कनकाङ्गदी। गुह्यो गभीरो गहनो गुप्तश्चक्रगदाधरः॥५८॥

Roman Transliteration

mahaavaraaho 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.

72

वेधाः स्वाङ्गोऽजितः कृष्णो दृढः संकर्षणोऽच्युतः। वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः॥५९॥

Roman Transliteration

vedhaah 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.

73

भगवान् भगहाऽऽनन्दी वनमाली हलायुधः। आदित्यो ज्योतिरादित्यः सहिष्णुर्गतिसत्तमः॥६०॥

Roman Transliteration

bhagavaan 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.

74

सुधन्वा खण्डपरशुर्दारुणो द्रविणप्रदः। दिवःस्पृक् सर्वदृग्व्यासो वाचस्पतिरयोनिजः॥६१॥

Roman Transliteration

sudhanvaa 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.

75

त्रिसामा सामगः साम निर्वाणं भेषजं भिषक्। संन्यासकृच्छमः शान्तो निष्ठा शान्तिः परायणम्॥६२॥

Roman Transliteration

trisaamaa 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.

76

शुभाङ्गः शान्तिदः स्रष्टा कुमुदः कुवलेशयः। गोहितो गोपतिर्गोप्ता वृषभाक्षो वृषप्रियः॥६३॥

Roman Transliteration

shubhaangah 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.

77

अनिवर्ती निवृत्तात्मा संक्षेप्ता क्षेमकृच्छिवः। श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतांवरः॥६४॥

Roman Transliteration

anivartee 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.

78

श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः। श्रीधरः श्रीकरः श्रेयः श्रीमाँल्लोकत्रयाश्रयः॥६५॥

Roman Transliteration

shreedah 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.

79

स्वक्षः स्वङ्गः शतानन्दो नन्दिर्ज्योतिर्गणेश्वरः। विजितात्माऽविधेयात्मा सत्कीर्तिश्छिन्नसंशयः॥६६॥

Roman Transliteration

svakshah 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 Transliteration

udeernah 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.

81

अर्चिष्मानर्चितः कुम्भो विशुद्धात्मा विशोधनः। अनिरुद्धोऽप्रतिरथः प्रद्युम्नोऽमितविक्रमः॥६८॥

Roman Transliteration

archishmaanarchitah 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.

82

कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः। त्रिलोकात्मा त्रिलोकेशः केशवः केशिहा हरिः॥६९॥

Roman Transliteration

kaalaneminihaa 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.

83

कामदेवः कामपालः कामी कान्तः कृतागमः। अनिर्देश्यवपुर्विष्णुर्वीरोऽनन्तो धनंजयः॥७०॥

Roman Transliteration

kaamadevah 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.

84

ब्रह्मण्यो ब्रह्मकृद् ब्रह्मा ब्रह्म ब्रह्मविवर्धनः। ब्रह्मविद् ब्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रियः॥७१॥

Roman Transliteration

brahmanyo 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.

85

महाक्रमो महाकर्मा महातेजा महोरगः। महाक्रतुर्महायज्वा महायज्ञो महाहविः॥७२॥

Roman Transliteration

mahaakramo 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.

86

स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः। पूर्णः पूरयिता पुण्यः पुण्यकीर्तिरनामयः॥७३॥

Roman Transliteration

stavyah 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.

87

मनोजवस्तीर्थकरो वसुरेता वसुप्रदः। वसुप्रदो वासुदेवो वसुर्वसुमना हविः॥७४॥

Roman Transliteration

manojavasteerthakaro 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.

88

सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः। शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः॥७५॥

Roman Transliteration

sadgatih 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.

89

भूतावासो वासुदेवः सर्वासुनिलयोऽनलः। दर्पहा दर्पदो दृप्तो दुर्धरोऽथापराजितः॥७६॥

Roman Transliteration

bhootaavaaso 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 Transliteration

vishvamoortirmahaamoortirdeeptamoortiramoortimaan| 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.

91

एको नैकः सवः कः किं यत् तत्पदमनुत्तमम्। लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः॥७८॥

Roman Transliteration

eko 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.

92

सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी। वीरहा विषमः शून्यो घृताशीरचलश्चलः॥७९॥

Roman Transliteration

suvarnavarno 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.

93

अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृक्। सुमेधा मेधजो धन्यः सत्यमेधा धराधरः॥८०॥

Roman Transliteration

amaanee 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.

94

तेजोवृषो द्युतिधरः सर्वशस्त्रभृतां वरः। प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः॥८१॥

Roman Transliteration

tejovrisho 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.

95

चतुर्मूर्तिश्चतुर्बाहुश्चतुर्व्यूहश्चतुर्गतिः। चतुरात्मा चतुर्भावश्चतुर्वेदविदेकपात्॥८२॥

Roman Transliteration

chaturmoortishchaturbaahushchaturvyoohashchaturgatih| 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.

96

समावर्तोऽनिवृत्तात्मा दुर्जयो दुरतिक्रमः। दुर्लभो दुर्गमो दुर्गो दुरावासो दुरारिहा॥८३॥

Roman Transliteration

samaavarto’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.

97

शुभाङ्गो लोकसारङ्गः सुतन्तुस्तन्तुवर्धनः। इन्द्रकर्मा महाकर्मा कृतकर्मा कृतागमः॥८४॥

Roman Transliteration

shubhaango 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.

98

उद्भवः सुन्दरः सुन्दो रत्ननाभः सुलोचनः। अर्को वाजसनः शृङ्गी जयन्तः सर्वविज्जयी॥८५॥

Roman Transliteration

udbhavah 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.

99

सुवर्णबिन्दुरक्षोभ्यः सर्ववागीश्वरेश्वरः। महाह्रदो महागर्तो महाभूतो महानिधिः॥८६॥

Roman Transliteration

suvarnabindurakshobhyah 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 Transliteration

kumudah 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.

101

सुलभः सुव्रतः सिद्धः शत्रुजिच्छत्रुतापनः। न्यग्रोधोऽदुम्बरोऽश्वत्थश्चाणूरान्ध्रनिषूदनः॥८८॥

Roman Transliteration

sulabhah 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.

102

सहस्रार्चिः सप्तजिह्वः सप्तैधाः सप्तवाहनः। अमूर्तिरनघोऽचिन्त्यो भयकृद्भयनाशनः॥८९॥

Roman Transliteration

sahasraarchih 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.

