Since the chanting of Devi Mahatmya leads to all the luck and good things in the world and at the end salvation, Lord Prameshwara decided to impose certain conditions to get that full benefit. This is the nail (keelakam) that he has put.

Rishir Uvacha:-

1.Vishudha gnana dehaya trivedi divya chakshushe,
Sreya prapthi nimithaya nama somardha dharine.

The sage told:-

My salutations to that Parameshwara(The greatest lord) who is in the form of doing extreme penance, who has three holy eyes , who is the prime cause leading to salvation and who wears the crescent.

2.Sarvamethad vijaniyath manthranam abhi keelakam,
Sopi kshemavapnodhi sathatham japa thathpara.

3.Sidhyunthyuchadanadheeni vasthuni sakalanyapi,
Ethena sthuvadham devi sthothramathrena sidhyathi.

For getting victory in reading the Devi Mahatmyam, reading this would remove all the spokes in the way of getting result. He who reads this also gets good times and gets all those which are not attainable. Even to one who praises Goddess with only Devi Mahatmya, she becomes pleased.

4.Na manthroushadham thathra na kinchid api vidhyathe,
Vina japyena sidhyatha sarvamuchadanadhikam.

5.Samagranyapi sidhyathi, loka sanka mimam hara,
Kruthwa nimanthrayamasa sarvamedhamidham shubham.

That man needs no other chant (than Devi Mahatmya) or medicine. Without any other he would realise all his needs. He realizes fully all his wishes, for the great god (Shiva), taking in to account the normal doubts among people, after composing this Keelaka also made it not necessary for him to read others.

6.Sthothram vai Chandikayasthu thacha guhyam chakara sa,
Samapthirna cha punyasya tham yadavaniyanthranam.

The Lord Parameshwara made the “Devi Mahatmya” as secret and since there is no end to the blessings that can be received by it, made the method of reading it very secret.

7.Sopi kshemamapnothi sarvameva na samsaya,
Krushnayam vaa chaturdasyam ashtamyam va samahitha,

8.Dadthi prathi gruhnathi nanyaidaisha praseedathi.
Itham ropena keelena Mahadevena keelitham,

9.Yo nishkeelam vidayainam nithyam japathi samsphutam,
Sa sidha sagana sopi gandharvo jayathe avana.

There is no doubt that he gets all comforts. He has to observe with complete concentration all the necessary charities and rules laid down for the chanting on the fourth or fourteenth day after the NEW moon.Unless he does that the goddess will not be pleased with him.. This has been fixed like a driving nail by Lord Parameshwara. He who reads it without this would become one of the assistants of the Goddess.

(Because God thought just by chanting this every body would become equal to gods, whether they are good or bad, he has put this condition.(nail). He has told that this japa has to be done on Krishna ashtami or Krishna Chathurdasi. Before the Japa he should give away all his wealth to the goddess and receive back from her as prasada that which is just sufficient for him. He should then do the chanting with full concentration and according to the method prescribed. If he does like that, then only he will get the full effect of chanting the manthra.)

10.Na chaivapyata thasthasya bhayam kwapeeha jayathe,
na apamruthyu vasam yathi mrutho mokshamapnuyath.

He will have no fear any where in the world, he will never be subject to untimely death and after death he will attain salvation.

11.Jnathwa prabhya kurveetha hyakurvano vinasyathi,
Thatho jnathtwaiva sambannamidham prabhyadhe budha.

This method should be understood well and then only the chanting should be started. If it is not done this way it will not be effective. So learned people do this way.

12.Soubhagyadhi cha yath kinchid drusyathe lalanajane,
That sarvam that prasadena thena japyamidham shubham.

Even ladies who do not know the method by chanting it will get some small benefits like beauty.So this has necessarily be chanted.

13.Sanaisthu japyamane asmin sthothre samathi ruchagai,
Bhavathyeva samagrapi thatha prabhyameva thath.

If this is chanted without sound you will get riches and if chanted loudly complete wealth could be got and so this should be chanted loudly.

14.Iswaryam yath prasadena soubhagya maraogya sampada,
Sathruhani paro moksha sthuyathe saa na kim janai.

How is it that with this knowledge that this chanting would lead to wealth, luck, heath and destruction of ones enemies, some people are still not chanting it?

Devi Keelakam Samaptham
The nail of the Goddess ends

The post Devi Keelakam with English Translation appeared first on IndiaDivine.org.

1. Markandeya Uvacha:

Yath guhyam paramam loke sarva rakshakaram nrunam,
Yanna kasya Chidagyatham, thanme bruhi pithamaha.

Oh Lord Brahma (Grand father of all) Please teach me that which is secret to all the world, which is great, which gives complete protection, and which has not been told to any one.

2. Brahmo Uvacha:-

Asthi guhya thamam vipra, Sarva bhoothopakaarakam,
Devyasthu kavacham punyam tachrunushwa maha mune.

Hey great sage, There is a very secret Devi Kavacha (Armour of Goddess, which is useful to all animals and which has not been told to any one.

3. Pradhamam Sailaputhreethi, dwitheeyam Brahma Charini,
Treetheeyam Chadra Gandethi Koosmandethi Chathurthakam.

4. Panchamam Skanda Matheti shashtam Kathyayaneethi cha.
Sapthamam Kala Rathreethi Maha Goureethi Chasthamam.

5. Navamam Sidhitha proktha Nava Durga prakeerthitha,
Ukthanyethani naamani Brahmanaiva Maahaathmana.

I have with extreme happiness sung the fame of the nine mothers, Sailaputhri(The daughter of Himalayas), Brahmacharini(She who leads you to salvation), Chandra Ganda(she who hangs the crescent in her bell), Kooshmanda(She who eats away the earth with its pain and sorrow), Skandamatha(Mother of Lord Subrahmanya), Kathyayani(She who was born in the hermitage of Sage Kathyayana), Kala Rathri(She who is the end of God of death), Mahagouri(The pure white Goddess) and Sidhitha(She who gives Salvation. The great God has told these in the Vedas.

6. Agnina dahyamanasthu Sathru madhye Gatho rane,
Vishame durgame Chaiva bhayartha saranam Gatha,

7. Na Thesham jayathe kinchid asubham rana sankate,
Naapadam thasya pasyami soka dukha bhayam nahi.

He who remember these nine mothers will not suffer even if he is burnt in fire, even if he has gone to war, even if he is very sad, even if he is terribly afraid of war.

8. Yaisthu bhakthya smrutha noonam teshamrudhi prajayathe.

Any one who remembers those names with devotion is also are free of these fears and sorrows.

Pretha Samstha thu Chamunda varahi Mahishasna,

9. Indri Gaja Samaruda Vaishnavi Garudasana,
Maheswari vrushabarooda Kaumari Shikhi vahana,

10. Brahmi hamsa samarooda sarvabharana Bhooshitha,
Nanabharana Shobhadya Nano rathnopa Shobitha,
11. Drusyanthe Radhamarooda Devya Kopa Samanvitha.

Kali rides on corpses, Varahi rides on Garuda, Maheswari on bull, Kaumari on Peacock, Brahmi on a swan and all of them wear different types of ornaments and have different types of luster, wear different type of gems and are seen on the charriots with very angry faces.
(This is the description of the seven holy mothers)

Samkham Chakram, Gadham, Shakthim, Halancha, musalayudham,

12. Gedagam, thomaram chaiva parasum pasameva cha,
Kunthayudham, trishoolan cha Sarngayudhamuthamam,

13. Daithyanam deha nasaya bakthanam abhayaya cha,
Darayanthyudhanetham devanamcha hithaya vai.

They hold in their hands conch, mace, spear, plough, shield, tall spear, axe, trident, strong bow made of horns so that they can kill asuras, bless devotees and for the good of devas.

14. Mahabale, mahothsahe, Maha bhaya vinasini,
Trahi maam dushprekshya, Sathrunam Bhaya vardhini.

Hey strong Goddess, Hey enthusiastic Goddess, Hey goddess who removes fear of death, Hey Goddess who is extremely impossible to see and Hey Goddess, who increases the fear of your enemies, please protect us.

15. Prachyam Rakshathi mamaindri, agneyam agni devatha,
Dakshine raksha Vaarahi, Nairythyam thwam Gadga Dharinim.

Let Indrani (Power of Indra) protect me in the east, Agni (Female power of fire God, in the southeast, varahi (the power of varaha) in the south, and Gadgadharini (She holds a sword), in the southwest.

16. Pradeechyam varuni Rakshed vayavyam Mruga Vahini,
Raksed udecchyam Kaumari and easanyam Soola Dharini.

Let the power of Varuna (God of rain) protect me in the west, the power of wind, in the northwest, Kaumari (the power of Lord Subrahmanya) in the north and Maheswari (The power of Lord Shiva) in the Northeast.

17. Urdhwam Brahmani mey rakshed adhsthad vaishnavi Thadha,
Evam dasa disa Rakshe Chamunda Sava Vahana.

Let Brahmani (Power of Lord Brahma) protect me at the top, let Vaishnavi (Power of Vishnu) protect me below and let Chamunda who sits on a seat of Corpse thus protect me on all the ten sides.

18. Jayame Chagradha sthadhu, vijaya sthadu Prushtatha,
Ajitha vama parswe sthu Dakshine chaparajitha.

Let Jaya (She who is Victory) stand before me, let Vijaya (She who is always victorious) stand behind me, let Ajitha (She who cannot be won) stand to my left and Aparjitha (She who has never been defeated) stand on my right.

19. Shikhamudhyothini rakshedhuma moordhni vyavasthidha,
Maladhari lalate cha brovow rakshed yasawini.

Let Udhyothini (She who is ever prepared) protect my hair, Uma (goddess Parvathy) my head, Maladhari (She who wears a garland) my forehead and Yasawini (She who is famous) my eye brows.

20. Trinethra cha bruvor madhye yamaganda cha Nasike,
Sankhini chakshshor madhye, srothrayor vindhya vasini.

21. Kapalow kalika rakshed, kana moole thu sankari,
Nasikayam sugandha cha utharoshta cha charchika.

Let Trinethra (She who has three eyes) protect the space between eye brows, Yamaganda (death to God of death) protect my nose, Sankhini (She who has a conch) the space between two eyes, Dwara Vasini (She who lives deep inside) my ears, Kalika (the black goddess) my cheeks, Sankari (Wife of Lord Parameshwara) the ear lobes, Sugandha (She who smells nice) the nose bridge and Charchiga (she who is above description) outside my mouth.

22. Adhare Cha amrutha kala, jihwayam thu saraswathi,
Dandhan rakshathu Kaumari, kanda madhye thu Chandika.

Let my lips be protected by Chandra Kala, (she who wears the crescent moon) Sarawathi (Goddess of learning) my tongue, Kaumari (She who is a young girl) my teeth and chandika (she who cannot be measured) the middle of my neck.

23. Gandikam chithraganda, cha mahamaya cha thaluke,
Kamakshim Chibukam raksseth, vacham me sarva mangala.

Let my throat be protected by Chitra Ganda(She who is picturesque), Mahamaya(great enchantress) protect the small tongue, Kamakshi(She who has attractive eyes) protect my beard and voice be protected by Sarva mangala.(She who gives all that is good)

24. Greevayam Badhrakali cha prushtavamse danurdhari,
Neelagreeva bahikante nalikam nalakoobhari.

25. Gadga dharinyobhou skandow bahu me vajra dharini,
Hasthayor dhandini rakshed ambika cha anguleeshu cha.

Let Badrakali (the black goddess who protects) protect my neck, Neelagreeva (the goddess who is blue) protect the back portion of my neck, Nalakoobari protect the neck joint, Gadgadharini (She who holds the sword) protect my shoulders, Vajradharini (She who holds Vajrayudha) protect my arms, dhandini (She who punishes) protect my hands and Ambika (she who is the mother of the world) protect my fingers.

26. Nakham sooleswari raksheth kukshow rakshet naleswari,
Sthanou rakshet mahadevi mana soka nasini.

Let Sooleswari (she who holds the spear) protect my nails, Naleswari protect my abdomen, Mahadevi (The great goddess) protect my breasts and let Soka nasini (She who destroys sorrows) protect my mind.

27. Hrudayam lalitha devi hydhare shoola dharini,
Nabhim cha kamini raksheth, guhyam guhyeswari thadha,

Let Lalitha (The goddess who is easy to attain) protect my heart, let Sooladharini (She who holds the trident) protect my stomach, Kamini (She who is lovable) protect my belly and let Guhyeswari (She who is secret) protect my reproductive organs.

28. Bhoothanatha cha medram cha gudham mahisha vahini,. Katyam bhagagavathi rakshed januni vindhya vasini.

Let my penis be protected by Bhoothanada (She who is the ruler of all beings), my behind protected by Mahisha vahini, (She who rides on buffalo) my thighs by Bhagawathi (She who is the goddess) and knees be protected by Vindhyavasini. (She who lives on Vindhya Mountains)

29. Jange mahabala proktha janumadhye vinayaki,
Gulphayor narasimhi cha padha prushte amithoujasi.

30. Padamanguli sreedhari cha padadasthalavasini,
Nakhan damshtra karali cha kesamscaivordhwa kesini.

Let my knee cap be protected by Mahabala (she who is very strong) who has been mentioned in the Vedas, the centre of the knee be protected by Vinayaki, (She who helps us carry out things without obstruction, the forelegs be protected by Narasimhi)(The female power of Lord Narasimha), the top of the feet be protected by Amithoujasi, the fingers of the feet be protected by Sreedhari (She who holds Maha lakshmi), the bottom of the feet by Thalavasini, Nails of the feet by Karali (She who is black with anger)and hair all over the body by Oordhwakesi.(Goddess having long hair)

31. Roma koopani Kaubheri twacham Vageeswari Thadha,
Raktha majjavasa mamsanya asthi medhamsi parvathi.

Let the hair pores all over the body be protected by Kaubheri (The female power of the of Kubhera), skin be protected by Vagheeswari, (The goddess of words) and let Parvathy (The daughter of the Mountain) protect my blood, flesh, juices bones and fat.

32. Andhrani kala Rathrischa, piuthancha makuteswari,
Padmavathi padma kose kaphe choodamani sthadha.

Let my intestines be protected by Kala Rathri, (Goddess of Dark night) the bile be protected by Magudeswari, (Goddess who wears a crown, heart be protected by Padmavathi)(Goddess who sits on lotus) and let Choodamani (Goddess who is a great gem) protect my phlegm

33. Jwalamukhi nakha jwalam abhedya sarva sandhishu,
Shukram brahmani me rakshed chayam chathreswari Thadha.

Let the shine of my nails be protected by Jwalamukhi (She who has a face of a flame), all the joints be protected by Abhedya (She who cannot be injured), shadow be protected by Chatreswari (She who is like an umbrella) and Oh Brahmani (The female power of Lord Brahma) protect my semen.

34. Ahankaram Mano budhim rakjsha me dharma charini,
Pranapanou thadha vyana samana dhanameva cha,

35. Yasa keerthim cha Lakshmin cha Sadha rakshathu Chakrini,
Gothram Indrani me raksheth pasunme raksha Chandika.

Hey Dharmacharini(she walks on the path of Dharma) , please protect my mind, intellect and my ego. Let the winds of the body viz. Prana, Apana, Vyana, Samana, Udhana. as well as fame, good name and wealth be protected by Chakreswari(She who wields the holy wheel) .Hey Indrani(The female power of Lord Indra) protect my progeny and Hey Chandika(She who cannot be measured) protect my cows.

36. Puthran Rakshed Mahalakshmi, Bharyam Rakshadu Bhairavi,
Margam Kshemakari rakshed dwijaya sarvatha sthitha.

Let Maha Lakshmi protect my sons, Let Bhairavi (Another name for Parvathy) protect my wife and let my way be protected by Kshemakari (She who looks after) who is victorious and lives everywhere.

37. Raksha heenanthu yath sthanam varjitham kavachena thu,
Thad sarvam raksha me devi jayanthi papa nasini.

Whichever part does not have protectio, let all those be protected by you goddess who is the greatest and who destroys sins.

38. Padamekam na Gachethu yadi chedh cha Shubatmana,
Kavachenavyatho nithyam yathra yathra hi gachathi.

39. Thathra thathratha labascha vijaya saarva kamika,
Yam yam chinthayathe kamam tham tham prapnothi nischitham.

The one, who wishes all good to happen to him, should not walk a step without this Armour. One who travels to any direction protected by this armor will earn lot of money, get all sort of victory and definitely get all his wishes fulfilled.

40. Paramaiswaryamathulam prapsyathe bhoothale pumaan,
Nirbhayo jayathe marthya samgrameswaparajitha.

The man will get unmatched wealth and all human beings that chant this will walk without fear, being victorious in all wars.

41. Trilokye thu bhaveth poojya kavachenavutha puman,
Idanthu devya kavacham devanam abhi durlabham.

42. Ya padeth prayatho nithyam trisandhyam sradhayan witha,
Daivikale bavethasya trilokye cha aparajitha.

43. Jived varsha satham sagramapamruthyu vivarjitha,
Nasyanthi vyadhaya sarve lutha visphotakadhaya.

44. Sthavaram jangamam chapi kruthrimam chapi yadvisham,
Abhicharani sarvani manthra yanthrani bhoothale,

45. Bhoochara khecharas chaiva jalajaschoupadashika,
Sahaja kulaja mala dakini sakini sthadha,

46. Antharikshachara ghora dakinyancha maha bala,
Gruha bhootha pisachascha yaksha gandarwa rakshasa.

47. Brahma rakshasa vethala Koosmanda bhairavadhaya,
Nasyanthi darsanathasya kavache hrudhi samsthithe.

He who daily reads this Armour of the Goddess, which is even difficult for devas to obtain, in dawn, noon and dusk with devotion would be able to realise the goddess in person. He would live for one hundred years without getting defeated in all he three worlds with no untimely death in his family. This would destroy all the poxes. All the effects artificial poisons with temporary and permanent effects would be destroyed. All the black magic done in this world, and the bad spirits which travel on the earth and in the sky, which are made in water, which can be created and which hear the suggestions like Kulaja, Mala, Shakini and dakini, the terrible spirits which travel in the ether, the ghosts which reside in the home, yakshas, gandarwahas, Rakshasas, Brahmarakshasas, Vetalas Koosmandas and Bhairavis will be destroyed by the sight of such a man.

48. Manonathir bhavedragna thejovrudhi karam param,
Yasahasa vardhathe sopi keerthi manditha bhoothale.

The king would honour him and for he will have the glitter of divine power and his fame will increase in this materialistic world.

49. Japeth sapthasathim chandim kruthwa thu kavacham pura,
Yavad bhoomandalam dathe sasaila vana kananam.

50. Thavathistathi medhinyam santhathi puthra pouthriki,
Dehanthe paramam sthanam yath surair abhi durlabham.
Prapnothi purusho nithyam mahamaya prasadatha.

After reciting this Armour of the Goddess if one recites the Devi Mahatmya (also called Chandi or Durga Sapthasathi) he would live in this world (Surrounded by forests and mountains) with sons and grand sons and in the end attain that salvation which even gods cannot get.

Devi Kavacham Samaptham
Thus ends the Armour of the Goddess

The post Devi Kavacham from Devi Mahatmya with English Translation appeared first on IndiaDivine.org.

(The fountain of prayer to the Goddess)

1.Jayanthi mangala kali bhadrakali kapalini,
Durga kshama shiva dhathri swaha swadha namosthuthe.

Salutations to you who is Jayanthi, Mangala, Kali, Bhadrakali, Kapalini, Shiva, Dhathri, Swaha and Swadha.

2.Madhukaidabha vidhravi, vidhathru varadhe nama,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey goddess who killed Madhu and Kaidabha and who gave boons to Brahma, give me looks. Give me victory, give me fame and destroy my enemies.

3.Mahishasura nirnasa vidhathri varade nama,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi

Hey Goddess who killed Mahishasura and who gave boons,. give me looks. Give me victory, give me fame and destroy my enemies.

4.Vandidhamgriyuge, devi, devi sowbhagya dhayini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has a feet which is worshipped by Gods like Brahma and Goddess who gives all luck, give me looks. Give me victory, give me fame and destroy my enemies.

5.Raktha Bheeja Vadhe, devi, Chanda Munda Vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who killed Raktha Bheeja, Hey Goddess who killed Chanda and Munda, give me looks. Give me victory, give me fame and destroy my enemies.

6.Achinthya roopa Charithe, Sarva Shathru vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has unbelievable looks and history, Hey Goddess who kills all enemies totally, give me looks. Give me victory, give me fame and destroy my enemies.

7.Nathebhya Sarvadha bhakthya chandike pranathayame,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess for all those who salute you and to me who salutes you now, give me looks. Give me victory, give me fame and destroy my enemies.

8.Sthuvadbhyo bakthi poorvam thwam chandike Vyadhi nasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who cures all diseases to those who sing your praise with devotion, give me looks. Give me victory, give me fame and destroy my enemies.

9.Chandike sathatham ye twamarchanyantheeha bhakthitha,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess Chandika, to all those who worship you with devotion, give me looks. Give me victory, give me fame and destroy my enemies.

10.Dehi sowbhagyam arogyam, dehi devi param sukham,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess give me health and good luck and also that happiness which is eternal, give me looks. Give me victory, give me fame and destroy my enemies.

11.Videhi dwishatham nasam, videhi bala muchagai,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess, destroys all my enemies, give me great strength, give me looks. Give me victory, give me fame and destroy my enemies.

12.Videhi devi kalyanam videhi vipulam sriyam,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess give me all well meaning things, give me great wealth, give me looks. Give me victory, give me fame and destroy my enemies.

13.Vidhyavantham yasasvantham lakshmivantham janam kuru,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess make your devotees with education, fame and wealthy, give me looks. Give me victory, give me fame and destroy my enemies.

14,Prachanda daithya darpagne, Chandike pranathaya me,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Chandike, who destroyed the pride of the very heroic Rakshasas, give me looks. Give me victory, give me fame and destroy my enemies.

15.Chathurbhuje, chathur vakthra samsthuthe, parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has four hands, who is praised by Lord Brahma himself, give me looks. Give me victory, give me fame and destroy my enemies.

16.Krishnena samsthuthe devi, saswad bakthya thwam ambike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who was praised by Lord Krishna similarly, give me looks. Give me victory, give me fame and destroy my enemies.

17.Himachala sutha nadha poojithe parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who is being worshipped by Lord Shiva, give me looks. Give me victory, give me fame and destroy my enemies.

18.Sura sura sirorathna nigrushta charanembike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has a feet before which asuras and devas fall, give me looks. Give me victory, give me fame and destroy my enemies.

19.Indrani pathi sad bhava poojithe parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who is being worshipped by the husband of Indrani with devotion, give me looks. Give me victory, give me fame and destroy my enemies.

20.Devi, prachanda dhor dhanda daithya darpa vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey goddess who destoryed the ego of the great Asuras having huge arms and weapons, give me looks. Give me victory, give me fame and destroy my enemies.

21.Devi bakthajanodhama dathanandodhaye ambike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who gives salvation to your devotees, give me looks. Give me victory, give me fame and destroy my enemies.

22.Patneem manoramam dehi, mano vruthanu sareenim,
Tharinim durga samsara sagarasya kuloth bhavam.

Hey Goddess give me a very pretty wife, who would obey my mind, who would help me cross this unfathomable sea of material life and who will make my mind happy.

23.Idham sthothram padithwa thu Maha sthothram paden nara,
Sa thu saptha sathi samkhya vara mapnodhi sampadham.

A man who reads this prayer and then reads Devi Mahatmya would get great material and spiritual wealth.

The post Devi Argala Stuti with English Translation appeared first on IndiaDivine.org.

(The fountain of prayer to the Goddess)

1.Jayanthi mangala kali bhadrakali kapalini,
Durga kshama shiva dhathri swaha swadha namosthuthe.

Salutations to you who is Jayanthi, Mangala, Kali, Bhadrakali, Kapalini, Shiva, Dhathri, Swaha and Swadha.

2.Madhukaidabha vidhravi, vidhathru varadhe nama,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey goddess who killed Madhu and Kaidabha and who gave boons to Brahma, give me looks. Give me victory, give me fame and destroy my enemies.

3.Mahishasura nirnasa vidhathri varade nama,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi

Hey Goddess who killed Mahishasura and who gave boons,. give me looks. Give me victory, give me fame and destroy my enemies.

4.Vandidhamgriyuge, devi, devi sowbhagya dhayini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has a feet which is worshipped by Gods like Brahma and Goddess who gives all luck, give me looks. Give me victory, give me fame and destroy my enemies.

5.Raktha Bheeja Vadhe, devi, Chanda Munda Vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who killed Raktha Bheeja, Hey Goddess who killed Chanda and Munda, give me looks. Give me victory, give me fame and destroy my enemies.

6.Achinthya roopa Charithe, Sarva Shathru vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has unbelievable looks and history, Hey Goddess who kills all enemies totally, give me looks. Give me victory, give me fame and destroy my enemies.

7.Nathebhya Sarvadha bhakthya chandike pranathayame,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess for all those who salute you and to me who salutes you now, give me looks. Give me victory, give me fame and destroy my enemies.

8.Sthuvadbhyo bakthi poorvam thwam chandike Vyadhi nasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who cures all diseases to those who sing your praise with devotion, give me looks. Give me victory, give me fame and destroy my enemies.

9.Chandike sathatham ye twamarchanyantheeha bhakthitha,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess Chandika, to all those who worship you with devotion, give me looks. Give me victory, give me fame and destroy my enemies.

10.Dehi sowbhagyam arogyam, dehi devi param sukham,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess give me health and good luck and also that happiness which is eternal, give me looks. Give me victory, give me fame and destroy my enemies.

11.Videhi dwishatham nasam, videhi bala muchagai,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess, destroys all my enemies, give me great strength, give me looks. Give me victory, give me fame and destroy my enemies.

12.Videhi devi kalyanam videhi vipulam sriyam,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess give me all well meaning things, give me great wealth, give me looks. Give me victory, give me fame and destroy my enemies.

13.Vidhyavantham yasasvantham lakshmivantham janam kuru,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess make your devotees with education, fame and wealthy, give me looks. Give me victory, give me fame and destroy my enemies.

14,Prachanda daithya darpagne, Chandike pranathaya me,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Chandike, who destroyed the pride of the very heroic Rakshasas, give me looks. Give me victory, give me fame and destroy my enemies.

15.Chathurbhuje, chathur vakthra samsthuthe, parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has four hands, who is praised by Lord Brahma himself, give me looks. Give me victory, give me fame and destroy my enemies.

16.Krishnena samsthuthe devi, saswad bakthya thwam ambike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who was praised by Lord Krishna similarly, give me looks. Give me victory, give me fame and destroy my enemies.

17.Himachala sutha nadha poojithe parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who is being worshipped by Lord Shiva, give me looks. Give me victory, give me fame and destroy my enemies.

18.Sura sura sirorathna nigrushta charanembike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who has a feet before which asuras and devas fall, give me looks. Give me victory, give me fame and destroy my enemies.

19.Indrani pathi sad bhava poojithe parameswari,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who is being worshipped by the husband of Indrani with devotion, give me looks. Give me victory, give me fame and destroy my enemies.

20.Devi, prachanda dhor dhanda daithya darpa vinasini,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey goddess who destoryed the ego of the great Asuras having huge arms and weapons, give me looks. Give me victory, give me fame and destroy my enemies.

21.Devi bakthajanodhama dathanandodhaye ambike,
Roopam dehi, jayam dehi yaso dehi, dwisho jahi.

Hey Goddess who gives salvation to your devotees, give me looks. Give me victory, give me fame and destroy my enemies.

22.Patneem manoramam dehi, mano vruthanu sareenim,
Tharinim durga samsara sagarasya kuloth bhavam.

Hey Goddess give me a very pretty wife, who would obey my mind, who would help me cross this unfathomable sea of material life and who will make my mind happy.

23.Idham sthothram padithwa thu Maha sthothram paden nara,
Sa thu saptha sathi samkhya vara mapnodhi sampadham.

A man who reads this prayer and then reads Devi Mahatmya would get great material and spiritual wealth.

The post Devi Mahatmya Stotra Ashtakam with English Translation appeared first on IndiaDivine.org.

From Garga-samhita Canto 8: Chapter Thirteen

Text 1

duryodhana uvaca

balabhadrasya devasya
pradvipaka maha-mune
namnam sahasram me bruhi
guhyam deva-ganair api

Duryodhana said: O great sage Pradvipaka, please tell me the thousand names of Lord Balarama, names kept secret from even the demigods.

Text 2

sri-pradvipaka uvaca

sadhu sadhu maha-raja
sadhu te vimalam yasah
yat prcchase param idam
gargoktam deva-durlabham

Sri Pradvipaka said: Well done! Well done! Well done! O king, your fame is spotless. Your question has been answered by Garga Muni in words rarely heard by even the demigods.

Text 3

namnam saharsam divyanam
vaksyami tava cagratah
gargacaryena gopibhyo
dattam krsna-tate subhe

namnam-of names; saharsam-thousand; divyanam-divine; vaksyami-I will tell;
tava-to you; ca-and; agratah-in the Spresence; gargacaryena-by Garga Muni;
gopibhyah-to the gopis; dattam-given; krsna-tate-on the shore of the Yamuna;
subhe-beautiful.

I will tell you Lord Balarama’s thousand transcendental names, names that Garga Muni gave to the gopis on the beautiful bank of the Yamuna.

Text 4

om asya sri-balabhadra-sahasra-nama-stotra-mantrasya gargacarya rsih anustup
chandah sankarsanah paramatma devata balabhadra iti bijam revatiti saktih
ananta iti kilakam balabhadra-prity-arthe jape viniyogah.

Om. Of the mantra-prayer of the thousand names of Lord Balarama the sage is Garga Muni, the meter is anustup, the Deity is Lord Balarama, the Supreme Personality of Godhead, the bija is Balabhadra, the sakti is Revati, the kilaka is Ananta, and the purpose of chanting the names is the pleasure of Lord Balarama.

Text 4 (b)

atha dhyanam

sphurad-amala-kiritam kinkini-kankanarham
calad-alaka-kapolam kundala-sri-mukhabjam
tuhina-giri-manojnam nila-meghambaradhyam
hala-musala-visalam kama-palam samide

Meditation

I glorify Lord Balarama, decorated with a glittering crown, bracelets, tinkling ornaments, moving locks of hair on His cheeks, splendid earrings on
His handsome lotus face, and garments dark like monsoon clouds, holding a great club and plow, fulfilling all desires, and handsome like a mountain of
ice and snow.

Text 5

om balabhadro ramabhadro
ramah sankarsano ‘cyutah
revati-ramano devah
kama-palo halayudhah

Om. Lord Balarama is supremely powerful and happy (balabhadra), the supreme enjoyer (ramabhadra and (rama), all-attractive (sankarsana), infallible
(acyuta), the lover of Revati (revati-ramana), the splendid Supreme Personality of Godhead (deva), the Lord who fulfills desires (kama-pala), and He who carries a plow-weapon (halayudha).

Text 6

nilambarah sveta-varno
baladevo ‘cyutagrajah
pralambaghno maha-viro
rauhineyah pratapavan

He is dressed in blue garments (nilambara), fair-complexioned (sveta-varna), splendid and powerful (baladeva), the elder brother of the infallible
Supreme Personality of Godhead (acyutagraja), the killer of Pralamba (pralambaghna), a great hero (maha-vira), the son of Rohini (rauhineya), and very powerful (pratapavan).

Text 7

talanko musali hali
harir yadu-varo bali
sira-panih padma-panir
lagudi venu-vadanah

He bears the insignia of a palm tree (talanka), holds a club (musali), holds a plow (hali), takes away all that is inauspicious (hari), is the best of the Yadus (yadu-vara), is powerful (bali), holds a plow in His hand (sira-pani), has lotus hands (padma-pani), holds a club (lagudi), and plays the flute (venu-vadana).

Text 8

kalindi-bhedano viro
balah prabalah urdhvagah
vasudeva-kalanantah
sahasra-vadanah svarat

He divided the Yamuna (kalindi-bhedana). He is a heroic (vira), powerful (bala, and prabala), exalted (urdhvaga), a plenary expansion of Lord Krsna (vasudeva- Skala), and limitless (ananta), has a thousand heads (sahasra-vadana), and is independent (svarat).

Text 9

vasur vasumati-bharta
vasudevo vasuttamah
yaduttamo yadavendro
madhavo vrsni-vallabhah

He is opulent (vasu), the goddess of fortune’s husband (vasumati-bharta), the son of Vasudeva (vasudeva), the best of the Vasus (vasuttama), the best
of the Yadavas (yaduttama), the king of the Yadavas (yadavendra), the goddess of fortune’s husband (madhava), and dear to the Vrsnis (vrsni-vallabha).

Text 10

dvarakeso mathureso
dani mani maha-manah
purnah puranah purusah
paresah paramesvarah

He is the king of Dvaraka (dvarakesa), the king of Mathura (mathuresa), generous (dani), noble (mani), noble-hearted (maha-mana), perfect (purna), the ancient Supreme Personality of Godhead (purana), the Supreme Person (purusa), the Supreme Master (paresa), and the Supreme Controller (paramesvara).

