Vishnu Sahasranama | Verse 81-108
1000 Names of Sri Vishnu (Slokas 81-108)
tejōvṛṣō dyutidharaḥ sarvaśastrabhṛtāṁ varaḥ |
pragrahō nigrahō vyagrō naikaśṛṅgō gadāgrajaḥ || 81 ||
757. Tejōvṛṣaḥ: One who in the form of the sun causes rainfall at all times.
758. Dyutidharaḥ: One whose form is always brilliant.
759. Sarva-śastra-bhṛtāṁ varaḥ: One who is superior to all bearing arms.
760. Pragrahaḥ: One who accepts the offerings of devotees with great delight.
761. Nigrahaḥ: One who controls and destroys everything.
762. Vyagraḥ: One who has no Agra or end. Or one who is very attentive (Vyagra) in granting the prayers of devotees.
763. Naikaśṛṅgaḥ: One with four horns.
764. Gadāgrajaḥ: One who is revealed first by Mantra (Nigada). Or one who is the elder brother of Gadā.
caturātmā caturbhāvaścaturvedavidekapāt || 82 ||
765. Caturmūrtiḥ: One with four aspects as Virat, Sutratma, Avyakruta, and Turiya. Or one with four horns with colours white, red, yellow and black.
766. Caturbāhuḥ: One with four arms, as Vāsudeva is always described.
767. Caturvyūhaḥ: One having four manifestations.
768. Caturgatiḥ: One who is sought as the end by the four Orders of life and four Varnas ordained by the scriptures.
769. Caturātmā: One whose self is specially endowed with puissance, because it is without any attachment, antagonism, etc.
770. Caturbhāvaḥ: One from whom has originated the four human values - Dharma, Artha, Kama, and Moksha.
771. Catur-vedavid: One who understands the true meaning of the four Vedas.
772. Ekapāt: One with a single Pada, part or leg. Or one with a single foot or manifestation.
samāvartō nivṛttātmā durjayō duratikramaḥ |
durlabhō durgamō durgō durāvāsō durārihā || 83 ||
773. Samāvartaḥ: One who effectively whirls the wheel of Samsara.
774. Anivrutātmā: One who is not Nivruta (separated from) anything or anywhere, because He is all-pervading.
775. Durjayaḥ: One who cannot be conquered.
776. Duratikramaḥ: One out of fear of whom, even heavenly objects like sun do not dare to oppose His command.
777. Durlabhaḥ: One who can be attained by Bhakti, which is difficult for a person to be endowed with.
778. Durgamaḥ: One whom it is difficult to attain.
779. Durgaḥ: One the attainment of whom is rendered difficult by various obstructions.
780. Durāvāsaḥ: He whom the Yogis with very great difficulty bring to reside in their hearts in Samadhi.
781. Durārihā: One who destroys beings like Asuras.
śubhāṅgō lōkasāraṅgaḥ sutantustantuvardhanaḥ |
indrakarmā mahākarmā kṛtakarmā kṛtāgamaḥ || 84 ||
782. Śubhāṅgaḥ: One whose form is very auspicious to meditate upon.
783. Lōkasāraṅgaḥ: One who like the Saranga (honey-beetle) grasps the essence of the world.
784. Sutantuḥ: As this universe of infinite extension belongs to Him, the Lord is called Sutantu.
785. Tantu-vardhanaḥ: One who can augment or contract the web of this world.
786. Indra-karmā: One whose actions are like that of Indra, that is, are of a highly commendable nature.
787. Mahākarmā: One of whom the great elements like Akasha are effects.
788. Kṛtakarmā: One who has fulfilled everything and has nothing more to accomplish.
789. Kṛtāgamaḥ: One who has given out the Agama in the shape of the Veda.
udbhavaḥ sundaraḥ sundō ratnanābhaḥ sulōcanaḥ |
arkō vājasanaḥ śṛṅgī jayantaḥ sarvavijjayī || 85 ||
790. Udbhavaḥ: One who assumes great and noble embodiments out of His own will.
791. Sundaraḥ: One who has a graceful attractiveness that surprises everyone.
792. Sundaḥ: One who is noted for extreme tenderness (Undanam).
793. Ratna-nābhaḥ: Ratna indicates beauty; so one whose navel is very beautiful.
794. Sulōcanaḥ: One who has brilliant eyes, that is, knowledge of everything.
795. Arkaḥ: One who is being worshipped even by beings like Brahma who are themselves objects of worship.
796. Vājasanaḥ: One who gives Vajam (food) to those who entreat Him.
797. Śṛṅgī: One who at the time of Pralaya (cosmic dissolution) assumed the form of a fish having prominent antenna.