103

अणुर्बृहत्कृशः स्थूलो गुणभृन्निर्गुणो महान्। अधृतः स्वधृतः स्वास्यः प्राग्वंशो वंशवर्धनः॥९०॥

Roman Transliteration

anurbrihatkrishah 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.

104

भारभृत् कथितो योगी योगीशः सर्वकामदः। आश्रमः श्रमणः क्षामः सुपर्णो वायुवाहनः॥९१॥

Roman Transliteration

bhaarabhrit 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.

105

धनुर्धरो धनुर्वेदो दण्डो दमयिता दमः। अपराजितः सर्वसहो नियन्ताऽनियमोऽयमः॥९२॥

Roman Transliteration

dhanurdharo 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.

106

सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः। अभिप्रायः प्रियार्होऽर्हः प्रियकृत् प्रीतिवर्धनः॥९३॥

Roman Transliteration

sattvavaan 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.

107

विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग्विभुः। रविर्विरोचनः सूर्यः सविता रविलोचनः॥९४॥

Roman Transliteration

vihaayasagatirjyotih 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.

108

अनन्तो हुतभुग्भोक्ता सुखदो नैकजोऽग्रजः। अनिर्विण्णः सदामर्षी लोकाधिष्ठानमद्भुतः॥९५॥

Roman Transliteration

ananto 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.

109

सनात्सनातनतमः कपिलः कपिरव्ययः। स्वस्तिदः स्वस्तिकृत्स्वस्ति स्वस्तिभुक्स्वस्तिदक्षिणः॥९६॥

Roman Transliteration

sanaatsanaatanatamah 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 Transliteration

araudrah 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.

111

अक्रूरः पेशलो दक्षो दक्षिणः क्षमिणांवरः। विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः॥९८॥

Roman Transliteration

akroorah 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.

112

उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः। वीरहा रक्षणः सन्तो जीवनः पर्यवस्थितः॥९९॥

Roman Transliteration

uttaarano 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.

113

अनन्तरूपोऽनन्तश्रीर्जितमन्युर्भयापहः। चतुरश्रो गभीरात्मा विदिशो व्यादिशो दिशः॥१००॥

Roman Transliteration

anantaroopo’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.

114

अनादिर्भूर्भुवो लक्ष्मीः सुवीरो रुचिराङ्गदः। जननो जनजन्मादिर्भीमो भीमपराक्रमः॥१०१॥

Roman Transliteration

anaadirbhoorbhuvo 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.

115

आधारनिलयोऽधाता पुष्पहासः प्रजागरः। ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः॥१०२॥

Roman Transliteration

aadhaaranilayo’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.

116

प्रमाणं प्राणनिलयः प्राणभृत्प्राणजीवनः। तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः॥१०३॥

Roman Transliteration

pramaanam 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.

117

भूर्भुवःस्वस्तरुस्तारः सविता प्रपितामहः। यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः॥१०४॥

Roman Transliteration

bhoorbhuvahsvastarustaarah 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.

118

यज्ञभृद् यज्ञकृद् यज्ञी यज्ञभुक् यज्ञसाधनः। यज्ञान्तकृद् यज्ञगुह्यमन्नमन्नाद एव च॥१०५॥

Roman Transliteration

yajnabhrid 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.

119

आत्मयोनिः स्वयंजातो वैखानः सामगायनः। देवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः॥१०६॥

Roman Transliteration

aatmayonih 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 Transliteration

shankhabhrinnandakee 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.

121

इतीदं कीर्तनीयस्य केशवस्य महात्मनः। नाम्नां सहस्रं दिव्यानामशेषेण प्रकीर्तितम्॥१॥

Roman Transliteration

iteedam 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.

122

य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत्। नाशुभं प्राप्नुयात्किंचित्सोऽमुत्रेह च मानवः॥२॥

Roman Transliteration

ya 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.

123

वेदान्तगो ब्राह्मणः स्यात्क्षत्रियो विजयी भवेत्। वैश्यो धनसमृद्धः स्याच्छूद्रः सुखमवाप्नुयात्॥३॥

Roman Transliteration

vedaantago 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.

124

धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात्। कामानवाप्नुयात्कामी प्रजार्थी चाप्नुयात्प्रजाम्॥४॥

Roman Transliteration

dharmaarthee 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.

125

भक्तिमान् यः सदोत्थाय शुचिस्तद्गतमानसः। सहस्रं वासुदेवस्य नाम्नामेतत्प्रकीर्तयेत्॥५॥

Roman Transliteration

bhaktimaan 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.

126

यशः प्राप्नोति विपुलं ज्ञातिप्राधान्यमेव च। अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम्॥६॥

Roman Transliteration

yashah 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.

127

न भयं क्वचिदाप्नोति वीर्यं तेजश्च विन्दति। भवत्यरोगो द्युतिमान्बलरूपगुणान्वितः॥७॥

Roman Transliteration

na 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.

128

रोगार्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात्। भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः॥८॥

Roman Transliteration

rogaarto 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.

129

दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम्। स्तुवन्नामसहस्रेण नित्यं भक्तिसमन्वितः॥९॥

Roman Transliteration

durgaanyatitaratyaashu 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 Transliteration

vaasudevaashrayo 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.

131

न वासुदेवभक्तानामशुभं विद्यते क्वचित्। जन्ममृत्युजराव्याधिभयं नैवोपजायते॥११॥

Roman Transliteration

na 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.

132

इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वितः। युज्येतात्मसुखक्षान्तिश्रीधृतिस्मृतिकीर्तिभिः॥१२॥

Roman Transliteration

imam 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.

133

न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः। भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे॥१३॥

Roman Transliteration

na 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.

134

द्यौः सचन्द्रार्कनक्षत्रा खं दिशो भूर्महोदधिः। वासुदेवस्य वीर्येण विधृतानि महात्मनः॥१४॥

Roman Transliteration

dyauh 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.

135

ससुरासुरगन्धर्वं सयक्षोरगराक्षसम्। जगद्वशे वर्ततेदं कृष्णस्य सचराचरम्॥१५॥

Roman Transliteration

sasuraasuragandharvam 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.