Text 11

paripurnatamah saksat
paramah purusottamah
anantah sasvatah seso
bhagavan prakrteh parah

He is the perfect Supreme Personality of Godhead (paripurnatama), the Supreme Personality of Godhead directly (saksat-parama), the Supreme Person (purusottama), limitless (ananta), eternal (sasvata), Lord Sesa (sesa), the supremely opulent Lord (bhagavan), and beyond the world of matter (prakrteh para).

Text 12

jivatma paramatma ca
hy antaratma dhruvo ‘vyayah
catur-vyuhas catur-vedas
catur-murtis catus-padah

He is the father of all living entities (jivatma), the Supersoul present in everyone’s heart (paramatma and antaratma), eternal (dhruva), imperishable (avyaya), the origin of the catur-vyuha expansions (catur-vyuha), the author of the four Vedas (catur-veda), the origin of the catur-vyuha (catur-murti), and the master of the four worlds (catus-pada).

Text 13

pradhanam prakrtih saksi
sanghatah sanghavan sakhi
maha-mana buddhi-sakhas
ceto ‘hankara avrtah

He is pradhana (pradhana), prakrti (prakrti), the witness (saksi), accompanied by His associates (sanghata, sanghavan, and sakhi), noble-hearted (maha-mana), and the best counselor (buddhi-sakha). He is consciousness (ceta), and ego (ahankara). He is accompanied by His associates (avrta).

Text 14

indriyeso devatatma
jnanam karma ca sarma ca
advitiyo dvitiyas ca
nirakaro niranjanah

He is the master of the senses (indriyesa), the Supreme Personality of Godhead (devata), the Supersoul (atma), knowledge (jnana), action (karma), auspiciousness (sarma), one without a second (advitiya), different from the individual living entities (dvitiya), a person whose form is not material (nirakara), and not touched by matter (niranjana).

Text 15

virat samrat mahaughas ca
dharah sthasnus carisnuman
phanindrah phani-rajas ca
sahasra-phana-manditah

He is the entire universe (virat), the supreme monarch (samrat), a great flood (mahaugha), the maintainer of all (dhara), unmoving (sthasnu), going everywhere (carisnuman), the king of serpents (phanindra, and phani-raja), and the serpent with a thousand hoods (sahasra-phana-mandita).

Text 16

phanisvarah phani sphurtih
phutkari citkarah prabhuh
mani-haro mani-dharo
vitali sutali tali

He is the king of serpents (phanisvara, and phani), the Supreme Personality of Godhead who has appeared in the material world (sphurti), a hissing serpent (phutkari, and citkara), the supreme master (prabhu), and decorated with a jewel necklace (mani-hara, and mani-dhara). He resides in Vitalaloka (vitali), Sutalaloka (sutali), and Talaloka (tali).

Text 17

atali sutalesas ca
patalas ca talatalah
rasatalo bhogitalah
sphurad-danto mahatalah

He resides in Atalaloka (atali), and is the king of Sutalaloka (sutalesa). He resides in Patalaloka (patala), Talatalaloka (talatala), and Rasatalaloka (rasatala). He has great hoods (bhogitala), and glittering fangs (sphurad-danta). He resides on Mahatalaloka (mahatala).

Text 18

vasukih sankhacudabho
devadatto dhananjayah
kambalasvo vegataro
dhrtarasto maha-bhujah

He is Vasuki (vasuki). He is splendid like a conch-jewel (sankhacudabha), is the benefactor of the demigods (devadatta), and is the winner of wealth (dhananjaya). He is Kambalasva (kambalasva). He is the fastest (vegatara), the king (dhrtarasta), and the hero of mighty arms (maha-bhuja).

Text 19

varuni-mada-mattango
mada-ghurnita-locanah
padmaksah padma-mali ca
vanamali madhusravah

He is intoxicated by drinking varuni (varuni-mada-mattanga), His eyes roll in intoxication (mada-ghurnita-locana), His eyes are lotus flowers (padmaksa), He wears a lotus garland (padma-mali), and a forest garland (vanamali), and His fame is sweet (madhusrava).

Text 20

koti-kandarpa-lavanyo
naga-kanya-samarcitah
nupuri katisutri ca
kataki kanakangadi

He is more handsome than millions of Kamadevas (koti-kandarpa-lavanya), and He is worshiped by the naga-kanyas (naga-kanya-samarcita). He wears tinkling anklets (nupuri), a belt (katisutri), golden bracelets (kataki), and golden armlets (kanakangadi).

Text 21

Smukuti kundali dandi
sikhandi khanda-mandali
kalih kali-priyah kalo
nivata-kavacesvarah

He wears a crown (mukuti) and earrings (kundali). He carries a staff (dandi). He wears a peacock featHer (sikhandi), and a khanda-mandala (khanda-mandali). He likes to fight (kali and kali-priya), He is time (kala), and He is fitted with armor (nivata-kavacesvara).

Text 22

samhara-krd rudra-vapuh
kalagnih pralayo layah
mahahih paninih sastra-
bhasya-karah patanjalih

He destroys the universe (samhara-krt). He is the forms of the Rudras (rudra-vapu), the fire of time (kalagni), the destruction of the universe (pralaya and laya), a great serpent (mahahi), Panini (panini), the author of commentaries (sastra-bhasya-kara), and Patanjali (patanjali).

Text 23

katyayanah pakvimabhah
sphotayana urangamah
vaikuntho yajniko yajno
vamano harino harih

He is Katyayana (katyayana), and He is glorious (pakvimabhah and sphotayana). He is the serpent Ananta (urangama). He is the master of the spiritual world (vaikuntha), the performer of yajnas (yajnika) yajna itself (yajna), Vamana (vamana), fair-complexioned (harina), and Lord Hari (hari).

Text 24

krsno visnur maha-visnuh
prabhavisnur visesa-vit
hamso yogesvaro kurmo
varaho narado munih

He is Krsna (krsna), Visnu (visnu), Maha-visnu (maha-visnu), all-powerful (prabhavisnu), all-knowing (visesa-vit), like a swan (hamsa), the master of yoga (yogesvara), Kurma (kurma), Varaha (varaha), Narada (narada), and a great sage (muni).

Text 25

sanakah kapilo matsyah
kamatho deva-mangalah
Sdattatreyah prthur vrddha
rsabho bhargavottamah

He is Sanaka (sanaka), Kapila (kapila), Matsya (matsya and kamatha), the auspiciousness of the demigods (deva-mangala), Dattatreya (dattatreya),
Prthu (prthu), Vrddha (vrddha), Rsabha (rsabha), and the best of the Bhrgu dynasty (bhargavottama).

Text 26

dhanvantarir nrsimhas ca
kalkir narayano narah
ramacandro raghavendrah
kosalendro raghudvahah

He is Dhanvantari (dhanvantari), Nrsimha (nrsimha), Kalki (kalki), Narayana (narayana), Nara (nara), and Ramacandra (ramacandra, raghavendra, kosalendra, and raghudvaha).

Text 27

kakutsthah karuna-sindhu
rajendrah sarva-laksanah
suro dasarathis trata
kausalyananda-vardhanah

He is the most exalted (kakutstha), and ocean of mercy (karuna-sindhu), the king of kings (rajendra), all glorious (sarva-laksana), heroic (sura), the son of Dasaratha (dasarathi), the great protector (trata), and the bliss of Kausalya (kausalyananda-vardhana).

Text 28

saumitrir bharato dhanvi
satrughnah satru-tapanah
nisangi kavaci khadgi
sari jyahata-kosthakah

He is the son of Sumitra (saumitri), Bharata (bharata), a great bowman (dhanvi), Satrughna (satrughna and satru-tapana), a great bowman (nisangi),
a warrior wearing armor (kavaci), a warrior carrying a sword (khadgi), and a great bowman (sari and jyahata-kosthaka).

Text 29

baddha-godhanguli-tranah
sambhu-kodanda-bhanjanah
yajna-trata yajna-bharta
marica-vadha-karakah

He wears the shoulder and finger armor of a bowman (baddha-godhanguli-trana). He broke Lord Siva’s bow (sambhu-kodanda-bhanjana). He protected the yajna (yajna- Strata and yajna-bharta). He killed Marica (marica-vadha-karaka).

Text 30

asuraris tatakarir
vibhisana-sahaya-krt
pitr-vakya-karo harsi
viradharir vanecarah

He is the enemy of the demons (asurari), the enemy of Tataka (tatakari), the ally of Vibhisana (vibhisana-sahaya-krt), a son who followed His father’s
order (pitr-vakya-kara), (harsi), happy (viradhari), and the Lord who wandered in the forest (vanecara).

Text 31

munir muni-priyas citra-
kutaranya-nivasa-krt
kabandhaha dandakeso
ramo rajiva-locanah

He is a sage (muni), dear to the sages (muni-priya), a resident of Citrakuta forest (citrakutaranya-nivasa-krt), the killer of Kabandha (kabandhaha), the
master of Dandaka forest (dandakesa), Lord Rama (rama), and lotus-eyed (rajiva-locana).

Text 32

matanga-vana-sancari
neta pancavati-patih
sugrivah sugriva-sakho
hanumat-prita-manasah

He wandered in Matanga forest (matanga-vana-sancari). He is supreme leader (neta). He is the master of Pancavati forest (pancavati-pati). He has
a graceful neck (sugriva), and is the friend of Sugriva (sugriva-sakha). In His heart He loves Hanuman (hanumat-prita-manasa).

Text 33

setubandho ravanarir
lanka-dahana-tat-parah
ravanyarih puspakastho
janaki-virahaturah

He built the bridge at Setubandha (setubandha), is the enemy of Ravana (ravanari), burned Lanka to the ground (lanka-dahana-tat-para), is the enemy
of Ravana (ravanyari), traveled in a flower-chariot (puspakastha), and was distressed in separation from Sita (janaki-virahatura).

Text 34

ayodhyadhipatih srimal
lavanarih surarcitah
surya-vamsi candra-vamsi
vamsi-vadya-visaradah

He was the king of Ayodhya (ayodhyadhipati), handsome and glorious (srimal), the enemy of Lavanasura (lavanari), worshiped by the devas (surarcita), born in the Surya dynasty (surya-vamsi), born in the Candra dynasty (candra-vamsi), and expert at playful the flute (vamsi-vadya-visarada).

Text 35

gopatir gopa-vrndeso
gopo gopisatavrtah
gokuleso gopa-putro
gopalo go-ganasrayah

He is the master of the surabhi cows (gopati), the master of the gopas (gopa-vrndesa), a gopa (gopa), surrounded by hundred of gopis
(gopisatavrta), the master of Gokula (gokulesa), the son of a gopa (gopa-putra), the protector of the cows (gopala), and the shelter of the cows (go-ganasraya).

Text 36

putanarir bakaris ca
trnavarta-nipatakah
agharir dhenukaris ca
pralambarir vrajesvarah

He is the enemy of Putana (putanari), the enemy of Baka (bakari), the killer of Trnavarta (trnavarta-nipataka), the enemy of Aghasura (aghari), the enemy
of Dhenuka (dhenukari), the enemy of Pralamba (pralambari), and the king of Vraja (vrajesvara).

Text 37

arista-ha kesi-satrur
vyomasura-vinasa-krt
agni-pano dugdha-pano
vrndavana-latasritah

He is the killer of Arista (arista-ha), the enemy of Kesi (kesi-satru), the killer of Vyomasura (vyomasura-vinasa-krt), the swallower of a forest-fire
(agni-pana), a child who drinks milk (dugdha-pana), and a boy who stays among the flowering vines of Vrndavana forest (vrndavana-latasrita).

Text 38

yasomati-suto bhavyo
rohini-lalitah sisuh
rasa-mandala-madhya-stho
rasa-mandala-mandanah

He is the son of Yasoda (yasomati-suta), glorious, charming, handsome, and auspicious (bhavya), a child who plays with Rohini (rohini-lalita), a child
(sisu), the dancer in the middle of the rasa-dance circle (rasa-mandala-madhya-stha), and the ornament of the rasa-dance circle (rasa-mandala-mandana).

Text 39

gopika-sata-yutharthi
sankhacuda-vadhodyatah
govardhana-samuddharta
sakra-jid vraja-raksakah

He yearns to enjoy pastimes with hundreds of gopis (gopika-sata-yutharthi). He is the killer of Sankhacuda (sankhacuda-vadhodyata), the lifter of
Givardhana Hill (govardhana-samuddharta), the warrior who defeated Indra (sakra-jid), and the protector of Vraja (vraja-raksaka).

Text 40

vrsabhanu-varo nanda
anando nanda-vardhanah
nanda-raja-sutah srisah
kamsarih kaliyantakah

He is the groom King Vrsabhanu chose for his daughter (vrsabhanu-vara). He is bliss personified (nanda and ananda), delightful (nanda-vardhana), the
son of King Nanda (nanda-raja-suta), the master of the goddess of fortune (srisa), the enemy of Kamsa (kamsari), and the subduer of Kaliya (kaliyantaka).

Text 41

rajakarir mustikarih
kamsa-kodanda-bhanjanah
canurarih kuta-hanta
salaris tosalantakah

He is the enemy of a washerman (rajakari), the enemy of Mustika (mustikari), the breaker of Kamsa’s bow (kamsa-kodanda-bhanjana), the enemy of Canura (canurari), the killer of Kuta (kuta-hanta), the enemy of Sala (salari), and the killer of Tosala (tosalantaka).

Text 42

kamsa-bhratr-nihanta ca
malla-yuddha-pravartakah
gaja-hanta kamsa-hanta
kala-hanta kalanka-ha

He is the killer of Kamsa’s brothers (kamsa-bhratr-nihanta), San expert wrestler (malla-yuddha-pravartaka), the killer of an elephant (gaja-hanta),
the killer of Kamsa (kamsa-hanta), the killer of Kala (kala-hanta), and the killer of Kalanka (kalanka-ha).

Text 43

magadharir yavana-ha
pandu-putra-sahaya-krt
catur-bhujah syamalangah
saumyas caupagavi-priyah

He is the enemy of Jarasandha (magadhari), the killer of Kalayavana (yavana-ha), the ally of the Pandavas (pandu-putra-sahaya-krt), four-armed
Lord Narayana (catur-bhuja), dark-complexioned Lord Krsna (syamalanga), gentle (saumya), and dear to Aupagavi (aupagavi-priya).

Text 44

yuddha-bhrd uddhava-sakha
mantri mantra-visaradah
vira-ha vira-mathanah
sankha-cakra-gada-dharah

He is a warrior (yuddha-bhrd), the friend of Uddhava (uddhava-sakha), a counselor (mantri), expert at giving counsel (mantra-visarada), a killer of
great warriors (vira-ha and vira-mathana), and the holder of a conch, disc, and club (sankha-cakra-gada-dhara).

Text 45

revati-citta-harta ca
raivati-harsa-vardhanah
revati-prana-nathas ca
revati-priya-karakah

He charmed Revati’s heart (revati-citta-harta), delighted Revati (raivati-harsa-vardhana), is the Lord of Revati’s life (revati-prana-natha), and is the delight of Revati (revati-priya-karaka).

Text 46

jyotir jyotismati-bharta
revatadri-vihara-krt
dhrta-natho dhanadhyakso
danadhyakso dhanesvarah

He is splendor (jyoti), the master of Jyotismati (jyotismati-bharta), the enjoyer of pastimes on Mount Revata (revatadri-vihara-krt), the master of patience and tolerance (dhrta-natha), the final judge (dhanadhyaksa), (danadhyaksa), and the master of wealth (dhanesvara).

Text 47

maithilarcita-padabjo
manado bhakta-vatsalah
duryodhana-gurur gurvi
gada-siksa-karah ksami

His lotus feet were worshiped by the people of Mithila (maithilarcita-padabja), He gives honor to others (manada), He loves His devotees (bhakta-vatsala), He is the guru of Duryodhana (duryodhana-guru), He is devoted to His guru (gurvi), He taught the art of fighting with a club (gada-siksa-kara), and He is tolerant and forgiving (ksami).

Text 48

murarir madano mando
‘niruddho dhanvinam varah
kalpa-vrksah kalpa-vrksi
kalpa-vrksa-vana-prabhuh

He is the enemy of Mura (murari), handsome like Kamadeva (madana), gentle (manda), invincible (aniruddha), the best of bowmen (dhanvinam vara), a kalpa-vrksa tree (kalpa-vrksa and kalpa-vrksi), and the master of a forest of (kalpa-vrksa trees (kalpa-vrksa-vana-prabhu).

Text 49

symantaka-manir manyo
gandivi kairavesvarah
kumbhanda-khandana-karah
kupakarna-prahara-krt

He is the owner of the Syamantaka jewel (symantaka-mani), glorious (manya), the friend of Arjuna (gandivi), the king of the Kauravas (kauravesvara), the
killer of Kumbandha (kumbhanda-khandana-kara), and the killer of Kupakarna (kupakarna-prahara-krt).

Text 50

sevyo raivata-jamata
madhu-madhava-sevitah
balistha-pusta-sarvango
hrstah pustah praharsitah

He is the final object of devotional service (sevya), the son-in-law of King Revata (raivata-jamata), served by Lord Krsna and the residents of Mathura
(madhu-madhava-sevita), most powerful in every limb (balistha-pusta-sarvanga), happy (hrsta and praharsita), and stout and strong (pusta).

Text 51

varanasi-gatah kruddhah
sarvah paundraka-ghatakah
sunandi sikhari silpi
dvividanga-nisudanah

He traveled to Varanasi (varanasi-gata). He may become angry (kruddha). He is everything (sarva). He killed Paundraka (paundraka-ghataka). He carries the sword Sunanda (sunandi), wears a crown (sikhari), is artistic (silpi), and killed Dvivida (dvividanga-nisudana).

Note: Sunanda is the name of Lord Krsna’s sword.

Text 52

hastinapura-sankarsi
rathi kaurava-pujitah
visva-karma visva-dharma
deva-sarma daya-nidhih

He dragged the city of Hastinapura (hastinapura-sankarsi), is a great chariot-warrior (rathi), is worshiped by the Kauravas (kaurava-pujita),
created the universes (visva-karma), is the giver of religion to the universes (visva-dharma), is the happiness of the demigods (deva-sarma), and is an ocean of mercy (daya-nidhi).

Text 53

maha-raja-cchatra-dharo
maha-rajopalaksanah
siddha-gitah siddha-kathah
sukla-camara-vijitah

He holds the royal parasol (maha-raja-cchatra-dhara), has all the qualities of a great king (maha-rajopalaksana), is glorified by the siddhas (siddha-gita and siddha-katha), and is fanned with white camaras (sukla-camara-vijita).

Text 54

taraksah kiranasas ca
bimbosthah su-smita-cchavih
karindra-kara-kodandah
pracando megha-mandalah

His eyes are glittering stars (taraksa), His nose is graceful like a parrot’s beak (kiranasa), His lips are bimba fruits (bimbostha), His gentle
smile is splendid and glorious (su-smita-cchavi), His arms are elephants’ trunks (karindra-kara-kodanda), He is ferocious (pracanda), and He is splendid like a host of monsoon clouds (megha-mandala).

Text 55

kapata-vaksah pinamsah
padma-pada-sphurad-dyutih
maha-vibhutir bhuteso
bandha-moksi samiksanah

His chest is a great door (kapata-vaksa), His shoulders are broad (pinamsa), His feet are splendid lotus flowers (padma-pada-sphurad-dyuti), He is very powerful and glorious (maha-vibhuti), He is the master of all living entities (bhutesa), He is the liberator from material bondage (bandha-moksi), and He is the most wise and intelligent (samiksana).

Text 56

caidya-satruh satru-sandho
dantavakra-nisudakah
ajata-satruh papa-ghno
hari-dasa-sahaya-krt

He is the enemy of Sisupala (caidya-satru), the end of His enemies (satru-sandha), the killer of Dantavakra (dantavakra-nisudaka), a person who
has no enemy (ajata-satru), the destroyer of sins (papa-ghna), and the allyof Lord Krsna’s servants (hari-dasa-sahaya-krt).

Text 57

sala-bahuh salva-hanta
tirtha-yayi janesvarah
naimisaranya-yatrarthi
gomati-tira-vasa-krt

His arms are like palm trees (sala-bahu). He is the killer of Salva (salva-hanta), a pilgrim (tirtha-yayi), the master of all living entities (janesvara), a pilgrim to Naimisaranya (naimisaranya-yatrarthi), and He who lived by the Gomati river (gomati-tira-vasa-krt).

Text 58

gandaki-snana-van sragvi
vaijayanti-virajitah
amlana-pankaja-dharo
vipasi sona-samplutah

He bathed in the Gandaki river (gandaki-snana-van), wears a garland (sragvi), is splendid with a Vaijayanti garland (vaijayanti-virajita), holds
an unfading lotus (amlana-pankaja-dhara), visited the Vipasa river (vipasi), and bathed in the Sona river (sona-sampluta).

Text 59

prayaga-tirtha-rajas ca
S sarayuh setu-bandhanah
gaya-siras ca dhanadah
paulastyah pulahasramah

He visited Prayaga, the king of holy places (prayaga-tirtha-raja), and He also visited the Sarayu river (sarayu), and Setubandha (setu-bandhana). He
touched His head to the holy city of Gaya (gaya-sira). He gives wealth in charity (dhanada). He visited the sage Pulastya (paulastya), and He visited the asrama of the sage Pulaha (pulahasrama).

Text 60

ganga-sagara-sangarthi
sapta-godavari-patih
veni bhimarthi goda
tamraparni vatodaka

He visited Ganga-sagara (ganga-sagara-sangarthi). He is the master of the seven Godavaris (sapta-godavari-pati). He is the Veni (veni), Bhimarathi (bhimarathi), Goda (goda), Tamraparni (tamraparni), and Vatodaka rivers (vatodaka).

Text 61

krtamala maha-punya
kaveri ca payasvini
pratici suprabha veni
triveni sarayupama

He is the Krtamala) (krtamala), Maha-punya (maha-punya), Kaveri (kaveri), Payasvini (payasvini), Pratici (pratici), Suprabha (suprabha), Veni (veni), Triveni (triveni), and and Sarayupama rivers (sarayupama).

Text 62

krsna pampa narmada ca
ganga bhagirathi nadi
siddhasramah prabhasas ca
bindur bindu-sarovarah

He is the Krsna (krsna), Pampa (pampa), Narmada (narmada), Ganga (ganga), and Bhagirathi rivers (bhagirathi). He is all sacred rivers (nadi). He is
Siddhasrama (siddhasrama), Prabhasa (prabhasa), Bindu (bindu), and Bindu-sarovara (bindu-sarovara).

Text 63

puskarah saindhavo jambu
nara-narayanasramah
kuruksetra-pati ramo
jamadagnyo maha-munih

He is Puskara (puskara), Saindhava (saindhava), Jambu (jambu), and Nara-narayanasrama (nara-narayanasrama). He is the master of Kuruksetra (kuruksetra-pati). He is Lord Rama (rama). He is Parasurama (jamadagnya). He is a great sage (maha-muni).

Text 64

ilvalatmaja-hanta ca
sudama-saukhya-dayakah
visva-jid visva-nathas ca
triloka-vijayi jayi

He killed Narakasura (ilvalatmaja-hanta), delighted Sudhama (sudama-saukhya-dayaka), conquered the universe (visva-jid), is the master of the universe (visva-natha), is the master of the three worlds (triloka-vijayi), and is victorious (jayi).

Text 65

vasanta-malati-karsi
gado gadyo gadagrajah
gunarnavo guna-nidhir
guna-patro gunakarah

He is glorious with vasanta and malati flowers (vasanta-malati-karsi). He is strong like a great mace (gada). He is expert at fighting with a mace (gadya). He is the elder brother of Gada (gadagraja). He is an ocean of virtues (gunarnava and guna-nidhi), and a reservoir of virtues (guna-patra and gunakara).

Text 66

rangavalli-jalakaro
nirgunah saguno brhat
drstah sruto bhavad bhuto
bhavisyac calpa-vigrahah

He is decorated with vine-flowers (rangavalli), enjoys water-pastimes (jalakara), is beyond the modes of material nature (nirguna), is filled with
transcendental qualities (saguna), is the greatest (brhat), is seen by the great devotees (drsta), is heard by the great devotees (sruta), and is the present (bhavad), the past (bhuta), and the future (bhavisyat). He is the Supersoul, whose form is so small He stays in every atom (alpa-vigraha).

Text 67

anadir adir anandah
pratyag-dhama nirantarah
gunatitah samah samyah
sama-drn nirvikalpakah

He is without beginning (anadi), is the beginning of everything (adi), is bliss personified (ananda), is the Supersoul who stays in everyone’s heart (pratyag-dhama), is eternal S(nirantara), is beyond the modes of nature (gunatita), is equal to all (sama, samya and nirvikalpaka), and sees everyone with equal vision (sama-drk).

Text 68

gudha-vyudho guno gauno
gunabhaso gunavrtah
nityo ‘ksaro nirvikaro
‘ksaro ‘jasra-sukho ‘mrtah

He is concealed (gudha) and He is openly manifested (vyudha). He is filled with transcendental virtues (guna, gauna, gunabhasa, and gunavrta). He eternal (nitya), imperishable (aksara), unchanging (nirvikara), undying (aksara), always happy (ajasra-sukha), and like nectar (amrta).

Text 69

sarvagah sarvavit sarthah
sama-buddhih sama-prabhah
akledyo ‘cchedya apurno
‘sosyo ‘dahyo nivartakah

He is all-pervading (sarvaga), all-knowing (sarvavit), the most valuable (sartha), equal to all (sama-buddhi and sama-prabha), untouched by water
(akledya), unbreakable (acchedya), perfect and complete (apurna), never dried or withered (asosya), and never to be burned by fire (adahya). He is the destroyer of the worlds (nivartaka).

Text 70

brahma brahma-dharo brahma
jnapako vyapakah kavih
adhyatmako ‘dhibhutas ca-
dhidaivah svasrayasrayah

He is Brahman (brahma), the origin of Brahman (brahma-dhara), the origin of demigod Brahma (brahma), the supreme teacher (jnapaka), all-pervading (vyapaka), and the greatest philosopher (kavi). He is present in the hearts of all living entities (adhyatmaka). He is present in the
material elements (adhibhuta). He is present among the demigods (adhidaiva). He is the shelter of all shelters (svasrayasraya).

Text 71

maha-vayur maha-viras
cesta-rupa-tanu-sthitah
prerako bodhako bodhi
trayo-vimsatiko ganah

He is the great wind (maha-vayu). He is a great hero (maha-vira). As the power of action He stays in every body (cesta- Srupa-tanu-sthita). He inspires the living entities (preraka), and enlightens them (bodhaka). He is the mist wise (bodhi). He is the master of the demigods (trayo-vimsatika-gana).

Text 72

amsamsas ca naraveso
‘vataro bhupari-sthitah
mahar janas tapah satyam
bhur bhuvah svar iti tridha

He expands in many incarnations (amsamsa). He appears as a sakty-avesa incarnation (naravesa). He descends to the material world (avatara and bhupari-sthita). He is Maharloka (mahah), Janaloka (jana), Tapoloka (tapah), and Satyaloka (satyam). He is the three planetary systems: Bhuloka (bhu), Bhuvarloka (bhuvah), Svarloka (svah).

Text 73

naimittikah prakrtika
atyantika-mayo layah
sargo visargah sargadir
nirodho rodha utiman

Although He appears in the material world (naimittika and prakrtika), He is eternal (atyantika-maya). He is cosmic devastation (laya), cosmic creation (sarga), the secondary stage of cosmic creation (visarga), and the beginning of creation (sargadi). He is the greatest obstacle (nirodha and rodha), and the greatest protector (utiman).

Text 74

manvantaravataras ca
manur manu-suto ‘naghah
svayambhuh sambhavah sankuh
svayambhuva-sahaya-krt

He appears as the Manvantaravataras (manvantaravatara). He is Manu (manu) and the sons of Manu (manu-suta). He is sinless (anagha), self-born (svayambhu), and a friend of Lord Siva (sambhava). He is like a great lance (sanku). He is the ally of Svayambhuva Manu (svayambhuva-sahaya-krt).

Text 75

suralayo deva-girir
merur hemarcito girih
giriso gana-nathas ca
gairiso giri-gahvarah

He is the home of the demigods (suralaya), the mountain of the demigods (deva-giri), Mount Meru (meru), splendid like gold (hemarcita), and a great ountain (giri). He stays on a mountain (girisa). He is the master of the devotees (gana-natha) and a friend of Lord Siva (gairisa). He stays in a mountain cave (giri-gahvara).

Text 76

vindhyas trikuto mainakah
subalah paribhadrakah
patangah sisirah kanko
jarudhih saila-sattamah

He is the Vindhya mountains (vindhya), Mount Trikuta (trikuta), and Mount Mainaka (mainaka). He is very powerful (subala). He is the paribhadraka tree (paribhadraka), the sun (patanga), the winter season ( sisira), Yama (kanka), Jarudhi (jarudhi), and the best of mountains (saila-sattama).

Text 77

kalanjaro brhat-sanur
dari-bhrn nandikesvarah
santanas taru-rajas ca
mandarah parijatakah

He is Kalanjara (kalanjara) and Brhat-sanu (brhat-sanu). He stays in a mountain cave (dari-bhrt). He is Nandikesvara (nandikesvara), the santana tree (santana), the king of trees (taru-raja), the mandara tree (mandara), and the parijata tree (parijataka).

Text 78

jayanta-krj jayantango
jayanti-dig jayakulah
vrtra-ha devalokas ca
sasi kumuda-bandhavah

He is victorious (jayanta-krt jayantanga, jayanti-dig, and jayakula). He is the killer of Vrtra (vrtra-ha). He is the planets of the demigods (devaloka), and the moon (sasi and kumuda-bandhava).

Text 79

naksatresah sudha-sindhur
mrgah pusyah punarvasuh
hasto ‘bhijic ca sravano
vaidhrtir bhaskarodayah

He is the moon (naksatresa), an ocean of nectar (sudha-sindhu), the star Mrgasirsa (mrga), the star Pusya (pusya), the star Punarvasu (punarvasu), the star Hasta (hasta), the star Abhijit (abhijit), and the star Sravana (sravana). He is the vaidhrti formation of the stars (vaidhrti), and He is the sunrise (bhaskarodaya).

Text 80

aindrah sadhyah subhah suklo
vyatipato dhruvah sitah
sisumaro devamayo
brahmaloko vilaksanah

He is the star Aindra (aindra). He is Sadhyaloka (sadhya). He is the auspicious conjunction of stars (subha). He is the bright fortnight (sukla). He is the astrological condition known as vyatipata (vyatipata). He is Dhruvaloka (dhruva). He is the bright fortnight (sita), the Sisumara-cakra (sisumara), the planets of the demigods (devamaya), and Brahmaloka (brahmaloka). He is beyond the material world (vilaksana).

Text 81

ramo vaikuntha-nathas ca
vyapi vaikuntha-nayakah
svetadvipo jita-pado
lokalokacalasritah

He is Lord Rama (rama). He is the master of Vaikuntha (vaikuntha-natha and vaikuntha-nayaka). He is all-pervading (vyapi), the master of Svetadvipa (svetadvipa), the Lord who has conquered everything (jita-pada), and the Lord who stays on Mount Lokaloka (lokalokacalasrita).

Text 82

bhumi-vaikuntha-devas ca
koti-brahmanda-karakah
asankhya-brahmanda-patir
golokeso gavam-patih

He is the master of Bhumi-vaikuntha (bhumi-vaikuntha-deva), the creator of millions of universes (koti-brahmanda-karaka), the master of countless universes (asankhya-brahmanda-pati), the master of Goloka (golokesa), and the master of the cows (gavam-pati).

Text 83

goloka-dhama-dhisano
gopika-kantha-bhusanah
sridharah sridharo lila-
dharo giri-dharo dhuri

He resides in Goloka (goloka-dhama-dhisana). The gopis’ embraces have become His necklace (gopika-kantha-bhusana). He is the master of the goddess of fortune (sridhara). He is the master of all handsomeness, glory, and opulence (sridhara). He is playful (lila-dhara). He lifted Govardhana Hill (giri-dhara). He is the maintainer of the world (dhuri).

Text 84

kunta-dhari trisuli ca
bibhatsi gharghara-svanah
sula-sucy-arpita-gajo
gaja-carma-dharo gaji

He is Lord Siva who carries a trident (kunta-dhari and trisuli), who is terrifying (bibhatsi), who roars ferociously (gharghara-svana), who with His trident attacked an elephant (sula-sucy-arpita-gaja), who wears an elephant-skin garemnt (gaja-carma-dhara), and who rides on an elephant (gaji).

Text 85

antra-mali munda-mali
vyali dandaka-mandaluh
vetala-bhrd bhuta-sanghah
kusmanda-gana-samvrtah

He is Lord Nrsimha who wears a garland of entrails (antra-mali). He is Lord Siva who wears a necklace of skulls (munda-mali), who is ferocious (vyali), who carries a club (dandaka-mandalu), who is accompanied by Vetalas (vetala-bhrd), who is accompanied by ghosts (bhuta-sangha), and who is accompanied by Kusmandas (kusmanda-gana-samvrta).