798. Jayantaḥ: One who conquers enemies easily.
799. Sarvavijjayī: The Lord is 'Sarvavit' as He has knowledge of everything. He is 'Jayi' because He is the conqueror of all the inner forces like attachment, anger etc., as also of external foes like Hiranyaksha.
suvarṇabindurakṣōbhyaḥ sarvavāgīśvareśvaraḥ |
mahāhradō mahāgartō mahābhūtō mahānidhiḥ || 86 ||
800. Suvarṇabinduḥ: One whose 'Bindus' that is, limbs, are euaql to gold in brilliance.
801. Akṣobhyaḥ: One who is never perturbed by passions like attachment and aversion, by objects of the senses like sound, taste, etc., and by Asuras the antagonists of the Devas.
802. Sarva-vāgīśvareśvaraḥ: One who is the master of all masters of learning, including Brahma.
803. Mahāhradaḥ: He is called a great Hrada (lake), because being the paramatman who is of the nature of Bliss, the Yogis who contemplate upon Him dip themselves in that lake of Bliss and attain to great joy.
804. Mahāgartaḥ: One whose Maya is difficult to cross like a big pit.
805. Mahābhūtaḥ: One who is not divided by the three periods of time - past, present and future.
806. Mahānidhiḥ: One in whom all the great elements have their support. He is Mahan or a great one and 'Nidhi', the most precious one.
kumudaḥ kundaraḥ kundaḥ parjanyaḥ pāvanōnilaḥ
amṛtāśōmṛtavapuḥ sarvajñaḥ sarvatōmukhaḥ || 87 ||
807. Kumudaḥ: 'Ku' means earth; one who gives joy (muda) to the earth by freeing it of its burdens is Kumuda.
808. Kundaraḥ: One who offers blessings as pure as Kunda or jasmine.
809. Kundaḥ: One who has limbs as beautiful as Kunda or Jasmine.
810. Parjanyaḥ: The word means cloud. One who resembles the cloud in extinguishing the three Tapas (heats, that is, miseries) arising from psychological, material and spiritual causes. Or one who rains all desires like a cloud.
811. Pāvanaḥ: One by merely remembering whom a devotee attains purity.
812. Anilaḥ: 'Ilanam' means inducement. One who is without any inducement is Anila. Ilana also means sleep. So one who sleeps not or is ever awake is Anila.
813. Amṛtāśaḥ: One who consumes Amrita or immortal bliss, which is His own nature.
814. Amṛtavapuḥ: One whose form is deathless, that is, undecaying.
815. Sarvajñaḥ: One who is all-knowing.
816. Sarvatōmukhaḥ: One who has faces everywhere.
sulabhaḥ suvrataḥ siddhaḥ śatrujicchatrutāpanaḥ |
nyagrōdhōdumbarōśvatthaścāṇūrāndhraniṣūdanaḥ || 88 ||
817. Sulabhaḥ: One who is attained easily by offering trifles like leaf, flower, and fruits etc., with devotion.
818. Suvrataḥ: 'Vratati' means enjoys. So, one who enjoys pure offerings. It can also mean one who is a non-enjoyer, that is, a mere witness.
819. Siddhaḥ: One whose objects are always attained, that is, omnipotent and unobstructed by any other will.
820. Śatrujit: Conqueror of all forces of evil.
821. Śatrutāpanaḥ: One who destroys the enemies of the Devas.
822. Nyagrodhaḥ: That which remains above all and grows downward. That is, He is the source of everything that is manifest.