136

इन्द्रियाणि मनो बुद्धिः सत्त्वं तेजो बलं धृतिः। वासुदेवात्मकान्याहुः क्षेत्रं क्षेत्रज्ञ एव च॥१६॥

Roman Transliteration

indriyaani 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.

137

सर्वागमानामाचारः प्रथमं परिकल्प्यते। आचारप्रभवो धर्मो धर्मस्य प्रभुरच्युतः॥१७॥

Roman Transliteration

sarvaagamaanaamaachaarah 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.

138

ऋषयः पितरो देवा महाभूतानि धातवः। जङ्गमाजङ्गमं चेदं जगन्नारायणोद्भवम्॥१८॥

Roman Transliteration

rishayah 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.

139

योगो ज्ञानं तथा सांख्यं विद्याः शिल्पादिकर्म च। वेदाः शास्त्राणि विज्ञानमेतत्सर्वं जनार्दनात्॥१९॥

Roman Transliteration

yogo 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 Transliteration

eko 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.

141

इमं स्तवं भगवतो विष्णोर्व्यासेन कीर्तितम्। पठेद्य इच्छेत्पुरुषः श्रेयः प्राप्तुं सुखानि च॥२१॥

Roman Transliteration

imam 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 Transliteration

vishveshvaramajam 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.

Context & Usage

Editorial witness: digital 142-verse Mahābhārata reading; independent printed-source and rights approval pending. Original Sanskrit in IAST appears first.

About this reading

In the Mahābhārata's Anuśāsana Parva, Yudhiṣṭhira asks Bhishma about the highest refuge and the role of praise, remembrance and dharma. Bhishma answers with a long litany celebrating Vishnu through cosmic, ethical, intimate, heroic and philosophical names. The present editorial reading keeps the , Yudhiṣṭhira asks Bhīṣma about the highest refuge and the role of praise, remembrance and dharma. Bhīṣma answers with a long litany celebrating Viṣṇu through cosmic, ethical, intimate, heroic and philosophical names. The present editorial reading keeps the 13-verse dialogue, 107 name verses, and 22-verse phalaśruti together while keeping later recital prayers separate. The word sahasranāma means “thousand names”. A string of Sanskrit compounds does not mechanically disclose its thousand individual name boundaries; commentators differ on parsing particular words. The text below gives all 107 main name verses but is not yet an independently audited 1,000-item name index. For studying it, a manageable route is to read groups of ten verses and consider how recurrent terms—shriśrī, dharma, sattva, yajña, ātmā, ananta—change in context. It is a Vaiṣṇava hymn preserved within a multi-tradition epic. Words such as ShivaŚiva, Rudra and MahadevaMahādeva also occur within Vishnu's names; different Hindu interpretations can engage these names without being flattened into one exclusive formula. The purpose of the verse meanings is to open a path to understanding, not replace commentary traditions. also occur within Viṣṇu's names; different Hindu interpretations can engage these names without being flattened into one exclusive formula. The purpose of the verse meanings is to open a path to understanding, not replace commentary traditions.

How to read the source status

The complete 142-verse selected digital text is present. It is transcribed from a Sanskrit Wikisource reading which credits conversion from Sanskrit Documents; that upstream site's copying/reposting policy restricts website promotion use. A candidate 1910 historical printed witness has been identified through bibliographic sources, not yet collated page by page. Sanskrit wording, machine-generated IAST, reuse rights and the precise enumeration of individual names all remain subject to specialist approval.

Recension and numbering

Some collections print a protection stanza beginning vanamālī gadī śārṅgī after core verse 107 and label it a 108th stanza. Invocation, nyāsa, dhyana, Arjuna/Śiva/other closing exchanges and Gītā quotations are additional liturgical layers in many recital booklets, not silently part of the chosen 142-verse epic chapter. Chapter numbering (149/140/135) also differs across editions. This draft claims fidelity only to its explicitly selected 142-verse digital reading. after core verse 107 and label it a 108th stanza. Invocation, nyāsa, dhyāna, Arjuna/Śiva/other closing exchanges and Gītā quotations are additional liturgical layers in many recital booklets, not silently part of the chosen 142-verse epic chapter. Chapter numbering (149/140/135) also differs across editions. This draft claims fidelity only to its explicitly selected 142-verse digital reading.

Historical and textual notes

  • Setting: Bhishma teaches Yudhiṣṭhira within Anuśāsanaparvan. Attribution to Vyāsa is the epic tradition; an independent historical author cannot be established from this digital witness alone. Bhīṣma teaches Yudhiṣṭhira within Anuśāsanaparvan. Attribution to Vyāsa is the epic tradition; an independent historical author cannot be established from this digital witness alone.
  • Source boundary: first 13 dialogue verses, 107 name-bearing verses, last 22 phalaśruti verses. These add to 142. The popular optional protective prayer is outside this selected scope.
  • Textual issue: core verse 43 chooses virajo where the digital page explicitly also records virato. Verse 54 vinayo jayaḥ and verse 88 tree names require specialist comparison.
  • Name meanings: each name may carry multiple grammatical, metaphorical or doctrinal interpretations. The brief paired meanings here orient a reader verse by verse and must not be mistaken for a final philological dictionary of all 1,000 epithets.
  • Recitation practices: the article does not contain nyāsa or ritual techniques; observances and personal practice should follow reviewed guidance in the reader’s tradition.
  • Results and protection: the closing claims about illness, wealth, social roles and fear are described as statements within the devotional text, not factual medical or financial guarantees. The historical caste language in phalaśruti 3 is reported, not endorsed.
  • Rights: the draft digital base credits Sanskrit Documents as its upstream conversion; this is an unresolved reuse blocker for a public, monetised site. Do not deploy pending independent public-domain print collation or permission.

Frequently asked questions

Why 107 name verses when people say 108? The 107 verses are the epic name sequence in this numbering. A later protective verse (vanamālī gadī śārṅgī) is commonly counted as 108 in liturgical booklets; it is intentionally excluded from this 142-verse epic scope.

Does the article cover every one of the thousand names? It reproduces the complete selected 107 name-bearing verses and gives meaning and explanation for each. Individual name segmentation, exact enumeration and a thousand-entry gloss index are not yet independently verified.