Text 86

pramathesah pasu-patir
mrdaniso mrdo vrsah
krtanta-kala-sangharih
kutah kalpanta-bhairavah

He is Lord Siva who is the master of the Pramathas (pramathesa), the master of the Pasus (pasu-pati), the husband of Parvati (mrdanisa), gentle (mrda), powerful (vrsa), the killer of His enemies (krtanta-kala-sanghari), most exalted (kuta), and who appears as Bhairava at the end of time (kalpanta-bhairava).

Text 87

sad-anano vira-bhadro
daksa-yajna-vighatakah
kharparasi visasi ca
sakti-hastah sivarthadah

He is Karttikeya, who has six heads (sad-anana). He is Virabhadra (vira-bhadra). He destroyed the Daksa-yajna (daksa-yajna-vighataka). He eats from a bowl that is a skull (kharparasi). He drinks poison (visasi), holds a sakti weapon in His hand (sakti-hasta), and grants auspiciousness (sivarthada).

Text 88

pinaka-tankara-karas
cala-jhankara-nupurah
panditas tarka-vidvan vai
veda-pathi srutisvarah

When He releases arrows from His bow it makes a great twanging sound (pinaka-tankara-kara). He wears tinkling anklets (cala-jhankara-nupura). He is wise (pandita), a master logician (tarka-vidvan), learned in the Vedas (veda-pathi), and the master of the Vedas (srutisvara).

Text 89

vedanta-krt sankhya-sastri
mimamsi kana-nama-bhak
kanadir gautamo vadi
vado naiyayiko nayah

He is the author of Vedanta (vedanta-krt), learned in Sankhya (sankhya-sastri), learned in Mimamsa (mimamsi), known by the name Kanada (kana-nama-bhak and kanadi), known as Gautama (gautama), and expert in philosophical debate (vadi, vada, naiyayika, and naya).

Text 90

vaisesiko dharma-sastri
sarva-sastrartha-tattva-gah
vaiyakarana-krc chando
vaiyyasah prakrtir vacah

He is learned in the Vaisesa philosophy (vaisesika), learned in the dharma-sastras (dharma-sastri), learned in all the scriptures (sarva-sastrartha-tattva-ga), the author of grammar (vaiyakarana-krt), learned in the meters of poetry (chanda), the Vyasa’s son (vaiyyasa), nature (prakrti), and speech (vacah).

Text 91

parasari-samhita-vit
kavya-krn nataka-pradah
pauranikah smrti-karo
vaidyo vidya-visaradah

He is learned in the Parasara-sastra (parasari-samhita-vit), the author of poetry (kavya-krt), the giver of dramas (nataka-prada), learned in the Puranas (pauranika), the author of the Vedas (smrti-kara), the first physician (vaidya), and very learned (vidya-visarada).

Text 92

Salankaro laksanartho
vyangya-viddhanavad-dhvanih
vakya-sphotah pada-sphotah
sphota-vrttis ca sartha-vit

He is the ornaments of poetry (alankara), the secondary meanings of words (laksanartha), the hinted meanings of words (vyangya-viddhanavad-dhvani), and the meaning that first comes to mind when one hears a statement (vakya-sphota, pada-sphota, and (sphota-vrtti). He knows the meanings of words (sartha-vit).

Text 93

srngara ujjvalah svaccho
‘dbhuto hasyo bhayanakah
asvattho yava-bhoji ca
yava-krito yavasanah

He is decoration (srngara), splendor (ujjvala and svaccha), wonder (adbhuta), joking (hasya), fear (bhayanaka), the banyan tree (asvattha), and the philosopher Kanada (yava-bhoji, yava-krita, and yavasana).

Text 94

prahlada-raksakah snigdha
aila-vamsa-vivardhanah
gatadhir ambarisango
vigadhir gadhinam varah

He is the protector of Prahlada (prahlada-raksaka), affectionate (snigdha), the glory of the Aila dynasty (aila-vamsa-vivardhana), free of anxiety (gatadhi), Ambarisa (ambarisanga), Gadhi (vigadhi), the best of Gadhi’s descendents (gadhinam vara).

Text 95

nana-mani-samakirno
nana-ratna-vibhusanah
nana-puspa-dharah puspi
puspa-dhanva su-puspitah

He is decorated with many jewels (nana-mani-samakirna and nana-ratna-vibhusana) and decorated with many flowers (nana-puspa-dhara, puspi, and su-puspita). He is Kamadeva who holds a bow of flowers (puspa-dhanva).

Text 96

nana-candana-gandhadhyo
nana-puspa-rasarcitah
nana-varna-mayo varno
nana-vastra-dharah sada

He is fragrant with sandal paste (nana-candana-gandhadhya), Sanointed with the fragrant juices of many flowers (nana-puspa-rasarcita), decorated with garments and ornaments of many colors (nana-varna-maya), glorious (varna), always dressed in opulent and elaborate garments (nana-vastra-dhara sada).

Text 97

nana-padma-karah kausi
nana-kauseya-vesa-dhrk
ratna-kambala-dhari ca
dhauta-vastra-samavrtah

He holds many lotus flowers in His hand (nana-padma-kara), is dressed in silk garments (kausi nana-kauseya-vesa-dhrk), wears a jewel cloak (ratna-kambala-dhari), and is dressed in splendid clean garments (dhauta-vastra-samavrta).

Text 98

uttariya-dharah purno
ghana-kancuka-sanghavan
pitosnisah sitosniso
raktosniso dig-ambarah

He wears an upper garment (uttariya-dhara). He is perfect (purna). He wears strong armor (ghana-kancuka-sanghavan), a yellow turban (pitosnisa), a white turban (sitosnisa), or a red turban (raktosnisa). Sometimes He wears the four directions as His garment (dig-ambara).

Text 99

divyango divya-racano
divya-loka-vilokitah
sarvopamo nirupamo
golokanki-krtanganah

His limbs are splendid (divyanga), He is decorated with great splendor (divya-racana), the residents of Devaloka gaze on Him (divya-loka-vilokita), He is the best of all (sarvopama), He is without peer ( nirupama), and He stays with His associates in the realm of Goloka (golokanki-krtangana).

Text 100

krta-svotsanga-go lokah
kundali-bhuta asthitah
mathuro mathura-darsi
calat-khanjana-locanah

He stays in Goloka (krta-svotsanga-goloka), He is Lord Ananta (kundali-bhuta), He is all-pervading (asthita), He stays in Mathura (mathura), He gazes at the sights of Mathura (mathura-darsi), and His eyes are like restless khanjana birds (calat-khanjana-locana).

Text 101

dadhi-harta dugdha-haro
navanita-sitasanah
takra-bhuk takra-hari ca
dadhi-caurya-krta-sramah

As a child He is a yogurt thief (dadhi-harta), a milk thief (dugdha-hara), an eater of butter (navanita-sitasana), a drinker of buttermilk (takra-bhuk), a thief of buttermilk (takra-hari), and exhausted by stealing yogurt (dadhi-caurya-krta-srama).

Text 102

prabhavati-baddha-karo
dami damodaro dami
sikata-bhumi-cari ca
bala-kelir vrajarbhakah

As a child His hands were tied by His powerful mother (prabhavati-baddha-kara), He was tied up (dami), He was tied at the waist (damodara), He was tied up (dami), He crawled on the ground (sikata-bhumi-cari), and He enjoyed the pastimes of a child (bala-keli). He was a child in Vraja (vrajarbhaka).

Text 103

dhuli-dhusara-sarvangah
kaka-paksa-dharah sudhih
mukta-keso vatsa-vrndah
kalindi-kula-viksanah

As a child all His limbs were sometimes covered with dust (dhuli-dhusara-sarvanga), He was decorated with crow’s feathers (kaka-paksa-dhara), He was intelligent (sudhi), His hair was sometimes dishevelled (mukta-kesa), He stayed with the calves (vatsa-vrnda), and He gazed at the Yamuna’s shore (kalindi-kula-viksana).

Text 104

jala-kolahali kuli
panka-prangana-lepakah
sri-vrndavana-sancari
vamsivata-tata-sthitah

He played in the Yamuna’s waves (jala-kolahali), and on its shore (kuli), As He crawled in the courtyard He became anointed with mud (panka-prangana-lepaka), He wandered in Vrndavana forest (sri-vrndavana-sancari), and He rested at Vamsivata (vamsivata-tata-sthita).

Text 105

Smahavana-nivasi ca
lohargala-vanadhipah
sadhuh priyatamah sadhyah
sadhv-iso gata-sadhvasah

He resided in Mahavana (mahavana-nivasi), He was the king of Lohargalavana (lohargala-vanadhipa), He was a great saint (sadhu), the most dear (priyatama), attainable by the devotees (sadhya), the Lord of the devotees (sadhv-isa), and fearless (gata-sadhvasa).

Text 106

ranga-natho vittaleso
mukti-natho ‘gha-nasakah
su-kirtih su-yasah sphito
yasasvi ranga-ranjanah

He is the Lord of Rangaksetra (ranga-natha), the Lord of Vittala (vittalesa), the Lord of liberation (mukti-natha), the destroyer of sins (agha-nasaka), glorious (su-kirti, su-yasa, sphita), and yasasvi), and the delight of the devotees (ranga-ranjana).

Text 107

raga-satko raga-putro
ragini-ramanotsukah
dipako megha-mallarah
sri-rago mala-kosakah

He is the six kinds of ragas (raga-satka). He is the ragas Raga-putra (raga-putra), Ragini-ramanotsuka (ragini-ramanotsuka), Dipaka (dipaka), Megha-mallara (megha-mallara), Sri-raga (sri-raga), and Mala-kosaka (mala-kosaka).

Text 108

hindolo bhairavakhyas ca
svara-jati-smaro mrduh
talo mana-pramanas ca
svara-gamyah kalaksarah

He is the raas Hindola (hindola) and Bhairava (bhairavakhya). He is love born by hearing beautiful melodies (svara-jati-smara). He is gentle (mrdu). He is graceful musical rhythms (tala and mana-pramana). He is melody (svara-gamya), and He is graceful singing (kalaksara).

Text 109

sami syami satanandah
sata-yamah sata-kratuh
jagarah supta asuptah
susuptah svapna urvarah

He self-controlled (sami). He is dark-complexioned Lord Krsna (syami). He has a hundred blisses (satananda), He forgives a hundred offenses (sata-yama), He performed a hundred yaj{.sy 241}as (sata-kratu), He is awake and alert (jagara), He sleeps (supta, asupta, susupta, svapna). He is great (urvara).

Text 110

urjah sphurjo nirjaras ca
vijvaro jvara-varjitah
jvara-jij jvara-karta ca
jvara-yuk tri-jvaro jvarah

He is power (urja), and glory (sphurja). He is free from the fever of anxiety (nirjara, vijvara, jvara-varjita, and jvara-jit), He lights the fever of anxiety in the demons (jvara-karta), He is passionate (jvara-yuk), He is the three passions (tri-jvara), and He is passion (jvara).

Text 111

jambavan jambukasanki
jambudvipo dvipari-ha
salmalih salmali-dvipah
plaksah plaksavanesvarah

He is Jambavan (jambavan), He does not trust the demons (jambukasanki), He resides in Jambudvipa (jambudvipa), He killed an elephant that attacked Him (dvipari-ha), He is Salmali (salmali), He resides in Salmalidvipa (salmali-dvipa), He is Plaksa (plaksa), and He is the master of Plaksavana forest (plaksavanesvara).

Text 112

kusa-dhari kusah kausi
kausikah kusa-vigrahah
kusasthali-patih kasi-
natho bhairava-sasanah

He holds a blade of kusa grass (kusa-dhari, kusa, kausi, kausika, and kusa-vigraha). He is the king of Dvaraka (kusasthali-pati), the king of Varanasi (kasi-natha), and the master of Bhairava (bhairava-sasana).

Text 113

dasarhah satvato vrsnir
bhojo ‘ndhaka-nivasa-krt
andhako dundubhir dyotah
pradyotah satvatam-patih

He is the great descendent of King Dasarha (dasarha), and a great king of the Satvata dynasty (satvata), the Vrsni dynasty S(vrsni), and the Bhoja dynasty (bhoja). He stays among the kings of the Andhaka dynasty (andhaka-nivasa-krt and andhaka). He is glorified by the sounding of Dundubhi drums (dundubhi). He is glorious (dyota and pradyota). He is the master of the Satvatas (satvatam-pati).

Text 114

suraseno ‘nuvisayo
bhoja-vrsny-andhakesvarah
ahukah sarva-niti-jna
ugraseno mahogra-vak

He is Surasena (surasena), He is Anuvisaya (anuvisaya), He is the king of the Bhoja, Vrsni, and Andhaka dynasties (bhoja-vrsny-andhakesvara), He is Ahuka (ahuka), He knows what is right (sarva-niti-jna), He is Ugrasena (ugrasena), and He can speak very fiercely (mahogra-vak).

Text 115

ugrasena-priyah prarthyah
paryo yadu-sabha-patih
sudharmadhipatih sattvam
vrsni-cakravrto bhisak

He is dear to King Ugrasena (ugrasena-priya), the devotees offer prayers to Him (prarthya), He is the Pandavas (partha), He is the leader of the assembled Yadavas (yadu-sabha-pati), He is the leader of the Sudharma assembly (sudharmadhipati), He is existence (sattvam), He is surrounded by the Vrsnis (vrsni-cakravrta), and He is the supreme physician (bhisak).

Text 116

sabha-silah sabha-dipah
sabhagnis ca sabha-ravih
sabha-candrah sabha-bhasah
sabha-devah sabha-patih

He is an exalted member of the assembly (sabha-sila), He is a lamp shining in the assembly (sabha-dipa), the fire of the assembly (sabhagni), the sun of the assembly (sabha-ravi), the moon of the assembly (sabha-candra), the splendor of the assembly (sabha-bhasa), the Deity of the assembly (sabha-deva), and the master of the assembly (sabha-pati).

Text 117

prajarthadah praja-bharta
praja-palana-tat-parah
dvaraka-durga-sancari
dvaraka-graha-vigrahah

He fulfills the desires of the citizens (prajarthada), Smaintains the citizens (praja-bharta), protects the citizens (praja-palana-tat-para), guards the Dvaraka fort (dvaraka-durga-sancari), and stays in Dvaraka (dvaraka-graha-vigraha).

Text 118

dvaraka-duhkha-samharta
dvaraka-jana-mangalah
jagan-mata jagat-trata
jagad-bharta jagat-pita

He removes all sufferings from Dvaraka (dvaraka-duhkha-samharta). He is the auspiciousness of Dvaraka’s citizens (dvaraka-jana-mangala), the mother of the universes (jagan-mata), the protector of the universes (jagat-trata), the maintainer of the universes (jagad-bharta), and the father of the universes (jagat-pita).

Text 119

jagad-bandhur jagad-bhrata
jagan-mitro jagat-sakhah
brahmanya-devo brahmanyo
brahma-pada-rajo-dadhat

He is the friend of the universes (jagad-bandhu, jagan-mitra, and jagat-sakha), the creator of the universes (jagad-dhata), and the Deity worshiped by the brahmanas (brahmanya-deva and brahmanya). He respectfully touches the dust of the brahmanas’ feet (brahma-pada-rajo-dadhat).

Text 120

brahma-pada-rajah-sparsi
brahma-pada-nisevakah
vipranghri-jala-putango
vipra-seva-parayanah

He respectfully touches the dust of the brahmanas’ feet (brahma-pada-rajah-sparsi), He serves the brahmanas’ feet (brahma-pada-nisevaka), He purifies Himself by sprinkling on His head the water that has washed the brahmanas’ feet (vipranghri-jala-putanga), and He devotedly serves the brahmanas (vipra-seva-parayana).

Text 121

vipra-mukhyo vipra-hito
vipra-gita-maha-kathah
vipra-pada-jalardrango
vipra-padodaka-priyah

He is the best of the brahmanas (vipra-mukhya), the auspiciousness of the brahmanas (vipra-hita), the supreme master whose glories are sung by the brahmanas (vipra-gita-maha-katha), Sand the supreme master who sprinkles on Himself the water that has washed the brahmanas’ feet (vipra-pada-jalardranga and vipra-padodaka-priya).

Text 122

vipra-bhakto vipra-gurur
vipro vipra-padanugah
aksauhini-vrto yoddha
pratima-panca-samyutah

He is devoted to the brahmanas (vipra-bhakta), the guru of the brahmanas (vipra-guru), a brahmana (vipra), a follower of the brahmanas (vipra-padanuga), accompanied by an aksauhini military division (aksauhini-vrta), a great warrior (yoddha), and manifested as five Deities (pratima-panca-samyuta).

Text 123

catur angirah padma-varti
samantoddhrta-padukah
gaja-koti-prayayi ca
ratha-koti-jaya-dhvajah

He is Catu (catu), Angira (angira), and Padmavarti (padma-varti). Samanta Muni worships His feet (samantoddhrta-paduka). He is powerful like ten million elephants (gaja-koti-prayayi). His flag of victory flies over the defeat of ten million chariot-warriors (ratha-koti-jaya-dhvaja).

Text 124

maharathas catiratho
jaitram syandanam asthitah
narayanastri brahmastri
rana-slaghi ranodbhatah

He is a great chariot warrior (maharatha and atiratha). He rides a victory-chariot jaitram-syandanam-asthita). He wields the narayanastra weapon (narayanastri) and the brahmastra weapon (brahmastri). He is a famous warrior (rana-slaghi and ranodbhata).

Text 125

madotkato yuddha-viro
devasura-bhayankarah
kari-karna-marut-prejat-
kuntala-vyapta-kundalah

He is a ferocious warrior (madotkata), a hero in battle (yuddha-vira), and frightening even to the demigods and demons (devasura-bhayankara). Moving in the wind, His long hair and earrings are like a great elephant’s ear (kari-karna-marut-prejat-kuntala-vyapta-kundala).

Text 126

agrago vira-sammardo
mardalo rana-durmadah
bhatah pratibhatah procyo
bana-varsisutoyadah

He is the first before all others (agraga). He crushes the enemy warriors in battle (vira-sammarda, mardala, rana-durmada, bhata, and pratibhata). He is glorious (procya). He rains a shower of arrows on the enemy (bana-varsi and isu-toyada).

Text 127

khadga-khandita-sarvangah
sodasabdah sad-aksarah
vira-ghosah klista-vapur
vajrango vajra-bhedanah

With His sword He cuts the enemy to pieces (khadga-khandita-sarvanga). He is a sixteen-year-old youth eternally (sodasabda). He does not suffer the six
material distresses (sad-aksara). He makes a heroic roar (vira-ghosa). He brings distress to His enemies (klista-vapu). His limbs are powerful like a series of thunderbolts (vajranga). He breaks apart the thunderbolt weapons of His enemies (vajra-bhedana).

Text 128

rugna-vajro bhagna-dantah
satru-nirbhartsanodyatah
atta-hasah patta-dharah
patta-rajni-patih patuh

He breaks apart the thunderbolt weapons of His enemies (rugna-vajra). He breaks His enemies’ teeth (bhagna-danta). He rebukes His enemies (satru-nirbhartsanodyata). He laughs loudly (atta-hasa). He wears silk garments (patta-dhara). He is the husband of a noble queen (patta-rajni-pati). He is very intelligent (patu).

Text 129

kalah pataha-vaditro
hunkaro garjita-svanah
sadhur bhakta-paradhinah
svatantrah sadhu-bhusanah

He is time (kala). Pataha drums are sounded to celebrate His victory (pataha-vaditra). He roars ferociously (hunkara and garjita-svana). He is saintly (sadhu), submissive to His devotees (bhakta-paradhina), independent (svatantra), and decorated with the ornaments of saintly qualities (sadhu-bhusana).

Text 130

asvatantrah sadhumayah
sadhu-grasta-mana manak
sadhu-priyah sadhu-dhanah
sadhu-jnatih sudha-ghanah

He is not independent (asvatantra). He is dependent on His devotees (sadhumaya). His heart is rapt in thinking of His devotees (sadhu-grasta-mana). He loves His devotees and they love Him (sadhu-priya). He is charitable to His devotees (sadhu-dhana). He is His devotees’ kinsman (sadhu-jnati). He is a monsoon cloud of nectar (sudha-ghana).

Text 131

sadhu-cari sadhu-cittah
sadhu-vasi subhaspadah
iti namnam sahasram tu
balabhadrasya kirtitam

He stays among His devotees (sadhu-cari and sadhu-vasi). His devotees stay in His heart (sadhu-citta). He is the abode of auspiciousness.
These are the thousand names of Lord Balarama.

Text 132

sarva-siddhi-pradam nrnam
catur-varga-phala-pradam
sata-varam pathed yas tu
sa vidyavan bhaved iha

He becomes wise who a hundred times recites these names, which give the four goals of life and all perfection.

Text 133

indiram ca vimurtim ca-
bhijanam rupam eva ca
bala-bhojas ca pathanat
sarvam prapnoti manavah

One who recites these names pleases Lord Balarama and thus Sattains all wealth, glory, good descendents, and handsomeness.

Text 134

ganga-kule ‘tha kalindi-
kule devalaye tatha
sahasravarta-pathena
balat siddhih prajayate

By reciting these names a thousand times on the Ganga’s shore, on the Yamuna’s shore, or in the Lord’s temple, by Lord Balarama’s mercy one attains perfection.

Text 135

putrarthi labhate putram
dhanartho labhate dhanam
bandhat pramucyate baddho
rogi rogan nivartate

One who desires a son attains a good son. One who desires wealth attains wealth. One who is imprisoned becomes free from prison. One who is diseased becomes cured of his disease.

Text 136

ayutavarta-pathe ca
purascarya-vidhanatah
homa-tarpana-godana-
viprarcana-krtodyamat

patalam paddhatim stotram
kavacam tu vidhaya ca
maha-mandala-bharta syan
mandito mandalesvaraih

One who performs purascarya, recites the patala, paddhati, stotra, and kavaca, recites these names ten thousand times, offers homa and tarpana, gives cows in charity, and worships the brahmanas becomes a great king decorated with a great host of vassal-kings.

Text 138

mattebha-karna-prahita
mada-gandhena vihvala
alankaroti tad-dvaram
bhramad-bhrngavali bhrsam

Pushed by an elephant’s ear, and maddened by the sweet fragrance they find there, a host of bees decorates his door.

Text 139

nishkäranah pathed yas tu
prity-artham revati-pateh
nämnäm sahasram räjendra
sa jivan-mukta ucyate

O great king, one who without any personal motive, only to please Lord Balaräma, recites these thousand names, is said to be liberated in this life.

Text 140

sadä vaset tasya grihe
balabhadro ‘cyutägrajah
mahä-patäky api janah
pathen näma-sahasrakam

Lord Balaräma, the elder brother of Lord Krishna, eternally resides in the home of even a great sinner who recites these thousand names.

Text 141

chittvä meru-samam päpam
bhuktvä sarva-sukham tn iha
parät param mahä-räja
golokam dhäma yäti hi

O great king, that person destroys a host of sins equal to Mount Meru. He enjoys great happiness, and then He goes to the realm of Goloka, which is above the highest place in the spiritual world.

Text 142

shri-närada uväca iti shrutvacyutägrajasya baladevasya panängam-dhritimän dhärtaräshtrah saparyayä sahitayä parayä bhaktyä prädvipäkam- püjayäm äsa tam anujnäpyäshisham-dattvä prädvipäko munindro gajähvayät sväshramam-jagäma.

Shri Närada said: After hearing these five procedures for worshiping Lord Balaräma, the saintly son of Dhritarashttra worshiped Pradvipka Muni with great devotion. After giving his blessings, Pradvipka, the king of sages, left Hastinäpura and returned to his own äshrama.

Text 143

bhagavato ‘nantasya balabhadrasya para-brahmanah kathäm-yah shrinute shrävayate tayänanda-mayo bhavati.

One who hears or repeats these descriptions of limitless Lord Balaräma. the Supreme Personality of Godhead, becomes filled with bliss.

Text 144

idam mayä te kathitam nripendra
sarvärthadam sri-balabhadra-khandam
shrinoti yo dhäma hareh sa yäti
vishokam änandam akhanda-rupam

O great king, thus I have recited for you the Balaräma-khanda, which fulfills all desires. Anyone who hears it goes to Lord Krishna’s transcendental abode, which is eternal, full of bliss, and free of any suffering.

TEXT NUMBERS OF LORD BALARAMA’S THOUSAND NAMES

(The name is placed first and the Text Number follows.)