823. Udumbaraḥ: One who as the Supreme cause is 'above the sky', that is, superior to all.
824. Aśvatthaḥ: That which does not last even for the next day.
825. Cāṇūrāṁdhra-niṣūdanaḥ: One who destroyed a valiant fighter Chanura belonging to the race of Andhra.
sahasrārciḥ saptajihvaḥ saptaidhāḥ saptavāhanaḥ |
amūrtiranaghōcintyō bhayakṛdbhayanāśanaḥ || 89 ||
826. Sahasrārciḥ: One with innumerable Archis or rays.
827. Sapta-jihvaḥ: The Lord in his manifestation as Fire is conceived as having seven tongues of flame.
828. Saptaidhāḥ: The Lord who is of the nature of fire has seven Edhas or forms of brilliance.
829. Saptavāhanaḥ: The Lord in the form of Surya or sun has seven horses as his vehicles or mounts.
830. Amūrtiḥ: One who is without sins or without sorrow.
831. Achintyo: One who is not determinable by any criteria of knowledge, being Himself the witnessing Self- certifying all knowledge.
832. Anaghaḥ: One who is without sins or without sorrow.
833. Bhayakṛud: One who generates fear in those who go along the evil path. Or one who cuts at the root of all fear.
834. Bhaya-nāśanaḥ: One who destroys the fears of the virtuous.
aṇurbṛhatkṛśaḥ sthūlō guṇabhṛnnirguṇō mahān |
adhṛtassvadhṛtasvāsyaḥ prāgvaṁśō vaṁśavardhanaḥ || 90 ||
835. Aṇuḥ: One who is extremely subtle.
836. Bṛhat: The huge and mighty.
837. Kṛśaḥ: One who is non-material.
838. Sthūlaḥ: Being the inner pervader of all, He is figuratively described as Stula or huge.
839. Guṇa-bhṛt: The support of the Gunas. He is so called because in the creative cycle of creation, sustentation, and dissolution, He is the support of the Gunas – Satva, Rajas and Tamas – with which these functions are performed.
840. Nirguṇaḥ: One who is without the Gunas of Prakruti.
841. Mahān: The great.
842. Adhṛutaḥ: One who, being the support of all supporting agencies, like Pruthvi (Earth), is not supported by anything external to Him.
843. Svadhṛtaḥ: One supported by oneself.
844. Svāsyaḥ: One whose face is beautiful and slightly red like the inside of a lotus flower.
845. Prāgvaṁśaḥ: The family lines of others are preceded by the lines of still others, but the Lord's descendent, namely, the world system, is not preceded by anything else.
846. Vaṁśavardhanaḥ: One who augments or destroys the world-system, which is His off-spring.
bhārabhṛt kathitō yōgī yōgīśaḥ sarvakāmadaḥ |
āśramaḥ śramaṇaḥ, kṣāmaḥ suparṇō vāyuvāhanaḥ || 91 ||
847. Bhārabhṛt: One who bears the weight of the earth assuming the form of Ananta.
848. Kathitaḥ: One who is spoken of as the highest by the Veda or one of whom all Vedas speak.
849. Yogī: Yoga here means knowledge. So He who is attained by that is Yogi. Or Yoga means Samadhi. He who is ever established in His own Self, that is, the Paramatma. He is therefore Yogi.
850. Yogīśaḥ: He who is never shaken from Yoga or knowledge and establishment in His own Self, unlike ordinary Yogis who slip away from Yoga on account of obstacles.
851. Sarva-kāmadaḥ: One who bestows all desired fruits.
852. Āśramaḥ: One who is the bestower of rest on all who are wandering in the forest of Samsara.
853. Śramaṇaḥ: One who brings tribulations to those who live without using their discriminative power.
854. Kṣāmaḥ: He who brings about the decline of all beings.
855. Suparṇaḥ: The lord who has manifested Himself as the tree of Samsara has excellent leaves (Parna) in the form of Vedic passages (Chandas).
