Itihasa-purana - II

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1000 names of Vishnu

Opening Prayer :

Shaantakaarambhujangashayanam Padmanaabham suresham
Vishvaadhaaram gagana-sacristanMegha-varnam shubha-angam

With peaceful demeanorResting on the world-serpent i.e. the energy running the
universe, or Prana

Withthe lotus-navel Beloved of the gods
Supporter of the world Who looks infinite & magnificentlike the sky
With the color of cloudsEvery part of whose body is auspicious


Lakshmee-kaantam kamala-nayanamYogibhir-dhyaana-gamyam
Vande-vishnumbhava-bhaya-haram Sarva-lokaika-naatham

Who glows with theradiance of Lakshmi, or Glory With eyes like the lotus
Whom yogis strive to reach in their deepest states ofmeditation
I bow to that Vishnu Whotakes away(eliminates) all fears from the minds of
devotees as soon as theyarise To He, who is the Master & Supporter of all worlds

OM Sri Vedavyasa rishihi

Anushtup Chandhaha

Vishwaroopo Mahavishnudevata


Om Vishvam Vishnuvashatkaro bhuta bhavya bhavat prabhuh
Bhutakrudbhutabhrud bhavo bhutatma bhuta bhavana (1)

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

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

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

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

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

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

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

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

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

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

Aprameyo: One who is notmeasurable or understandable by any of the accepted
means of knowledge likesense, perception, inference etc.
Hrishikesah: The master of the senses or He under whose control the
sensessubsist.
Padma-nabho: He in whose navel (nabhi) the lotus (padma), the source of
theuniverse, stands.
Amara-prabhuh: The master of Amaras or the deathless ones, i.e. the Devas.
Visvakarma: He whose Karma (work) has resulted in all that exists (Vishvam) orHe
whose power of creation is unique and wonderful.
Manu: He who thinks.
Stvashta: He who makes all beings shrunken (Tanukarana) at the time of
cosmicdissolution.
Sthavishtah: He who excels in everything in bulk or substantiality.
Sthaviro-dhruvah: Eternal One, being the most ancient. It is taken as a
singlephrase, the name along with its qualification.

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

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

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

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

Ishvarovikrami dhanvi medhavi vikramah kramah
Anuttamo duradharsah krutajnah krutiratmavan ..9

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

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

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

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

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

Vasurvasumanah satyah samatma sammitah samah
Amoghah pundarikaksho vrusha-karma vrushakrutih …12

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

Rudrobahushira babhrur vishva-yonih shuchi sravah
Amrutah shashvata-sthanur vararoho maha-tapah …13

Rudro: One whomakes all beings cry at the time of cosmic dissolution.
Bahushira: One with innumerable heads.
Babhrur: One who governs the world.
Vishvayonih: One who is the cause of the world.
Shuchi sravah:: One whose names and glories are very holy and purifying to
beheard.
Amrutah: One who is deathless.
Shashvata-sthanur: One who is both eternal and firmly established, unchanging.
Vararoho: He whose lap gives the highest blessings.
Mahatapah: The austerity connected with creation, which is of the nature
ofknowledge is of great potency.
Sarvagah sarva-vid-bhanur vishvaksheno janardanah
Vedo vedavid avyango vedango vedavit kavih..14
Sarvagah: One who pervades everything, being of the nature of their
materialcause.
Sarva-vid-bhanur: One who is omniscient and illumines everything.
Vishvaksheno: He before whom all Asura armies get scattered.
Janardanah: One who inflicts suffering on evil men.
Vedah: He who is of the form of the Veda.
Vedavid: One who knows the Veda and its meaning.
Avyango: One who is self-fulfilled by knowledge and other great attributes andis
free from every defect.
Vedango: He to whom the Vedas stand as organs.
Vedavit: One who knows all the Vedas.
Kavih: One who sees everything.

Lokadhyakshah suradhyaksho dharmadhyakshah krutakrutah
Chaturatma chaturvyuhas chaturdamstras chatur-bhujah ..15
Lokadhyakshah: He whowitnesses the whole universe.
Suradhyaksho: One who is the overlord of the protecting Divinities of
allregions.
Dharmadhyakshah: One who directly sees the merits (Dharma) and demerits
(Adharma)of beings by bestwing their due rewards on all beings.
Krutakrutah: One who is an effect in the form of the worlds and also anon-effect
as their cause.
Chaturatma: One who for the sake of creation, sustentation and
dissolutionassumes forms.
Chaturvyuhas: One who adopts a fourfold manifestation.
Chaturdamstras: One with four fangs in His Incarnation as Nisimha.
Chaturbhujah: One with four arms.