Abhijit, 79 ; Acchedya, 69 ; Acyuta, 5 ; Acyutagraja, 6 ; Adahya, 69 ; Adbhuta, 93 ; Adhibhuta, 70 ; Adhidaiva, 70 ; Adhyatmaka, 70 ; Adi, 67 ; Advitiya, 14 ; Agha-nasaka, 106 ; Aghari, 36 ; Agni-pana, 37 ; Agraga, 126 ; Ahankara, 13 ; Ahuka, 114 ; Aila-vamsa-vivardhana, 94 ; Aindra, 80 ; Ajasra-sukha, 68 ; Ajata-satru, 56 ; Akledya, 69 ; Aksara, 68 ; Aksauhini-vrta, 122 ; Alankara, 92 ; Alpa-vigraha, 66 ; Ambarisanga, 94 ; Amlana-pankaja-dhara, 58 ; Amrta, 68 ; Amsamsa, 72 ; Anadi, 67 ; Anagha, 74 ; Ananda, 40, 67 ; Ananta, 11 ; Andhaka, 113 ; Andhaka-nivasa-krt, 113 ; Angira, 123 ; Aniruddha, 48 ; Antaratma, 12 ; Antra-mali, 85 ; Anuvisaya, 114 ; Apurna, 69 ; Arista-ha, 37 ; Asankhya-brahmanda-pati, 82 ; Asosya, 69 ; Asthita, 100, 124 ; Asupta, 109 ; Asurari, 30 ; Asvatantra, 130 ; Asvattha, 93 ; Atali, 17 ; Atiratha, 124 ; Atta-hasa, 128 ; Atyantika-maya, 73 ; Aupagavi-priya, 43 ; Avatara, 72 ; Avrta, 13 ; Avyaya, 12 ; Ayodhyadhipati, 34 ; ; Baddha-godhanguli-trana, 29 ; Bakari, 36 ; Bala, 8 ; Bala-keli, 2 ; Balabhadra, 5 ; Baladeva, 6 ; Bali, 7 ; Balistha-pusta-sarvanga, 50 ; Bana-varsi, 126 ; Bandha-moksi, 55 ; Bhagavan, 11 ; Bhagirathi, 62 ; Bhagna-danta, 128 ; Bhairava-sasana, 112 ; Bhairavakhya, 108 ; Bhakta-paradhina, 129 ; Bhakta-vatsala, 47 ; Bharata, 28 ; Bhargavottama, 25 ; Bhaskarodaya, 79 ; Bhata, 126 ; Bhavad, 66 ; Bhavisyat, 66 ; Bhavya, 38 ; Bhayanaka, 93 ; Bhimarthi, 60 ; Bhisak, 115 ; Bhogitala, 17 ; Bhoja, 113 ; Bhoja-vrsny-andhakesvara, 114 ; Bhu, 72 ; Bhumi-vaikuntha-deva, 82 ; Bhupari-sthita, 72 ; Bhuta, 66 ; Bhuta-sangha, 85 ; Bhutesa, 55 ; Bhuva, 72 ; Bibhatsi, 84 ; Bimbostha, 54 ; Bindu, 62 ; Bindu-sarovara, 62 ; Bodhaka, 71 ; Bodhi, 71 ; Brahma, 70 ; Brahma-dhara, 70 ; Brahma-pada-nisevaka, 120 ; Brahma-pada-rajah-sparsi, 120 ; Brahma-pada-rajo-dadhat, 119 ; Brahmaloka, 80 ; Brahmanya, 119 ; Brahmanya-deva, 119 ; Brahmastri, 124 ; Brhat, 66 ; Brhat-sanu, 77 ; Buddhi-sakha, 13 ; ; Caidya-satru, 56 ; Cala-jhankara-nupura, 88 ; Calat-khanjana-locana, 100 ; Candra-vamsi, 34 ; Canurari, 1; Carisnuman, 15 ; Catu, 123 ; Catur-bhuja, 43 ; Catur-murti, 12 ; Catur-veda, 12 ; Catur-vyuha, 12 ; Catus-pada, 12 ; Cesta-rupa-tanu-sthita, 71 ; Ceta, 13 ; Chanda, 90 ; Citkara, 16 ; Citra-kutaranya-nivasa-krt, 31 ; ; Dadhi-caurya-krta-srama, 101 ; Dadhi-harta, 101 ; Daksa-yajna-vighataka, 87 ; Dami, 102 ; Damodara, 102 ; Danadhyaksa, 46 ; Dandaka-mandalu, 85 ; Dandakesa, 31 ; Dandi, 21 ; Dani, 10 ; Dantavakra-nisudaka, 56 ; Dari-bhrn, 77 ; Dasarathi, 27 ; Dasarha, 113 ; Dattatreya, 25 ; Daya-nidhi, 52 ; Deva, 5 ; Deva-giri, 75 ; Deva-mangala, 25 ; Deva-sarma, 52 ; Devadatta, 18 ; Devaloka, 78 ; Devamaya, 80 ; Devasura-bhayankara, 125 ; Devatatma, 14 ; Dhanada, 59 ; Dhanadhyaksa, 46 ; Dhananjaya, 18 ; Dhanesvara, 46 ; Dhanvantari, 26 ; Dhanvi, 28 ; Dhanvinam, 48 ; Dhara, 15 ; Dharma-sastri, 90 ; Dhauta-vastra-samavrta, 97 ; Dhenukari, 36 ; Dhrta-natha, 46 ; Dhrtarasta, 18 ; Dhruva, 12, 80 ; Dhuli-dhusara-sarvanga, 103 ; Dhuri, 83 ; Dig-ambara, 98 ; Dipaka, 107 ; Divya-loka-vilokita, 99 ; Divya-racana, 9 ;Divyanga, 99 ; Dravayu, 22 ; Drsta, 66 ; Dugdha-hara, 101 ; Dugdha-pana, 37 ; Dundubhi, 113 ; Duryodhana-guru, 47 ; Dvaraka-duhkha-samharta, 118 ; Dvaraka-durga-sancari, 117 ; Dvaraka-graha-vigraha, 117 ; Dvaraka-jana-mangala, 118 ; Dvarakesa, 10 ; Dvipari-ha, 111 ; Dvitiya, 14 ; Dvividanga-nisudana, 51 ; Dyota, 113 ; ; Gada, 65 ; Gada-siksa-kara, 47 ; Gadagraja, 65 ; Gadhinam, 94 ; Gadya, 65 ; Gairisa, 75 ; Gaja-carma-dhara, 84 ; Gaja-hanta, 42 ; Gaja-koti-prayayi, 123 ; Gaji, 84 ; Gana, 71 ; Gana-natha, 75 ; Gandaki-snana-van, 58 ; Gandivi, 49 ; Ganga, 62 ; Ganga-sagara-sangarthi, 60 ; Garjita-svana, 129 ; Gata-sadhvasa, 105 ; Gatadhi, 94 ; Gauna, 68 ; Gautama, 89 ; Gavam-pati, 82 ; Gaya-sira, 59 ; Ghana-kancuka-sanghavan, 98 ; Gharghara-svana, 84 ; Giri, 75 ; Giri-dhara, 83 ; Giri-gahvara, 75 ; Girisa, 75 ; Go-ganasraya, 35 ; Goda, 60 ; Gokulesa, 35 ; Goloka-dhama-dhisana, 83 ; Golokanki-krtam-gana, 99 ; Golokesa, 82 ; Gomati-tira-vasa-krt, 57 ; Gopa, 35 ; Gopa-putra, 35 ; Gopa-vrndesa, 35 ; Gopala, 35; Gpati, 35 ; Gopika-kantha-bhusana, 83 ; Gopika-sata-yutharthi, 39 ; Gopisatavrta, 35 ; Govardhana-samuddharta, 39 ; Gudha-vyudha, 68 ; Guna, 68 ; Guna-nidhi, 65 ; Guna-patra, 65 ; Gunabhasa, 68 ; Gunakara, 65 ; Gunarnava, 65 ; Gunatita, 67 ; Gunavrta, 68 ; Gurvi, 47 ; ; Halayudha, 5 ; Hali, 7 ; Hamsa, 24 ; Hanumat-prita-manasa, 32 ; Hari, 7, 23 ; Hari-dasa-sahaya-krt, 56 ; Harina, 23 ; Harsi, 30 ; Hasta, 79 ; Hastinapura-sankarsi, 52 ; Hasya, 93 ; Hemarcita, 75 ; Hindola, 108 ; Hrsta, 50 ; Hunkara, 129 ; Hy, 12 ; ; Ilvalatmaja-hanta, 64 ; Indriyesa, 14 ; ; Jagad-bandhu, 119 ; Jagad-bharta, 118 ; Jagad-bhrata, 119 ; Jagan-mata, 118 ; Jagan-mitra, 119 ; Jagara, 109 ; Jagat-pita, 118 ; Jagat-sakha, 119 ; Jagat-trata, 118 ; Jaitram, 124 ; Jala-kolahali, 104 ; Jamadagnya, 63 ; Jambavan, 111 ; Jambu, 63 ; Jambudvipa, 111 ; Jambukasanki, 111 ; Jana, 72 ; Janaki-virahatura, 33 ; Janesvara, 57 ; Jarudhi, 76 ; Jayakula, 78 ; Jayanta-krt, 78 ; Jayantanga, 78 ; Jayanti-dig, 78 ; Jayi, 64 ; Jita-pada, 81 ; Jivatma, 2 ; nanam, 14 ; Jnapaka, 70 ; Jvara, 110 ; Jvara-jit, 110 ; Jvara-karta, 110 ; Jvara-varjita, 110 ; Jvara-yuk, 110 ; Jyahata-kosthaka, 28 ; Jyoti, 46 ; Jyotismati-bharta, 46 ; ; Kabandhaha, 31 ; Kairavesvara, 49 ; Kaka-paksa-dhara, 103 ; Kakutstha, 27 ; Kala, 21, 129 ; Kala-hanta, 42 ; Kalagni, 22 ; Kalaksara, 108 ; Kalanjara, 77 ; Kalanka-ha, 42 ; Kali, 21 ; Kali-priya, 21 ; Kalindi-bhedana, 8 ; Kalindi-kula-viksana, 103 ; Kaliyantaka, 40 ; Kalki, 26 ; Kalpa-vrksa, 48 ; Kalpa-vrksa-vana-prabhu, 48 ; Kalpa-vrksi, 48 ; Kalpanta-bhairava, 86 ; Kama-pala, 5 ; Kamatha, 25 ; Kambalasva, 18 ; Kamsa-bhratr-nihanta, 42 ; Kamsa-hanta, 42 ; Kamsa-kodanda-bhanjana, 41 ; Kamsari, 40 ; Kana-nama-bhak, 89 ; Kanadi, 89 ; Kanakangadi, 20 ; Kanka, 76 ; Kapata-vaksa, 55 ; Kapila, 25 ; Kari-karna-marut-prejat-kuntala-vyapta-kundala, 125 ; Karindra-kara-kodanda, 54 ; Karma, 14 ; Karuna-sindhu, 27 ; Kasi-natha, 112 ; Kataki, 20 ; Katisutri, 20 ; Katyayana, 23 ; Kaurava-pujita, 52 ; Kausalyananda-vardhana, 27 ; Kausi, 97, 112 ; ausik, 112 ; Kavaci, 28 ; Kaveri, 61 ; Kavi, 70 ; Kavya-krn, 91 ; Kesi-satru, 37 ; Khadga-khadnita-sarvanga, 127 ; Khadgi, 28 ; Khanda-mandali, 21 ; Kharparasi, 87 ; Kiranasa, 54 ; Klista-vapu, 127 ; Kosalendra, 26 ; Koti-brahmanda-karaka, 82 ; Koti-kandarpa-lavanya, 20 ; Krsna, 24, 62 ; Krta-svotsanga-ga, 100 ; Krtamala, 61 ; Krtanta-kala-sanghari, 86 ; Kruddha, 51 ; Ksami, 47 ; Kuli, 104 ; Kumbhanda-khandana-kara, 49 ; Kumuda-bandhava, 78 ; Kundali, 21 ; Kundali-bhuta, 100 ; Kunta-dhari, 84 ; Kupakarna-prahara-krt, 49 ; Kurma, 24 ; Kuruksetra-pati, 63 ; Kusa, 112 ; Kusa-dhari, 112 ; Kusa-vigraha, 112 ; Kusasthali-pati, 112 ; Kusmanda-gana-samvrta, 85 ; Kuta, 86 ; Kuta-hanta, 41 ; ; Lagudi, 7 ; Laksanartha, 92 ; Lanka-dahana-tat-para, 33 ; Lavanari, 34 ; Laya, 22, 73 ; Lila-dhara, 83 ; Lohargala-vanadhipa, 105 ; Loka, 100 ; Lokalokacalasrita, 81 ; ; Mada-ghurnita-locana, 19 ; Madana, 48 ; Madhava, 9 ; Madhu-madhava-sevita, 50 ; Madhusrava, 19 ; Madotkata, 125 ; Magadhari, 43 ; Maha, 72 ; Maha-bhuja, 18 ; aha-maa, 10, 13 ; Maha-muni, 63 ; Maha-punya, 61 ; Maha-raja-cchatra-dhara, 53 ; Maha-rajopalaksana, 53 ; Maha-vayu, 71 ; Maha-vibhuti, 55 ; Maha-vira, 6, 71 ; Maha-visnu, 24 ; Mahahi, 22 ; Maharatha, 124 ; Mahatala, 17 ; Mahaugha, 15 ; Mahavana-nivasi, 105 ; Mahogra-vak, 114 ; Mainaka, 76 ; Maithilarcita-padabja, 47 ; Mala-kosaka, 107 ; Malla-yuddha-pravartaka, 42 ; Mana-pramana, 108 ; Manada, 47 ; Manak, 130 ; Manda, 48 ; Mandara, 77 ; Mani, 10 ; Mani-dhara, 16 ; Mani-hara, 16 ; Mantra-visarada, 44 ; Mantri, 44 ; Manu, 74 ; Manu-suta, 74 ; Manvantaravatara, 74 ; Manya, 49 ; Mardala, 126 ; Marica-vadha-karaka, 29 ; Matanga-vana-sancari, 32 ; Mathura, 100 ; Mathura-darsi, 100 ; Mathuresa, 10 ; Matsya, 25 ; Megha-mallara, 107 ; Megha-mandala, 54 ; Meru, 75 ; Mimamsi, 89 ; Mrda, 86 ; Mrdanisa, 86 ; Mrdu, 108 ; Mrga, 79 ; Mukta-kesa, 103 ; Mukti-natha, 106 ; Mukuti, 21 ; Munda-mali, 85 ; Muni, 24, 31 ; Muni-priya, 31 ; Murari, 48 ; Musali, 7 ; Mustikari, 41 ; ; Nadi, 62 ; Naga-kanya-samarcita, 20 ; Naimisarany-yatrarhi, 57 ; Naimittika, 73 ; Naiyayika, 89 ; Naksatresa, 79 ; Nana-candana-gandhadhya, 96 ; Nana-kauseya-vesa-dhrk, 97 ; Nana-mani-samakirna, 95 ; Nana-padma-kara, 97 ; Nana-puspa-dhara, 95 ; Nana-puspa-rasarcita, 96 ; Nana-ratna-vibhusana, 95 ; Nana-varna-maya, 96 ; Nana-vastra-dhara, 96 ; Nanda, 40 ; Nanda-raja-suta, 40 ; Nanda-vardhana, 40 ; Nandikesvara, 77 ; Nara, 26 ; Nara-narayanasrama, 63 ; Narada, 24 ; Naravesa, 72 ; Narayana, 26 ; Narayanastri, 124 ; Narmada, 62 ; Nataka-prada, 91 ; Navanita-sitasana, 101 ; Naya, 89 ; Neta, 32 ; Nilambara, 6 ; Nirakara, 14 ; Niranjana, 14 ; Nirantara, 67 ; Nirguna, 66 ; Nirjara, 110 ; Nirodha, 73 ; Nirupama, 99 ; Nirvikalpaka, 67 ; Nirvikara, 68 ; Nisangi, 28 ; Nitya, 68 ; Nivartaka, 69 ; Nivata-kavacesvara, 21 ; Nrsimha, 26 ; Nupuri, 20 ; ; Pada-sphota, 92 ; Padma-mali, 19 ; Padma-pada-sphurad-dyuti, 55 ; Padma-pani, 7 ; Padma-varti, 123 ; Padmaksa, 19 ; Pakvimabha, 23 ; Pampa, 62 ; Pancavati-pati, 32 ; Pandita, 88 ; Pandu-putra-sahaya-krt, 43 ; Panini, 22 ; anka-pragana-lepaka, 104 ; Papa-ghna, 56 ; Para, 11 ; Parama, 11 ; Paramatma, 12 ; Paramesvara, 10 ; Parasari-samhita-vit, 91 ; Paresa, 10 ; Paribhadraka, 76 ; Parijataka, 77 ; Paripurnatama, 11 ; Parna, 98 ; Parya, 115 ; Pasu-pati, 86 ; Pataha-vaditra, 129 ; Patala, 17 ; Patanga, 76 ; Patanjali, 22 ; Patta-dhara, 128 ; Patta-rajni-pati, 128 ; Patu, 128 ; Paulastya, 59 ; Paundraka-ghataka, 51 ; Pauranika, 91 ; Payasvini, 61 ; Phani, 16 ; Phani-raja, 15 ; Phanindra, 15 ; Phanisvara, 16 ; Phutkari, 16 ; Pinaka-tankara-kara, 88 ; Pinamsa, 55 ; Pitosnisa, 98 ; Pitr-vakya-kara, 30 ; Plaksa, 111 ; Plaksavanesvara, 111 ; Prabala, 8 ; Prabhasa, 62 ; Prabhavati-baddha-kara, 102 ; Prabhavisnu, 24 ; Prabhu, 16 ; Pracanda, 54 ; Pradhanam, 13 ; Pradyota, 113 ; Praharsita, 50 ; Prahlada-raksaka, 94 ; Praja-bharta, 117 ; Praja-palana-tat-para, 117 ; Prajarthada, 117 ; Prakrte, 11 ; Prakrti, 13, 90 ; Prakrtika, 73 ; Pralambaghna, 6 ; Pralambari, 36 ; Pralaya, 22 ; Pramathesa, 86 ; Prarthya, 115 ; Pratapavan, 6 ; Pratibhata,126 ; Praici, 61 ; Pratima-panca-samyuta, 122 ; Pratyag-dhama, 67 ; Prayaga-tirtha-raja, 59 ; Preraka, 71 ; Priyatama, 105 ; Procya, 126 ; Prthu, 25 ; Pulahasrama, 59 ; Punarvasu, 79 ; Purana, 10 ; Purna, 10 ; Purusa, 10 ; Purusottama, 11 ; Puskara, 63 ; Puspa-dhanva, 95 ; Puspakastha, 33 ; Puspi, 95 ; Pusta, 50 ; Pusya, 79 ; Putanari, 36 ; ; Raga-putra, 107 ; Raga-satka, 107 ; Raghavendra, 26 ; Raghudvaha, 26 ; Ragini-ramanotsuka, 107 ; Raivata-jamata, 50 ; Raivati-harsa-vardhana, 45 ; Rajakari, 41 ; Rajendra, 27 ; Rajiva-locana, 31 ; Raktosnisa, 98 ; Rama, 5, 31, 63, 81 ; Ramabhadra, 5 ; Ramacandra, 26 ; Rana-durmada, 126 ; Rana-slaghi, 124 ; Ranga-natha, 106 ; Ranga-ranjana, 106 ; Rangavalli-jalakara, 66 ; Ranodbhata, 124 ; Rasa-mandala-madhya-stha, 38 ; Rasa-mandala-mandana, 38 ; Rasatala, 17 ; Ratha-koti-jaya-dhvaja, 123 ; Rathi, 52 ; Ratna-kambala-dhari, 97 ; Rauhineya, 6 ; Ravanari, 33 ; Ravanyari, 33 ; Revatadri-vihara-krt, 46 ; Revati-citta-harta, 45 ; Revati-prana-natha, 45 ; Revati-priya-karaka, 5 ; Revatiramana, 5 ; Rodha, 73 ; Rohini-lalita, 38 ; Rsabha, 25 ; Rugna-vajra, 128 ; ; Sabha-bhasa, 116 ; Sabha-candra, 116 ; Sabha-deva, 116 ; Sabha-dipa, 116 ; Sabha-pati, 116 ; Sabha-ravi, 116 ; Sabha-sila, 116 ; Sabhagni, 116 ; Sad-aksara, 127 ; Sad-anana, 87 ; Sada, 96 ; Sadhu, 105, 129 ; Sadhu-bhusana, 129 ; Sadhu-cari, 131 ; Sadhu-citta, 131 ; Sadhu-dhana, 130 ; Sadhu-grasta-mana, 130 ; Sadhu-jnati, 130 ; Sadhu-priya, 130 ; Sadhu-vasi, 131 ; Sadhumaya, 130 ; Sadhö-isa, 105 ; Sadhya, 80, 105 ; Saguna, 66 ; Sahasra-phana-mandita, 15 ; Sahasra-vadana, 8 ; Saila-sattama, 76 ; Saindhava, 63 ; Sakhi, 13 ; Sakra-jid, 39 ; Saksat, 11 ; Saksi, 13 ; Sakti-hasta, 87 ; Sala-bahu, 57 ; Salari, 41 ; Salmali, 111 ; Salmali-dvipa, 111 ; Salva-hanta, 57 ; Sama, 67 ; Sama-buddhi, 69 ; Sama-drn, 67 ; Sama-prabha, 69 ; Samantoddhrta-paduka, 123 ; Sambhava, 74 ; Sambhu-kodanda-bhanjana, 29 ; Samhara-kadru, 22 ; Sami, 109 ; Samiksana, 55 ; Samrat, 15 ; Samya, 67 ; Sanaka, 25 ; Sanghata, 13 ; Sanghavan, 13 ; Sankarsana, 5; Sankha-cara-gada-dhara, 44 ; Sankhacuda-vadhodyata, 39 ; Sankhacudabha, 18 ; Sankhya-sastri, 89 ; Sanku, 74 ; Santana, 77 ; Sapta-godavari-pati, 60 ; Sarayu, 59 ; Sarayupama, 61 ; Sarga, 73 ; Sargadi, 73 ; Sari, 28 ; Sarma, 14 ; Sartha, 69 ; Sartha-vit, 92 ; Sarva, 51 ; Sarva-laksana, 27 ; Sarva-niti-jna, 114 ; Sarva-sastrartha-tattva-ga, 90 ; Sarvaga, 69 ; Sarvavit, 69 ; Sarvopama, 99 ; Sasi, 78 ; Sastra-bhasya-kara, 22 ; Sasvata, 11 ; Sata-kratu, 109 ; Sata-yama, 109 ; Satananda, 109 ; Satru-nirbhartsanodyata, 128 ; Satru-sandha, 56 ; Satru-tapana, 28 ; Satrughna, 28 ; Sattvam, 115 ; Satvata, 113 ; Satvatam-pati, 113 ; Satyam, 72 ; Saumitri, 28 ; Saumya, 43 ; Sesa, 11 ; Setu-bandhana, 59 ; Setubandha, 33 ; Sevya, 50 ; Siddha-gita, 53 ; Siddha-katha, 53 ; Siddhasrama, 62 ; Sikata-bhumi-cari, 102 ; Sikhandi, 21 ; Sikhari, 51 ; Silpi, 51 ; Sira-pani, 7 ; Sisira, 76 ; Sisu, 38 ; Sisumara, 80 ; Sita, 80 ; Sitosnisa, 98 ; Sivarthada, 87 ; Smrti-kara, 91 ; Snigdha, 94 ; Sodasabda, 127 ; Sona-sampluta, 58 ; Sphia, 106 ; Sphta-vrtti, 92 ; Sphotayana, 23 ; Sphurad-danta, 17 ; Sphurja, 110 ; Sphurti, 16 ; Sragvi, 58 ; Sravana, 79 ; Sri-raga, 107 ; Sri-vrndavana-sancari, 104 ; Sridhara, 83 ; Srimal, 34 ; Srisa, 40 ; Srngara, 93 ; Sruta, 66 ; Srutisvara, 88 ; Sthanu, 15 ; Su-kirti, 106 ; Su-puspita, 95 ; Su-smita-cchavi, 54 ; Su-yasa, 106 ; Subala, 76 ; Subha, 80 ; Subhaspada, 131 ; Sudama-saukhya-dayaka, 64 ; Sudha-ghana, 130; Sudha-sindhu, 79; Sudharmadhipati, 115 ; Sudhi, 103 ; Sugriva, 32 ; Sugriva-sakha, 32 ; Sukla, 80 ; Sukla-camara-vijita, 53 ; Sula-sucy-arpita-gaja, 84 ; Sunandi, 51 ; Suprabha, 61 ; Supta, 109 ; Sura, 27 ; Suralaya, 75 ; Surarcita, 34 ; Surasena, 114 ; Surya-vamsi, 34 ; Susupta, 109 ; Sutalesa, 17 ; Sutali, 16 ; Sutoyada, 126 ; Sva, 72 ; Svaccha, 93 ; Svapna, 109 ; Svara-gamya, 108 ; Svara-jati-smara, 108 ; Svarat, 8 ; Svasrayasraya, 70 ; Svatantra, 129 ; Svayambhu, 74 ; Svayambhuva-sahaya-krt, 74 ; Sveta-varna, 6 ; Svetadvipa, 81 ; Syamalanga, 43 ; Syami, 109 ; Syandanam, 124 ; Symantaka-mani, 9 ; ; Takra-huk, 101 ; Takra-hari, 101 ; Tala, 108 ; Talanka, 7 ; Talatala, 17 ; Tali, 16 ; Tamraparni, 60 ; Tapa, 72 ; Taraksa, 54 ; Tarka-vidvan, 88 ; Taru-raja, 77 ; Tatakari, 30 ; Tirtha-yayi, 57 ; Tosalantaka, 41 ; Trata, 27 ; Trayo-vimsatika, 71 ; Tri-jvara, 110 ; Tridha, 72 ; Trikuta, 76 ; Triloka-vijayi, 64 ; Trisuli, 84 ; Triveni, 61 ; Trnavarta-nipataka, 36 ; ; Uddhava-sakha, 44 ; Ugrasena, 114 ; Ugrasena-priya, 115 ; Ujjvala, 93 ; Urangama, 23 ; Urdhvaga, 8 ; Urja, 110 ; Urvara, 109 ; Utiman, 73 ; Uttariya-dhara, 98 ; ; Vaca, 90 ; Vada, 89 ; Vadi, 89 ; Vai, 88 ; Vaidhrti, 79 ; Vaidya, 91 ; Vaijayanti-virajita, 58 ; Vaikuntha, 23 ; Vaikuntha-natha, 81 ; Vaikuntha-nayaka, 81 ; Vaisesika, 90 ; Vaiyakarana-krt, 90 ; Vaiyyasa, 90 ; Vajra-bhedana, 127 ; Vajranga, 127 ; Vakya-sphota, 92 ; Vamana, 23 ; Vamsi-vadya-visarada, 34 ; Vamsivata-tata-sthita, 104 ; Vanamali, 19 ; Vanecara, 30 ; Vara, 48, 94 ; Varaha, 24 ; Varanasi-gata, 51 ; Varna, 96 ; Varuni-mada-mattanga, 19 ; Vasanta-malati-karsi, 65 ; Vas, 9 ; Vasudeva 9 ; Vasudeva-kalananta, 8 ; Vasuki, 18 ; Vasumati-bharta, 9 ; Vasuttama, 9 ; Vatodaka, 60 ; Vatsa-vrnda, 103 ; Veda-pathi, 88 ; Vedanta-krt, 89 ; Vegatara, 18 ; Veni, 60, 61 ; Venu-vadana, 7 ; Vetala-bhrd, 85 ; Vibhisana-sahaya-krt, 30 ; Vidya-visarada, 91 ; Vigadhi, 94 ; Vijvara, 110 ; Vilaksana, 80 ; Vindhya, 76 ; Vipasi, 58 ; Vipra, 122 ; Vipra-bhakta, 122 ; Vipra-gita-maha-katha, 121 ; Vipra-guru, 122 ; Vipra-hita, 121 ; Vipra-mukhya, 121 ; Vipra-pada-jalardranga, 121 ; Vipra-padanuga, 122 ; Vipra-padodaka-priya, 121 ; Vipra-seva-parayana, 120 ; Vipranghri-jala-putanga, 120 ; Vira, 8 ; Vira-bhadra, 87 ; Vira-ghosa, 127 ; Vira-ha, 44 ; Vira-mathana, 44 ; Vira-sammarda, 126 ; Viradhari, 30 ; Virat, 15 ; Visarga, 73 ; Visasi, 87 ; Visesa-vit, 24 ; Visnu, 24 ; Visva-dharma, 52 ; Visva-jid, 64 ; Visva-karma, 52 ; Visva-natha, 64 ; Vitali, 16 ; Vittalesa, 106 ; Vraja-raksaka, 39 ; Vrajarbhaka, 102 ; Vrajesvara, 36 ; Vrddha, 25 ; Vrndavana-latasrita, 37 ; Vrsa, 86 ; Vrsabhanu-vara, 40 ; Vrsni, 11 ; Vrsni-cakravta, 115 ; Vrsni-vallabha, 9 ; Vrtra-ha, 78 ; Vyali, 85 ; Vyangya-viddhanavad-dhvani, 92 ; Vyapaka, 70 ; Vyapi, 81 ; Vyatipata, 80 ; Vyomasura-vinasa-krt, 37 ; ; Yadavendra, 9 ; Yadu-sabha-pati, 115 ; Yadu-vara, 7 ; Yaduttama, 9 ; Yajna, 23 ; Yajna-bharta, 29 ; Yajna-trata, 29 ; Yajnika, 23 ; Yasasvi, 106 ; Yasomati-suta, 38 ; Yava-bhoji, 93 ; Yava-krita, 93 ; Yavana-ha, 43 ; Yavasana, 93 ; Yoddha, 122 ; Yogesvara, 24 ; Yuddha-bhrd, 44 ; Yuddha-vira, 125

Chapter Nine

Sri Rama-rasa-krida
Lord Balaräma’s Räsa Dance

Text 1

duryodhana uvächa muni-shärdula bhagavän balabhadro näga-kanyäbhir gopibhih kadä kälindi-kule vijahära.

Duryodhana said: O tiger of sages, when did Lord Balaräma enjoy the räsa dance on the Yamuna’s shore with gopis that had been snake-girls in their previous birth?

Text 2

shri-prädvipäka uvächa ekadä dvärakä-nägaräd dhi tälänkam ratham ästhäpya surän didrikshuh param utkantho nanda-räja-gokula-go-gopäla-gopi-gana-sankulah sankarshana ägatash chirotkanthäbhyäm nandaräja-yashodäbhyäm parishvakto gopi-gopäla-gobhir militvä tatra dvau masau vasantikau cävatsit.

shri Prädvipäka Muni said: One day, eager to see His devotees, Lord Balaräma mounted His chariot bearing a palm-tree flag, left Dvärakä, and, yearning to see the gopas, gopis, and cows, went to Gokula. Yashoda and King Nanda embraced Him when He arrived. Later He met with the gopas and gopis. He stayed there for two months.

Text 3

atha cha yä näga-kanyäh purvoktäs tä gopa-kanyä bhutvä balabhadra-präpty-artham- gargäcäryäd balabhadrapancängam- grihitvä tenaiva siddhä babhuvuh. täbhir baladeva ekadä prasannah kälindi-kule räsa-mandalam- samärebhe. tadaiva caitra-purnimäyäm- pürna-candro ‘runa-varnah sampurnam-vanam-ranjayan vireje.

The previously described snake-girls became gopis and, in order to attain Lord Balaräma’s association, on Garga Muni’s advice followed the five methods of worshiping Lord Balaräma. In this way they became perfect. Pleased with them, Lord Balaräma enjoyed a räsa-dance with them on the full-moon night of the month of Caitra (March-April), a night when the red moon reddened the whole of Vrindavana forest.

Text 4

shritalä manda-yänäh kamala-makaranda-renu-vrinda-samvritäh sarvato väyavah parivavuh kalinda-giri-nandini-cala-laharnibhir änanda-däyini pulinam-vimalam-hy acitam-chakära. tathä cha kunja-prängana-nikunja-punjaih sphural-lalita-pallava-pushpa-parägair mayura-kokila-pumskokila-kujitair madhupa-madhura-dhvanibhir vraja-bhumir vibhräjamänä babhuva.

Cooling, gentle, delightful, lotus-pollen filled breezes pushed the Yamuna’s waves and blew to the splendid shore. Then the land of Vraja became very splendid, its many forest groves and courtyards filled with the fragrant pollen of playfully and gracefully blossoming flowers, with the cooing of cuckoos and peacocks, and with the sweet humming of bees.

Text 5

tatra kvanad-ghantikä-nupurah sphuran-mani-maya-kataka-kati-sutra-keyura-hära-kirita-kundalayor upari kamala-patrair nilämbaro vimala-kamala-paträksho yakshibhir yaksha-räd iva gopibhir gopa-räd, räsa-mandale reje.

Decorated with tinkling ankle-bells, glittering gold and jewel necklace, armlets, belt, crown, and earrings, and with many lotus petals, dressed in blue garments, and His eyes like glittering lotus petals, Lord Balaräma was splendid with the gopis in the räsa-dance circle. He was like Kuvera surrounded by a host of beautiful yakshis.

Text 6

atha varuna-preshitä väruëi devi pushpa-bhara-gandhi-lobhi-milinda-nädita-vriksha-kotarebhyah patanti sarvato vanam-surabhi-cakära. tat-päna-mada-vihvalah kamala-vishäla-tämräksho makaradhväjävesha-calad-dhuryänga-bhango vihära-kheda-prasvedämbu-kanair galad-ganda-sthala-patra-bhango gajendra-gatir gajendra-shundädaëda-sama-dordanda-mandito gajibhir gaja-räjendra ivonmattah simhäsane nyasta-halo musala-pänih kotindu-purna-mandala-sankäshah prodgamad-ratna-manjira-pracala-nupura-prakvanat-kanaka-kinkinibhih kaìkana-sphurat-tätanka-purata-hära-shri-kanthänguliya-shiromanibhih pravidambini-krita-sarpini-shyäma-veni-kuntala-lalita-ganda-sthala-paträvalibhih sundaribhir bhagavän bhuvaneshvaro vibhräjamäno viraräja atha cha reme.

Then, sent by the demigod Varuna, Goddess Varuni, in the form of honey oozing from the hollows of trees filled with the humming of bees made greedy by the sweet scent of the flowers, made the entire forest very fragrant. Eager to drink that honey, His eyes now red lotus flowers, His limbs weakened by enjoying amorous pastimes, perspiration born from the fatigue of His pastimes now streaming down His cheeks and washing away the pictures and designs drawn there, walking like an elephant king, decorated with mighty arms like the trunks of elephant kings, as if intoxicated, sitting on a throne, relinquishing His plow, His club still in His hand, splendid like ten million full moons, His jewel anklets, bracelets, and other ornaments tinkling, His gold earrings, necklaces, finger-rings, and jewel crown glittering, and surrounded by beautiful gopis, their cheeks decorated with graceful pictures and designs and their black braids mocking the beautiful snake girls, Lord Balaräma, the Supreme Personality of Godhead, the master of the worlds, shone with great splendor, and enjoyed transcendental pastimes.

Text 7

atha ha väva kälindi-kula-käntära-paryatana-vihära-parishramodyat-sveda-bindu-vyäpta-mukhäravindah snänärtham jala-kridärtham yamunäm dürät sa äjuhäva. tatas tö anägatam tatinim halägrena kupito vicakarsha iti hoväca cha.

His lotus face covered with perspiration born from the fatigue of wandering along the Yamuna’s shore and enjoying many pastimes, Lord Balaräma called for the Yamuna to come to Him so He could bathe and enjoy water-pastimes. When the Yamuna did not come, Lord Balaräma became angry and began to drag it to Him, scratching its shore with the tip of His plow. Lord Balaräma said:

Text 8

adya mäm avajnäya nayasi mayähutäpi musalena tvam käma-cärinim çatadhä neshya eva nirbhartsitä sa bhuri-bhita yamunä cakitä tat-pädayoh patitoväca.

“Today you have no respect for Me. Even though I call, you ignore My order and go your own way as you wish. Now I will divide you into a hundred tiny streams.” Rebuked with these words and now very afraid, the Yamuna came before Lord Balaräma, fell at His feet, and said:

Text 9

räma räma sankarshana balabhadra mahä-bäho tava param vikramam na jäne. yasyaikasmin murdhni sarshapavat sarvam bhu-khanda-mandalam- drishyate. tasya tava param anubhävam ajänantim prapannäm mäm moktum yogyo ‘si. tvam bhakta-vatsalo ‘si.

“Räma! Räma! Sankarshana! Balabhadra! O mighty-armed one! I did not know Your great power. The entire earth is seen resting like a single tiny mustard-seed on one of Your many heads. It is proper for You to release me, who have now surrendered to You and who did not know Your true glories. You should release me because You are always affectionate to Your devotees.

Text 10

ity evam yäcito balabhadro yamunäm tato vyamunchat punah karenubhih kariva gopibhir gopa-räd jale vijagäha. punar jaläd vinirgatya tata-sthäya balabhadräya sahasä yamunä copäyanam nilämbaräni hema-ratna-maya-bhushanäni divyäni cha dadau ha väva täni gopi-yuthäya prithak prithak vibhajya svayam nilämbare vasitvä känchanim mäläm nava-ratna-mayim dhritvä mahendro väranendra iva balabhadro vireje.

Begged in this way, Lord Balaräma released the Yamunä. Then He enjoyed in the Yamunä’s waters, as an elephant enjoys with its many wives. When He returned to the shore the Yamuna approached and gave Him gifts of many blue garments and many ornaments of gold and jewels. Lord Balaräma divided the gifts among the girls, giving some to each gopi. Then He dressed in one of the blue garments and decorated Himself with a necklace of gold and nine kinds of jewels. Then He enjoyed with the gopis as the king of elephants enjoys with its many wives.

Text 11

ittham kauravendra yädavendrasya rämatah sarvä väsantikir nishä vyatitä babhuvuh. bhagavato balabhadrasya hastinäpuram iva viryam sucayativa hy adyäpi cha krishna-vartmanä yamunä vahati. imam rämasya räsa-kathäm yah shrinoti shrävayati cha sa sarva-päpa-patalam chittvä tasya parasparam änanda-padam pratiyäti. kim bhuyah shrotum icchasi.

O king of the Kauravas, in this way Lord Balaräma, the king of the Yädavas, spent that springtime night with the gopis. Even today the Yamuna’ flows in many divided streams at that place, a testimony to the great strength, equal to that of a host of elephants, of Lord Balaräma, the Supreme Personality of Godhead. A person who hears or recounts these pastimes of Lord Balaräma destroys the entirety of a great host of sins and attains transcendental bliss. What more do you wish to hear?

Chapter Ten

Sri Balaräma-paddhati-patala
The Paddhati and Patala of Lord Balaräma

Text 1

duryodhana uvächa bhagavan gargäcäryena gopi-yuthäya kathäm dattam balabhadra-pancängam tat-krpayä vadatät. tvam sarvajno ‘si.

Duryodhana said: O master, you know everything. Please kindly repeat to me what Garga Muni spoke to the gopis to tell them of the five-part worship of Lord Balaräma.

Text 2

shri prädvipäka uvächa kauravendra ekadä gargäcäryah kalinda-nandinim snätum gargäcaläd vraja-mandalam cäjagäma. tatraikänte marul-liläijal-lalita-latä-taru-pallava-pushpa-gandha-matta-milinda-punje kälindi-kula-kalita-nikunje shri-räma-krishna-dhyäna-tat-param gargäcäryam pranamya nagendra-kanyäh sma iti jäti-smarä gopa-kanyäh shrimad-balabhadra-präpty-artham sevanam papracchus täsäm paramäm bhaktim vikshya paddhati-patala-stotra-kavacha-sahasra-nämäni gopi-yuthäya sa pradadau. kim bhuyas tvam tad-grahanam kartum icchasi vadatät.

Shri Prädvipäka Muni said: O king of the Kauravas, one day Garga Muni left Mount Garga and went to Vraja to bathe in the Yamunä. In a certain forest grove by the Yamuna’s shore, where gentle breezes moved the graceful trees, flowering vines, and new sprouts, and where the bees were maddened by the sweet scent of the flowers, some gopis bowed down before Garga Muni, who was rapt in meditation on Lord Krishna and Lord Balaräma. Remembering their previous birth as snake-princesses, the gopis asked him what kind of devotional service they should perform to attain the company of Lord Balaräma. Seeing their great devotion, Garga Muni gave these gopis the paddhati, patala, stotra, kavaca, and sahasra-näma of Lord Balaräma. What more do you wish to hear? You may ask.

Text 3

duryodhana uväca

rämasya paddhatim bruhi
yayä siddhim vrajämy aham
tvam bhakta-vatsalo brahman
guru-deva namo ‘stu te

Duryodhana said: Please describe the paddhati of Lord Balaräma, reciting which I may attain perfection. O brähmana, you are affectionate to the devotees. O gurudeva, I bow down before you.

Text 4

shri-prädvipäka uväca

räma-märgasya niyamam
shrinu pärthiva-sattama
yena prasanno bhavati
balabhadro mahä-prabhuh

Shri Prädvipäka Muni said: O best of kings, please hear the regulative principles of the path to Lord Balaräma. When one follows these principles Lord Balaräma, the Supreme Personality of Godhead, becomes pleased with him.

Text 5

sahasra-vadano devo
bhagavän bhuvaneshvarah
na dänair na ca tirthaish cha
bhaktyä labhyas tan ananyayä

Lord Balaräma, who is the Supreme Personality of Godhead, the master of the worlds, and who is also thousand-headed Lord Ananta, is not attained by giving charity or going on pilgrimage. He is attained only by devotional service.