856. Vāyuvāhanaḥ: He for fear of whom Vayu (Air) carries all beings.
dhanurdharō dhanurvedō daṅḍō damayitā damaḥ |
aparājitassarvasahō niyantā niyamō yamaḥ || 92 ||
857. Dhanurdharaḥ: He who as Rama wielded the great bow.
858. Dhanurvedaḥ: He who as the same Rama, the son of Dasharatha, was the master of the science of archery.
859. Daṅḍaḥ: He who is discipline among the disciplinarians.
860. Damayitā: He who inflicts punishments on people as Yama and as king.
861. Damaḥ: He who is in the form of self-descipline in men as a result of enforcement.
862. Aparājitaḥ: One who is never defeated by enemies.
863. Sarvasahaḥ: One who is expert in all Karmas (works).
864. Niyantā: One who appoints every person to his respective duties.
865. Aniyamaḥ: One on whom there is no enforcement of any law, or above whom there can be no overlord to enforce anything, as He is the controller of everything.
866. Ayamaḥ: One on whom Yama has no control, that is one who has no death.
sattvavān sāttvikaḥ satyaḥ satyadharmaparāyaṇaḥ |
abhiprāyaḥ priyārhōrhaḥ priyakṛt pritivardhanaḥ || 93 ||
867. Satvavān: One who has got the strengthening qualities like heroism, prowess, etc.
868. Sāttvikaḥ: One who is established essentially in the Satva Guna.
869. Satyaḥ: One who is truly established in good people.
870. Satya-dharma-parāyaṇaḥ: One who is present in truthfulness and righteousness in its many aspects.
871. Abhiprāyaḥ: The One who is sought after by those who seek the ultimate values of life (Purushartha).
872. Priyārhaḥ: The being to whom the objects that are dear to oneself, are fit to be offered.
873. Arhaḥ: One who deserves to be worshipped with all the ingredients and rites of worship like offerings, praise, prostration, etc.
874. Priyakṛt: One who is not only to be loved but who does what is good and dear to those who worship Him.
875. Pritivardhanaḥ: One who enhances the joys of devotees.
vihāyasagatirjyōtiḥ surucirhutabhugvibhuḥ |
ravirvirōcanaḥ sūryaḥ savitā ravilōcanaḥ || 94 ||
876. Vihāyasa-gatiḥ: One who is the support of Vishupada.
877. Jyotiḥ: One who is the light of self-luminous consciousness that reveals oneself as well as other things.
878. Suruciḥ: The Lord whose Ruchi i.e. brilliance or will, is of an attractive nature.
879. Hutabhuk: One who eats, that is, receives, whatever is offered to whatever deities (Devas) in all sacrifices.
880. Vibhuḥ: One who dwells everywhere. Or one who is the master of all the three worlds.
881. Raviḥ: One who absorbs all Rasas (fluids) in the form of the Sun.
882. Virōcanaḥ: One who shines in many ways.
883. Sūryaḥ: One who generates Śrī or brilliance in Surya. Or Agni (Fire) is what is called Surya.
884. Savitā: One who brings forth (Prasava) all the worlds.
885. Ravi-lōcanaḥ: One having the sun as the eye.
anantō hutabhugbhōktā sukhadō naikajōgrajaḥ |
anirviṇṇaḥ sadāmarṣī lōkādhiṣṭhānamadbhutaḥ || 95 ||
886. Anantaḥ: One who is eternal, all-pervading and indeterminable by space and time.
887. Hutabhuk: One who consumes what is offered in fire sacrifices.
888. Bhoktā: One to whom the unconscious Prakruti is the object for enjoyment.
889. Sukhadaḥ: One who bestows liberation (Miksha) on devotees.
890. Naikajaḥ: One who takes on birth again and again for the preservation of Dharma.
891. Agrajaḥ: One who was born before everything else, that is, Hiranyagarbha.
892. Anirviṇṇaḥ: One who is free from all sorrow, because he has secured all his desires and has no obstruction in the way of such achievement.
893. Sadāmarṣī: One who is always patient towards good men.
894. Lōkādhiṣṭhānam: Brahman who, though without any other support for Himself, supports all the three worlds.
895. Adbhutaḥ: The wonderful being.
sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ |
svastidaḥ svastikṛt svasti svastibhuk svastidakṣiṇaḥ || 96 ||
896. Sanāt: The word Sanat indicates a great length of time. Time also is the manifestation of the Supreme Being.
897. Sanātanatamaḥ: Being the cause of all, He is more ancient than Brahma and other beings, who are generally considered eternal.