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

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

Upendro vamanah pramshur amoghah suchir urjitah
Atindrah samgrahah sargo dhrutatma niyamo yamah ..17
Upendro: One born as theyounger brother of Indra.
Vamanah: One who, in the form of Vamana (dwarf), went begging to Bali.
Pramshur: One of great height.
Amoghah: One whose acts do not go in vain.
Suchir: One who purifies those who adore and praise Him.
Urjitah: One of infinite strength.
Atindrah: One who is superior to Indra by His inherent attributes
likeomnipotence, omniscience etc.
Samgrahah: One who is of the subtle form of the universe to be created.
Dhrutatma: One who is ever in His inherent form or nature, without
thetransformation involved in birth and death.
Niyamo: One who appoints His creatures in particular stations.
Yamah: One who regulates all, remaining within them.

Vedyo vaidyah sada-yogi viraha madhavo madhuh
Atindriyo mahamayo mahotsaho mahabalah ..18
Vedyo: One who has to be knownby those who aspire for Mokshas.
Vaidhyah: One who knows all Vidyas or branches of knowledge.
Sada-yogi: One who is ever experienceble, being ever existent.
Viraha: One who destroys heroic Asuras for the protection of Dharma.
Madhavo: One who is the Lord or Master of Ma or knowledge.
Madhuh: Honey, because the Lord gives joy, just like honey.
Atindriyo: One who is not knowable by the senses.
Mahamayo: One who can cause illusion even over other great illusionists.
Mahotsaho: One who is ever busy in the work of creation, sustentation
anddissolution.
Mahabalah: The strongest among all who have strength.

Mahabuddirmahaviryo mahasaktir mahadyutih
Anirdesyavapuh shriman ameyatma mahadridhruk ..19
Mahabuddir: The wisest amongthe wise.
Mahaviryo: The most powerful one, because Ignorance which is the cause ofSamsara
is His great power.
Mahasaktir: One with great resources of strength and skill.
Mahadyutih: One who is intensely brilliant both within and without.
Anirdesyavapuh: One who cannot be indicated to another as: `He is this’,because
He cannot be objectively known. Shriman: One endowed with greatness ofevery
kind.
Ameyatma: The Spirit with intelligence that cannot be measured by any one.
Mahadridhruk: One who held up the great mountain `Mandara’ at the time of
thechurning of the Milk Ocean and also Govardhana in his Krishna incarnation.

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

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

Marichir-damanohamsah suparno bhujagottamah
Hiranya-nabha sutapah padmanabhah prajapatih ..21

Marchir: The supreme power and impressiveness seen in persons endowed with
suchqualities.

Damano: One who in the form of Yama inflicts punishments on those who tread
thepath of unrighteousness.

Hamsah: One who removes the fear of Samsara from those who practise the sense
ofidentity with Him.

Suparnah: One who has two wings in the shape of Dharma and Adharma.

Bhujagottamah: One who is the greatest among those who move on Bhujas or
arms,that is, serpents. The great serpents like Ananta and Vasuki are the powers
ofVishnu, so he has come to have this name.

Sutapah: One who performs rigorous austerities at Badarikashrama as Nara
andNarayana.

Padmanabhah: One whose navel is beautifully shaped like lotus.

Prajapatih: The father of all beings, who are His children.

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

Amrutyuh: One who is without death or its cause.

Sarva-druk: One who sees the Karmas of all Jivas through His inherent wisdom.

Simhah: One who does Himsa or destruction.

Sandhata: One who unites the Jivas with the fruits of their actions.

Sandhiman: One who is Himself the enjoyer of the fruits of actions.

Sthirah: One who is always of the same nature.

Ajo: The root `Aj’ has got as meanings both `go’ and `throw’. So the namemeans
One who goes into the hearts of devotees or One who throws the evil Asurasto a
distance, i.e. destroys them.

Durmarshanah: One whose might the Asuras cannot bear.

Shasta: One who instructs and directs all through the scriptures.

Vishrutatma: One who is specially known through signifying terms like
Truth,Knowledge etc.

Surariha: One who destroys the enemies of Suras or Devas.

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

Gurur: One who is the teacher of all forms of knowledge.

Gurutamo: One who gives the knowledge of Brahman even to divinities like Brahma.

Dhama: It means brilliance.

Satyah: One who is embodied as virtue of truth specially.

Satya-parakamah: One of unfailing valour.

Nimisho: One whose eye-lids are closed in Yoga-nidra.

Animishah: One who is ever awake.

Sragvi: One who has on Him the necklace called Vaijayanti, which is strung
withthe subtle aspects of the five elements.

Vachaspatir-udaradhih: Being the master of Vak or word i.e. knowledge, He
iscalled so. As his intellect perceives everything, He is Udaradhih. Both
theseepithets together constitute one name.