Is this written by Śaṅkarācārya? No author claim like that is warranted. The hymn is transmitted in the Mahābhārata, traditionally connected to Vyāsa and spoken by Bhishma. Shankara is associated with a famous commentary tradition.Is this written by Śaṅkarācārya? No author claim like that is warranted. The hymn is transmitted in the Mahābhārata, traditionally connected to Vyāsa and spoken by Bhīṣma. Śaṅkara is associated with a famous commentary tradition.

May I perform every ritual mentioned on other sites? this edition is a public educational reader, not a manual of nyāsa, diksha, homa or individual vows. Religious practices depend on lineage and qualification.May I perform every ritual mentioned on other sites? this edition is a public educational reader, not a manual of nyāsa, dīkṣā, homa or individual vows. Religious practices depend on lineage and qualification.

Are the promised benefits scientifically guaranteed? No. The phalaśruti expresses devotional hopes and beliefs. Medical, financial and personal decisions need ordinary practical judgment.

Sources, Credits & Licensing

Founder-authorized educational edition. Independent textual and specialist review remains incomplete; this reading does not confer initiation or ritual authorization.

Wikimedia contributors. Based on Viṣṇusahasranāmastotram (Sanskrit Wikisource digital recension). Original words, new Roman rendering and derivative meanings: CC BY-SA 4.0. Script conversion, punctuation, Romanization and any declared editorial lyric changes are adaptations; no independent textual certification.

Text licence

Original Roman reading

The Roman reading recorded with this edition, retaining its spelling and word forms before the Easy Roman display conversion.

  1. 1

    śrutvā dharmānaśeṣeṇa pāvanāni ca sarvaśaḥ| yudhiṣṭhiraḥ śāntanavaṃ punarevābhyabhāṣata||1||

  2. 2

    kimekaṃ daivataṃ loke kiṃ vāpyekaṃ parāyaṇam| stuvantaḥ kaṃ kamarcantaḥ prāpnuyurmānavāḥ śubham||2||

  3. 3

    ko dharmaḥ sarvadharmāṇāṃ bhavataḥ paramo mataḥ| kiṃ japanmucyate janturjanmasaṃsārabandhanāt||3||

  4. 4

    jagatprabhuṃ devadevamanantaṃ puruṣottamam| stuvan nāmasahasreṇa puruṣaḥ satatotthitaḥ||4||

  5. 5

    tameva cārcayannityaṃ bhaktyā puruṣamavyayam| dhyāyan stuvan namasyaṃśca yajamānastameva ca||5||

  6. 6

    anādinidhanaṃ viṣṇuṃ sarvalokamaheśvaram| lokādhyakṣaṃ stuvannityaṃ sarvaduḥkhātigo bhavet||6||

  7. 7

    brahmaṇyaṃ sarvadharmajñaṃ lokānāṃ kīrtivardhanam| lokanāthaṃ mahadbhūtaṃ sarvabhūtabhavodbhavam||7||

  8. 8

    eṣa me sarvadharmāṇāṃ dharmo'dhikatamo mataḥ| yadbhaktyā puṇḍarīkākṣaṃ stavairarcennaraḥ sadā||8||

  9. 9

    paramaṃ yo mahattejaḥ paramaṃ yo mahattapaḥ| paramaṃ yo mahadbrahma paramaṃ yaḥ parāyaṇam||9||

  10. 10

    pavitrāṇāṃ pavitraṃ yo maṅgalānāṃ ca maṅgalam| daivataṃ daivatānāṃ ca bhūtānāṃ yo'vyayaḥ pitā||10||

  11. 11

    yataḥ sarvāṇi bhūtāni bhavantyādiyugāgame| yasmiṃśca pralayaṃ yānti punareva yugakṣaye||11||

  12. 12

    tasya lokapradhānasya jagannāthasya bhūpate| viṣṇornāmasahasraṃ me śṛṇu pāpabhayāpaham||12||

  13. 13

    yāni nāmāni gauṇāni vikhyātāni mahātmanaḥ| ṛṣibhiḥ parigītāni tāni vakṣyāmi bhūtaye||13||

  14. 14

    viśvaṃ viṣṇurvaṣaṭkāro bhūtabhavyabhavatprabhuḥ| bhūtakṛdbhūtabhṛdbhāvo bhūtātmā bhūtabhāvanaḥ||1||

  15. 15

    pūtātmā paramātmā ca muktānāṃ paramā gatiḥ| avyayaḥ puruṣaḥ sākṣī kṣetrajño'kṣara eva ca||2||

  16. 16

    yogo yogavidāṃ netā pradhānapuruṣeśvaraḥ| nārasiṃhavapuḥ śrīmān keśavaḥ puruṣottamaḥ||3||

  17. 17

    sarvaḥ śarvaḥ śivaḥ sthāṇurbhūtādirnidhiravyayaḥ| saṃbhavo bhāvano bhartā prabhavaḥ prabhurīśvaraḥ||4||

  18. 18

    svayaṃbhūḥ śambhurādityaḥ puṣkarākṣo mahāsvanaḥ| anādinidhano dhātā vidhātā dhāturuttamaḥ||5||

  19. 19

    aprameyo hṛṣīkeśaḥ padmanābho'maraprabhuḥ| viśvakarmā manustvaṣṭā sthaviṣṭhaḥ sthaviro dhruvaḥ||6||

  20. 20

    agrāhyaḥ śāśvataḥ kṛṣṇo lohitākṣaḥ pratardanaḥ| prabhūtastrikakubdhāma pavitraṃ maṅgalaṃ param||7||

  21. 21

    īśānaḥ prāṇadaḥ prāṇo jyeṣṭhaḥ śreṣṭhaḥ prajāpatiḥ| hiraṇyagarbho bhūgarbho mādhavo madhusūdanaḥ||8||

  22. 22

    īśvaro vikramī dhanvī medhāvī vikramaḥ kramaḥ| anuttamo durādharṣaḥ kṛtajñaḥ kṛtirātmavān||9||

  23. 23

    sureśaḥ śaraṇaṃ śarma viśvaretāḥ prajābhavaḥ| ahaḥ saṃvatsaro vyālaḥ pratyayaḥ sarvadarśanaḥ||10||

  24. 24

    ajaḥ sarveśvaraḥ siddhaḥ siddhiḥ sarvādiracyutaḥ| vṛṣākapirameyātmā sarvayogaviniḥsṛtaḥ||11||