898. Kapilaḥ: A subterranean fire in the ocean is Kapila, light red in colour.
899. Kapiḥ: 'Ka' means water. One who drinks or absorbs all water by his Kapi, that is, the sun.
900. Avyayaḥ: One in whom all the worlds get dissolved in Pralaya.
901. Svastidaḥ: One who gives what is auspicious to devotees.
902. Svastikṛt: One who works bestowing what is good.
903. Svasti: One whose auspicious form is characterized by supreme Bliss.
904. Svastibhuk: One who enjoys the Svasti mentioned above or who preserves the Svasti of devotees.
905. Svastidakṣiṇaḥ: One who augments as Svasti (auspiciousness).
araudraḥ kunḍalī cakrī vikramyūrjitaśāsanaḥ |
śabdātigaḥ śabdasahaḥ śiśiraḥ śarvarīkaraḥ || 97 ||
906. Araudraḥ: Action, attachment and anger these three are Raudra. The Lord is one whose desires are all accomplished, so He has no attachment or aversion. So He is free from the Raudras mentioned above.
907. Kunḍalī: One who has taken the form of Adisesha.
908. Cakrī: One who sports in his hand the discus named Sudarshana, which is the category known as Manas, for the protection of all the worlds.
909. Vikramī: Vikrama means taking a stride, as also courage.
910. Ūrjita-śāsanaḥ: One whose dictates in the form of shrutis and smrutis are of an extremely sublime nature.
911. Śabdātigaḥ: One who cannot be denoted by any sound because He has none of the characteristics, which could be grasped by sound.
912. Śabdasahaḥ: One who is the purport of all Vedas.
913. Śiśiraḥ: One who is the shelter to those who are bruning in the three types of wordly fires - sufferings arising from material causes, psychological causes and spiritual causes.
914. Śarvarīkaraḥ: For those in bondage, the Atman is like Sarvari (night) and for an enlightened one the state of samsara is like night (Sarvari). So the Lord is called the one who generates Sarvari or night for both the enlightened and the bound ones.
akrūraḥ peśalō dakṣō dakṣiṇaḥ, kṣamiṇāṁ varaḥ |
vidvattamō vītabhayaḥ puṇyaśravaṇakīrtanaḥ || 98 ||
915. Akrūraḥ: One who is without cruelty.
916. Peśalaḥ: One who is handsome in regard to His actions, mind, word and body.
917. Dakṣaḥ: One who is fullgrown, strong and does every thing quickly, such a person is Daksha.
918. Dakṣiṇaḥ: This word is also means the same as the above Nama.
919. Kṣamiṇāṁ varaḥ: The greatest among the patient ones, because He is more patient than all Yogis noted for patience.
920. Vidvattamaḥ: He who has got the unsurpassable and all-inclusive knowledge of everything.
921. Vītabhayaḥ: One who, being eternally free and the Lord of all, is free from the fear of trnsmigratory life.
922. Puṇya-śravaṇa-kīrtanaḥ: One to hear about whom and to sing of whom is meritorious.
uttāraṇō duṣkṛtihā puṇyō duḥsvapnanāśanaḥ |
vīrahā rakṣaṇassaṁtō jīvanaḥ paryavasthitaḥ || 99 ||
923. Uttāraṇaḥ: One who takes beings over to the other shore of the ocean of Samsara.
924. Duṣkṛtihā: One who effaces the evil effects of evil actions. Or one who destroys those who perform evil.
925. Puṇyaḥ: One who bestows holiness on those who remember and adore Him.
926. Duḥsvapna-nāśanaḥ: When adored and meditated upon, He saves one from dreams foreboding danger. Hence He is called so.
927. Vīrahā: One who frees Jivas from bondage and thus saves them from the various transmigratory paths by bestowing liberation on them.