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

Agranir: One who leads all liberation-seekers to the highest status.

Gramanih: One who has the command over Bhutagrama or the collectivity of
allbeings.

Shriman: One more resplendent than everything.

Nyayo: The consistency which runs through all ways of knowing and which leadsone
to the truth of Non-duality.

Neta: One who moves this world of becoming.

Samiranah: One who in the form of breath keeps all living beings functioning.

Sahasramurdha: One with a thousand, i.e. innumerable, heads.

Vishvatma: The soul of the universe.

Sahasraksha: One with a thousand or innumerable eyes.

Sahasrapat: One with a thousand, i.e. innumerable legs.

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

Avartano: One who whirls round and round the Samsara-chakra, the wheel ofSamsara
or worldy existence.

Nivrutatma: One whose being is free or untouched by the bondage of Samsara.

Samvrutah: One who is covered by all-covering Avidya or ignorance.

Sampramardanah: One who delivers destructive blows on all beings through
HisVibhutis (power manifestation like Rudra, Yama etc.).

Ahah samvartako: The Lord who, as the sun, regulates the succession of day
andnight.

Vahnir: One who as fire carries the offerings made to the Devas in sacrifices.

Anilo: One who has no fixed residence.

Dhanani dharah: One who supports the worlds, Adisesha, elephants of the
quartersetc.

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

Suprasadah: One whose Prasada or mercy is uniquely wonderful, because He
givessalvation to Sisupala and others who try to harm Him.

Prasannatma: One whose mind is never contaminated by Rajas or Tamas.

Vishva-dhrug: One who holds the universe by his power.

Vishva-bhug: One who eats up or enjoys or protects the worlds.

Vibhuh: One who becomes many from Hiranyagarbha downwards.

Satkarta: One who offers benefits.

Sat-krutah: One who is adored even by those who deserve adoration.

Sadhur: One who acts according to justice.

Jahnuh: One who dissolves all beings in oneself at the time of dissolution.

Narayanah: Nara means Atman. Narayana, that is, one having His residence in
allbeings.

Narah: He directs everything, the eternal Paramatma is called Nara”.


Asankhyeyo prameyatmavisistah shishtakruch chucih
Siddharthah siddha-sankalpah siddhidah siddhisadhanah ..27

Asankhyeyo: One who has no Sankhya or differences of name and form.

Aprameyatma: One whose nature cannot be grasped by any of the means ofknowledge.

Visistah: One who excels everything.

Shishtakrch: Shihstam means commandment. So, one who commands everything. Or
onewho protects shishtas or good men.

Siddharthah: One whose object is always fulfilled.

Siddha-sankalpah: One whose resolutions are always fulfilled.

Siddhidah: One who bestows Siddhi or fulfillment on all who practisedisciplines,
in accordance with their eligibility.

Siddhisadhanah: One who brings fulfillment to works that deserve the same.

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

Vrushahi: Vrusha means dharma or merit.

Vrushabho: One who showers on the devotees all that they pray for.

Vishnur: One who pervades everything.

Vrushaparva: One who has given as steps (Parvas), observances of the nature
ofDharma, to those who want to attain the supreme state.

Vrushodarah: One whose abdomen showers offspring.

Vardhamanascha: One who multiplies in the form of the universe.

Viviktah: One who is untouched and unaffected.

Shruti-sagarah: One to whom all the shruti or Vedic words and sentences flow.

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

Subhujo: One possessing excellent arms that protect the worlds.

Durdharo: One who holds up the universe – a work which none else can do.

Vagmi: One from whom the words constituting the Veda come out.

Mahendro: The great Lord, that is, the Supreme Being, who is the God of allgods.

Vasudo: One who bestows riches.

Vasuh: One who is himselftheVasu.

Naikarupo: One who is without an exclusive form.

Bruhad-rupah: One who has adopted mysterious forms like that of a Boar.

Shipivishtah: Shipi means cow. One who resides in cows as Yagya.

Prakashana: One who illumines everthing.

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

Ojas tejo duti-dharah: Ojas means inherent vitality. Tejas means puissance
andsuch qualities. Dyuti means radiance. So the word means one who possesses
allthese qualities.

Prakashatma: One whose form is radiant.

Pratapanah: One who warms the world through the power manifestations like
theSun.

Vruddhah: One who is rich in excellences like Dharma, Gyana (knowledge),Vairagya
(renunciation) etc.

Spashstaksharo: He is so called because Omkara, the manifesting sound of
theLord, is Spashta or high pitched.

Mantras: One who manifests as the Mantras of the Rk, Sama, Yajus etc., or onewho
is known through Mantras.

Chandramshur: He is called `Chandramshu’ or moonlight because just as
themoon-light gives relief to men burnt in the heat of the sun, He gives relief
andshelter to those who are subjected to the heat of Samsara.