Text 6

sat-saìgam etyäshu shikshed
bhaktim vai shri-harer guroh
sa siddhah kathito jätam
yasya vai prema-lakshanam

By associating with the devotees, one quickly learns the truth of devotion to Lord Krishna and to one’s guru. A person who learns this is said to have attained perfection. He has attained love for Lord Krishna.

Text 7

brähme muhurte cotthäya
räma-krishneti cha bruvan
natvä gurum bhuvam caiva
tato bhumyäm padam nyaset

One should rise at brähma-muhurta, chant the holy names of Lord Krishna and Lord Balaräma, and bow down before one’s guru. Only then should one place his feet on the ground.

Text 8

väry upasparshya rahasi
sthito bhutvä kushäsane
hastäv utsanga ädhäya
sva-näsägra-nirnkshanah

In a secluded place one should touch water, sit on a kusha-grass mat, place his hands on his lap, and gaze at the tip of his nose.

Text 9

dhyäyet param harim devam
balabhadram sanätanam
gauram nilämbaram hy ädyam
vana-mälä-vibhushitam

Then one should meditate on Lord Balaräma, the eternal Supreme Personality of Godhead, whose complexion is fair, and who is dressed in blue garments and decorated with a forest garland.

Texts 10 and 11

evam dhyäna-paro nityam
prity-artham halinah prabhoh
tri-käla-sandhyä-krich chuddho
mauni krodha-vivarjitah

akämi gata-lobhaç cha
nirmohah satya-väg bhavet
dvi-väram jala-pänärthi
eka-bhukto jitendriyah

Pure, silent, free from anger, lust, greed, and illusion, speaking truthfully, controlling the senses, drinking water twice in a day and eating only once, to please Lord Balaräma one should thus meditate on Him at sunrise, noon, and sunset.

Text 12

kshaumämbaro bhumi-shäyi
bhutvä päyasa-bhojanah
evam nirjita-shad-vargo
bhaved ekägra-mänasah

Wearing simple cotton clothing, sleeping on the ground, and fasting from all but milk, one may conquer the material tendencies and meditate with single-pointed concentration.

Text 13

tasya prasanno bhavati
sadä sankarshano harih
paripurnatamah säkshät
sarva-kärana-käranah

With such a person Lord Balaräma, the perfect and complete Supreme Personality of Godhead, the cause of all causes, becomes pleased.

Text 14

ittham shri-balabhadrasya
kathitä paddhatir mayä
kauravendra mahä-bäho
kim bhuyah shrotum icchasi

O mighty-armed Kaurava king, now I have described to you the paddhati of Lord Balaräma. What more do you wish to hear.

Text 15

duryodhana uväca

munindra deva-devasya
patalam bruhi me prabhoh
yena seväm karisyämi
tat-padämbujayoh sadä

Duryodhana said: O king of sages, O master of the demigods, please describe to me the patala of Lord Balaräma, following which I will always serve Lord Balaräma’s lotus feet.

Text 16

shri-prädvipäka uvächa

balasya patalam guhyam
viddhi siddhi-pradäyakam
ekänte brahmanä dattam
näradäya mahätmane

Shri Prädvipäka Muni said: Now please understand Lord Balaräma’s patala, which brings perfection, and which the demigod Brahma’ gave to Närada Muni.

Text 17

pranavam purvam uddhritya
käma-bijam tatah param
kälindi-bhedana-padam
sankarshanam atah param

First, speak the syllable Om. Then, speak the Käma-bija syllable (klim). Then recite the names Kalindi-bhedana (the breaker of the Yamuna, and Sankarshana.

Text 18

caturthyam tam dvayam kritva
svähäm pashcad vidhäya cha
mantra-räjam imam räjan
brahmoktam shodashäkshäram

After speaking these two names, then recite the word svähä. O king, this sixteen-syllable king of mantras was spoken by the demigod Brahmä.

Note: The mantra then is Om-klim-kälindi-bhedanäya sankarshanaya svähä.

Text 19

japel laksham vrati bhutvä
sahasräni ca shodasha
ihämutra paräm siddhim
sampräpnoti na samshayah

Following this vow one should chant this mantra 116,000 times. Thus one will attain the supreme perfection in this life and the next. Of this there is no doubt.

Texts 20 and 21

atha japtasya mantrasya
mahä-pujäm samäcaret
dvatrimshat-patra-samyuktam
karnikä-kesharojjvalam

bhavyam kanjam panca-varnam
likhitvä sthandile shubhe
tasyopari nyased räjan
hema-simhäsanam shubham
tasmin shri-baladevasya
paräm arcäm prapujayet

Then the person who has chanted the mantra this number of times should perform the great worship of Lord Balaräma. On auspicious ground he should draw a thirty-two petal lotus of five colors and with a splendid whorl. O king, he should place there a beautiful golden throne, and on that throne He should place Lord Balaräma. Then he should perform the great worship of Lord Balaräma.

Text 22

om-namo bhagavate purushottamäya väsudeväya sankarshanäya sahasra-vadanäya mahänantäya svähä. anena mantrena shikhä-bandhanam- kritvä sarvatas tam-pranamya tat-sammukho bhutvä svayam-nato bhavet. om-jaya jayänanta balabhadra käma-päla tälänka kälindi-bhanjana ävirävirbhüya mama sammukho bhaveti. anena mantrenävähanam-kuryät. om-namas te ‘stu sira-päne hala-musala-dhara rauhineya nilämbara räma revati-ramana namo ‘stu te. anena mantrenäsana-padyärghya-snäna-madhuparka-dhupa-dipa-yajnopavita-naivedya-vastra-bhushana-gandha-pushpäkshata-pushpänjali-niräjanädin upacärän prakalpayet. om-vishnave madhusudanäya vämanäya trivikramäya shridharäya hrishikeshäya padmanäbhäya dämodaräya sankarshanäya väsudeväya pradyumnäyäniruddhäyädhokshajäya purushottamäya shri-krishnäya namah. iti päda-gulpha-jänuru-katy-udara-pärshva-prishthi-bhuja-kandhara-netra-shirämsi prithak prithak pujayämiti mantrena sarvänga-pujäm- kuryät. atha shankha-chakra-gadä-padmäsi-dhanur-bäna-hala-musala-kaustubha-vanamälä-shrivatsa-pitämbara-nilämbara-vamshi-vetra-gadänka-tälänka-ratha-däruka-sumati-kumuda-kumudäksha-shridämädin pranava-purvena cäturthyam-tena namah samyuktena näma-mantrena prithak prithak sampujya. tathä vishvaksena-vedavyäsa-durgä-vinäyaka-dikpäla-grahädin kamale sarvatah sve sve sthäne sampujayet. punah parisamuhanädi-sthäli-päka-vidhänena vaishvänaram-sampujya purvoktena mula-mantrena panca-vimshati-sahasräny ähutir juhuyät. tathäshtau sahasräni dvädasäkshärena tathäshtau sahasräni catur-vyüha-mantrenähutir juhuyät. tato ‘gnim-pradäkshini-kritya namaskrityächäryam-mahärha-vastra-suvarnäbharana-tämra-patra-savatsa-go-suvarna-dakshinäbhih sampujya tathä brahmanän bhojanädyaih sampujya nagara-janebhyo bhojanam-dattväcäryän pranamet. ittham-balas
ya patalänusärena yo ‘nusmarati ihämutra siddhi-samriddhibhih samvrito bhavati. shri-räma-patalam-guhyam-mayä te hy anuvarnitam. sarva-siddhi-pradam- räjan kim-bhuyah shrotum icchasi.

Chanting the mantra “om-namo bhagavate purushottamäya väsudeväya sankarshanäya sahasra-vadanäya mahänantäya svähä” (Obeisances to the Supreme Personality of Godhead, Lord Saìkarñana, who is thousand-headed Lord Ananta, and who is the son of Vasudeva), one should tie his shikha. Then one should bow down before the deity and in all directions.
Then, chanting the mantra “om-jaya jayänanta balabhadra käma-päla tälänka kälindi-bhanjana ävirävirbhuya mama sammukho bhava” (Om. O Lord Balaräma, O Lord Ananta, O fulfiller of desires, O Lord who carries a palm-tree flag, O Lord who broke the Yamunä, all glories to You! O Lord, please appear before me.), one should request Lord Balaräma to appear.
Then, chanting the mantra “om-namas te ‘stu sira-päne hala-musala-dhara rauhineya nilämbara räma revati-ramana namo ‘stu te” (O Lord who holds a plow in Your hand, O Lord who holds a plow and club, O son of Rohini, O Lord dressed in blue garments, O Balaräma, O husband of Revati, obeisances to You!), one should offer a throne, padya, arghya, bath, madhuparka, incense, lamp, sacred thread, food, garments, ornaments, fragrant flowers, unbroken grains of rice, handsful of flowers, ärati, and other services.
Then, chanting the mantra, “om-vishnave madhusudanäya vämanäya trivikramäya shridharäya hrishikeshäya padmanäbhäya dämodaräya sankarshanäya väsudeväya pradyumnäyäniruddhäyädhokshajäya purushottamäya shri-krishnäya namah. (Om. Obeisances to Lord Vishnu, the killer of Madhu, the Lord who is the Vämana incarnation, the Lord who covered the universe in three steps, the Lord who maintains the goddess of fortune, the master of the senses, the Lord whose navel is a lotus flower, the Lord whose waist was bound by a rope, the Lord who was carried from Devaki’s womb, the Lord who is the son of Vasudeva, the Lord who is Pradyumna, the Lord who is Aniruddha, the Lord who is beyond the material senses, the Supreme Personality of Godhead, who is all-attractive Shri Krishna!, and also the mantra “päda-gulpha-jänuru-katy-udara-pärshva-prishthi-bhuja-kandhara-netra-shirämsi prithak prithak pujayämi” (I worship the Lord’s feet, ankles, knees, thighs, hips, belly, sides, back, arms, shoulders, eyes, and head.), one should worship all the limbs of Lord Balaräma.

Then, chanting the word namah before each one, and putting each word in the dative case, one should worship Lord Balaräma’s conchshell (with the mantra shankhäya namah), dish (cakräya namah), club (gadäyai namah), lotus (padmäya namah), sword (asaye namah), bow (dhanushe namah), arrows (bänebhyah namah), plow (haläya namah), club (musaläya namah), Kaustubha jewel (kaustubhäya namah), forest garland (vanamäläyai namah), Shrivatsa mark (shrivatsäya namah), yellow garments (pitämbaräya namah), blue garments (nilämbaräya namah), flute (vamshyai namah), stick (veträya namah), chariot marked with the flag of Garuda (garudänka-rathäya namah), chariot marked with the flag of a palm tree (tälänka-rathäya namah), and His associates Däruka (darukäya namah), Sumati (sumataye namah), Kumuda (kumudäya namah), Kumudäksha (kumudäkshäya namah), and Shridäma’ (shridämäya namah).
Then one should place Vishvaksena, Vedavyäsa, Durgä, Ganesha, the planets, and the protectors of the directions in their respective places in the lotus and then one should worship them. Then, sprinkling water and offering food cooked in an earthen pot, one should worship the sacred fire.
Then, chanting the previously described mula-mantra (om- klim- kälindi-bhedanäya sankarshanäya svähä, one should offer 25,000 oblations. Then, chanting the twelve-syllable mantra (om-namo bhagavate väsudeväya), one should offer 8,000 oblations. Then, chanting the chatur-vyüha mantra (om-namo bhagavate tubhyam-väsudeväya säkshine, pradyumnäyäniruddhäya namah sankarshanäya cha), one should again offer 8,000 oblations.
Then one should circumambulate the sacred fire, bow down before the guru, worship him with dakshina’ of valuable garments, gold ornaments, copper vessels, cows with their newborn calves, and much gold, worship the brähmanas by offering them food and gifts, feed the people of the city, and bow down before the gurus. Meditating on Lord Balaräma by following this paddhati, one attains perfection in this life and the next. In this way I have described to you Lord Balaräma’s confidential paddhati, which gives all perfection. O king, what more do you wish to hear?

Chapter Eleven

Sri Balabhadra-stava-räja
The King of Prayers to Lord Balaräma

Text 1

duryodhana uväca

stotram shri-baladevasya
prädvipäka mahä-mune
vada mäm kripayä säkshät
sarva-siddhi-pradäyakam

Duryodhana said: O Prädvipäka, O great sage, please kindly tell me the prayer of Lord Balaräma, which grants all perfection.

Text 2

shri-prädvipäka uväca

stava-räjam tu rämasya
vedavyäsa-kritam shubham
sarva-siddhi-pradam räjan
chrinu kaivalyadam nrinäm

Shri Prädvipäka Muni said: O king, please hear the regal and beautiful prayer of Lord Balaräma, a prayer that brings liberation and all perfection.

Text 3

devädi-deva bhagavan
käma-päla namo ‘stu te
namo ‘nantäya sheshäya
säkshäd-rämäya te namah

O master of the demigods, O Supreme Personality of Godhead, O fulfiller of desires, obeisances to You! O Lord Ananta Shesha, obeisances to You! O Lord Balaräma, obeisances to You!

Text 4

dharä-dharäya purnäya
sva-dhämne sira-pänaye
sahasra-shirase nityam
namah sankarshanäya te

O Lord who maintains the earth, O glorious Lord, O perfect and complete Lord, O Lord who holds a plow in Your hand, O Lord who has a thousand heads, O Lord Sankarshana, eternal obeisances to You!

Text 5

revati-ramana tvam vai
baladeväcyutägraja
haläyudha pralamba-ghna
pähi mäm purushottama

O husband of Revati, O Lord Balaräma, O elder brother of Lord Krishna, O Lord who holds a plow-weapon, O killer of Pralambäsura, O Supreme Personality of Godhead, please protect me!

Text 6

baläya balabhadräya
tälänkäya namo namah
nilämbaräya gauräya
rauhineyäya te namah

O Lord Balaräma, who carries a palm-tree flag, obeisances to You! O son of Rohini, O fair-complexioned Lord dressed in blue garments, obeisances to You!

Text 7

dhenukärir mushtikärih
kutärir balvaläntakah
rukmy-arih kupakarnärih
kumbhandäris tvam eva hi

You are the enemy of Dhenuka, the enemy of Mushtika, the enemy of Kuta, the killer of Balvala, the enemy of Rukmi, the enemy of Kupakarna, and the enemy of Kumbhanda.

Text 8

kälindi-bhedano ‘si tvam
hastinäpura-karshakah
dvividärir yädavendro
vraja-mandala-mandanah

You are the Lord who broke the Yamuna’ and dragged Hastinäpura. You are the enemy of Dvivida. You are the king of the Yädavas. You are the ornament of Vraja’s circle.

Text 9

kamsa-bhrätri-prahantäsi
tirtha-yäträ-karah prabhuh
duryodhana-guruh säkshät
pähi pähi prabho tö atah

You are the killer of Kamsa’s brothers. You are the supreme master, the Lord who went on pilgrimage, and Duryodhana’s guru. O master, please protect me! Please protect me!

Text 10

jaya jayäcyuta-deva parät para
svayam ananta-dig-anta-gata-shruta
sura-munindra-phanindra-caräya te
musaline baline haline namah

O infallible Lord, greater than the greatest, O Lord whose glories are heard in all directions without limit, glory to You! Glory to You! O Lord served by the demigods, the kings of the sages, and the kings of the serpents, O powerful Lord who holds a plow and a club, obeisances to You!

Text 11

yah pathet satatam stavanam narah
sa tu hareh paramam padam ävrajet
jagati sarva-balam to ari-mardanam
bhavati tasya dhanam sva-janam dhanam

A person who regularly recites this prayer attains Lord Hari’s transcendental abode. All the strength in the universe is his. He crushes his enemies. He attains great wealth and a great dynasty.

Chapter Twelve

Sri Balabhadra-stotra-kavaca
The Prayer and Armor of Lord Balaräma

Text 1

duryodhana uväca

gopibhyäm kavacam dattam
gargäcäryena dhimatä
sarva-rakshä-karam divyam
dehi mahyam mahä-mune

Duryodhana said: O great sage, please give me the transcendental Balaräma-kavacha, which wise Garga Muni gave to the gopis, and which gives all protection.

Text 2

shri-prädvipäka uväca

snätvä jale kshauma-dharah kushäsanah
pavitra-päniù krita-mantra-marjanah
smritvätha natvä balam acyutägrajam
sandhärayed dharma-samähito bhavet

Shri Prädvipäka Muni said: After bathing and dressing in clean cotton garments, a person should sit on a kusha-grass mat, purify his hands with mantras, bow down, and with fixed intelligence meditate on Lord Krishna’s elder brother, Lord Balaräma.

Text 3

goloka-dhämädhipatih pareshvarah
pareshu mäm pätu pavitra-kirtanahbhu-mandalam sarshapavad vilakshyate
yan-murdhni mäm pätu sa bhumi-mandale

May Lord Balaräma, who is the master of Goloka, who is the supreme controller of all controllers, and whose fame is spotless, protect me. May Lord Balaräma, who on His head holds the earth as if it were a single mustard seed, protect me in this world.

Text 4

senäsu mäm rakshatu sira-pänir
yuddhe sadä rakshatu mäm hali cha
durgeshu chävyän musali sadä mäm
vaneshu sankarshana ädi-devah

May Lord Balaräma protect me when I am surrounded by many armies. May Lord Balaräma, who holds a plow, always protect me in battle. May Lord Balaräma, who holds a club, always protect me in many fortresses. May Lord Balaräma, the Supreme Personality of Godhead protect me in the forest.

Text 5

kalindajä-vega-haro jaleshu
nilämbaro rakshatu mäm sadägnau
väyau cha rämo ‘vatu khe balash cha
mahärnave ‘nanta-vapuh sadä mäm

May Lord Balaräma, who wears blue garments and who stopped the Yamunä, always protect me in fire. May Lord Balaräma protect me in the wind. May Lord Balaräma protect me in the sky. May Lord Balaräma, who is Lord Ananta Himself, always protect me in the great ocean.

Text 6

shri-väsudevo ‘vatu parvateshu
sahasra-shirshä cha mahä-viväde
rogeshu mäm rakshatu rauhineyo
mäm käma-pälo ‘vatu va vipatsu

May Lord Balaräma, who is Vasudeva’s son, protect me on mountains. May Lord Balaräma, who has a thousand heads, protect me in great disputes. May Lord Balaräma, who is Rohini’s son, protect me from diseases. May Lord Balaräma, who fulfills desires, protect me from catastrophes.

Text 7

kämät sadä rakshatu dhenukärih
krodhät sadä mäm dvivida-prahäri
lobhät sadä rakshatu balvalärir
mohät sadä mäm kila mägadhärih

May Lord Balaräma, who is the enemy of Dhenukäsura, always protect me from lust. May Lord Balaräma, who killed Dvivida, always protect me from anger. May Lord Balaräma, who is the enemy of Balvala, always protect me from greed. May Lord Balaräma, who is the enemy of Jaräsandha, always protect me from illusion.

Text 8

prätah sadä rakshatu vrishni-dhuryah
prähne sadä mäm mathurä-purendrah
madhyandine gopa-sakhah prapätu
svarät parähne ‘vatu mäm sadaiva

May Lord Balaräma, who is the best of the Vrishnis, always protect me at sunrise. May Lord Balaräma, who is the king of Mathura’ City, always protect me in the morning. May Lord Balaräma, who is the friend of the gopas, always protect me at midday. May Lord Balaräma, who is supremely independent, always protect me in the afternoon.

Text 9

säyam phanindro ‘vatu mäm sadaiva
parät paro rakshatu mäm pradoshe
purne nishithe cha duranta-viryah
pratyusha-käle ‘vatu mäm sadaiva

May Lord Balaräma, who is the king of serpents, always protect me at sunset. May Lord Balaräma, who is greater than the greatest, always protect me in the evening. May Lord Balaräma, whose power is invincible, always protect me in the middle of the night. May Lord Balaräma always protect me at every sunrise.

Text 10

vidikshu mäm rakshatu revati-patir
dikshu pralambärir adho yadüdvahah
urdhvam sadä mäm balabhadra ärät
tathä samantäd baladeva eva hi

May Lord Balaräma, who is the master of Revati, protect me from every direction. May Lord Balaräma, who is the enemy of Pralamba, protect me from every direction. May Lord Balaräma, who is the best of the Yädavas, protect me from below. May Lord Balaräma always protect me from above. May Lord Balaräma protect me from near and far. May Lord Balaräma protect me everywhere.

Text 11

antah sadävyät purushottamo bahir
nägendra-lilo ‘vatu mäm mahä-balah
sadäntarätmä cha vasan harih svayam
prapätu purnah parameshvaro mahän

May Lord Balaräma, who is the Supreme Personality of Godhead, always protect me from within. May powerful Lord Balaräma, who enjoys pastimes as the king of serpents, protect me from without. May Lord Balaräma, who is the Supreme Personality of Godhead, the Supersoul residing in everyone’s heart, always protect me.

Text 12

deväsuränäm bhaya-näshanam cha
hutäshanam päpa-chayendhanänäm
vinäshanam vighna-ghatasya viddhi
siddhäsanam varma-varam balasya

Please know that this kavacha of Lord Balaräma is the best of armors. It destroys the fears of the demigods and demons. It is a blazing fire that burns up the fuel of a host of sins. It is the death of a host of obstacles. It is the abode of spiritual perfection.

The Balarama Pranama mantra:

namas te halagraha
namas te musalayudha
namas te revati-kanta
namas te bhakta-vatsala

namas te dharani-dhara
namas te balanam srestha
pralambare namas te ‘stu
ehi mam krsna-purvaja

From Garga-samhita Canto 8: Chapter Thirteen

Text 1

duryodhana uvaca

balabhadrasya devasya
pradvipaka maha-mune
namnam sahasram me bruhi
guhyam deva-ganair api

Duryodhana said: O great sage Pradvipaka, please tell me the thousand names of Lord Balarama, names kept secret from even the demigods.

Text 2

sri-pradvipaka uvaca

sadhu sadhu maha-raja
sadhu te vimalam yasah
yat prcchase param idam
gargoktam deva-durlabham

Sri Pradvipaka said: Well done! Well done! Well done! O king, your fame is spotless. Your question has been answered by Garga Muni in words rarely heard by even the demigods.

Text 3

namnam saharsam divyanam
vaksyami tava cagratah
gargacaryena gopibhyo
dattam krsna-tate subhe

namnam-of names; saharsam-thousand; divyanam-divine; vaksyami-I will tell;
tava-to you; ca-and; agratah-in the Spresence; gargacaryena-by Garga Muni;
gopibhyah-to the gopis; dattam-given; krsna-tate-on the shore of the Yamuna;
subhe-beautiful.

I will tell you Lord Balarama’s thousand transcendental names, names that Garga Muni gave to the gopis on the beautiful bank of the Yamuna.

Text 4

om asya sri-balabhadra-sahasra-nama-stotra-mantrasya gargacarya rsih anustup
chandah sankarsanah paramatma devata balabhadra iti bijam revatiti saktih
ananta iti kilakam balabhadra-prity-arthe jape viniyogah.

Om. Of the mantra-prayer of the thousand names of Lord Balarama the sage is Garga Muni, the meter is anustup, the Deity is Lord Balarama, the Supreme Personality of Godhead, the bija is Balabhadra, the sakti is Revati, the kilaka is Ananta, and the purpose of chanting the names is the pleasure of Lord Balarama.

Text 4 (b)

atha dhyanam

sphurad-amala-kiritam kinkini-kankanarham
calad-alaka-kapolam kundala-sri-mukhabjam
tuhina-giri-manojnam nila-meghambaradhyam
hala-musala-visalam kama-palam samide

Meditation

I glorify Lord Balarama, decorated with a glittering crown, bracelets, tinkling ornaments, moving locks of hair on His cheeks, splendid earrings on
His handsome lotus face, and garments dark like monsoon clouds, holding a great club and plow, fulfilling all desires, and handsome like a mountain of
ice and snow.

Text 5

om balabhadro ramabhadro
ramah sankarsano ‘cyutah
revati-ramano devah
kama-palo halayudhah

Om. Lord Balarama is supremely powerful and happy (balabhadra), the supreme enjoyer (ramabhadra and (rama), all-attractive (sankarsana), infallible
(acyuta), the lover of Revati (revati-ramana), the splendid Supreme Personality of Godhead (deva), the Lord who fulfills desires (kama-pala), and He who carries a plow-weapon (halayudha).

Text 6

nilambarah sveta-varno
baladevo ‘cyutagrajah
pralambaghno maha-viro
rauhineyah pratapavan

He is dressed in blue garments (nilambara), fair-complexioned (sveta-varna), splendid and powerful (baladeva), the elder brother of the infallible
Supreme Personality of Godhead (acyutagraja), the killer of Pralamba (pralambaghna), a great hero (maha-vira), the son of Rohini (rauhineya), and very powerful (pratapavan).

Text 7

talanko musali hali
harir yadu-varo bali
sira-panih padma-panir
lagudi venu-vadanah

He bears the insignia of a palm tree (talanka), holds a club (musali), holds a plow (hali), takes away all that is inauspicious (hari), is the best of the Yadus (yadu-vara), is powerful (bali), holds a plow in His hand (sira-pani), has lotus hands (padma-pani), holds a club (lagudi), and plays the flute (venu-vadana).

Text 8

kalindi-bhedano viro
balah prabalah urdhvagah
vasudeva-kalanantah
sahasra-vadanah svarat

He divided the Yamuna (kalindi-bhedana). He is a heroic (vira), powerful (bala, and prabala), exalted (urdhvaga), a plenary expansion of Lord Krsna (vasudeva- Skala), and limitless (ananta), has a thousand heads (sahasra-vadana), and is independent (svarat).

Text 9

vasur vasumati-bharta
vasudevo vasuttamah
yaduttamo yadavendro
madhavo vrsni-vallabhah

He is opulent (vasu), the goddess of fortune’s husband (vasumati-bharta), the son of Vasudeva (vasudeva), the best of the Vasus (vasuttama), the best
of the Yadavas (yaduttama), the king of the Yadavas (yadavendra), the goddess of fortune’s husband (madhava), and dear to the Vrsnis (vrsni-vallabha).

Text 10

dvarakeso mathureso
dani mani maha-manah
purnah puranah purusah
paresah paramesvarah

He is the king of Dvaraka (dvarakesa), the king of Mathura (mathuresa), generous (dani), noble (mani), noble-hearted (maha-mana), perfect (purna), the ancient Supreme Personality of Godhead (purana), the Supreme Person (purusa), the Supreme Master (paresa), and the Supreme Controller (paramesvara).

Text 11

paripurnatamah saksat
paramah purusottamah
anantah sasvatah seso
bhagavan prakrteh parah

He is the perfect Supreme Personality of Godhead (paripurnatama), the Supreme Personality of Godhead directly (saksat-parama), the Supreme Person (purusottama), limitless (ananta), eternal (sasvata), Lord Sesa (sesa), the supremely opulent Lord (bhagavan), and beyond the world of matter (prakrteh para).

Text 12

jivatma paramatma ca
hy antaratma dhruvo ‘vyayah
catur-vyuhas catur-vedas
catur-murtis catus-padah

He is the father of all living entities (jivatma), the Supersoul present in everyone’s heart (paramatma and antaratma), eternal (dhruva), imperishable (avyaya), the origin of the catur-vyuha expansions (catur-vyuha), the author of the four Vedas (catur-veda), the origin of the catur-vyuha (catur-murti), and the master of the four worlds (catus-pada).

Text 13

pradhanam prakrtih saksi
sanghatah sanghavan sakhi
maha-mana buddhi-sakhas
ceto ‘hankara avrtah

He is pradhana (pradhana), prakrti (prakrti), the witness (saksi), accompanied by His associates (sanghata, sanghavan, and sakhi), noble-hearted (maha-mana), and the best counselor (buddhi-sakha). He is consciousness (ceta), and ego (ahankara). He is accompanied by His associates (avrta).

Text 14

indriyeso devatatma
jnanam karma ca sarma ca
advitiyo dvitiyas ca
nirakaro niranjanah

He is the master of the senses (indriyesa), the Supreme Personality of Godhead (devata), the Supersoul (atma), knowledge (jnana), action (karma), auspiciousness (sarma), one without a second (advitiya), different from the individual living entities (dvitiya), a person whose form is not material (nirakara), and not touched by matter (niranjana).

Text 15

virat samrat mahaughas ca
dharah sthasnus carisnuman
phanindrah phani-rajas ca
sahasra-phana-manditah

He is the entire universe (virat), the supreme monarch (samrat), a great flood (mahaugha), the maintainer of all (dhara), unmoving (sthasnu), going everywhere (carisnuman), the king of serpents (phanindra, and phani-raja), and the serpent with a thousand hoods (sahasra-phana-mandita).

Text 16

phanisvarah phani sphurtih
phutkari citkarah prabhuh
mani-haro mani-dharo
vitali sutali tali

He is the king of serpents (phanisvara, and phani), the Supreme Personality of Godhead who has appeared in the material world (sphurti), a hissing serpent (phutkari, and citkara), the supreme master (prabhu), and decorated with a jewel necklace (mani-hara, and mani-dhara). He resides in Vitalaloka (vitali), Sutalaloka (sutali), and Talaloka (tali).

Text 17

atali sutalesas ca
patalas ca talatalah
rasatalo bhogitalah
sphurad-danto mahatalah

He resides in Atalaloka (atali), and is the king of Sutalaloka (sutalesa). He resides in Patalaloka (patala), Talatalaloka (talatala), and Rasatalaloka (rasatala). He has great hoods (bhogitala), and glittering fangs (sphurad-danta). He resides on Mahatalaloka (mahatala).

Text 18

vasukih sankhacudabho
devadatto dhananjayah
kambalasvo vegataro
dhrtarasto maha-bhujah

He is Vasuki (vasuki). He is splendid like a conch-jewel (sankhacudabha), is the benefactor of the demigods (devadatta), and is the winner of wealth (dhananjaya). He is Kambalasva (kambalasva). He is the fastest (vegatara), the king (dhrtarasta), and the hero of mighty arms (maha-bhuja).

Text 19

varuni-mada-mattango
mada-ghurnita-locanah
padmaksah padma-mali ca
vanamali madhusravah

He is intoxicated by drinking varuni (varuni-mada-mattanga), His eyes roll in intoxication (mada-ghurnita-locana), His eyes are lotus flowers (padmaksa), He wears a lotus garland (padma-mali), and a forest garland (vanamali), and His fame is sweet (madhusrava).

Text 20

koti-kandarpa-lavanyo
naga-kanya-samarcitah
nupuri katisutri ca
kataki kanakangadi

He is more handsome than millions of Kamadevas (koti-kandarpa-lavanya), and He is worshiped by the naga-kanyas (naga-kanya-samarcita). He wears tinkling anklets (nupuri), a belt (katisutri), golden bracelets (kataki), and golden armlets (kanakangadi).

Text 21

Smukuti kundali dandi
sikhandi khanda-mandali
kalih kali-priyah kalo
nivata-kavacesvarah

He wears a crown (mukuti) and earrings (kundali). He carries a staff (dandi). He wears a peacock featHer (sikhandi), and a khanda-mandala (khanda-mandali). He likes to fight (kali and kali-priya), He is time (kala), and He is fitted with armor (nivata-kavacesvara).

Text 22

samhara-krd rudra-vapuh
kalagnih pralayo layah
mahahih paninih sastra-
bhasya-karah patanjalih

He destroys the universe (samhara-krt). He is the forms of the Rudras (rudra-vapu), the fire of time (kalagni), the destruction of the universe (pralaya and laya), a great serpent (mahahi), Panini (panini), the author of commentaries (sastra-bhasya-kara), and Patanjali (patanjali).

Text 23

katyayanah pakvimabhah
sphotayana urangamah
vaikuntho yajniko yajno
vamano harino harih

He is Katyayana (katyayana), and He is glorious (pakvimabhah and sphotayana). He is the serpent Ananta (urangama). He is the master of the spiritual world (vaikuntha), the performer of yajnas (yajnika) yajna itself (yajna), Vamana (vamana), fair-complexioned (harina), and Lord Hari (hari).

Text 24

krsno visnur maha-visnuh
prabhavisnur visesa-vit
hamso yogesvaro kurmo
varaho narado munih

He is Krsna (krsna), Visnu (visnu), Maha-visnu (maha-visnu), all-powerful (prabhavisnu), all-knowing (visesa-vit), like a swan (hamsa), the master of yoga (yogesvara), Kurma (kurma), Varaha (varaha), Narada (narada), and a great sage (muni).

Text 25

sanakah kapilo matsyah
kamatho deva-mangalah
Sdattatreyah prthur vrddha
rsabho bhargavottamah

He is Sanaka (sanaka), Kapila (kapila), Matsya (matsya and kamatha), the auspiciousness of the demigods (deva-mangala), Dattatreya (dattatreya),
Prthu (prthu), Vrddha (vrddha), Rsabha (rsabha), and the best of the Bhrgu dynasty (bhargavottama).

Text 26

dhanvantarir nrsimhas ca
kalkir narayano narah
ramacandro raghavendrah
kosalendro raghudvahah

He is Dhanvantari (dhanvantari), Nrsimha (nrsimha), Kalki (kalki), Narayana (narayana), Nara (nara), and Ramacandra (ramacandra, raghavendra, kosalendra, and raghudvaha).