928. Rakṣaṇaḥ: One who, assuming the Satvaguna, protects all the three worlds.
929. Santaḥ: Those who adopt the virtuous path are called good men (Santah).
930. Jīvanaḥ: One who supports the lives of all beings as Prana.
931. Paryavasthitaḥ: One who remains pervading everywhere in this universe.
caturaśrō gabhīrātmā vidiśō vyādiśō diśaḥ || 100 ||
932. Ananta-rūpaḥ: One who has innumerable forms, as He dwells in this all-comprehending universe.
933. Anantaśrīḥ: One whose Śrī (glory) is infinite.
934. Jita-manyuḥ: One who has overcome anger.
935. Bhayāpahaḥ: One who destroys the fears of beings from Samsara.
936. Caturaśraḥ: One who is just, because He bestows on Jivas the fruits of their Karma.
937. Gabhirātmā: One whose nature is unfathomable.
938. Vidiśaḥ: One who distributes various furits of actions to persons differing in their forms according to competency.
939. Vyādiśaḥ: One who gives to Indra and other deities directions according to their varied functions.
940. Diśaḥ: One who in the form of the Vedas bestows the fruits of their ritualistic actions on different beings.
anādirbhūrbhuvō lakṣmīssuvīrō rucirāṅgadaḥ |
jananō janajanmādirbhīmō bhīmaparākramaḥ || 101 ||
941. Anādiḥ: One who has no beginning because He is the ultimate cause of all.
942. Bhūrbhuvaḥ: 'Bhu' means support. One who is the support (Bhu) of even the earth, which is known to support all things.
943. Lakṣmiḥ: He who is the bestower of all that is auspicious to the earth besides being its supporter.
944. Suvīraḥ: One who has many brilliant ways of manifestation.
945. Ruchirāṅgadaḥ: One who has very attractive armlets.
946. Jananaḥ: One who gives brith to living beings.
947. Jana-janmādiḥ: One who is the root cause of the origin of Jivas that come to have embodiment.
948. Bhimaḥ: One who is the cause of fear.
949. Bhima-parākramaḥ: One whose power and courage in His incarnations were a cause of fear for the Asuras.
ādhāranilayōdhātā puṣpahāsaḥ prajāgaraḥ |
ūrdhvagassatpathācāraḥ prāṇadaḥ praṇavaḥ paṇaḥ || 102 ||
950. Ādhāra-nilayaḥ: One who is the support of even all the basic supporting factors like the five elements - Ether, Air, Fire, Water and Earth.
951. Adhātā: One who is one's own support and therefore does not require another support.
952. Puṣpahāsaḥ: One whose manifestation as the universe resembles the Hasa or blooming of buds into flowers.
953. Prajāgaraḥ: One who is particularly awake, because He is eternal Awareness.
954. Ūrdhvagaḥ: One who is above everything.
955. Satpathācāraḥ: One who follows the conduct of the good.
956. Prāṇadaḥ: One who givesback life to dead ones as in the case of Parikshit.
957. Praṇavaḥ: Pranava (Om) the manifesting sound symbol of Brahman. As He is inseparably related with Pranava, He is called Pranava.
958. Paṇaḥ: It comes from the root 'Prana' meaning transaction. So one who bestows the fruits of Karma on all according to their Karma.
pramāṇaṁ prāṇanilayaḥ prāṇabhṛt prāṇajīvanaḥ |
tattvaṁ tattvavidekātmā janmamṛtyujarātigaḥ || 103 ||
959. Pramāṇaṁ: One who is self-certifying, as He is Pure Consciousness.
960. Prāṇanilayaḥ: The home or dissolving ground of the Prāṇas.
961. Prāṇa-bhṛt: One who strengthens the Prāṇas as food (Anna).
962. Prāṇa-jīvanaḥ: He who keeps alive human beings with Vāyus (airs) known as Prana, Apana etc.
963. Tattvaṁ: Means Brahman, just as words like Amrita, Satya, Paramārtha, etc.
964. Tatvavid: One who knows His own true nature.
965. Ekātmā: One who is the sole being and the spirit (Ātma) in all.
966. Janma-mṛtyu-jarātigaḥ: One who subsists without being subject to the six kinds of transformations - being born, existing, temporarily, growing, transforming, decaying and dying.