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

Amrtamshu dbhavo: TheParamatman from whom Amrutamshu or the Moon originated at
the time of thechurning of the Milk-ocean.

Bhanuh: One who shines.

Shashabinduh: The word means one who has the mark of the hare, that is the Moon.

Sureshvarah: One who is the Lord of all Devas and those who do good.

Aushadham: One who is the Aushadha or medicine for the great disease of Samsara.

Jagatah setuh: One who is the aid to go across the ocean of Samsara.

Satya-dharma-parakramah: One whose excellences like righteousness,
omniscience,puissance, etc. are all true.

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

Bhuta-bhavya-bhavan-nathah:One who is the master for all the beings of the past,
future and present.

Pavanah: One who is the purifier.

Pavanah: One who causes movement.

Analah: The Jivatma is called Anala because it recognizes Ana or Prana
asHimself.

Kamaha: One who destroys the desire-nature in seekers after liberation.

Kamakrut: One who fulfils the wants of pure minded devotees.

Kantah: One who is extremely beautiful.

Kamah: One who is sought after by those who desire to attain the four
supremevalues of life.

Kamapradah: One who liberally fulfils the desires of devotees.

Prabhuh: One who surpasses all.

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

Yugadikrud: One who is the cause of periods of time like Yuga.

Yugavarto: One who as time causes the repetition of the four Yugas beginningwith
Satya Yuga.

Naikamayo: One who can assume numerous forms of Maya, not one only.

Mahashanah: One who consumes everything at the end of a Kalpa.

Adrushyo: One who cannot be grasped by any of the five organs of knowledge.

Vyakta-rupascha: He is so called because His gross form as universe can
beclearly perceived.

Sahasrajid: One who is victorious over innumerable enemies of the Devas
inbattle.

Anantajit: One who, being endowed with all powers, is victorious at all
timesover everything.

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

Ishto: One who is dear to all because He is of the nature of supreme Bliss.

Avishistah: One who resides within all.

Shishtestah: One who is dear to shishta or Knowing Ones.

Sikhandi: Sikhanda means feather of a peacock. One who used it as a
decorationfor His crown when he adopted the form of a cowherd (Gopa).

Nahusho: One who binds all beings by Maya the root `nah’ means bondage.

Vrushah: One who is of the form of Dharma.

Krodhaha: One who eradicates anger in virtuous people.

Krodhakrut karta: One who generates Krodha or anger in evil people.

Vishva-bahur: One who is the support of all or one who has got all beings as
Hisarms.

Mahidharah: Mahi means both earth and worship. So the name means one whosupports
the earth or receives all forms of worship.

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

Achyutah: One who is without the six transformations beginning with birth.

Prathitah: One who is famous because of His works like creation of the
worldsetc.

Pranah: One who as Hiranyagarbha endows all beings with Prana.

Pranado: One who bestows Prana, that is, strength, on Devas and Asuras and
alsodestroys them by withdrawing it.

Vasavanujah: One who was born as younger brother of Indra (Vasava) in
Hisincarnation as Vamana.

Apam-nidhir: The word means collectivity of water or the ocean.

Adhishthanam: The seat or support for everything.

Apramattah: One who is always vigilant in awarding the fruits of actions tothose
who are entiled to them.

Pratishtitah: One who is supported and established in His own greatness.

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

Skandah: One who drives everything as air.

Skanda-dharo: One who supports Skanda or the righteous path.

Dhuryo: One who bears the weight of the burden of all beings in the form ofbirth
etc.

Varado: One who gives boons.

Vayuvahanah: One who vibrates the seven Vayus or atmospheres beginning
withAvaha.

Vashudevo: One who is both Vasu and Deva.

Bruhad-bhanur: The great brilliance.

Adidevah: The Divinity who is the source of all Devas.

Purandarah: One who destroys the cities of the enemies of Devas.

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

Ashokas: One without the six defects – sorrow, infatuation, hunger, thirst,birth
and death.

Taranas: One who uplifts beings from the ocean of samsara.

Tarah: One who liberates beings from the fear of residence in the womb,
birth,old age, death etc.

Surah: One of great prowess, that is, who fulfils the four supreme
satisfactionsof life – Dharma, Artha, Kama and Moksha.

Saurih: One who as Krishna as the son of Sura, that is Vasudeva.

Janeshvarah: The Lord of all beings.

Anukulah: One who, being the Atman of all beings, is favorable to all, for noone
will act against oneself.

Shatavartah: One who has had several Avataras or incarnations.

Padmi: One having Padma or lotus in his hands.

Padma-nibhekshanah: One with eyes resembling lotus.