  25. 25

    vasurvasumanāḥ satyaḥ samātmā'sammitaḥ samaḥ| amoghaḥ puṇḍarīkākṣo vṛṣakarmā vṛṣākṛtiḥ||12||

  26. 26

    rudro bahuśirā babhrurviśvayoniḥ śuciśravāḥ| amṛtaḥ śāśvataḥ sthāṇurvarāroho mahātapāḥ||13||

  27. 27

    sarvagaḥ sarvavidbhānurviṣvakseno janārdanaḥ| vedo vedavidavyaṅgo vedāṅgo vedavit kaviḥ||14||

  28. 28

    lokādhyakṣaḥ surādhyakṣo dharmādhyakṣaḥ kṛtākṛtaḥ| caturātmā caturvyūhaścaturdaṃṣṭraścaturbhujaḥ||15||

  29. 29

    bhrājiṣṇurbhojanaṃ bhoktā sahiṣṇurjagadādijaḥ| anagho vijayo jetā viśvayoniḥ punarvasuḥ||16||

  30. 30

    upendro vāmanaḥ prāṃśuramoghaḥ śucirūrjitaḥ| atīndraḥ saṃgrahaḥ sargo dhṛtātmā niyamo yamaḥ||17||

  31. 31

    vedyo vaidyaḥ sadāyogī vīrahā mādhavo madhuḥ| atīndriyo mahāmāyo mahotsāho mahābalaḥ||18||

  32. 32

    mahābuddhirmahāvīryo mahāśaktirmahādyutiḥ| anirdeśyavapuḥ śrīmānameyātmā mahādridhṛk||19||

  33. 33

    maheṣvāso mahībhartā śrīnivāsaḥ satāṃ gatiḥ| aniruddhaḥ surānando govindo govidāṃ patiḥ||20||

  34. 34

    marīcirdamano haṃsaḥ suparṇo bhujagottamaḥ| hiraṇyanābhaḥ sutapāḥ padmanābhaḥ prajāpatiḥ||21||

  35. 35

    amṛtyuḥ sarvadṛk siṃhaḥ sandhātā sandhimān sthiraḥ| ajo durmarṣaṇaḥ śāstā viśrutātmā surārihā||22||

  36. 36

    gururgurutamo dhāma satyaḥ satyaparākramaḥ| nimiṣo'nimiṣaḥ sragvī vācaspatirudāradhīḥ||23||

  37. 37

    agraṇīrgrāmaṇīḥ śrīmān nyāyo netā samīraṇaḥ| sahasramūrdhā viśvātmā sahasrākṣaḥ sahasrapāt||24||

  38. 38

    āvartano nivṛttātmā saṃvṛtaḥ saṃpramardanaḥ| ahaḥ saṃvartako vahniranilo dharaṇīdharaḥ||25||

  39. 39

    suprasādaḥ prasannātmā viśvadhṛgviśvabhugvibhuḥ| satkartā satkṛtaḥ sādhurjahnurnārāyaṇo naraḥ||26||

  40. 40

    asaṃkhyeyo'prameyātmā viśiṣṭaḥ śiṣṭakṛcchuciḥ| siddhārthaḥ siddhasaṃkalpaḥ siddhidaḥ siddhisādhanaḥ||27||

  41. 41

    vṛṣāhī vṛṣabho viṣṇurvṛṣaparvā vṛṣodaraḥ| vardhano vardhamānaśca viviktaḥ śrutisāgaraḥ||28||

  42. 42

    subhujo durdharo vāgmī mahendro vasudo vasuḥ| naikarūpo bṛhadrūpaḥ śipiviṣṭaḥ prakāśanaḥ||29||

  43. 43

    ojastejodyutidharaḥ prakāśātmā pratāpanaḥ| ṛddhaḥ spaṣṭākṣaro mantraścandrāṃśurbhāskaradyutiḥ||30||

  44. 44

    amṛtāṃśūdbhavo bhānuḥ śaśabinduḥ sureśvaraḥ| auṣadhaṃ jagataḥ setuḥ satyadharmaparākramaḥ||31||

  45. 45

    bhūtabhavyabhavannāthaḥ pavanaḥ pāvano'nalaḥ| kāmahā kāmakṛtkāntaḥ kāmaḥ kāmapradaḥ prabhuḥ||32||

  46. 46

    yugādikṛdyugāvarto naikamāyo mahāśanaḥ| adṛśyo vyaktarūpaśca sahasrajidanantajit||33||

  47. 47

    iṣṭo'viśiṣṭaḥ śiṣṭeṣṭaḥ śikhaṇḍī nahuṣo vṛṣaḥ| krodhahā krodhakṛtkartā viśvabāhurmahīdharaḥ||34||

  48. 48

    acyutaḥ prathitaḥ prāṇaḥ prāṇado vāsavānujaḥ| apāṃnidhiradhiṣṭhānamapramattaḥ pratiṣṭhitaḥ||35||

  49. 49

    skandaḥ skandadharo dhuryo varado vāyuvāhanaḥ| vāsudevo bṛhadbhānurādidevaḥ purandaraḥ||36||

  50. 50

    aśokastāraṇastāraḥ śūraḥ śaurirjaneśvaraḥ| anukūlaḥ śatāvartaḥ padmī padmanibhekṣaṇaḥ||37||

  51. 51

    padmanābho'ravindākṣaḥ padmagarbhaḥ śarīrabhṛt| maharddhirṛddho vṛddhātmā mahākṣo garuḍadhvajaḥ||38||

  52. 52

    atulaḥ śarabho bhīmaḥ samayajño havirhariḥ| sarvalakṣaṇalakṣaṇyo lakṣmīvān samitiñjayaḥ||39||

  53. 53

    vikṣaro rohito mārgo heturdāmodaraḥ sahaḥ| mahīdharo mahābhāgo vegavānamitāśanaḥ||40||

  54. 54

    udbhavaḥ kṣobhaṇo devaḥ śrīgarbhaḥ parameśvaraḥ| karaṇaṃ kāraṇaṃ kartā vikartā gahano guhaḥ||41||

  55. 55

    vyavasāyo vyavasthānaḥ saṃsthānaḥ sthānado dhruvaḥ| pararddhiḥ paramaspaṣṭastuṣṭaḥ puṣṭaḥ śubhekṣaṇaḥ||42||