bhūrbhuvaḥsvastarustāraḥ savitā prapitāmahaḥ |
yajñō yajñapatiryajvā yajñāṅgō yajñavāhanaḥ || 104 ||
967. Bhūr-bhuvaḥ-svastaruḥ: The three Vyahrutis Bhuh, Bhuvah, Svah are said to be the essence of the Veda.
968. Tāraḥ: One who helps Jīvas to go across the ocean of Samsara.
969. Savitā: He who generates all the worlds.
970. Prapitāmahaḥ: One who is the father of Brahma and therefore the grandfather of all.
971. Yajñaḥ: One who is of the form of Yajna.
972. Yajñapatiḥ: One who is the protector and the master of the Yajnas.
973. Yajvā: One who manifests as the performer of a Yajna.
974. Yajñāngaḥ: All the parts of His body as the incarnate Cosmic Boar are identified with the parts of a yajna.
975. Yajña-vāhanaḥ: One who supports the Yajna which yield various fruits.
yajñabhṛdyajñakṛdyajñī yajñabhugyajñasādhanaḥ |
yajñāntakṛdyajñaguhyamannamannāda eva ca || 105 ||
976. Yajñabhṛd: He is so called, because He is the protector and supporter of all Yajna.
977. Yajñakṛd: One who performs Yajna at the beginning and end of the world.
978. Yajñi: One who is the Principal.
979. Yajñabhug: One who is the enjoyer of Yajna or Protector of Yajna.
980. Yajña-sādhanaḥ: One to whom the Yagya is the approach.
981. Yajñāntakṛd: One who is the end or the fruits of Yajna.
982. Yayajñaguhyam: The Gyana Yajna or the sacrifice of knowledge, which is the esoteric (Guhyam) of all the Yajnams.
983. Annam: That which is eaten by living beings. Or He who eats all beings.
984. Annādaḥ: One who is the eater of the whole world as food. The word Eva is added to show that He is also Anna, the food eaten.
ātmayōniḥ svayaṁjātō vaikhānaḥ sāmagāyanaḥ |
devakīnandanaḥ sraṣṭā kṣitīśaḥ pāpanāśanaḥ || 106 ||
985. Ātmayōniḥ: One who is the source of all; that is, there is no material cause other than Himself for the universe.
986. Svayaṁ-jātaḥ: He is also the instrumental cause.
987. Vaikhānaḥ: One who excavated the earth, taking a unique form.
988. Sāmagāyanaḥ: One who recites the Sama chants.
989. Devakī-nandanaḥ: The Son of Devakī in the incarnation as Krishna.
990. Sraṣṭā: The creator of all the worlds.
991. Kṣitīśaḥ: A master of the world. Here it denotes Rama.
992. Pāpanāśanaḥ: He who destroys the sins of those who adore Him, meditate upon Him, remember and sing hymns of praise on Him.
śaṅkhabhṛnnandakī cakrī śārṅgadhanvā gadādharaḥ |
rathāṅgapāṇirakṣōbhyaḥ sarvapraharaṇāyudhaḥ || 107 ||
993. Śaṅkhabhṛt: One who sports the conch known as Panchajanya, which stands for Tamasahamkara, of which the five elements are born.
994. Nandakī: One who has in His hand the sword known as Nandaka, which stands for Vidya (spiritual illumination).
995. Cakri: One who sports the discus known as Sudarshana, which stands for the Rajasahamkara, out of which the Indriyas have come.
996. Śārṅga-dhanvā: One who aims His Śārṅga bow.
997. Gadādharaḥ: One who has the mace known as the Kaumodaki, which stands for the category of Buddhi.
998. Rathāṅga-pāṇiḥ: One in whose hand is a wheel (Chakra).
999. Akṣobhyaḥ: One who cannot be upset by anything, because He controls all the above-mentioned weapons.
1000. Sarva-praharaṇā-yudhaḥ: There is no rule that the Lord has got only the above- mentioned weapons. All things, which can be used for contacting or striking, are His weapons.
vanamālī gadī śārṅgī śaṅkhī cakrī ca nandakī |
śrīmān nārāyaṇō viṣṇurvāsudevōbhirakṣatu || 108 ||
(Chant this śloka 3 times)
Protect us Oh Lord Nārāyaṇa
Who wears the forest garland,
Who has the mace, conch, sword and the wheel.
And who is called Vishnu and the Vāsudeva.