Text 27

kakutsthah karuna-sindhu
rajendrah sarva-laksanah
suro dasarathis trata
kausalyananda-vardhanah

He is the most exalted (kakutstha), and ocean of mercy (karuna-sindhu), the king of kings (rajendra), all glorious (sarva-laksana), heroic (sura), the son of Dasaratha (dasarathi), the great protector (trata), and the bliss of Kausalya (kausalyananda-vardhana).

Text 28

saumitrir bharato dhanvi
satrughnah satru-tapanah
nisangi kavaci khadgi
sari jyahata-kosthakah

He is the son of Sumitra (saumitri), Bharata (bharata), a great bowman (dhanvi), Satrughna (satrughna and satru-tapana), a great bowman (nisangi),
a warrior wearing armor (kavaci), a warrior carrying a sword (khadgi), and a great bowman (sari and jyahata-kosthaka).

Text 29

baddha-godhanguli-tranah
sambhu-kodanda-bhanjanah
yajna-trata yajna-bharta
marica-vadha-karakah

He wears the shoulder and finger armor of a bowman (baddha-godhanguli-trana). He broke Lord Siva’s bow (sambhu-kodanda-bhanjana). He protected the yajna (yajna- Strata and yajna-bharta). He killed Marica (marica-vadha-karaka).

Text 30

asuraris tatakarir
vibhisana-sahaya-krt
pitr-vakya-karo harsi
viradharir vanecarah

He is the enemy of the demons (asurari), the enemy of Tataka (tatakari), the ally of Vibhisana (vibhisana-sahaya-krt), a son who followed His father’s
order (pitr-vakya-kara), (harsi), happy (viradhari), and the Lord who wandered in the forest (vanecara).

Text 31

munir muni-priyas citra-
kutaranya-nivasa-krt
kabandhaha dandakeso
ramo rajiva-locanah

He is a sage (muni), dear to the sages (muni-priya), a resident of Citrakuta forest (citrakutaranya-nivasa-krt), the killer of Kabandha (kabandhaha), the
master of Dandaka forest (dandakesa), Lord Rama (rama), and lotus-eyed (rajiva-locana).

Text 32

matanga-vana-sancari
neta pancavati-patih
sugrivah sugriva-sakho
hanumat-prita-manasah

He wandered in Matanga forest (matanga-vana-sancari). He is supreme leader (neta). He is the master of Pancavati forest (pancavati-pati). He has
a graceful neck (sugriva), and is the friend of Sugriva (sugriva-sakha). In His heart He loves Hanuman (hanumat-prita-manasa).

Text 33

setubandho ravanarir
lanka-dahana-tat-parah
ravanyarih puspakastho
janaki-virahaturah

He built the bridge at Setubandha (setubandha), is the enemy of Ravana (ravanari), burned Lanka to the ground (lanka-dahana-tat-para), is the enemy
of Ravana (ravanyari), traveled in a flower-chariot (puspakastha), and was distressed in separation from Sita (janaki-virahatura).

Text 34

ayodhyadhipatih srimal
lavanarih surarcitah
surya-vamsi candra-vamsi
vamsi-vadya-visaradah

He was the king of Ayodhya (ayodhyadhipati), handsome and glorious (srimal), the enemy of Lavanasura (lavanari), worshiped by the devas (surarcita), born in the Surya dynasty (surya-vamsi), born in the Candra dynasty (candra-vamsi), and expert at playful the flute (vamsi-vadya-visarada).

Text 35

gopatir gopa-vrndeso
gopo gopisatavrtah
gokuleso gopa-putro
gopalo go-ganasrayah

He is the master of the surabhi cows (gopati), the master of the gopas (gopa-vrndesa), a gopa (gopa), surrounded by hundred of gopis
(gopisatavrta), the master of Gokula (gokulesa), the son of a gopa (gopa-putra), the protector of the cows (gopala), and the shelter of the cows (go-ganasraya).

Text 36

putanarir bakaris ca
trnavarta-nipatakah
agharir dhenukaris ca
pralambarir vrajesvarah

He is the enemy of Putana (putanari), the enemy of Baka (bakari), the killer of Trnavarta (trnavarta-nipataka), the enemy of Aghasura (aghari), the enemy
of Dhenuka (dhenukari), the enemy of Pralamba (pralambari), and the king of Vraja (vrajesvara).

Text 37

arista-ha kesi-satrur
vyomasura-vinasa-krt
agni-pano dugdha-pano
vrndavana-latasritah

He is the killer of Arista (arista-ha), the enemy of Kesi (kesi-satru), the killer of Vyomasura (vyomasura-vinasa-krt), the swallower of a forest-fire
(agni-pana), a child who drinks milk (dugdha-pana), and a boy who stays among the flowering vines of Vrndavana forest (vrndavana-latasrita).

Text 38

yasomati-suto bhavyo
rohini-lalitah sisuh
rasa-mandala-madhya-stho
rasa-mandala-mandanah

He is the son of Yasoda (yasomati-suta), glorious, charming, handsome, and auspicious (bhavya), a child who plays with Rohini (rohini-lalita), a child
(sisu), the dancer in the middle of the rasa-dance circle (rasa-mandala-madhya-stha), and the ornament of the rasa-dance circle (rasa-mandala-mandana).

Text 39

gopika-sata-yutharthi
sankhacuda-vadhodyatah
govardhana-samuddharta
sakra-jid vraja-raksakah

He yearns to enjoy pastimes with hundreds of gopis (gopika-sata-yutharthi). He is the killer of Sankhacuda (sankhacuda-vadhodyata), the lifter of
Givardhana Hill (govardhana-samuddharta), the warrior who defeated Indra (sakra-jid), and the protector of Vraja (vraja-raksaka).

Text 40

vrsabhanu-varo nanda
anando nanda-vardhanah
nanda-raja-sutah srisah
kamsarih kaliyantakah

He is the groom King Vrsabhanu chose for his daughter (vrsabhanu-vara). He is bliss personified (nanda and ananda), delightful (nanda-vardhana), the
son of King Nanda (nanda-raja-suta), the master of the goddess of fortune (srisa), the enemy of Kamsa (kamsari), and the subduer of Kaliya (kaliyantaka).

Text 41

rajakarir mustikarih
kamsa-kodanda-bhanjanah
canurarih kuta-hanta
salaris tosalantakah

He is the enemy of a washerman (rajakari), the enemy of Mustika (mustikari), the breaker of Kamsa’s bow (kamsa-kodanda-bhanjana), the enemy of Canura (canurari), the killer of Kuta (kuta-hanta), the enemy of Sala (salari), and the killer of Tosala (tosalantaka).

Text 42

kamsa-bhratr-nihanta ca
malla-yuddha-pravartakah
gaja-hanta kamsa-hanta
kala-hanta kalanka-ha

He is the killer of Kamsa’s brothers (kamsa-bhratr-nihanta), San expert wrestler (malla-yuddha-pravartaka), the killer of an elephant (gaja-hanta),
the killer of Kamsa (kamsa-hanta), the killer of Kala (kala-hanta), and the killer of Kalanka (kalanka-ha).

Text 43

magadharir yavana-ha
pandu-putra-sahaya-krt
catur-bhujah syamalangah
saumyas caupagavi-priyah

He is the enemy of Jarasandha (magadhari), the killer of Kalayavana (yavana-ha), the ally of the Pandavas (pandu-putra-sahaya-krt), four-armed
Lord Narayana (catur-bhuja), dark-complexioned Lord Krsna (syamalanga), gentle (saumya), and dear to Aupagavi (aupagavi-priya).

Text 44

yuddha-bhrd uddhava-sakha
mantri mantra-visaradah
vira-ha vira-mathanah
sankha-cakra-gada-dharah

He is a warrior (yuddha-bhrd), the friend of Uddhava (uddhava-sakha), a counselor (mantri), expert at giving counsel (mantra-visarada), a killer of
great warriors (vira-ha and vira-mathana), and the holder of a conch, disc, and club (sankha-cakra-gada-dhara).

Text 45

revati-citta-harta ca
raivati-harsa-vardhanah
revati-prana-nathas ca
revati-priya-karakah

He charmed Revati’s heart (revati-citta-harta), delighted Revati (raivati-harsa-vardhana), is the Lord of Revati’s life (revati-prana-natha), and is the delight of Revati (revati-priya-karaka).

Text 46

jyotir jyotismati-bharta
revatadri-vihara-krt
dhrta-natho dhanadhyakso
danadhyakso dhanesvarah

He is splendor (jyoti), the master of Jyotismati (jyotismati-bharta), the enjoyer of pastimes on Mount Revata (revatadri-vihara-krt), the master of patience and tolerance (dhrta-natha), the final judge (dhanadhyaksa), (danadhyaksa), and the master of wealth (dhanesvara).

Text 47

maithilarcita-padabjo
manado bhakta-vatsalah
duryodhana-gurur gurvi
gada-siksa-karah ksami

His lotus feet were worshiped by the people of Mithila (maithilarcita-padabja), He gives honor to others (manada), He loves His devotees (bhakta-vatsala), He is the guru of Duryodhana (duryodhana-guru), He is devoted to His guru (gurvi), He taught the art of fighting with a club (gada-siksa-kara), and He is tolerant and forgiving (ksami).

Text 48

murarir madano mando
‘niruddho dhanvinam varah
kalpa-vrksah kalpa-vrksi
kalpa-vrksa-vana-prabhuh

He is the enemy of Mura (murari), handsome like Kamadeva (madana), gentle (manda), invincible (aniruddha), the best of bowmen (dhanvinam vara), a kalpa-vrksa tree (kalpa-vrksa and kalpa-vrksi), and the master of a forest of (kalpa-vrksa trees (kalpa-vrksa-vana-prabhu).

Text 49

symantaka-manir manyo
gandivi kairavesvarah
kumbhanda-khandana-karah
kupakarna-prahara-krt

He is the owner of the Syamantaka jewel (symantaka-mani), glorious (manya), the friend of Arjuna (gandivi), the king of the Kauravas (kauravesvara), the
killer of Kumbandha (kumbhanda-khandana-kara), and the killer of Kupakarna (kupakarna-prahara-krt).

Text 50

sevyo raivata-jamata
madhu-madhava-sevitah
balistha-pusta-sarvango
hrstah pustah praharsitah

He is the final object of devotional service (sevya), the son-in-law of King Revata (raivata-jamata), served by Lord Krsna and the residents of Mathura
(madhu-madhava-sevita), most powerful in every limb (balistha-pusta-sarvanga), happy (hrsta and praharsita), and stout and strong (pusta).

Text 51

varanasi-gatah kruddhah
sarvah paundraka-ghatakah
sunandi sikhari silpi
dvividanga-nisudanah

He traveled to Varanasi (varanasi-gata). He may become angry (kruddha). He is everything (sarva). He killed Paundraka (paundraka-ghataka). He carries the sword Sunanda (sunandi), wears a crown (sikhari), is artistic (silpi), and killed Dvivida (dvividanga-nisudana).

Note: Sunanda is the name of Lord Krsna’s sword.

Text 52

hastinapura-sankarsi
rathi kaurava-pujitah
visva-karma visva-dharma
deva-sarma daya-nidhih

He dragged the city of Hastinapura (hastinapura-sankarsi), is a great chariot-warrior (rathi), is worshiped by the Kauravas (kaurava-pujita),
created the universes (visva-karma), is the giver of religion to the universes (visva-dharma), is the happiness of the demigods (deva-sarma), and is an ocean of mercy (daya-nidhi).

Text 53

maha-raja-cchatra-dharo
maha-rajopalaksanah
siddha-gitah siddha-kathah
sukla-camara-vijitah

He holds the royal parasol (maha-raja-cchatra-dhara), has all the qualities of a great king (maha-rajopalaksana), is glorified by the siddhas (siddha-gita and siddha-katha), and is fanned with white camaras (sukla-camara-vijita).

Text 54

taraksah kiranasas ca
bimbosthah su-smita-cchavih
karindra-kara-kodandah
pracando megha-mandalah

His eyes are glittering stars (taraksa), His nose is graceful like a parrot’s beak (kiranasa), His lips are bimba fruits (bimbostha), His gentle
smile is splendid and glorious (su-smita-cchavi), His arms are elephants’ trunks (karindra-kara-kodanda), He is ferocious (pracanda), and He is splendid like a host of monsoon clouds (megha-mandala).

Text 55

kapata-vaksah pinamsah
padma-pada-sphurad-dyutih
maha-vibhutir bhuteso
bandha-moksi samiksanah

His chest is a great door (kapata-vaksa), His shoulders are broad (pinamsa), His feet are splendid lotus flowers (padma-pada-sphurad-dyuti), He is very powerful and glorious (maha-vibhuti), He is the master of all living entities (bhutesa), He is the liberator from material bondage (bandha-moksi), and He is the most wise and intelligent (samiksana).

Text 56

caidya-satruh satru-sandho
dantavakra-nisudakah
ajata-satruh papa-ghno
hari-dasa-sahaya-krt

He is the enemy of Sisupala (caidya-satru), the end of His enemies (satru-sandha), the killer of Dantavakra (dantavakra-nisudaka), a person who
has no enemy (ajata-satru), the destroyer of sins (papa-ghna), and the allyof Lord Krsna’s servants (hari-dasa-sahaya-krt).

Text 57

sala-bahuh salva-hanta
tirtha-yayi janesvarah
naimisaranya-yatrarthi
gomati-tira-vasa-krt

His arms are like palm trees (sala-bahu). He is the killer of Salva (salva-hanta), a pilgrim (tirtha-yayi), the master of all living entities (janesvara), a pilgrim to Naimisaranya (naimisaranya-yatrarthi), and He who lived by the Gomati river (gomati-tira-vasa-krt).

Text 58

gandaki-snana-van sragvi
vaijayanti-virajitah
amlana-pankaja-dharo
vipasi sona-samplutah

He bathed in the Gandaki river (gandaki-snana-van), wears a garland (sragvi), is splendid with a Vaijayanti garland (vaijayanti-virajita), holds
an unfading lotus (amlana-pankaja-dhara), visited the Vipasa river (vipasi), and bathed in the Sona river (sona-sampluta).

Text 59

prayaga-tirtha-rajas ca
S sarayuh setu-bandhanah
gaya-siras ca dhanadah
paulastyah pulahasramah

He visited Prayaga, the king of holy places (prayaga-tirtha-raja), and He also visited the Sarayu river (sarayu), and Setubandha (setu-bandhana). He
touched His head to the holy city of Gaya (gaya-sira). He gives wealth in charity (dhanada). He visited the sage Pulastya (paulastya), and He visited the asrama of the sage Pulaha (pulahasrama).

Text 60

ganga-sagara-sangarthi
sapta-godavari-patih
veni bhimarthi goda
tamraparni vatodaka

He visited Ganga-sagara (ganga-sagara-sangarthi). He is the master of the seven Godavaris (sapta-godavari-pati). He is the Veni (veni), Bhimarathi (bhimarathi), Goda (goda), Tamraparni (tamraparni), and Vatodaka rivers (vatodaka).

Text 61

krtamala maha-punya
kaveri ca payasvini
pratici suprabha veni
triveni sarayupama

He is the Krtamala) (krtamala), Maha-punya (maha-punya), Kaveri (kaveri), Payasvini (payasvini), Pratici (pratici), Suprabha (suprabha), Veni (veni), Triveni (triveni), and and Sarayupama rivers (sarayupama).

Text 62

krsna pampa narmada ca
ganga bhagirathi nadi
siddhasramah prabhasas ca
bindur bindu-sarovarah

He is the Krsna (krsna), Pampa (pampa), Narmada (narmada), Ganga (ganga), and Bhagirathi rivers (bhagirathi). He is all sacred rivers (nadi). He is
Siddhasrama (siddhasrama), Prabhasa (prabhasa), Bindu (bindu), and Bindu-sarovara (bindu-sarovara).

Text 63

puskarah saindhavo jambu
nara-narayanasramah
kuruksetra-pati ramo
jamadagnyo maha-munih

He is Puskara (puskara), Saindhava (saindhava), Jambu (jambu), and Nara-narayanasrama (nara-narayanasrama). He is the master of Kuruksetra (kuruksetra-pati). He is Lord Rama (rama). He is Parasurama (jamadagnya). He is a great sage (maha-muni).

Text 64

ilvalatmaja-hanta ca
sudama-saukhya-dayakah
visva-jid visva-nathas ca
triloka-vijayi jayi

He killed Narakasura (ilvalatmaja-hanta), delighted Sudhama (sudama-saukhya-dayaka), conquered the universe (visva-jid), is the master of the universe (visva-natha), is the master of the three worlds (triloka-vijayi), and is victorious (jayi).

Text 65

vasanta-malati-karsi
gado gadyo gadagrajah
gunarnavo guna-nidhir
guna-patro gunakarah

He is glorious with vasanta and malati flowers (vasanta-malati-karsi). He is strong like a great mace (gada). He is expert at fighting with a mace (gadya). He is the elder brother of Gada (gadagraja). He is an ocean of virtues (gunarnava and guna-nidhi), and a reservoir of virtues (guna-patra and gunakara).

Text 66

rangavalli-jalakaro
nirgunah saguno brhat
drstah sruto bhavad bhuto
bhavisyac calpa-vigrahah

He is decorated with vine-flowers (rangavalli), enjoys water-pastimes (jalakara), is beyond the modes of material nature (nirguna), is filled with
transcendental qualities (saguna), is the greatest (brhat), is seen by the great devotees (drsta), is heard by the great devotees (sruta), and is the present (bhavad), the past (bhuta), and the future (bhavisyat). He is the Supersoul, whose form is so small He stays in every atom (alpa-vigraha).

Text 67

anadir adir anandah
pratyag-dhama nirantarah
gunatitah samah samyah
sama-drn nirvikalpakah

He is without beginning (anadi), is the beginning of everything (adi), is bliss personified (ananda), is the Supersoul who stays in everyone’s heart (pratyag-dhama), is eternal S(nirantara), is beyond the modes of nature (gunatita), is equal to all (sama, samya and nirvikalpaka), and sees everyone with equal vision (sama-drk).

Text 68

gudha-vyudho guno gauno
gunabhaso gunavrtah
nityo ‘ksaro nirvikaro
‘ksaro ‘jasra-sukho ‘mrtah

He is concealed (gudha) and He is openly manifested (vyudha). He is filled with transcendental virtues (guna, gauna, gunabhasa, and gunavrta). He eternal (nitya), imperishable (aksara), unchanging (nirvikara), undying (aksara), always happy (ajasra-sukha), and like nectar (amrta).

Text 69

sarvagah sarvavit sarthah
sama-buddhih sama-prabhah
akledyo ‘cchedya apurno
‘sosyo ‘dahyo nivartakah

He is all-pervading (sarvaga), all-knowing (sarvavit), the most valuable (sartha), equal to all (sama-buddhi and sama-prabha), untouched by water
(akledya), unbreakable (acchedya), perfect and complete (apurna), never dried or withered (asosya), and never to be burned by fire (adahya). He is the destroyer of the worlds (nivartaka).

Text 70

brahma brahma-dharo brahma
jnapako vyapakah kavih
adhyatmako ‘dhibhutas ca-
dhidaivah svasrayasrayah

He is Brahman (brahma), the origin of Brahman (brahma-dhara), the origin of demigod Brahma (brahma), the supreme teacher (jnapaka), all-pervading (vyapaka), and the greatest philosopher (kavi). He is present in the hearts of all living entities (adhyatmaka). He is present in the
material elements (adhibhuta). He is present among the demigods (adhidaiva). He is the shelter of all shelters (svasrayasraya).

Text 71

maha-vayur maha-viras
cesta-rupa-tanu-sthitah
prerako bodhako bodhi
trayo-vimsatiko ganah

He is the great wind (maha-vayu). He is a great hero (maha-vira). As the power of action He stays in every body (cesta- Srupa-tanu-sthita). He inspires the living entities (preraka), and enlightens them (bodhaka). He is the mist wise (bodhi). He is the master of the demigods (trayo-vimsatika-gana).

Text 72

amsamsas ca naraveso
‘vataro bhupari-sthitah
mahar janas tapah satyam
bhur bhuvah svar iti tridha

He expands in many incarnations (amsamsa). He appears as a sakty-avesa incarnation (naravesa). He descends to the material world (avatara and bhupari-sthita). He is Maharloka (mahah), Janaloka (jana), Tapoloka (tapah), and Satyaloka (satyam). He is the three planetary systems: Bhuloka (bhu), Bhuvarloka (bhuvah), Svarloka (svah).

Text 73

naimittikah prakrtika
atyantika-mayo layah
sargo visargah sargadir
nirodho rodha utiman

Although He appears in the material world (naimittika and prakrtika), He is eternal (atyantika-maya). He is cosmic devastation (laya), cosmic creation (sarga), the secondary stage of cosmic creation (visarga), and the beginning of creation (sargadi). He is the greatest obstacle (nirodha and rodha), and the greatest protector (utiman).

Text 74

manvantaravataras ca
manur manu-suto ‘naghah
svayambhuh sambhavah sankuh
svayambhuva-sahaya-krt

He appears as the Manvantaravataras (manvantaravatara). He is Manu (manu) and the sons of Manu (manu-suta). He is sinless (anagha), self-born (svayambhu), and a friend of Lord Siva (sambhava). He is like a great lance (sanku). He is the ally of Svayambhuva Manu (svayambhuva-sahaya-krt).

Text 75

suralayo deva-girir
merur hemarcito girih
giriso gana-nathas ca
gairiso giri-gahvarah

He is the home of the demigods (suralaya), the mountain of the demigods (deva-giri), Mount Meru (meru), splendid like gold (hemarcita), and a great ountain (giri). He stays on a mountain (girisa). He is the master of the devotees (gana-natha) and a friend of Lord Siva (gairisa). He stays in a mountain cave (giri-gahvara).

Text 76

vindhyas trikuto mainakah
subalah paribhadrakah
patangah sisirah kanko
jarudhih saila-sattamah

He is the Vindhya mountains (vindhya), Mount Trikuta (trikuta), and Mount Mainaka (mainaka). He is very powerful (subala). He is the paribhadraka tree (paribhadraka), the sun (patanga), the winter season ( sisira), Yama (kanka), Jarudhi (jarudhi), and the best of mountains (saila-sattama).

Text 77

kalanjaro brhat-sanur
dari-bhrn nandikesvarah
santanas taru-rajas ca
mandarah parijatakah

He is Kalanjara (kalanjara) and Brhat-sanu (brhat-sanu). He stays in a mountain cave (dari-bhrt). He is Nandikesvara (nandikesvara), the santana tree (santana), the king of trees (taru-raja), the mandara tree (mandara), and the parijata tree (parijataka).

Text 78

jayanta-krj jayantango
jayanti-dig jayakulah
vrtra-ha devalokas ca
sasi kumuda-bandhavah

He is victorious (jayanta-krt jayantanga, jayanti-dig, and jayakula). He is the killer of Vrtra (vrtra-ha). He is the planets of the demigods (devaloka), and the moon (sasi and kumuda-bandhava).

Text 79

naksatresah sudha-sindhur
mrgah pusyah punarvasuh
hasto ‘bhijic ca sravano
vaidhrtir bhaskarodayah

He is the moon (naksatresa), an ocean of nectar (sudha-sindhu), the star Mrgasirsa (mrga), the star Pusya (pusya), the star Punarvasu (punarvasu), the star Hasta (hasta), the star Abhijit (abhijit), and the star Sravana (sravana). He is the vaidhrti formation of the stars (vaidhrti), and He is the sunrise (bhaskarodaya).

Text 80

aindrah sadhyah subhah suklo
vyatipato dhruvah sitah
sisumaro devamayo
brahmaloko vilaksanah

He is the star Aindra (aindra). He is Sadhyaloka (sadhya). He is the auspicious conjunction of stars (subha). He is the bright fortnight (sukla). He is the astrological condition known as vyatipata (vyatipata). He is Dhruvaloka (dhruva). He is the bright fortnight (sita), the Sisumara-cakra (sisumara), the planets of the demigods (devamaya), and Brahmaloka (brahmaloka). He is beyond the material world (vilaksana).

Text 81

ramo vaikuntha-nathas ca
vyapi vaikuntha-nayakah
svetadvipo jita-pado
lokalokacalasritah

He is Lord Rama (rama). He is the master of Vaikuntha (vaikuntha-natha and vaikuntha-nayaka). He is all-pervading (vyapi), the master of Svetadvipa (svetadvipa), the Lord who has conquered everything (jita-pada), and the Lord who stays on Mount Lokaloka (lokalokacalasrita).

Text 82

bhumi-vaikuntha-devas ca
koti-brahmanda-karakah
asankhya-brahmanda-patir
golokeso gavam-patih

He is the master of Bhumi-vaikuntha (bhumi-vaikuntha-deva), the creator of millions of universes (koti-brahmanda-karaka), the master of countless universes (asankhya-brahmanda-pati), the master of Goloka (golokesa), and the master of the cows (gavam-pati).

Text 83

goloka-dhama-dhisano
gopika-kantha-bhusanah
sridharah sridharo lila-
dharo giri-dharo dhuri

He resides in Goloka (goloka-dhama-dhisana). The gopis’ embraces have become His necklace (gopika-kantha-bhusana). He is the master of the goddess of fortune (sridhara). He is the master of all handsomeness, glory, and opulence (sridhara). He is playful (lila-dhara). He lifted Govardhana Hill (giri-dhara). He is the maintainer of the world (dhuri).

Text 84

kunta-dhari trisuli ca
bibhatsi gharghara-svanah
sula-sucy-arpita-gajo
gaja-carma-dharo gaji

He is Lord Siva who carries a trident (kunta-dhari and trisuli), who is terrifying (bibhatsi), who roars ferociously (gharghara-svana), who with His trident attacked an elephant (sula-sucy-arpita-gaja), who wears an elephant-skin garemnt (gaja-carma-dhara), and who rides on an elephant (gaji).

Text 85

antra-mali munda-mali
vyali dandaka-mandaluh
vetala-bhrd bhuta-sanghah
kusmanda-gana-samvrtah

He is Lord Nrsimha who wears a garland of entrails (antra-mali). He is Lord Siva who wears a necklace of skulls (munda-mali), who is ferocious (vyali), who carries a club (dandaka-mandalu), who is accompanied by Vetalas (vetala-bhrd), who is accompanied by ghosts (bhuta-sangha), and who is accompanied by Kusmandas (kusmanda-gana-samvrta).

Text 86

pramathesah pasu-patir
mrdaniso mrdo vrsah
krtanta-kala-sangharih
kutah kalpanta-bhairavah

He is Lord Siva who is the master of the Pramathas (pramathesa), the master of the Pasus (pasu-pati), the husband of Parvati (mrdanisa), gentle (mrda), powerful (vrsa), the killer of His enemies (krtanta-kala-sanghari), most exalted (kuta), and who appears as Bhairava at the end of time (kalpanta-bhairava).

Text 87

sad-anano vira-bhadro
daksa-yajna-vighatakah
kharparasi visasi ca
sakti-hastah sivarthadah

He is Karttikeya, who has six heads (sad-anana). He is Virabhadra (vira-bhadra). He destroyed the Daksa-yajna (daksa-yajna-vighataka). He eats from a bowl that is a skull (kharparasi). He drinks poison (visasi), holds a sakti weapon in His hand (sakti-hasta), and grants auspiciousness (sivarthada).

Text 88

pinaka-tankara-karas
cala-jhankara-nupurah
panditas tarka-vidvan vai
veda-pathi srutisvarah

When He releases arrows from His bow it makes a great twanging sound (pinaka-tankara-kara). He wears tinkling anklets (cala-jhankara-nupura). He is wise (pandita), a master logician (tarka-vidvan), learned in the Vedas (veda-pathi), and the master of the Vedas (srutisvara).

Text 89

vedanta-krt sankhya-sastri
mimamsi kana-nama-bhak
kanadir gautamo vadi
vado naiyayiko nayah

He is the author of Vedanta (vedanta-krt), learned in Sankhya (sankhya-sastri), learned in Mimamsa (mimamsi), known by the name Kanada (kana-nama-bhak and kanadi), known as Gautama (gautama), and expert in philosophical debate (vadi, vada, naiyayika, and naya).

Text 90

vaisesiko dharma-sastri
sarva-sastrartha-tattva-gah
vaiyakarana-krc chando
vaiyyasah prakrtir vacah

He is learned in the Vaisesa philosophy (vaisesika), learned in the dharma-sastras (dharma-sastri), learned in all the scriptures (sarva-sastrartha-tattva-ga), the author of grammar (vaiyakarana-krt), learned in the meters of poetry (chanda), the Vyasa’s son (vaiyyasa), nature (prakrti), and speech (vacah).

Text 91

parasari-samhita-vit
kavya-krn nataka-pradah
pauranikah smrti-karo
vaidyo vidya-visaradah

He is learned in the Parasara-sastra (parasari-samhita-vit), the author of poetry (kavya-krt), the giver of dramas (nataka-prada), learned in the Puranas (pauranika), the author of the Vedas (smrti-kara), the first physician (vaidya), and very learned (vidya-visarada).

Text 92

Salankaro laksanartho
vyangya-viddhanavad-dhvanih
vakya-sphotah pada-sphotah
sphota-vrttis ca sartha-vit

He is the ornaments of poetry (alankara), the secondary meanings of words (laksanartha), the hinted meanings of words (vyangya-viddhanavad-dhvani), and the meaning that first comes to mind when one hears a statement (vakya-sphota, pada-sphota, and (sphota-vrtti). He knows the meanings of words (sartha-vit).

Text 93

srngara ujjvalah svaccho
‘dbhuto hasyo bhayanakah
asvattho yava-bhoji ca
yava-krito yavasanah

He is decoration (srngara), splendor (ujjvala and svaccha), wonder (adbhuta), joking (hasya), fear (bhayanaka), the banyan tree (asvattha), and the philosopher Kanada (yava-bhoji, yava-krita, and yavasana).

Text 94

prahlada-raksakah snigdha
aila-vamsa-vivardhanah
gatadhir ambarisango
vigadhir gadhinam varah

He is the protector of Prahlada (prahlada-raksaka), affectionate (snigdha), the glory of the Aila dynasty (aila-vamsa-vivardhana), free of anxiety (gatadhi), Ambarisa (ambarisanga), Gadhi (vigadhi), the best of Gadhi’s descendents (gadhinam vara).

Text 95

nana-mani-samakirno
nana-ratna-vibhusanah
nana-puspa-dharah puspi
puspa-dhanva su-puspitah

He is decorated with many jewels (nana-mani-samakirna and nana-ratna-vibhusana) and decorated with many flowers (nana-puspa-dhara, puspi, and su-puspita). He is Kamadeva who holds a bow of flowers (puspa-dhanva).

Text 96

nana-candana-gandhadhyo
nana-puspa-rasarcitah
nana-varna-mayo varno
nana-vastra-dharah sada

He is fragrant with sandal paste (nana-candana-gandhadhya), Sanointed with the fragrant juices of many flowers (nana-puspa-rasarcita), decorated with garments and ornaments of many colors (nana-varna-maya), glorious (varna), always dressed in opulent and elaborate garments (nana-vastra-dhara sada).

Text 97

nana-padma-karah kausi
nana-kauseya-vesa-dhrk
ratna-kambala-dhari ca
dhauta-vastra-samavrtah

He holds many lotus flowers in His hand (nana-padma-kara), is dressed in silk garments (kausi nana-kauseya-vesa-dhrk), wears a jewel cloak (ratna-kambala-dhari), and is dressed in splendid clean garments (dhauta-vastra-samavrta).

Text 98

uttariya-dharah purno
ghana-kancuka-sanghavan
pitosnisah sitosniso
raktosniso dig-ambarah

He wears an upper garment (uttariya-dhara). He is perfect (purna). He wears strong armor (ghana-kancuka-sanghavan), a yellow turban (pitosnisa), a white turban (sitosnisa), or a red turban (raktosnisa). Sometimes He wears the four directions as His garment (dig-ambara).

Text 99

divyango divya-racano
divya-loka-vilokitah
sarvopamo nirupamo
golokanki-krtanganah

His limbs are splendid (divyanga), He is decorated with great splendor (divya-racana), the residents of Devaloka gaze on Him (divya-loka-vilokita), He is the best of all (sarvopama), He is without peer ( nirupama), and He stays with His associates in the realm of Goloka (golokanki-krtangana).

Text 100

krta-svotsanga-go lokah
kundali-bhuta asthitah
mathuro mathura-darsi
calat-khanjana-locanah

He stays in Goloka (krta-svotsanga-goloka), He is Lord Ananta (kundali-bhuta), He is all-pervading (asthita), He stays in Mathura (mathura), He gazes at the sights of Mathura (mathura-darsi), and His eyes are like restless khanjana birds (calat-khanjana-locana).

Text 101

dadhi-harta dugdha-haro
navanita-sitasanah
takra-bhuk takra-hari ca
dadhi-caurya-krta-sramah

As a child He is a yogurt thief (dadhi-harta), a milk thief (dugdha-hara), an eater of butter (navanita-sitasana), a drinker of buttermilk (takra-bhuk), a thief of buttermilk (takra-hari), and exhausted by stealing yogurt (dadhi-caurya-krta-srama).