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

Padmanabho: One who resides in the Nabhi or the central part of the heart-lotus.

Aravindakshah: One whose eyes resemble Aravinda or the Lotus.

Padmagarbhah: One who is fit to be worshipped in the middle of the heart-lotus.

Sarirabhrut: One who supports the bodies of beings, strengthening them in
theform of Anna (Food) and Prana.

Mahardhir: One who has enormous Ruddhi or prosperity.
Ruddho: One who is seen as standing in the form of the world.

Vruddhatma: One whose Atma or body is Vruddha or ancient.

Mahaksho: One who has got two or many glorious eyes.

Garuda-dhvajah: One who has got Garuda as his flag.

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

Atulah: One who cannot be compared to anything else.

Sarabho: The body is called `Sara’ as it is perishable.

Bhimah: One of whom everyone is afraid.

Samayajno: One who knows the time for creation, sustentation and dissolution.

Havir-harih: One who takes the portion of offerings (Havis) in Yajnas.

Sarvalakshana-lakshanyo: The supreme knowledge obtained through all criteria
ofknowledge i.e. Paramatma.

Lakshmivan: One on whose chest the Goddess Lakshmi is always residing.

Samitinjayah: One who is vicotious in Samiti or war.

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

Viksharo: One who is without Kshara or desruction.

Rohito: One who assumed the form of a kind of fish called Rohita.

Margah: One who is sought after by persons seeking Moksha or Liberation.

Hetur: One who is both the instrumental and the material cause of the universe.

Damodarah: One who has very benevolent mind because of disciplines
likeself-control.

Sahah: One who subordinates everything.

Mahidharo: One who props up the earth in the form of mountain.

Mahabhago: He who, taking a body by His own will, enjoys supreme felicities.

Vegavan: One of tremendous speed.

Amitashanah: He who consumes all the worlds at the time of Dissolution.


Udbhavah kshobhano devanshrigarbhah parameshvarah
Karanam kaaranam karta vikarta gahano guhah ..41

Udbhavah: One who is the material cause of creation.

Kshobhano: One who at the time of creation entered into the Purusha and
Prakrutiand caused agitation.

Devan: `Divyati’ means sports oneself through creation and other
cosmicactivities.

Shrigarbhah: One in whose abdomen (Garbha) Shri or His unique manifestation
asSamsara has its existence.

Parameshvarah: `Parama’ means the supreme. `Ishvarah’ means one who holdsway
over all beings.

Karanam: He who is the most important factor in the generation of this universe.

Kaaranam: He who is the most important factor in the generation of thisuniverse.

Karta: One who is free and is therefore one’s own master.

Vikarta: One who makes this unique universe.

Gahanah: One whose nature, greatness and actions cannot be known by anybody.

Guhah: One who hides one’s own nature with the help of His power of Maya.

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

Vyavasayo: One who is wholly of the nature of knowledge.

Vyavasthanah: He in whom the orderly regulation of the universe rests.

Samsthanah: One in whom all beings dwell in the states of dissolution.

Sthanado: One who gives their particular status to persons like Dhruva
accordingto their Karma.

Dhruva: One who is indestructible.

Parardhih: One who possesses lordliness of this most exalted type.

Parama-spashtas: One in whom `Para’ or supremely glorious `Ma’ or Lakshmidwells.
Or one who is the greatest of all beings without any other’s help.

Tushtah: One who is of the nature of supreme.

Pushtah: One who in fills everything.

Subhekshanah: One whose Ikshanam or vision bestows good on all beings that
is,gives liberation to those who want Moksha and enjoyments to those who are
afterit, and also cuts asunder the knots of the heart by eliminating all doubts.

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

Ramo: The eternally blissful on in whom the Yogis find delight.

Viramo: One in whom the Virama or end of all beings takes place.

Virato: One in whom the desire for enjoyments has ceased.

Margo: That path by knowing which the liberation-seeking ascetics attain
toimmortality.

Neyo: One who directs or leads the Jiva to the Supreme Being through
spiritualrealization.

Nayo: One who leads, that is, who is the leader in the form of
spiritualillumination.

Anayah: One for whom there is no leader.

Virah: One who is valorous.

Shaktimatam-shreshtho: One who is the most powerful among all powerful
beingslike Brahma.

Dharmah: One who supports all beings.

Dharma-viduttamah: The greatest of knower of Dharma. He is called so because
allthe scriptures consisting of Shrutis and Smrutis form His commandments.

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

Vaikunthah: The bringing together of the diversified categories is Vikuntha.
Hewho is the agent of it is Vaikunthah.

Purushah: One who existed before everything.

Pranah: One who lives as Kshetrajana (knower in the body) or one who functionsin
the form of vital force called Prana.