  56. 56

    rāmo virāmo virajo mārgo neyo nayo'nayaḥ| vīraḥ śaktimatāṃ śreṣṭho dharmo dharmaviduttamaḥ||43||

  57. 57

    vaikuṇṭhaḥ puruṣaḥ prāṇaḥ prāṇadaḥ praṇavaḥ pṛthuḥ| hiraṇyagarbhaḥ śatrughno vyāpto vāyuradhokṣajaḥ||44||

  58. 58

    ṛtuḥ sudarśanaḥ kālaḥ parameṣṭhī parigrahaḥ| ugraḥ saṃvatsaro dakṣo viśrāmo viśvadakṣiṇaḥ||45||

  59. 59

    vistāraḥ sthāvarasthāṇuḥ pramāṇaṃ bījamavyayam| artho'nartho mahākośo mahābhogo mahādhanaḥ||46||

  60. 60

    anirviṇṇaḥ sthaviṣṭho'bhūrdharmayūpo mahāmakhaḥ| nakṣatranemirnakṣatrī kṣamaḥ kṣāmaḥ samīhanaḥ||47||

  61. 61

    yajña ijyo mahejyaśca kratuḥ satraṃ satāṃ gatiḥ| sarvadarśī vimuktātmā sarvajño jñānamuttamam||48||

  62. 62

    suvrataḥ sumukhaḥ sūkṣmaḥ sughoṣaḥ sukhadaḥ suhṛt| manoharo jitakrodho vīrabāhurvidāraṇaḥ||49||

  63. 63

    svāpanaḥ svavaśo vyāpī naikātmā naikakarmakṛt| vatsaro vatsalo vatsī ratnagarbho dhaneśvaraḥ||50||

  64. 64

    dharmagubdharmakṛddharmī sadasatkṣaramakṣaram| avijñātā sahasrāṃśurvidhātā kṛtalakṣaṇaḥ||51||

  65. 65

    gabhastinemiḥ sattvasthaḥ siṃho bhūtamaheśvaraḥ| ādidevo mahādevo deveśo devabhṛdguruḥ||52||

  66. 66

    uttaro gopatirgoptā jñānagamyaḥ purātanaḥ| śarīrabhūtabhṛdbhoktā kapīndro bhūridakṣiṇaḥ||53||

  67. 67

    somapo'mṛtapaḥ somaḥ purujitpurusattamaḥ| vinayo jayaḥ satyasaṃdho dāśārhaḥ sāttvatāṃpatiḥ||54||

  68. 68

    jīvo vinayitā sākṣī mukundo'mitavikramaḥ| ambhonidhiranantātmā mahodadhiśayo'ntakaḥ||55||

  69. 69

    ajo mahārhaḥ svābhāvyo jitāmitraḥ pramodanaḥ| ānando nandano nandaḥ satyadharmā trivikramaḥ||56||

  70. 70

    maharṣiḥ kapilācāryaḥ kṛtajño medinīpatiḥ| tripadastridaśādhyakṣo mahāśṛṅgaḥ kṛtāntakṛt||57||

  71. 71

    mahāvarāho govindaḥ suṣeṇaḥ kanakāṅgadī| guhyo gabhīro gahano guptaścakragadādharaḥ||58||

  72. 72

    vedhāḥ svāṅgo'jitaḥ kṛṣṇo dṛḍhaḥ saṃkarṣaṇo'cyutaḥ| varuṇo vāruṇo vṛkṣaḥ puṣkarākṣo mahāmanāḥ||59||

  73. 73

    bhagavān bhagahā''nandī vanamālī halāyudhaḥ| ādityo jyotirādityaḥ sahiṣṇurgatisattamaḥ||60||

  74. 74

    sudhanvā khaṇḍaparaśurdāruṇo draviṇapradaḥ| divaḥspṛk sarvadṛgvyāso vācaspatirayonijaḥ||61||

  75. 75

    trisāmā sāmagaḥ sāma nirvāṇaṃ bheṣajaṃ bhiṣak| saṃnyāsakṛcchamaḥ śānto niṣṭhā śāntiḥ parāyaṇam||62||

  76. 76

    śubhāṅgaḥ śāntidaḥ sraṣṭā kumudaḥ kuvaleśayaḥ| gohito gopatirgoptā vṛṣabhākṣo vṛṣapriyaḥ||63||

  77. 77

    anivartī nivṛttātmā saṃkṣeptā kṣemakṛcchivaḥ| śrīvatsavakṣāḥ śrīvāsaḥ śrīpatiḥ śrīmatāṃvaraḥ||64||

  78. 78

    śrīdaḥ śrīśaḥ śrīnivāsaḥ śrīnidhiḥ śrīvibhāvanaḥ| śrīdharaḥ śrīkaraḥ śreyaḥ śrīmām̐llokatrayāśrayaḥ||65||

  79. 79

    svakṣaḥ svaṅgaḥ śatānando nandirjyotirgaṇeśvaraḥ| vijitātmā'vidheyātmā satkīrtiśchinnasaṃśayaḥ||66||

  80. 80

    udīrṇaḥ sarvataścakṣuranīśaḥ śāśvatasthiraḥ| bhūśayo bhūṣaṇo bhūtirviśokaḥ śokanāśanaḥ||67||

  81. 81

    arciṣmānarcitaḥ kumbho viśuddhātmā viśodhanaḥ| aniruddho'pratirathaḥ pradyumno'mitavikramaḥ||68||

  82. 82

    kālaneminihā vīraḥ śauriḥ śūrajaneśvaraḥ| trilokātmā trilokeśaḥ keśavaḥ keśihā hariḥ||69||

  83. 83

    kāmadevaḥ kāmapālaḥ kāmī kāntaḥ kṛtāgamaḥ| anirdeśyavapurviṣṇurvīro'nanto dhanaṃjayaḥ||70||

  84. 84

    brahmaṇyo brahmakṛd brahmā brahma brahmavivardhanaḥ| brahmavid brāhmaṇo brahmī brahmajño brāhmaṇapriyaḥ||71||

  85. 85

    mahākramo mahākarmā mahātejā mahoragaḥ| mahākraturmahāyajvā mahāyajño mahāhaviḥ||72||

  86. 86

    stavyaḥ stavapriyaḥ stotraṃ stutiḥ stotā raṇapriyaḥ| pūrṇaḥ pūrayitā puṇyaḥ puṇyakīrtiranāmayaḥ||73||