Text 102

prabhavati-baddha-karo
dami damodaro dami
sikata-bhumi-cari ca
bala-kelir vrajarbhakah

As a child His hands were tied by His powerful mother (prabhavati-baddha-kara), He was tied up (dami), He was tied at the waist (damodara), He was tied up (dami), He crawled on the ground (sikata-bhumi-cari), and He enjoyed the pastimes of a child (bala-keli). He was a child in Vraja (vrajarbhaka).

Text 103

dhuli-dhusara-sarvangah
kaka-paksa-dharah sudhih
mukta-keso vatsa-vrndah
kalindi-kula-viksanah

As a child all His limbs were sometimes covered with dust (dhuli-dhusara-sarvanga), He was decorated with crow’s feathers (kaka-paksa-dhara), He was intelligent (sudhi), His hair was sometimes dishevelled (mukta-kesa), He stayed with the calves (vatsa-vrnda), and He gazed at the Yamuna’s shore (kalindi-kula-viksana).

Text 104

jala-kolahali kuli
panka-prangana-lepakah
sri-vrndavana-sancari
vamsivata-tata-sthitah

He played in the Yamuna’s waves (jala-kolahali), and on its shore (kuli), As He crawled in the courtyard He became anointed with mud (panka-prangana-lepaka), He wandered in Vrndavana forest (sri-vrndavana-sancari), and He rested at Vamsivata (vamsivata-tata-sthita).

Text 105

Smahavana-nivasi ca
lohargala-vanadhipah
sadhuh priyatamah sadhyah
sadhv-iso gata-sadhvasah

He resided in Mahavana (mahavana-nivasi), He was the king of Lohargalavana (lohargala-vanadhipa), He was a great saint (sadhu), the most dear (priyatama), attainable by the devotees (sadhya), the Lord of the devotees (sadhv-isa), and fearless (gata-sadhvasa).

Text 106

ranga-natho vittaleso
mukti-natho ‘gha-nasakah
su-kirtih su-yasah sphito
yasasvi ranga-ranjanah

He is the Lord of Rangaksetra (ranga-natha), the Lord of Vittala (vittalesa), the Lord of liberation (mukti-natha), the destroyer of sins (agha-nasaka), glorious (su-kirti, su-yasa, sphita), and yasasvi), and the delight of the devotees (ranga-ranjana).

Text 107

raga-satko raga-putro
ragini-ramanotsukah
dipako megha-mallarah
sri-rago mala-kosakah

He is the six kinds of ragas (raga-satka). He is the ragas Raga-putra (raga-putra), Ragini-ramanotsuka (ragini-ramanotsuka), Dipaka (dipaka), Megha-mallara (megha-mallara), Sri-raga (sri-raga), and Mala-kosaka (mala-kosaka).

Text 108

hindolo bhairavakhyas ca
svara-jati-smaro mrduh
talo mana-pramanas ca
svara-gamyah kalaksarah

He is the raas Hindola (hindola) and Bhairava (bhairavakhya). He is love born by hearing beautiful melodies (svara-jati-smara). He is gentle (mrdu). He is graceful musical rhythms (tala and mana-pramana). He is melody (svara-gamya), and He is graceful singing (kalaksara).

Text 109

sami syami satanandah
sata-yamah sata-kratuh
jagarah supta asuptah
susuptah svapna urvarah

He self-controlled (sami). He is dark-complexioned Lord Krsna (syami). He has a hundred blisses (satananda), He forgives a hundred offenses (sata-yama), He performed a hundred yaj{.sy 241}as (sata-kratu), He is awake and alert (jagara), He sleeps (supta, asupta, susupta, svapna). He is great (urvara).

Text 110

urjah sphurjo nirjaras ca
vijvaro jvara-varjitah
jvara-jij jvara-karta ca
jvara-yuk tri-jvaro jvarah

He is power (urja), and glory (sphurja). He is free from the fever of anxiety (nirjara, vijvara, jvara-varjita, and jvara-jit), He lights the fever of anxiety in the demons (jvara-karta), He is passionate (jvara-yuk), He is the three passions (tri-jvara), and He is passion (jvara).

Text 111

jambavan jambukasanki
jambudvipo dvipari-ha
salmalih salmali-dvipah
plaksah plaksavanesvarah

He is Jambavan (jambavan), He does not trust the demons (jambukasanki), He resides in Jambudvipa (jambudvipa), He killed an elephant that attacked Him (dvipari-ha), He is Salmali (salmali), He resides in Salmalidvipa (salmali-dvipa), He is Plaksa (plaksa), and He is the master of Plaksavana forest (plaksavanesvara).

Text 112

kusa-dhari kusah kausi
kausikah kusa-vigrahah
kusasthali-patih kasi-
natho bhairava-sasanah

He holds a blade of kusa grass (kusa-dhari, kusa, kausi, kausika, and kusa-vigraha). He is the king of Dvaraka (kusasthali-pati), the king of Varanasi (kasi-natha), and the master of Bhairava (bhairava-sasana).

Text 113

dasarhah satvato vrsnir
bhojo ‘ndhaka-nivasa-krt
andhako dundubhir dyotah
pradyotah satvatam-patih

He is the great descendent of King Dasarha (dasarha), and a great king of the Satvata dynasty (satvata), the Vrsni dynasty S(vrsni), and the Bhoja dynasty (bhoja). He stays among the kings of the Andhaka dynasty (andhaka-nivasa-krt and andhaka). He is glorified by the sounding of Dundubhi drums (dundubhi). He is glorious (dyota and pradyota). He is the master of the Satvatas (satvatam-pati).

Text 114

suraseno ‘nuvisayo
bhoja-vrsny-andhakesvarah
ahukah sarva-niti-jna
ugraseno mahogra-vak

He is Surasena (surasena), He is Anuvisaya (anuvisaya), He is the king of the Bhoja, Vrsni, and Andhaka dynasties (bhoja-vrsny-andhakesvara), He is Ahuka (ahuka), He knows what is right (sarva-niti-jna), He is Ugrasena (ugrasena), and He can speak very fiercely (mahogra-vak).

Text 115

ugrasena-priyah prarthyah
paryo yadu-sabha-patih
sudharmadhipatih sattvam
vrsni-cakravrto bhisak

He is dear to King Ugrasena (ugrasena-priya), the devotees offer prayers to Him (prarthya), He is the Pandavas (partha), He is the leader of the assembled Yadavas (yadu-sabha-pati), He is the leader of the Sudharma assembly (sudharmadhipati), He is existence (sattvam), He is surrounded by the Vrsnis (vrsni-cakravrta), and He is the supreme physician (bhisak).

Text 116

sabha-silah sabha-dipah
sabhagnis ca sabha-ravih
sabha-candrah sabha-bhasah
sabha-devah sabha-patih

He is an exalted member of the assembly (sabha-sila), He is a lamp shining in the assembly (sabha-dipa), the fire of the assembly (sabhagni), the sun of the assembly (sabha-ravi), the moon of the assembly (sabha-candra), the splendor of the assembly (sabha-bhasa), the Deity of the assembly (sabha-deva), and the master of the assembly (sabha-pati).

Text 117

prajarthadah praja-bharta
praja-palana-tat-parah
dvaraka-durga-sancari
dvaraka-graha-vigrahah

He fulfills the desires of the citizens (prajarthada), Smaintains the citizens (praja-bharta), protects the citizens (praja-palana-tat-para), guards the Dvaraka fort (dvaraka-durga-sancari), and stays in Dvaraka (dvaraka-graha-vigraha).

Text 118

dvaraka-duhkha-samharta
dvaraka-jana-mangalah
jagan-mata jagat-trata
jagad-bharta jagat-pita

He removes all sufferings from Dvaraka (dvaraka-duhkha-samharta). He is the auspiciousness of Dvaraka’s citizens (dvaraka-jana-mangala), the mother of the universes (jagan-mata), the protector of the universes (jagat-trata), the maintainer of the universes (jagad-bharta), and the father of the universes (jagat-pita).

Text 119

jagad-bandhur jagad-bhrata
jagan-mitro jagat-sakhah
brahmanya-devo brahmanyo
brahma-pada-rajo-dadhat

He is the friend of the universes (jagad-bandhu, jagan-mitra, and jagat-sakha), the creator of the universes (jagad-dhata), and the Deity worshiped by the brahmanas (brahmanya-deva and brahmanya). He respectfully touches the dust of the brahmanas’ feet (brahma-pada-rajo-dadhat).

Text 120

brahma-pada-rajah-sparsi
brahma-pada-nisevakah
vipranghri-jala-putango
vipra-seva-parayanah

He respectfully touches the dust of the brahmanas’ feet (brahma-pada-rajah-sparsi), He serves the brahmanas’ feet (brahma-pada-nisevaka), He purifies Himself by sprinkling on His head the water that has washed the brahmanas’ feet (vipranghri-jala-putanga), and He devotedly serves the brahmanas (vipra-seva-parayana).

Text 121

vipra-mukhyo vipra-hito
vipra-gita-maha-kathah
vipra-pada-jalardrango
vipra-padodaka-priyah

He is the best of the brahmanas (vipra-mukhya), the auspiciousness of the brahmanas (vipra-hita), the supreme master whose glories are sung by the brahmanas (vipra-gita-maha-katha), Sand the supreme master who sprinkles on Himself the water that has washed the brahmanas’ feet (vipra-pada-jalardranga and vipra-padodaka-priya).

Text 122

vipra-bhakto vipra-gurur
vipro vipra-padanugah
aksauhini-vrto yoddha
pratima-panca-samyutah

He is devoted to the brahmanas (vipra-bhakta), the guru of the brahmanas (vipra-guru), a brahmana (vipra), a follower of the brahmanas (vipra-padanuga), accompanied by an aksauhini military division (aksauhini-vrta), a great warrior (yoddha), and manifested as five Deities (pratima-panca-samyuta).

Text 123

catur angirah padma-varti
samantoddhrta-padukah
gaja-koti-prayayi ca
ratha-koti-jaya-dhvajah

He is Catu (catu), Angira (angira), and Padmavarti (padma-varti). Samanta Muni worships His feet (samantoddhrta-paduka). He is powerful like ten million elephants (gaja-koti-prayayi). His flag of victory flies over the defeat of ten million chariot-warriors (ratha-koti-jaya-dhvaja).

Text 124

maharathas catiratho
jaitram syandanam asthitah
narayanastri brahmastri
rana-slaghi ranodbhatah

He is a great chariot warrior (maharatha and atiratha). He rides a victory-chariot jaitram-syandanam-asthita). He wields the narayanastra weapon (narayanastri) and the brahmastra weapon (brahmastri). He is a famous warrior (rana-slaghi and ranodbhata).

Text 125

madotkato yuddha-viro
devasura-bhayankarah
kari-karna-marut-prejat-
kuntala-vyapta-kundalah

He is a ferocious warrior (madotkata), a hero in battle (yuddha-vira), and frightening even to the demigods and demons (devasura-bhayankara). Moving in the wind, His long hair and earrings are like a great elephant’s ear (kari-karna-marut-prejat-kuntala-vyapta-kundala).

Text 126

agrago vira-sammardo
mardalo rana-durmadah
bhatah pratibhatah procyo
bana-varsisutoyadah

He is the first before all others (agraga). He crushes the enemy warriors in battle (vira-sammarda, mardala, rana-durmada, bhata, and pratibhata). He is glorious (procya). He rains a shower of arrows on the enemy (bana-varsi and isu-toyada).

Text 127

khadga-khandita-sarvangah
sodasabdah sad-aksarah
vira-ghosah klista-vapur
vajrango vajra-bhedanah

With His sword He cuts the enemy to pieces (khadga-khandita-sarvanga). He is a sixteen-year-old youth eternally (sodasabda). He does not suffer the six
material distresses (sad-aksara). He makes a heroic roar (vira-ghosa). He brings distress to His enemies (klista-vapu). His limbs are powerful like a series of thunderbolts (vajranga). He breaks apart the thunderbolt weapons of His enemies (vajra-bhedana).

Text 128

rugna-vajro bhagna-dantah
satru-nirbhartsanodyatah
atta-hasah patta-dharah
patta-rajni-patih patuh

He breaks apart the thunderbolt weapons of His enemies (rugna-vajra). He breaks His enemies’ teeth (bhagna-danta). He rebukes His enemies (satru-nirbhartsanodyata). He laughs loudly (atta-hasa). He wears silk garments (patta-dhara). He is the husband of a noble queen (patta-rajni-pati). He is very intelligent (patu).

Text 129

kalah pataha-vaditro
hunkaro garjita-svanah
sadhur bhakta-paradhinah
svatantrah sadhu-bhusanah

He is time (kala). Pataha drums are sounded to celebrate His victory (pataha-vaditra). He roars ferociously (hunkara and garjita-svana). He is saintly (sadhu), submissive to His devotees (bhakta-paradhina), independent (svatantra), and decorated with the ornaments of saintly qualities (sadhu-bhusana).

Text 130

asvatantrah sadhumayah
sadhu-grasta-mana manak
sadhu-priyah sadhu-dhanah
sadhu-jnatih sudha-ghanah

He is not independent (asvatantra). He is dependent on His devotees (sadhumaya). His heart is rapt in thinking of His devotees (sadhu-grasta-mana). He loves His devotees and they love Him (sadhu-priya). He is charitable to His devotees (sadhu-dhana). He is His devotees’ kinsman (sadhu-jnati). He is a monsoon cloud of nectar (sudha-ghana).

Text 131

sadhu-cari sadhu-cittah
sadhu-vasi subhaspadah
iti namnam sahasram tu
balabhadrasya kirtitam

He stays among His devotees (sadhu-cari and sadhu-vasi). His devotees stay in His heart (sadhu-citta). He is the abode of auspiciousness.
These are the thousand names of Lord Balarama.

Text 132

sarva-siddhi-pradam nrnam
catur-varga-phala-pradam
sata-varam pathed yas tu
sa vidyavan bhaved iha

He becomes wise who a hundred times recites these names, which give the four goals of life and all perfection.

Text 133

indiram ca vimurtim ca-
bhijanam rupam eva ca
bala-bhojas ca pathanat
sarvam prapnoti manavah

One who recites these names pleases Lord Balarama and thus Sattains all wealth, glory, good descendents, and handsomeness.

Text 134

ganga-kule ‘tha kalindi-
kule devalaye tatha
sahasravarta-pathena
balat siddhih prajayate

By reciting these names a thousand times on the Ganga’s shore, on the Yamuna’s shore, or in the Lord’s temple, by Lord Balarama’s mercy one attains perfection.

Text 135

putrarthi labhate putram
dhanartho labhate dhanam
bandhat pramucyate baddho
rogi rogan nivartate

One who desires a son attains a good son. One who desires wealth attains wealth. One who is imprisoned becomes free from prison. One who is diseased becomes cured of his disease.

Text 136

ayutavarta-pathe ca
purascarya-vidhanatah
homa-tarpana-godana-
viprarcana-krtodyamat

patalam paddhatim stotram
kavacam tu vidhaya ca
maha-mandala-bharta syan
mandito mandalesvaraih

One who performs purascarya, recites the patala, paddhati, stotra, and kavaca, recites these names ten thousand times, offers homa and tarpana, gives cows in charity, and worships the brahmanas becomes a great king decorated with a great host of vassal-kings.

Text 138

mattebha-karna-prahita
mada-gandhena vihvala
alankaroti tad-dvaram
bhramad-bhrngavali bhrsam

Pushed by an elephant’s ear, and maddened by the sweet fragrance they find there, a host of bees decorates his door.

Text 139

nishkäranah pathed yas tu
prity-artham revati-pateh
nämnäm sahasram räjendra
sa jivan-mukta ucyate

O great king, one who without any personal motive, only to please Lord Balaräma, recites these thousand names, is said to be liberated in this life.

Text 140

sadä vaset tasya grihe
balabhadro ‘cyutägrajah
mahä-patäky api janah
pathen näma-sahasrakam

Lord Balaräma, the elder brother of Lord Krishna, eternally resides in the home of even a great sinner who recites these thousand names.

Text 141

chittvä meru-samam päpam
bhuktvä sarva-sukham tn iha
parät param mahä-räja
golokam dhäma yäti hi

O great king, that person destroys a host of sins equal to Mount Meru. He enjoys great happiness, and then He goes to the realm of Goloka, which is above the highest place in the spiritual world.

Text 142

shri-närada uväca iti shrutvacyutägrajasya baladevasya panängam-dhritimän dhärtaräshtrah saparyayä sahitayä parayä bhaktyä prädvipäkam- püjayäm äsa tam anujnäpyäshisham-dattvä prädvipäko munindro gajähvayät sväshramam-jagäma.

Shri Närada said: After hearing these five procedures for worshiping Lord Balaräma, the saintly son of Dhritarashttra worshiped Pradvipka Muni with great devotion. After giving his blessings, Pradvipka, the king of sages, left Hastinäpura and returned to his own äshrama.

Text 143

bhagavato ‘nantasya balabhadrasya para-brahmanah kathäm-yah shrinute shrävayate tayänanda-mayo bhavati.

One who hears or repeats these descriptions of limitless Lord Balaräma. the Supreme Personality of Godhead, becomes filled with bliss.

Text 144

idam mayä te kathitam nripendra
sarvärthadam sri-balabhadra-khandam
shrinoti yo dhäma hareh sa yäti
vishokam änandam akhanda-rupam

O great king, thus I have recited for you the Balaräma-khanda, which fulfills all desires. Anyone who hears it goes to Lord Krishna’s transcendental abode, which is eternal, full of bliss, and free of any suffering.

TEXT NUMBERS OF LORD BALARAMA’S THOUSAND NAMES

(The name is placed first and the Text Number follows.)

Abhijit, 79 ; Acchedya, 69 ; Acyuta, 5 ; Acyutagraja, 6 ; Adahya, 69 ; Adbhuta, 93 ; Adhibhuta, 70 ; Adhidaiva, 70 ; Adhyatmaka, 70 ; Adi, 67 ; Advitiya, 14 ; Agha-nasaka, 106 ; Aghari, 36 ; Agni-pana, 37 ; Agraga, 126 ; Ahankara, 13 ; Ahuka, 114 ; Aila-vamsa-vivardhana, 94 ; Aindra, 80 ; Ajasra-sukha, 68 ; Ajata-satru, 56 ; Akledya, 69 ; Aksara, 68 ; Aksauhini-vrta, 122 ; Alankara, 92 ; Alpa-vigraha, 66 ; Ambarisanga, 94 ; Amlana-pankaja-dhara, 58 ; Amrta, 68 ; Amsamsa, 72 ; Anadi, 67 ; Anagha, 74 ; Ananda, 40, 67 ; Ananta, 11 ; Andhaka, 113 ; Andhaka-nivasa-krt, 113 ; Angira, 123 ; Aniruddha, 48 ; Antaratma, 12 ; Antra-mali, 85 ; Anuvisaya, 114 ; Apurna, 69 ; Arista-ha, 37 ; Asankhya-brahmanda-pati, 82 ; Asosya, 69 ; Asthita, 100, 124 ; Asupta, 109 ; Asurari, 30 ; Asvatantra, 130 ; Asvattha, 93 ; Atali, 17 ; Atiratha, 124 ; Atta-hasa, 128 ; Atyantika-maya, 73 ; Aupagavi-priya, 43 ; Avatara, 72 ; Avrta, 13 ; Avyaya, 12 ; Ayodhyadhipati, 34 ; ; Baddha-godhanguli-trana, 29 ; Bakari, 36 ; Bala, 8 ; Bala-keli, 2 ; Balabhadra, 5 ; Baladeva, 6 ; Bali, 7 ; Balistha-pusta-sarvanga, 50 ; Bana-varsi, 126 ; Bandha-moksi, 55 ; Bhagavan, 11 ; Bhagirathi, 62 ; Bhagna-danta, 128 ; Bhairava-sasana, 112 ; Bhairavakhya, 108 ; Bhakta-paradhina, 129 ; Bhakta-vatsala, 47 ; Bharata, 28 ; Bhargavottama, 25 ; Bhaskarodaya, 79 ; Bhata, 126 ; Bhavad, 66 ; Bhavisyat, 66 ; Bhavya, 38 ; Bhayanaka, 93 ; Bhimarthi, 60 ; Bhisak, 115 ; Bhogitala, 17 ; Bhoja, 113 ; Bhoja-vrsny-andhakesvara, 114 ; Bhu, 72 ; Bhumi-vaikuntha-deva, 82 ; Bhupari-sthita, 72 ; Bhuta, 66 ; Bhuta-sangha, 85 ; Bhutesa, 55 ; Bhuva, 72 ; Bibhatsi, 84 ; Bimbostha, 54 ; Bindu, 62 ; Bindu-sarovara, 62 ; Bodhaka, 71 ; Bodhi, 71 ; Brahma, 70 ; Brahma-dhara, 70 ; Brahma-pada-nisevaka, 120 ; Brahma-pada-rajah-sparsi, 120 ; Brahma-pada-rajo-dadhat, 119 ; Brahmaloka, 80 ; Brahmanya, 119 ; Brahmanya-deva, 119 ; Brahmastri, 124 ; Brhat, 66 ; Brhat-sanu, 77 ; Buddhi-sakha, 13 ; ; Caidya-satru, 56 ; Cala-jhankara-nupura, 88 ; Calat-khanjana-locana, 100 ; Candra-vamsi, 34 ; Canurari, 1; Carisnuman, 15 ; Catu, 123 ; Catur-bhuja, 43 ; Catur-murti, 12 ; Catur-veda, 12 ; Catur-vyuha, 12 ; Catus-pada, 12 ; Cesta-rupa-tanu-sthita, 71 ; Ceta, 13 ; Chanda, 90 ; Citkara, 16 ; Citra-kutaranya-nivasa-krt, 31 ; ; Dadhi-caurya-krta-srama, 101 ; Dadhi-harta, 101 ; Daksa-yajna-vighataka, 87 ; Dami, 102 ; Damodara, 102 ; Danadhyaksa, 46 ; Dandaka-mandalu, 85 ; Dandakesa, 31 ; Dandi, 21 ; Dani, 10 ; Dantavakra-nisudaka, 56 ; Dari-bhrn, 77 ; Dasarathi, 27 ; Dasarha, 113 ; Dattatreya, 25 ; Daya-nidhi, 52 ; Deva, 5 ; Deva-giri, 75 ; Deva-mangala, 25 ; Deva-sarma, 52 ; Devadatta, 18 ; Devaloka, 78 ; Devamaya, 80 ; Devasura-bhayankara, 125 ; Devatatma, 14 ; Dhanada, 59 ; Dhanadhyaksa, 46 ; Dhananjaya, 18 ; Dhanesvara, 46 ; Dhanvantari, 26 ; Dhanvi, 28 ; Dhanvinam, 48 ; Dhara, 15 ; Dharma-sastri, 90 ; Dhauta-vastra-samavrta, 97 ; Dhenukari, 36 ; Dhrta-natha, 46 ; Dhrtarasta, 18 ; Dhruva, 12, 80 ; Dhuli-dhusara-sarvanga, 103 ; Dhuri, 83 ; Dig-ambara, 98 ; Dipaka, 107 ; Divya-loka-vilokita, 99 ; Divya-racana, 9 ;Divyanga, 99 ; Dravayu, 22 ; Drsta, 66 ; Dugdha-hara, 101 ; Dugdha-pana, 37 ; Dundubhi, 113 ; Duryodhana-guru, 47 ; Dvaraka-duhkha-samharta, 118 ; Dvaraka-durga-sancari, 117 ; Dvaraka-graha-vigraha, 117 ; Dvaraka-jana-mangala, 118 ; Dvarakesa, 10 ; Dvipari-ha, 111 ; Dvitiya, 14 ; Dvividanga-nisudana, 51 ; Dyota, 113 ; ; Gada, 65 ; Gada-siksa-kara, 47 ; Gadagraja, 65 ; Gadhinam, 94 ; Gadya, 65 ; Gairisa, 75 ; Gaja-carma-dhara, 84 ; Gaja-hanta, 42 ; Gaja-koti-prayayi, 123 ; Gaji, 84 ; Gana, 71 ; Gana-natha, 75 ; Gandaki-snana-van, 58 ; Gandivi, 49 ; Ganga, 62 ; Ganga-sagara-sangarthi, 60 ; Garjita-svana, 129 ; Gata-sadhvasa, 105 ; Gatadhi, 94 ; Gauna, 68 ; Gautama, 89 ; Gavam-pati, 82 ; Gaya-sira, 59 ; Ghana-kancuka-sanghavan, 98 ; Gharghara-svana, 84 ; Giri, 75 ; Giri-dhara, 83 ; Giri-gahvara, 75 ; Girisa, 75 ; Go-ganasraya, 35 ; Goda, 60 ; Gokulesa, 35 ; Goloka-dhama-dhisana, 83 ; Golokanki-krtam-gana, 99 ; Golokesa, 82 ; Gomati-tira-vasa-krt, 57 ; Gopa, 35 ; Gopa-putra, 35 ; Gopa-vrndesa, 35 ; Gopala, 35; Gpati, 35 ; Gopika-kantha-bhusana, 83 ; Gopika-sata-yutharthi, 39 ; Gopisatavrta, 35 ; Govardhana-samuddharta, 39 ; Gudha-vyudha, 68 ; Guna, 68 ; Guna-nidhi, 65 ; Guna-patra, 65 ; Gunabhasa, 68 ; Gunakara, 65 ; Gunarnava, 65 ; Gunatita, 67 ; Gunavrta, 68 ; Gurvi, 47 ; ; Halayudha, 5 ; Hali, 7 ; Hamsa, 24 ; Hanumat-prita-manasa, 32 ; Hari, 7, 23 ; Hari-dasa-sahaya-krt, 56 ; Harina, 23 ; Harsi, 30 ; Hasta, 79 ; Hastinapura-sankarsi, 52 ; Hasya, 93 ; Hemarcita, 75 ; Hindola, 108 ; Hrsta, 50 ; Hunkara, 129 ; Hy, 12 ; ; Ilvalatmaja-hanta, 64 ; Indriyesa, 14 ; ; Jagad-bandhu, 119 ; Jagad-bharta, 118 ; Jagad-bhrata, 119 ; Jagan-mata, 118 ; Jagan-mitra, 119 ; Jagara, 109 ; Jagat-pita, 118 ; Jagat-sakha, 119 ; Jagat-trata, 118 ; Jaitram, 124 ; Jala-kolahali, 104 ; Jamadagnya, 63 ; Jambavan, 111 ; Jambu, 63 ; Jambudvipa, 111 ; Jambukasanki, 111 ; Jana, 72 ; Janaki-virahatura, 33 ; Janesvara, 57 ; Jarudhi, 76 ; Jayakula, 78 ; Jayanta-krt, 78 ; Jayantanga, 78 ; Jayanti-dig, 78 ; Jayi, 64 ; Jita-pada, 81 ; Jivatma, 2 ; nanam, 14 ; Jnapaka, 70 ; Jvara, 110 ; Jvara-jit, 110 ; Jvara-karta, 110 ; Jvara-varjita, 110 ; Jvara-yuk, 110 ; Jyahata-kosthaka, 28 ; Jyoti, 46 ; Jyotismati-bharta, 46 ; ; Kabandhaha, 31 ; Kairavesvara, 49 ; Kaka-paksa-dhara, 103 ; Kakutstha, 27 ; Kala, 21, 129 ; Kala-hanta, 42 ; Kalagni, 22 ; Kalaksara, 108 ; Kalanjara, 77 ; Kalanka-ha, 42 ; Kali, 21 ; Kali-priya, 21 ; Kalindi-bhedana, 8 ; Kalindi-kula-viksana, 103 ; Kaliyantaka, 40 ; Kalki, 26 ; Kalpa-vrksa, 48 ; Kalpa-vrksa-vana-prabhu, 48 ; Kalpa-vrksi, 48 ; Kalpanta-bhairava, 86 ; Kama-pala, 5 ; Kamatha, 25 ; Kambalasva, 18 ; Kamsa-bhratr-nihanta, 42 ; Kamsa-hanta, 42 ; Kamsa-kodanda-bhanjana, 41 ; Kamsari, 40 ; Kana-nama-bhak, 89 ; Kanadi, 89 ; Kanakangadi, 20 ; Kanka, 76 ; Kapata-vaksa, 55 ; Kapila, 25 ; Kari-karna-marut-prejat-kuntala-vyapta-kundala, 125 ; Karindra-kara-kodanda, 54 ; Karma, 14 ; Karuna-sindhu, 27 ; Kasi-natha, 112 ; Kataki, 20 ; Katisutri, 20 ; Katyayana, 23 ; Kaurava-pujita, 52 ; Kausalyananda-vardhana, 27 ; Kausi, 97, 112 ; ausik, 112 ; Kavaci, 28 ; Kaveri, 61 ; Kavi, 70 ; Kavya-krn, 91 ; Kesi-satru, 37 ; Khadga-khadnita-sarvanga, 127 ; Khadgi, 28 ; Khanda-mandali, 21 ; Kharparasi, 87 ; Kiranasa, 54 ; Klista-vapu, 127 ; Kosalendra, 26 ; Koti-brahmanda-karaka, 82 ; Koti-kandarpa-lavanya, 20 ; Krsna, 24, 62 ; Krta-svotsanga-ga, 100 ; Krtamala, 61 ; Krtanta-kala-sanghari, 86 ; Kruddha, 51 ; Ksami, 47 ; Kuli, 104 ; Kumbhanda-khandana-kara, 49 ; Kumuda-bandhava, 78 ; Kundali, 21 ; Kundali-bhuta, 100 ; Kunta-dhari, 84 ; Kupakarna-prahara-krt, 49 ; Kurma, 24 ; Kuruksetra-pati, 63 ; Kusa, 112 ; Kusa-dhari, 112 ; Kusa-vigraha, 112 ; Kusasthali-pati, 112 ; Kusmanda-gana-samvrta, 85 ; Kuta, 86 ; Kuta-hanta, 41 ; ; Lagudi, 7 ; Laksanartha, 92 ; Lanka-dahana-tat-para, 33 ; Lavanari, 34 ; Laya, 22, 73 ; Lila-dhara, 83 ; Lohargala-vanadhipa, 105 ; Loka, 100 ; Lokalokacalasrita, 81 ; ; Mada-ghurnita-locana, 19 ; Madana, 48 ; Madhava, 9 ; Madhu-madhava-sevita, 50 ; Madhusrava, 19 ; Madotkata, 125 ; Magadhari, 43 ; Maha, 72 ; Maha-bhuja, 18 ; aha-maa, 10, 13 ; Maha-muni, 63 ; Maha-punya, 61 ; Maha-raja-cchatra-dhara, 53 ; Maha-rajopalaksana, 53 ; Maha-vayu, 71 ; Maha-vibhuti, 55 ; Maha-vira, 6, 71 ; Maha-visnu, 24 ; Mahahi, 22 ; Maharatha, 124 ; Mahatala, 17 ; Mahaugha, 15 ; Mahavana-nivasi, 105 ; Mahogra-vak, 114 ; Mainaka, 76 ; Maithilarcita-padabja, 47 ; Mala-kosaka, 107 ; Malla-yuddha-pravartaka, 42 ; Mana-pramana, 108 ; Manada, 47 ; Manak, 130 ; Manda, 48 ; Mandara, 77 ; Mani, 10 ; Mani-dhara, 16 ; Mani-hara, 16 ; Mantra-visarada, 44 ; Mantri, 44 ; Manu, 74 ; Manu-suta, 74 ; Manvantaravatara, 74 ; Manya, 49 ; Mardala, 126 ; Marica-vadha-karaka, 29 ; Matanga-vana-sancari, 32 ; Mathura, 100 ; Mathura-darsi, 100 ; Mathuresa, 10 ; Matsya, 25 ; Megha-mallara, 107 ; Megha-mandala, 54 ; Meru, 75 ; Mimamsi, 89 ; Mrda, 86 ; Mrdanisa, 86 ; Mrdu, 108 ; Mrga, 79 ; Mukta-kesa, 103 ; Mukti-natha, 106 ; Mukuti, 21 ; Munda-mali, 85 ; Muni, 24, 31 ; Muni-priya, 31 ; Murari, 48 ; Musali, 7 ; Mustikari, 41 ; ; Nadi, 62 ; Naga-kanya-samarcita, 20 ; Naimisarany-yatrarhi, 57 ; Naimittika, 73 ; Naiyayika, 89 ; Naksatresa, 79 ; Nana-candana-gandhadhya, 96 ; Nana-kauseya-vesa-dhrk, 97 ; Nana-mani-samakirna, 95 ; Nana-padma-kara, 97 ; Nana-puspa-dhara, 95 ; Nana-puspa-rasarcita, 96 ; Nana-ratna-vibhusana, 95 ; Nana-varna-maya, 96 ; Nana-vastra-dhara, 96 ; Nanda, 40 ; Nanda-raja-suta, 40 ; Nanda-vardhana, 40 ; Nandikesvara, 77 ; Nara, 26 ; Nara-narayanasrama, 63 ; Narada, 24 ; Naravesa, 72 ; Narayana, 26 ; Narayanastri, 124 ; Narmada, 62 ; Nataka-prada, 91 ; Navanita-sitasana, 101 ; Naya, 89 ; Neta, 32 ; Nilambara, 6 ; Nirakara, 14 ; Niranjana, 14 ; Nirantara, 67 ; Nirguna, 66 ; Nirjara, 110 ; Nirodha, 73 ; Nirupama, 99 ; Nirvikalpaka, 67 ; Nirvikara, 68 ; Nisangi, 28 ; Nitya, 68 ; Nivartaka, 69 ; Nivata-kavacesvara, 21 ; Nrsimha, 26 ; Nupuri, 20 ; ; Pada-sphota, 92 ; Padma-mali, 19 ; Padma-pada-sphurad-dyuti, 55 ; Padma-pani, 7 ; Padma-varti, 123 ; Padmaksa, 19 ; Pakvimabha, 23 ; Pampa, 62 ; Pancavati-pati, 32 ; Pandita, 88 ; Pandu-putra-sahaya-krt, 43 ; Panini, 22 ; anka-pragana-lepaka, 104 ; Papa-ghna, 56 ; Para, 11 ; Parama, 11 ; Paramatma, 12 ; Paramesvara, 10 ; Parasari-samhita-vit, 91 ; Paresa, 10 ; Paribhadraka, 76 ; Parijataka, 77 ; Paripurnatama, 11 ; Parna, 98 ; Parya, 115 ; Pasu-pati, 86 ; Pataha-vaditra, 129 ; Patala, 17 ; Patanga, 76 ; Patanjali, 22 ; Patta-dhara, 128 ; Patta-rajni-pati, 128 ; Patu, 128 ; Paulastya, 59 ; Paundraka-ghataka, 51 ; Pauranika, 91 ; Payasvini, 61 ; Phani, 16 ; Phani-raja, 15 ; Phanindra, 15 ; Phanisvara, 16 ; Phutkari, 16 ; Pinaka-tankara-kara, 88 ; Pinamsa, 55 ; Pitosnisa, 98 ; Pitr-vakya-kara, 30 ; Plaksa, 111 ; Plaksavanesvara, 111 ; Prabala, 8 ; Prabhasa, 62 ; Prabhavati-baddha-kara, 102 ; Prabhavisnu, 24 ; Prabhu, 16 ; Pracanda, 54 ; Pradhanam, 13 ; Pradyota, 113 ; Praharsita, 50 ; Prahlada-raksaka, 94 ; Praja-bharta, 117 ; Praja-palana-tat-para, 117 ; Prajarthada, 117 ; Prakrte, 11 ; Prakrti, 13, 90 ; Prakrtika, 73 ; Pralambaghna, 6 ; Pralambari, 36 ; Pralaya, 22 ; Pramathesa, 86 ; Prarthya, 115 ; Pratapavan, 6 ; Pratibhata,126 ; Praici, 61 ; Pratima-panca-samyuta, 122 ; Pratyag-dhama, 67 ; Prayaga-tirtha-raja, 59 ; Preraka, 71 ; Priyatama, 105 ; Procya, 126 ; Prthu, 25 ; Pulahasrama, 59 ; Punarvasu, 79 ; Purana, 10 ; Purna, 10 ; Purusa, 10 ; Purusottama, 11 ; Puskara, 63 ; Puspa-dhanva, 95 ; Puspakastha, 33 ; Puspi, 95 ; Pusta, 50 ; Pusya, 79 ; Putanari, 36 ; ; Raga-putra, 107 ; Raga-satka, 107 ; Raghavendra, 26 ; Raghudvaha, 26 ; Ragini-ramanotsuka, 107 ; Raivata-jamata, 50 ; Raivati-harsa-vardhana, 45 ; Rajakari, 41 ; Rajendra, 27 ; Rajiva-locana, 31 ; Raktosnisa, 98 ; Rama, 5, 31, 63, 81 ; Ramabhadra, 5 ; Ramacandra, 26 ; Rana-durmada, 126 ; Rana-slaghi, 124 ; Ranga-natha, 106 ; Ranga-ranjana, 106 ; Rangavalli-jalakara, 66 ; Ranodbhata, 124 ; Rasa-mandala-madhya-stha, 38 ; Rasa-mandala-mandana, 38 ; Rasatala, 17 ; Ratha-koti-jaya-dhvaja, 123 ; Rathi, 52 ; Ratna-kambala-dhari, 97 ; Rauhineya, 6 ; Ravanari, 33 ; Ravanyari, 33 ; Revatadri-vihara-krt, 46 ; Revati-citta-harta, 45 ; Revati-prana-natha, 45 ; Revati-priya-karaka, 5 ; Revatiramana, 5 ; Rodha, 73 ; Rohini-lalita, 38 ; Rsabha, 25 ; Rugna-vajra, 128 ; ; Sabha-bhasa, 116 ; Sabha-candra, 116 ; Sabha-deva, 116 ; Sabha-dipa, 116 ; Sabha-pati, 116 ; Sabha-ravi, 116 ; Sabha-sila, 116 ; Sabhagni, 116 ; Sad-aksara, 127 ; Sad-anana, 87 ; Sada, 96 ; Sadhu, 105, 129 ; Sadhu-bhusana, 129 ; Sadhu-cari, 131 ; Sadhu-citta, 131 ; Sadhu-dhana, 130 ; Sadhu-grasta-mana, 130 ; Sadhu-jnati, 130 ; Sadhu-priya, 130 ; Sadhu-vasi, 131 ; Sadhumaya, 130 ; Sadhö-isa, 105 ; Sadhya, 80, 105 ; Saguna, 66 ; Sahasra-phana-mandita, 15 ; Sahasra-vadana, 8 ; Saila-sattama, 76 ; Saindhava, 63 ; Sakhi, 13 ; Sakra-jid, 39 ; Saksat, 11 ; Saksi, 13 ; Sakti-hasta, 87 ; Sala-bahu, 57 ; Salari, 41 ; Salmali, 111 ; Salmali-dvipa, 111 ; Salva-hanta, 57 ; Sama, 67 ; Sama-buddhi, 69 ; Sama-drn, 67 ; Sama-prabha, 69 ; Samantoddhrta-paduka, 123 ; Sambhava, 74 ; Sambhu-kodanda-bhanjana, 29 ; Samhara-kadru, 22 ; Sami, 109 ; Samiksana, 55 ; Samrat, 15 ; Samya, 67 ; Sanaka, 25 ; Sanghata, 13 ; Sanghavan, 13 ; Sankarsana, 5; Sankha-cara-gada-dhara, 44 ; Sankhacuda-vadhodyata, 39 ; Sankhacudabha, 18 ; Sankhya-sastri, 89 ; Sanku, 74 ; Santana, 77 ; Sapta-godavari-pati, 60 ; Sarayu, 59 ; Sarayupama, 61 ; Sarga, 73 ; Sargadi, 73 ; Sari, 28 ; Sarma, 14 ; Sartha, 69 ; Sartha-vit, 92 ; Sarva, 51 ; Sarva-laksana, 27 ; Sarva-niti-jna, 114 ; Sarva-sastrartha-tattva-ga, 90 ; Sarvaga, 69 ; Sarvavit, 69 ; Sarvopama, 99 ; Sasi, 78 ; Sastra-bhasya-kara, 22 ; Sasvata, 11 ; Sata-kratu, 109 ; Sata-yama, 109 ; Satananda, 109 ; Satru-nirbhartsanodyata, 128 ; Satru-sandha, 56 ; Satru-tapana, 28 ; Satrughna, 28 ; Sattvam, 115 ; Satvata, 113 ; Satvatam-pati, 113 ; Satyam, 72 ; Saumitri, 28 ; Saumya, 43 ; Sesa, 11 ; Setu-bandhana, 59 ; Setubandha, 33 ; Sevya, 50 ; Siddha-gita, 53 ; Siddha-katha, 53 ; Siddhasrama, 62 ; Sikata-bhumi-cari, 102 ; Sikhandi, 21 ; Sikhari, 51 ; Silpi, 51 ; Sira-pani, 7 ; Sisira, 76 ; Sisu, 38 ; Sisumara, 80 ; Sita, 80 ; Sitosnisa, 98 ; Sivarthada, 87 ; Smrti-kara, 91 ; Snigdha, 94 ; Sodasabda, 127 ; Sona-sampluta, 58 ; Sphia, 106 ; Sphta-vrtti, 92 ; Sphotayana, 23 ; Sphurad-danta, 17 ; Sphurja, 110 ; Sphurti, 16 ; Sragvi, 58 ; Sravana, 79 ; Sri-raga, 107 ; Sri-vrndavana-sancari, 104 ; Sridhara, 83 ; Srimal, 34 ; Srisa, 40 ; Srngara, 93 ; Sruta, 66 ; Srutisvara, 88 ; Sthanu, 15 ; Su-kirti, 106 ; Su-puspita, 95 ; Su-smita-cchavi, 54 ; Su-yasa, 106 ; Subala, 76 ; Subha, 80 ; Subhaspada, 131 ; Sudama-saukhya-dayaka, 64 ; Sudha-ghana, 130; Sudha-sindhu, 79; Sudharmadhipati, 115 ; Sudhi, 103 ; Sugriva, 32 ; Sugriva-sakha, 32 ; Sukla, 80 ; Sukla-camara-vijita, 53 ; Sula-sucy-arpita-gaja, 84 ; Sunandi, 51 ; Suprabha, 61 ; Supta, 109 ; Sura, 27 ; Suralaya, 75 ; Surarcita, 34 ; Surasena, 114 ; Surya-vamsi, 34 ; Susupta, 109 ; Sutalesa, 17 ; Sutali, 16 ; Sutoyada, 126 ; Sva, 72 ; Svaccha, 93 ; Svapna, 109 ; Svara-gamya, 108 ; Svara-jati-smara, 108 ; Svarat, 8 ; Svasrayasraya, 70 ; Svatantra, 129 ; Svayambhu, 74 ; Svayambhuva-sahaya-krt, 74 ; Sveta-varna, 6 ; Svetadvipa, 81 ; Syamalanga, 43 ; Syami, 109 ; Syandanam, 124 ; Symantaka-mani, 9 ; ; Takra-huk, 101 ; Takra-hari, 101 ; Tala, 108 ; Talanka, 7 ; Talatala, 17 ; Tali, 16 ; Tamraparni, 60 ; Tapa, 72 ; Taraksa, 54 ; Tarka-vidvan, 88 ; Taru-raja, 77 ; Tatakari, 30 ; Tirtha-yayi, 57 ; Tosalantaka, 41 ; Trata, 27 ; Trayo-vimsatika, 71 ; Tri-jvara, 110 ; Tridha, 72 ; Trikuta, 76 ; Triloka-vijayi, 64 ; Trisuli, 84 ; Triveni, 61 ; Trnavarta-nipataka, 36 ; ; Uddhava-sakha, 44 ; Ugrasena, 114 ; Ugrasena-priya, 115 ; Ujjvala, 93 ; Urangama, 23 ; Urdhvaga, 8 ; Urja, 110 ; Urvara, 109 ; Utiman, 73 ; Uttariya-dhara, 98 ; ; Vaca, 90 ; Vada, 89 ; Vadi, 89 ; Vai, 88 ; Vaidhrti, 79 ; Vaidya, 91 ; Vaijayanti-virajita, 58 ; Vaikuntha, 23 ; Vaikuntha-natha, 81 ; Vaikuntha-nayaka, 81 ; Vaisesika, 90 ; Vaiyakarana-krt, 90 ; Vaiyyasa, 90 ; Vajra-bhedana, 127 ; Vajranga, 127 ; Vakya-sphota, 92 ; Vamana, 23 ; Vamsi-vadya-visarada, 34 ; Vamsivata-tata-sthita, 104 ; Vanamali, 19 ; Vanecara, 30 ; Vara, 48, 94 ; Varaha, 24 ; Varanasi-gata, 51 ; Varna, 96 ; Varuni-mada-mattanga, 19 ; Vasanta-malati-karsi, 65 ; Vas, 9 ; Vasudeva 9 ; Vasudeva-kalananta, 8 ; Vasuki, 18 ; Vasumati-bharta, 9 ; Vasuttama, 9 ; Vatodaka, 60 ; Vatsa-vrnda, 103 ; Veda-pathi, 88 ; Vedanta-krt, 89 ; Vegatara, 18 ; Veni, 60, 61 ; Venu-vadana, 7 ; Vetala-bhrd, 85 ; Vibhisana-sahaya-krt, 30 ; Vidya-visarada, 91 ; Vigadhi, 94 ; Vijvara, 110 ; Vilaksana, 80 ; Vindhya, 76 ; Vipasi, 58 ; Vipra, 122 ; Vipra-bhakta, 122 ; Vipra-gita-maha-katha, 121 ; Vipra-guru, 122 ; Vipra-hita, 121 ; Vipra-mukhya, 121 ; Vipra-pada-jalardranga, 121 ; Vipra-padanuga, 122 ; Vipra-padodaka-priya, 121 ; Vipra-seva-parayana, 120 ; Vipranghri-jala-putanga, 120 ; Vira, 8 ; Vira-bhadra, 87 ; Vira-ghosa, 127 ; Vira-ha, 44 ; Vira-mathana, 44 ; Vira-sammarda, 126 ; Viradhari, 30 ; Virat, 15 ; Visarga, 73 ; Visasi, 87 ; Visesa-vit, 24 ; Visnu, 24 ; Visva-dharma, 52 ; Visva-jid, 64 ; Visva-karma, 52 ; Visva-natha, 64 ; Vitali, 16 ; Vittalesa, 106 ; Vraja-raksaka, 39 ; Vrajarbhaka, 102 ; Vrajesvara, 36 ; Vrddha, 25 ; Vrndavana-latasrita, 37 ; Vrsa, 86 ; Vrsabhanu-vara, 40 ; Vrsni, 11 ; Vrsni-cakravta, 115 ; Vrsni-vallabha, 9 ; Vrtra-ha, 78 ; Vyali, 85 ; Vyangya-viddhanavad-dhvani, 92 ; Vyapaka, 70 ; Vyapi, 81 ; Vyatipata, 80 ; Vyomasura-vinasa-krt, 37 ; ; Yadavendra, 9 ; Yadu-sabha-pati, 115 ; Yadu-vara, 7 ; Yaduttama, 9 ; Yajna, 23 ; Yajna-bharta, 29 ; Yajna-trata, 29 ; Yajnika, 23 ; Yasasvi, 106 ; Yasomati-suta, 38 ; Yava-bhoji, 93 ; Yava-krita, 93 ; Yavana-ha, 43 ; Yavasana, 93 ; Yoddha, 122 ; Yogesvara, 24 ; Yuddha-bhrd, 44 ; Yuddha-vira, 125