Pranadah: One who destroys the Prana of beings at the time of Pralaya.

Pranavah: One who is praised or to whom prostration is made with Om.

Pruthuh: One who has expanded himself as the world.

Hiranya-garbhah: He who was the cause of the golden-coloured egg out of
whichBrahma was born.

Shatrughno: One who destroys the enemies of the Devas.

Vyaptah: One who as the cause pervades all effects.

Vayur: One who is the cause of smell.

Adhokshajah: He is Adhokshaja because he undergoes no degeneration from
Hisoriginal nature.

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

Rituh: One who is of the nature of Kala (time) which is indicated by the
wordRitu or season.

Sudarshanah: One whose Darshana or vision that is knowledge, bestows the
mostauspicious fruit Moksha.

Kalah: One who measures and sets a limit to everything.

Parameshti: One who dwells in his supreme greatness in the sky of the heart.

Parigrahah: One who, being everywhere, is grasped on all sides by those who
seekrefuge in Him. Or one who grasps or receives the offerings made by devotees.

Ugrah: One who is the cause of fear even to beings like Sun.

Samvatsaro: One in whom all beings reside.

Daksho: One who augments in the form of the world.

Vishramah: One who bestows Vishrama or liberation to aspirants who seek
relieffrom the ocean of Samsara with its waves of various tribulations in the
from ofHunger, Thirst etc., and difficulties like Avidya, pride, infatuation
etc.,

Vishvadakshinah: One who is more skilled (Daksha) than every one. Or One who
isproficient in everything.

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

Vistarah: One in whom all the worlds have attained manifestation.

Sthavara-sthanuh: One who is firmly established is Sthavara, and in whom
longlasting entities like earth are established in Sthanu. The Lord is both
these.

Pramanam: One who is of the nature of pure consciousness.

Bijamavyayam: One who is the seed or cause of Samsara without Himself
undergoingany change.

Arthah: One who is sought (Arthita) by all, as He is of the nature of bliss.

anarthah: One who, being self-fulfilled, has no other Artha or end to seek.

Mahakosho: One who has got as His covering the great Koshas like
Annamaya,Pranamaya etc.

Mahabhogo: One who has Bliss as the great source of enjoyment.

Mahadhanah: One who has got the whole universe as the wealth (Dhana) for
Hisenjoyment.

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

Anirvinnah: One who is never heedless, because He is ever self-fulfilled.

Sthavishtah: One of huge proportions, because He is in the form of cosmicperson.

Abhuh: One without birth. Or one has no existence.

Dharma Yupah: The sacrificial post for Dharmas, that is, one to whom all
theforms of Dharma, which are His own form of worship, are attached, just as
asacrificial animal is attached to a Yupa or a sacrificial post.

Maha-makhah: One by offering sacrifices to whom, those sacrifices deserve to
becalled great, because they well give the fruit of Nirvana.

Nakshatra nemir: The heart of all nakshatras.

Nakshatri: He is in the form of the nakshatra, Moon.

Kshamah: One who is clever in everything.

Kshamah: One who remains in the state of pure self after all the modificationsof
the mind have dwindled.

Samihanah: One who exerts well for creation etc.


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

Yajnah: One who is all-knowing.

Ijayah: One who is fit to be worshipped in sacrifices.

Mahejyascha: He who, of all deities worshipped, is alone capable of giving
theblessing of liberation.

Kratuh: A Yajna in which there is a sacrificial post is Kratu.

Satram: One who is of the nature of ordained Dharma.

Satamgatih: One who is the sole support for holy men who are seekers of Moksha.

Sarvadarshi: One who by His inborn insight is able to see all good and
evilactions of living beings.

Vimuktatma: One who is naturally free.

Sarvagyo: One who is all and also the knower of all.

Gynanam uttamam: That consciousness which is superior to all,
birthless,unlimited by time and space and the cause of all achievements.

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

Suvratah: One who has take the magnanimous vow to save all refuge-seekers.

Sumukhah: One with a pleasant face.

Sukshmah: One who is subtle because He is without any gross causes like
soundetc.

Sughoshah: One whose auspicious sound is the Veda. Or one who has got a deep
andsonorous sound like the clouds.

Sukhadah: One who gives happiness to good people.

Suhrut: One who helps without looking for any return.

Manoharo: One who attracts the mind by His incomparable blissful nature.

Jitakrodho: One who has overcome anger.

Virabahur: One whose arms are capable of heroic deeds as demonstrated in
hisdestruction of Asuras for establishing Vedic Dharma.

Vidaranah: One who destroys those who live contrary to Dharma.


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

Svapanah: One who enfolds the Jivas in the sleep of Ajnana.

Svavasho: One who is dominated by oneself and not anything else, as He is
thecause of the whole cosmic process.