  87. 87

    manojavastīrthakaro vasuretā vasupradaḥ| vasuprado vāsudevo vasurvasumanā haviḥ||74||

  88. 88

    sadgatiḥ satkṛtiḥ sattā sadbhūtiḥ satparāyaṇaḥ| śūraseno yaduśreṣṭhaḥ sannivāsaḥ suyāmunaḥ||75||

  89. 89

    bhūtāvāso vāsudevaḥ sarvāsunilayo'nalaḥ| darpahā darpado dṛpto durdharo'thāparājitaḥ||76||

  90. 90

    viśvamūrtirmahāmūrtirdīptamūrtiramūrtimān| anekamūrtiravyaktaḥ śatamūrtiḥ śatānanaḥ||77||

  91. 91

    eko naikaḥ savaḥ kaḥ kiṃ yat tatpadamanuttamam| lokabandhurlokanātho mādhavo bhaktavatsalaḥ||78||

  92. 92

    suvarṇavarṇo hemāṅgo varāṅgaścandanāṅgadī| vīrahā viṣamaḥ śūnyo ghṛtāśīracalaścalaḥ||79||

  93. 93

    amānī mānado mānyo lokasvāmī trilokadhṛk| sumedhā medhajo dhanyaḥ satyamedhā dharādharaḥ||80||

  94. 94

    tejovṛṣo dyutidharaḥ sarvaśastrabhṛtāṃ varaḥ| pragraho nigraho vyagro naikaśṛṅgo gadāgrajaḥ||81||

  95. 95

    caturmūrtiścaturbāhuścaturvyūhaścaturgatiḥ| caturātmā caturbhāvaścaturvedavidekapāt||82||

  96. 96

    samāvarto'nivṛttātmā durjayo duratikramaḥ| durlabho durgamo durgo durāvāso durārihā||83||

  97. 97

    śubhāṅgo lokasāraṅgaḥ sutantustantuvardhanaḥ| indrakarmā mahākarmā kṛtakarmā kṛtāgamaḥ||84||

  98. 98

    udbhavaḥ sundaraḥ sundo ratnanābhaḥ sulocanaḥ| arko vājasanaḥ śṛṅgī jayantaḥ sarvavijjayī||85||

  99. 99

    suvarṇabindurakṣobhyaḥ sarvavāgīśvareśvaraḥ| mahāhrado mahāgarto mahābhūto mahānidhiḥ||86||

  100. 100

    kumudaḥ kundaraḥ kundaḥ parjanyaḥ pāvano'nilaḥ| amṛtāṃśo'mṛtavapuḥ sarvajñaḥ sarvatomukhaḥ||87||

  101. 101

    sulabhaḥ suvrataḥ siddhaḥ śatrujicchatrutāpanaḥ| nyagrodho'dumbaro'śvatthaścāṇūrāndhraniṣūdanaḥ||88||

  102. 102

    sahasrārciḥ saptajihvaḥ saptaidhāḥ saptavāhanaḥ| amūrtiranagho'cintyo bhayakṛdbhayanāśanaḥ||89||

  103. 103

    aṇurbṛhatkṛśaḥ sthūlo guṇabhṛnnirguṇo mahān| adhṛtaḥ svadhṛtaḥ svāsyaḥ prāgvaṃśo vaṃśavardhanaḥ||90||

  104. 104

    bhārabhṛt kathito yogī yogīśaḥ sarvakāmadaḥ| āśramaḥ śramaṇaḥ kṣāmaḥ suparṇo vāyuvāhanaḥ||91||

  105. 105

    dhanurdharo dhanurvedo daṇḍo damayitā damaḥ| aparājitaḥ sarvasaho niyantā'niyamo'yamaḥ||92||

  106. 106

    sattvavān sāttvikaḥ satyaḥ satyadharmaparāyaṇaḥ| abhiprāyaḥ priyārho'rhaḥ priyakṛt prītivardhanaḥ||93||

  107. 107

    vihāyasagatirjyotiḥ surucirhutabhugvibhuḥ| ravirvirocanaḥ sūryaḥ savitā ravilocanaḥ||94||

  108. 108

    ananto hutabhugbhoktā sukhado naikajo'grajaḥ| anirviṇṇaḥ sadāmarṣī lokādhiṣṭhānamadbhutaḥ||95||

  109. 109

    sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ| svastidaḥ svastikṛtsvasti svastibhuksvastidakṣiṇaḥ||96||

  110. 110

    araudraḥ kuṇḍalī cakrī vikramyūrjitaśāsanaḥ| śabdātigaḥ śabdasahaḥ śiśiraḥ śarvarīkaraḥ||97||

  111. 111

    akrūraḥ peśalo dakṣo dakṣiṇaḥ kṣamiṇāṃvaraḥ| vidvattamo vītabhayaḥ puṇyaśravaṇakīrtanaḥ||98||

  112. 112

    uttāraṇo duṣkṛtihā puṇyo duḥsvapnanāśanaḥ| vīrahā rakṣaṇaḥ santo jīvanaḥ paryavasthitaḥ||99||

  113. 113

    anantarūpo'nantaśrīrjitamanyurbhayāpahaḥ| caturaśro gabhīrātmā vidiśo vyādiśo diśaḥ||100||

  114. 114

    anādirbhūrbhuvo lakṣmīḥ suvīro rucirāṅgadaḥ| janano janajanmādirbhīmo bhīmaparākramaḥ||101||

  115. 115

    ādhāranilayo'dhātā puṣpahāsaḥ prajāgaraḥ| ūrdhvagaḥ satpathācāraḥ prāṇadaḥ praṇavaḥ paṇaḥ||102||

  116. 116

    pramāṇaṃ prāṇanilayaḥ prāṇabhṛtprāṇajīvanaḥ| tattvaṃ tattvavidekātmā janmamṛtyujarātigaḥ||103||

  117. 117

    bhūrbhuvaḥsvastarustāraḥ savitā prapitāmahaḥ| yajño yajñapatiryajvā yajñāṅgo yajñavāhanaḥ||104||

  118. 118

    yajñabhṛd yajñakṛd yajñī yajñabhuk yajñasādhanaḥ| yajñāntakṛd yajñaguhyamannamannāda eva ca||105||