Vyapi: One who interpenetrates everything like Akasha.

Naikatma: One who manifests in different forms as the subsidiary agenciescausing
the various cosmic processes.

Naika-karma-krut: One who engages in innumerable activities in the process
ofcreation, sustentation etc.

Vatsaro: One in whom everything dwells.

Vatsalo: One who has love for His devotees.

Vatsi: One who protects those who are dear to Him.

Ratna-garbho: The Ocean is so called because gems are found in its depths. Asthe
Lord has taken the form of the ocean, He is called by this name.

Dhaneshvarah: One who is the Lord of all wealth.

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

Dharmagub: One who protects Dharma.

Dharmakrud: Though above. Dharma and Adharma, He performs Dharma in order tokeep
up the traditions in respect of it.

Dharmi: One who upholds Dharma.

Sad: The Parabrahman who is of the nature of truth.

Asat: As the Aparabrahma has manifested as the world He is called Asat
(nothaving reality).

Ksharam: All beings subjected to change.

Aksharam: The changeless one.

Avigyata: One who is without the attributes of a Jiva or vigyata like sense
ofagency etc.

Sahashramshur: One with numerous rays, that is the Sun.

Vidhata: One who is the unique support of all agencies like Ananta who bear
thewhole universe.

Krutalakshanah: One who is of the nature of conscousness.

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

Gabhasti-nemih: He who dwellsin the middle of Gabhasti or rays as the Sun.

Sattvasthah: One who dwells specially in sattvaguna, which is luminous bynature.

Simho: One who ahs irresistible power like a lion.

Bhuta-maheshvarah: The supreme Lord of all beings.

Adidevo: He who is the first of all beings.

Mahadevo: One whose greatness consists in His supreme self-knowledge.

Devesah: One who is the lord of all Devas, being the most important among them.

Devabhrud-guruh: Indra who governs the Devas is Devabhrut. The Lord is even
thatIndra’s controller (Guru).

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

Uttaro: One who is Uttirna orliberated from Samsara.

Gopatir: Krishna who tends the cattle in the form of a Gopa. One who is
themaster of the earth.

Gopta: One who is the protector of all beings.

Gyanagamyah: The Lord cannot be known through Karma or a combination of Karmaand
Gyana.

Puratanah: One who is not limited by time and who existed before anything else.

Sharira-bhuta-bhrud: One who is the master of the five Bhutas (elements) ofwhich
the body is made.

Bhokta: One who protects. Or one who is the enjoyer of infinite bliss.

Kapindro: Kapi means Varah (boar). The word means, the Lord who is Indra andalso
one who manifested as Varaha or the Boar in one of the incarnations. Or
itsignifies His Rama incarnation in which He played the role of the master of
themonkeys.

Bhuridakshinah: One to whom numerous Dakshinas or votive offerings are made
inYagyas.

Somapoamrutapah somah purujit purushottamah
Vinayo jayah satyasandho dasharhah satvatampatih ..54

Somapo: One who drinks theSoma in all Yagyas in the form of the Devata (Deit).

Amrutapah: One who drinks the drink of immortal Bliss which is of one’s
ownnature.

Somah: One who as the moon invigorates the plants.

Purujit: One who gains victory over numerous people.

Purushottamah: As His form is of cosmic dimension He is Puru or great, and as
Heis the most important of all, He is Sattama.

Vinayo: One who inflicts Vinaya or punishment on evil ones.

Jayah: One who is victorious over all beings.

Satyasandho: One whose `Sandha’ or resolve becomes always true.

Dasharhah: Dasha means charitable offering. Therefore, He to whom
charitableofferings deserve to be made.

Satvatampatih: `Satvatam’ is the name of a Tantra. So the one who gave it outor
commented upon it.

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

Jivo: One who as the Kshetragya or knower of the field or the body, isassociated
with the Pranas.

Vinayita-sakshi: One who witnesses the Vinayita or worshipful attitude of
alldevotees.

Mukundo: One who bestows Mukti or Liberation.

Amita vikramah: One whose three strides were limitless.

Ambhonidhir: One in whom the Ambas or all beings from Devas down dwell.

Anantatma: One who cannot be determined by space, time and causation.

Mahodadhi-sayah: One who lies in the water of Cosmic Dissolution into which
allentities in the universe have been dissolved.

Antakah: One who brings about the end of all beings.

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

Ajo: ` A’ means Mahavishnu. So the word means one who is born of Vishnu i.e.Kama
Deva.

Maharhah: One who is fit for worship.

Svabhavyah: Being eternally perfect He is naturally without a beginning.

Jitamitrah: One who has conquered the inner enemies like attachment, anger
etc.as also external enemies like Ravana, Kumbhakarna etc.

Pramodanah: One who is always joyous as He is absorbed in immortal Bliss.

Anando: One whose form is Ananda or Bliss.

Nandano: One who gives delight.

Nandah: One endowed with all perfections.

Satya-dharma: One whose knowledge and other attributes are true.

Trivikramah: One whose three strides covered the whole world.

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

Maharshih Kapilacharyah: Kapila is called Maharshi because he was master of
allthe Vedas.

Krutagyo: Kruta means the world because it is of the nature of an effect.

Medinipatih: One who is the Lord of the earth.

Tripadas: One having three strides.

Tridashadhyaksho: One who is the witness of the three states of waking, dreamand
sleep, which spring from the influence of the Gunas.

Mahashrungah: One with a great antenna.

Krutantakrut: One who brings about the destruction of the Kruta or themanifested
condition of the universe.

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

Mahavaraho: The great Cosmic Boar.

Govindah: `Go’ means Words, that is the Vedic sentences. He who is known bythem
is Govindah.

Sushenah: One who has got about Him an armed guard in the shape of His
eternalassociates.

Kanakangadi: One who has Angadas (armlets) made of gold.

Guhyo: One who is to be known by the Guhya or the esoteric knowledge conveyed
bythe Upanishads. Or one who is hidden in the Guha or heart.

Gabhiro: One who is of profound majesty because of attributes like
omniscience,lordliness, strength, prowess etc.

Gahano: One who could be entered into only with great difficulty. One who is
thewitness of the three states of waking, dreams and sleep as also their
absence.

Guptas: One who is not an object of words, thought etc.

Chakra-gada-dharah: One who has discus and Gada in hand.


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

Vedhah: One who does Vidhana or regulation.

Svango: One who is oneself the participant in accomplishing works.

Ajitah: One who has not been conquered by anyone in His various incarnations.

Krishno: One who is known as Krishna-dvaipayana.

Drudhah: One whose nature and capacity know no decay.

Sankarshano Acyutah: Sankarshana is one who attracts to oneself all beings atthe
time of cosmic Dissolution and Acyuta is one who knows no fall from His
realnature. They form one word with the first as the qualification – Acyuta who
issankarshana.

Varuno: The evening sun is called Varuna, because he withdraws his rays
intohimself.

Vaaruno: Vasishta or Agastya, the sons of Varuna.

Vrukshah: One who is unshakable like a tree.

Pushkaraksho: One who shines as the light of consciousness when meditated uponin
the lotus of the heart. Or one who has eyes resembling the lotus.

Mahamanah: One who fulfils the three functions of creation, sustentation
anddissolution of the universe by the mind alone.

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

Bhagavan: The origin, dissolution, the bondage and salvation of
creatures,knowledge, ignorance – one who knows all these is Bhagavan.

Bhagaha: One who withdraws the Bhagas, beginning with lordliness, into Himselfat
the time of dissolution.

Anandi: One whose nature is Ananda (bliss).

Vanamali: One who wears the floral wreath (Vanamala) called Vaijayanti,
whichconsists of the categories of five Elements.

Halayudhah: One who in His incarnation as Balabhadra had Hala or ploughshare
asHis weapon.

Adityo: One who was born of Aditi in His incarnation as Vamana.

Jyotir-adityah: One who dwells in the brilliance of the sun’s orb.

Sahishnur: One who puts up with the contraries like heat and cold.

Gatisattamah: One who is the ultimate resort and support of all, and thegreatest
of all beings.


Sudhanva-khandaparashur-darunodravinapradah
Divah-spruk sarva-drug vyaso vachaspatir ayonijah ..61
Sudhanva: One who has got as His weapon the bow named Saranga of
greatexcellence.
Khanda-parashur: The battle-axe that destroys enemies.
Daruno: One who is harsh and merciless to those who are on the evil path.
Dravinapradah: One who bestows the desired wealth on devotees.
Divah-spruk: One who touches the heavens.
Sarva-drug vyaso: One whose comprehension includes everything in its ambit.
Vachaspatir ayonijah: The Lord is Vachaspati because He is the master of
alllearning. He is Ayonija because He was not born of a mother. This forms a
nounin combination with the attribute.

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


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

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

Shubhangah: One with ahandsome form.
Shantidah: One who bestows shanti, that is, a state of freedom from
attachment,antagonism, etc.
Srashta: One who brought forth everything at the start of the creative cycle.
Kumudah: ‘Ku’ means the earth. One who delights in it.
Kuvalesayah: ‘Ku’ means earth. That which surrounds it is water, so‘K


"Gurur Brahma Gurur Vishnu
Gurur Devoh Maheshwar;
Gurur Shakshat Parambramha
Tashmai Shri Gurur Veh Namah"