  119. 119

    ātmayoniḥ svayaṃjāto vaikhānaḥ sāmagāyanaḥ| devakīnandanaḥ sraṣṭā kṣitīśaḥ pāpanāśanaḥ||106||

  120. 120

    śaṅkhabhṛnnandakī cakrī śārṅgadhanvā gadādharaḥ| rathāṅgapāṇirakṣobhyaḥ sarvapraharaṇāyudhaḥ||107||

  121. 121

    itīdaṃ kīrtanīyasya keśavasya mahātmanaḥ| nāmnāṃ sahasraṃ divyānāmaśeṣeṇa prakīrtitam||1||

  122. 122

    ya idaṃ śṛṇuyānnityaṃ yaścāpi parikīrtayet| nāśubhaṃ prāpnuyātkiṃcitso'mutreha ca mānavaḥ||2||

  123. 123

    vedāntago brāhmaṇaḥ syātkṣatriyo vijayī bhavet| vaiśyo dhanasamṛddhaḥ syācchūdraḥ sukhamavāpnuyāt||3||

  124. 124

    dharmārthī prāpnuyāddharmamarthārthī cārthamāpnuyāt| kāmānavāpnuyātkāmī prajārthī cāpnuyātprajām||4||

  125. 125

    bhaktimān yaḥ sadotthāya śucistadgatamānasaḥ| sahasraṃ vāsudevasya nāmnāmetatprakīrtayet||5||

  126. 126

    yaśaḥ prāpnoti vipulaṃ jñātiprādhānyameva ca| acalāṃ śriyamāpnoti śreyaḥ prāpnotyanuttamam||6||

  127. 127

    na bhayaṃ kvacidāpnoti vīryaṃ tejaśca vindati| bhavatyarogo dyutimānbalarūpaguṇānvitaḥ||7||

  128. 128

    rogārto mucyate rogādbaddho mucyeta bandhanāt| bhayānmucyeta bhītastu mucyetāpanna āpadaḥ||8||

  129. 129

    durgāṇyatitaratyāśu puruṣaḥ puruṣottamam| stuvannāmasahasreṇa nityaṃ bhaktisamanvitaḥ||9||

  130. 130

    vāsudevāśrayo martyo vāsudevaparāyaṇaḥ| sarvapāpaviśuddhātmā yāti brahma sanātanam||10||

  131. 131

    na vāsudevabhaktānāmaśubhaṃ vidyate kvacit| janmamṛtyujarāvyādhibhayaṃ naivopajāyate||11||

  132. 132

    imaṃ stavamadhīyānaḥ śraddhābhaktisamanvitaḥ| yujyetātmasukhakṣāntiśrīdhṛtismṛtikīrtibhiḥ||12||

  133. 133

    na krodho na ca mātsaryaṃ na lobho nāśubhā matiḥ| bhavanti kṛtapuṇyānāṃ bhaktānāṃ puruṣottame||13||

  134. 134

    dyauḥ sacandrārkanakṣatrā khaṃ diśo bhūrmahodadhiḥ| vāsudevasya vīryeṇa vidhṛtāni mahātmanaḥ||14||

  135. 135

    sasurāsuragandharvaṃ sayakṣoragarākṣasam| jagadvaśe vartatedaṃ kṛṣṇasya sacarācaram||15||

  136. 136

    indriyāṇi mano buddhiḥ sattvaṃ tejo balaṃ dhṛtiḥ| vāsudevātmakānyāhuḥ kṣetraṃ kṣetrajña eva ca||16||

  137. 137

    sarvāgamānāmācāraḥ prathamaṃ parikalpyate| ācāraprabhavo dharmo dharmasya prabhuracyutaḥ||17||

  138. 138

    ṛṣayaḥ pitaro devā mahābhūtāni dhātavaḥ| jaṅgamājaṅgamaṃ cedaṃ jagannārāyaṇodbhavam||18||

  139. 139

    yogo jñānaṃ tathā sāṃkhyaṃ vidyāḥ śilpādikarma ca| vedāḥ śāstrāṇi vijñānametatsarvaṃ janārdanāt||19||

  140. 140

    eko viṣṇurmahadbhūtaṃ pṛthagbhūtānyanekaśaḥ| trīṃllokānvyāpya bhūtātmā bhuṅkte viśvabhugavyayaḥ||20||

  141. 141

    imaṃ stavaṃ bhagavato viṣṇorvyāsena kīrtitam| paṭhedya icchetpuruṣaḥ śreyaḥ prāptuṃ sukhāni ca||21||

  142. 142

    viśveśvaramajaṃ devaṃ jagataḥ prabhumavyayam| bhajanti ye puṣkarākṣaṃ na te yānti parābhavam||22||

Sources and publication gate

  • 1 — Viṣṇusahasranāmastotram (Sanskrit Wikisource digital recension): https://sa.wikisource.org/wiki/विष्णुसहस्रनामस्तोत्रम्‌
  • 2 — Works of Sri Sankaracharya, Vol. 13: Viṣṇusahasranāma and Sanatsujātīya bhāṣyas: https://www.valkala.com/vishnu-sahasranamam
  • 3 — Sri Vishnu Sahasranaamam, Project Gutenberg eBook #9000: https://www.gutenberg.org/ebooks/9000
  • 4 — Viṣṇusahasranāma manuscript catalogue, IIC Samhita 2.0: https://samhitadev.iicdelhi.in/manuscripts/visnusahasranama-ms-coll-390item-2327
  • 5 — Viṣṇusahasranāma 1, Sanskrit Documents: https://sanskritdocuments.org/doc_vishhnu/vsahasranew.html
  • 6 — The Teaching of Viṣṇusahasranāma (Arsha Vidyananda): https://arshavidyananda.in/wp-content/uploads/2024/09/The-Teaching-of-Vi%E1%B9%A3%E1%B9%87usahasranama-Final.pdf
  • 7 — Vishnu Sahasranama with the Bhashya of Sri Sankaracharya, translated by R. Ananthakrishna Sastry, 2nd ed.: https://sarvakosh.com/hi/granth/vishnu-sahasranama-stotram-shankara-bhashya
  • 8 — Sanskrit Documents home and copying FAQ: https://www.sanskritdocuments.org/faq/
  • 9 — Wikisource copyright policy: https://en.wikisource.org/wiki/Wikisource:Copyright_policy
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.

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