Chapter Nine

Sri Rama-rasa-krida
Lord Balaräma’s Räsa Dance

Text 1

duryodhana uvächa muni-shärdula bhagavän balabhadro näga-kanyäbhir gopibhih kadä kälindi-kule vijahära.

Duryodhana said: O tiger of sages, when did Lord Balaräma enjoy the räsa dance on the Yamuna’s shore with gopis that had been snake-girls in their previous birth?

Text 2

shri-prädvipäka uvächa ekadä dvärakä-nägaräd dhi tälänkam ratham ästhäpya surän didrikshuh param utkantho nanda-räja-gokula-go-gopäla-gopi-gana-sankulah sankarshana ägatash chirotkanthäbhyäm nandaräja-yashodäbhyäm parishvakto gopi-gopäla-gobhir militvä tatra dvau masau vasantikau cävatsit.

shri Prädvipäka Muni said: One day, eager to see His devotees, Lord Balaräma mounted His chariot bearing a palm-tree flag, left Dvärakä, and, yearning to see the gopas, gopis, and cows, went to Gokula. Yashoda and King Nanda embraced Him when He arrived. Later He met with the gopas and gopis. He stayed there for two months.

Text 3

atha cha yä näga-kanyäh purvoktäs tä gopa-kanyä bhutvä balabhadra-präpty-artham- gargäcäryäd balabhadrapancängam- grihitvä tenaiva siddhä babhuvuh. täbhir baladeva ekadä prasannah kälindi-kule räsa-mandalam- samärebhe. tadaiva caitra-purnimäyäm- pürna-candro ‘runa-varnah sampurnam-vanam-ranjayan vireje.

The previously described snake-girls became gopis and, in order to attain Lord Balaräma’s association, on Garga Muni’s advice followed the five methods of worshiping Lord Balaräma. In this way they became perfect. Pleased with them, Lord Balaräma enjoyed a räsa-dance with them on the full-moon night of the month of Caitra (March-April), a night when the red moon reddened the whole of Vrindavana forest.

Text 4

shritalä manda-yänäh kamala-makaranda-renu-vrinda-samvritäh sarvato väyavah parivavuh kalinda-giri-nandini-cala-laharnibhir änanda-däyini pulinam-vimalam-hy acitam-chakära. tathä cha kunja-prängana-nikunja-punjaih sphural-lalita-pallava-pushpa-parägair mayura-kokila-pumskokila-kujitair madhupa-madhura-dhvanibhir vraja-bhumir vibhräjamänä babhuva.

Cooling, gentle, delightful, lotus-pollen filled breezes pushed the Yamuna’s waves and blew to the splendid shore. Then the land of Vraja became very splendid, its many forest groves and courtyards filled with the fragrant pollen of playfully and gracefully blossoming flowers, with the cooing of cuckoos and peacocks, and with the sweet humming of bees.

Text 5

tatra kvanad-ghantikä-nupurah sphuran-mani-maya-kataka-kati-sutra-keyura-hära-kirita-kundalayor upari kamala-patrair nilämbaro vimala-kamala-paträksho yakshibhir yaksha-räd iva gopibhir gopa-räd, räsa-mandale reje.

Decorated with tinkling ankle-bells, glittering gold and jewel necklace, armlets, belt, crown, and earrings, and with many lotus petals, dressed in blue garments, and His eyes like glittering lotus petals, Lord Balaräma was splendid with the gopis in the räsa-dance circle. He was like Kuvera surrounded by a host of beautiful yakshis.

Text 6

atha varuna-preshitä väruëi devi pushpa-bhara-gandhi-lobhi-milinda-nädita-vriksha-kotarebhyah patanti sarvato vanam-surabhi-cakära. tat-päna-mada-vihvalah kamala-vishäla-tämräksho makaradhväjävesha-calad-dhuryänga-bhango vihära-kheda-prasvedämbu-kanair galad-ganda-sthala-patra-bhango gajendra-gatir gajendra-shundädaëda-sama-dordanda-mandito gajibhir gaja-räjendra ivonmattah simhäsane nyasta-halo musala-pänih kotindu-purna-mandala-sankäshah prodgamad-ratna-manjira-pracala-nupura-prakvanat-kanaka-kinkinibhih kaìkana-sphurat-tätanka-purata-hära-shri-kanthänguliya-shiromanibhih pravidambini-krita-sarpini-shyäma-veni-kuntala-lalita-ganda-sthala-paträvalibhih sundaribhir bhagavän bhuvaneshvaro vibhräjamäno viraräja atha cha reme.

Then, sent by the demigod Varuna, Goddess Varuni, in the form of honey oozing from the hollows of trees filled with the humming of bees made greedy by the sweet scent of the flowers, made the entire forest very fragrant. Eager to drink that honey, His eyes now red lotus flowers, His limbs weakened by enjoying amorous pastimes, perspiration born from the fatigue of His pastimes now streaming down His cheeks and washing away the pictures and designs drawn there, walking like an elephant king, decorated with mighty arms like the trunks of elephant kings, as if intoxicated, sitting on a throne, relinquishing His plow, His club still in His hand, splendid like ten million full moons, His jewel anklets, bracelets, and other ornaments tinkling, His gold earrings, necklaces, finger-rings, and jewel crown glittering, and surrounded by beautiful gopis, their cheeks decorated with graceful pictures and designs and their black braids mocking the beautiful snake girls, Lord Balaräma, the Supreme Personality of Godhead, the master of the worlds, shone with great splendor, and enjoyed transcendental pastimes.

Text 7

atha ha väva kälindi-kula-käntära-paryatana-vihära-parishramodyat-sveda-bindu-vyäpta-mukhäravindah snänärtham jala-kridärtham yamunäm dürät sa äjuhäva. tatas tö anägatam tatinim halägrena kupito vicakarsha iti hoväca cha.

His lotus face covered with perspiration born from the fatigue of wandering along the Yamuna’s shore and enjoying many pastimes, Lord Balaräma called for the Yamuna to come to Him so He could bathe and enjoy water-pastimes. When the Yamuna did not come, Lord Balaräma became angry and began to drag it to Him, scratching its shore with the tip of His plow. Lord Balaräma said:

Text 8

adya mäm avajnäya nayasi mayähutäpi musalena tvam käma-cärinim çatadhä neshya eva nirbhartsitä sa bhuri-bhita yamunä cakitä tat-pädayoh patitoväca.

“Today you have no respect for Me. Even though I call, you ignore My order and go your own way as you wish. Now I will divide you into a hundred tiny streams.” Rebuked with these words and now very afraid, the Yamuna came before Lord Balaräma, fell at His feet, and said:

Text 9

räma räma sankarshana balabhadra mahä-bäho tava param vikramam na jäne. yasyaikasmin murdhni sarshapavat sarvam bhu-khanda-mandalam- drishyate. tasya tava param anubhävam ajänantim prapannäm mäm moktum yogyo ‘si. tvam bhakta-vatsalo ‘si.

“Räma! Räma! Sankarshana! Balabhadra! O mighty-armed one! I did not know Your great power. The entire earth is seen resting like a single tiny mustard-seed on one of Your many heads. It is proper for You to release me, who have now surrendered to You and who did not know Your true glories. You should release me because You are always affectionate to Your devotees.

Text 10

ity evam yäcito balabhadro yamunäm tato vyamunchat punah karenubhih kariva gopibhir gopa-räd jale vijagäha. punar jaläd vinirgatya tata-sthäya balabhadräya sahasä yamunä copäyanam nilämbaräni hema-ratna-maya-bhushanäni divyäni cha dadau ha väva täni gopi-yuthäya prithak prithak vibhajya svayam nilämbare vasitvä känchanim mäläm nava-ratna-mayim dhritvä mahendro väranendra iva balabhadro vireje.

Begged in this way, Lord Balaräma released the Yamunä. Then He enjoyed in the Yamunä’s waters, as an elephant enjoys with its many wives. When He returned to the shore the Yamuna approached and gave Him gifts of many blue garments and many ornaments of gold and jewels. Lord Balaräma divided the gifts among the girls, giving some to each gopi. Then He dressed in one of the blue garments and decorated Himself with a necklace of gold and nine kinds of jewels. Then He enjoyed with the gopis as the king of elephants enjoys with its many wives.

Text 11

ittham kauravendra yädavendrasya rämatah sarvä väsantikir nishä vyatitä babhuvuh. bhagavato balabhadrasya hastinäpuram iva viryam sucayativa hy adyäpi cha krishna-vartmanä yamunä vahati. imam rämasya räsa-kathäm yah shrinoti shrävayati cha sa sarva-päpa-patalam chittvä tasya parasparam änanda-padam pratiyäti. kim bhuyah shrotum icchasi.

O king of the Kauravas, in this way Lord Balaräma, the king of the Yädavas, spent that springtime night with the gopis. Even today the Yamuna’ flows in many divided streams at that place, a testimony to the great strength, equal to that of a host of elephants, of Lord Balaräma, the Supreme Personality of Godhead. A person who hears or recounts these pastimes of Lord Balaräma destroys the entirety of a great host of sins and attains transcendental bliss. What more do you wish to hear?

Chapter Ten

Sri Balaräma-paddhati-patala
The Paddhati and Patala of Lord Balaräma

Text 1

duryodhana uvächa bhagavan gargäcäryena gopi-yuthäya kathäm dattam balabhadra-pancängam tat-krpayä vadatät. tvam sarvajno ‘si.

Duryodhana said: O master, you know everything. Please kindly repeat to me what Garga Muni spoke to the gopis to tell them of the five-part worship of Lord Balaräma.

Text 2

shri prädvipäka uvächa kauravendra ekadä gargäcäryah kalinda-nandinim snätum gargäcaläd vraja-mandalam cäjagäma. tatraikänte marul-liläijal-lalita-latä-taru-pallava-pushpa-gandha-matta-milinda-punje kälindi-kula-kalita-nikunje shri-räma-krishna-dhyäna-tat-param gargäcäryam pranamya nagendra-kanyäh sma iti jäti-smarä gopa-kanyäh shrimad-balabhadra-präpty-artham sevanam papracchus täsäm paramäm bhaktim vikshya paddhati-patala-stotra-kavacha-sahasra-nämäni gopi-yuthäya sa pradadau. kim bhuyas tvam tad-grahanam kartum icchasi vadatät.

Shri Prädvipäka Muni said: O king of the Kauravas, one day Garga Muni left Mount Garga and went to Vraja to bathe in the Yamunä. In a certain forest grove by the Yamuna’s shore, where gentle breezes moved the graceful trees, flowering vines, and new sprouts, and where the bees were maddened by the sweet scent of the flowers, some gopis bowed down before Garga Muni, who was rapt in meditation on Lord Krishna and Lord Balaräma. Remembering their previous birth as snake-princesses, the gopis asked him what kind of devotional service they should perform to attain the company of Lord Balaräma. Seeing their great devotion, Garga Muni gave these gopis the paddhati, patala, stotra, kavaca, and sahasra-näma of Lord Balaräma. What more do you wish to hear? You may ask.

Text 3

duryodhana uväca

rämasya paddhatim bruhi
yayä siddhim vrajämy aham
tvam bhakta-vatsalo brahman
guru-deva namo ‘stu te

Duryodhana said: Please describe the paddhati of Lord Balaräma, reciting which I may attain perfection. O brähmana, you are affectionate to the devotees. O gurudeva, I bow down before you.

Text 4

shri-prädvipäka uväca

räma-märgasya niyamam
shrinu pärthiva-sattama
yena prasanno bhavati
balabhadro mahä-prabhuh

Shri Prädvipäka Muni said: O best of kings, please hear the regulative principles of the path to Lord Balaräma. When one follows these principles Lord Balaräma, the Supreme Personality of Godhead, becomes pleased with him.

Text 5

sahasra-vadano devo
bhagavän bhuvaneshvarah
na dänair na ca tirthaish cha
bhaktyä labhyas tan ananyayä

Lord Balaräma, who is the Supreme Personality of Godhead, the master of the worlds, and who is also thousand-headed Lord Ananta, is not attained by giving charity or going on pilgrimage. He is attained only by devotional service.

Text 6

sat-saìgam etyäshu shikshed
bhaktim vai shri-harer guroh
sa siddhah kathito jätam
yasya vai prema-lakshanam

By associating with the devotees, one quickly learns the truth of devotion to Lord Krishna and to one’s guru. A person who learns this is said to have attained perfection. He has attained love for Lord Krishna.

Text 7

brähme muhurte cotthäya
räma-krishneti cha bruvan
natvä gurum bhuvam caiva
tato bhumyäm padam nyaset

One should rise at brähma-muhurta, chant the holy names of Lord Krishna and Lord Balaräma, and bow down before one’s guru. Only then should one place his feet on the ground.

Text 8

väry upasparshya rahasi
sthito bhutvä kushäsane
hastäv utsanga ädhäya
sva-näsägra-nirnkshanah

In a secluded place one should touch water, sit on a kusha-grass mat, place his hands on his lap, and gaze at the tip of his nose.

Text 9

dhyäyet param harim devam
balabhadram sanätanam
gauram nilämbaram hy ädyam
vana-mälä-vibhushitam

Then one should meditate on Lord Balaräma, the eternal Supreme Personality of Godhead, whose complexion is fair, and who is dressed in blue garments and decorated with a forest garland.

Texts 10 and 11

evam dhyäna-paro nityam
prity-artham halinah prabhoh
tri-käla-sandhyä-krich chuddho
mauni krodha-vivarjitah

akämi gata-lobhaç cha
nirmohah satya-väg bhavet
dvi-väram jala-pänärthi
eka-bhukto jitendriyah

Pure, silent, free from anger, lust, greed, and illusion, speaking truthfully, controlling the senses, drinking water twice in a day and eating only once, to please Lord Balaräma one should thus meditate on Him at sunrise, noon, and sunset.

Text 12

kshaumämbaro bhumi-shäyi
bhutvä päyasa-bhojanah
evam nirjita-shad-vargo
bhaved ekägra-mänasah

Wearing simple cotton clothing, sleeping on the ground, and fasting from all but milk, one may conquer the material tendencies and meditate with single-pointed concentration.

Text 13

tasya prasanno bhavati
sadä sankarshano harih
paripurnatamah säkshät
sarva-kärana-käranah

With such a person Lord Balaräma, the perfect and complete Supreme Personality of Godhead, the cause of all causes, becomes pleased.

Text 14

ittham shri-balabhadrasya
kathitä paddhatir mayä
kauravendra mahä-bäho
kim bhuyah shrotum icchasi

O mighty-armed Kaurava king, now I have described to you the paddhati of Lord Balaräma. What more do you wish to hear.

Text 15

duryodhana uväca

munindra deva-devasya
patalam bruhi me prabhoh
yena seväm karisyämi
tat-padämbujayoh sadä

Duryodhana said: O king of sages, O master of the demigods, please describe to me the patala of Lord Balaräma, following which I will always serve Lord Balaräma’s lotus feet.

Text 16

shri-prädvipäka uvächa

balasya patalam guhyam
viddhi siddhi-pradäyakam
ekänte brahmanä dattam
näradäya mahätmane

Shri Prädvipäka Muni said: Now please understand Lord Balaräma’s patala, which brings perfection, and which the demigod Brahma’ gave to Närada Muni.

Text 17

pranavam purvam uddhritya
käma-bijam tatah param
kälindi-bhedana-padam
sankarshanam atah param

First, speak the syllable Om. Then, speak the Käma-bija syllable (klim). Then recite the names Kalindi-bhedana (the breaker of the Yamuna, and Sankarshana.

Text 18

caturthyam tam dvayam kritva
svähäm pashcad vidhäya cha
mantra-räjam imam räjan
brahmoktam shodashäkshäram

After speaking these two names, then recite the word svähä. O king, this sixteen-syllable king of mantras was spoken by the demigod Brahmä.

Note: The mantra then is Om-klim-kälindi-bhedanäya sankarshanaya svähä.

Text 19

japel laksham vrati bhutvä
sahasräni ca shodasha
ihämutra paräm siddhim
sampräpnoti na samshayah

Following this vow one should chant this mantra 116,000 times. Thus one will attain the supreme perfection in this life and the next. Of this there is no doubt.

Texts 20 and 21

atha japtasya mantrasya
mahä-pujäm samäcaret
dvatrimshat-patra-samyuktam
karnikä-kesharojjvalam

bhavyam kanjam panca-varnam
likhitvä sthandile shubhe
tasyopari nyased räjan
hema-simhäsanam shubham
tasmin shri-baladevasya
paräm arcäm prapujayet

Then the person who has chanted the mantra this number of times should perform the great worship of Lord Balaräma. On auspicious ground he should draw a thirty-two petal lotus of five colors and with a splendid whorl. O king, he should place there a beautiful golden throne, and on that throne He should place Lord Balaräma. Then he should perform the great worship of Lord Balaräma.

Text 22

om-namo bhagavate purushottamäya väsudeväya sankarshanäya sahasra-vadanäya mahänantäya svähä. anena mantrena shikhä-bandhanam- kritvä sarvatas tam-pranamya tat-sammukho bhutvä svayam-nato bhavet. om-jaya jayänanta balabhadra käma-päla tälänka kälindi-bhanjana ävirävirbhüya mama sammukho bhaveti. anena mantrenävähanam-kuryät. om-namas te ‘stu sira-päne hala-musala-dhara rauhineya nilämbara räma revati-ramana namo ‘stu te. anena mantrenäsana-padyärghya-snäna-madhuparka-dhupa-dipa-yajnopavita-naivedya-vastra-bhushana-gandha-pushpäkshata-pushpänjali-niräjanädin upacärän prakalpayet. om-vishnave madhusudanäya vämanäya trivikramäya shridharäya hrishikeshäya padmanäbhäya dämodaräya sankarshanäya väsudeväya pradyumnäyäniruddhäyädhokshajäya purushottamäya shri-krishnäya namah. iti päda-gulpha-jänuru-katy-udara-pärshva-prishthi-bhuja-kandhara-netra-shirämsi prithak prithak pujayämiti mantrena sarvänga-pujäm- kuryät. atha shankha-chakra-gadä-padmäsi-dhanur-bäna-hala-musala-kaustubha-vanamälä-shrivatsa-pitämbara-nilämbara-vamshi-vetra-gadänka-tälänka-ratha-däruka-sumati-kumuda-kumudäksha-shridämädin pranava-purvena cäturthyam-tena namah samyuktena näma-mantrena prithak prithak sampujya. tathä vishvaksena-vedavyäsa-durgä-vinäyaka-dikpäla-grahädin kamale sarvatah sve sve sthäne sampujayet. punah parisamuhanädi-sthäli-päka-vidhänena vaishvänaram-sampujya purvoktena mula-mantrena panca-vimshati-sahasräny ähutir juhuyät. tathäshtau sahasräni dvädasäkshärena tathäshtau sahasräni catur-vyüha-mantrenähutir juhuyät. tato ‘gnim-pradäkshini-kritya namaskrityächäryam-mahärha-vastra-suvarnäbharana-tämra-patra-savatsa-go-suvarna-dakshinäbhih sampujya tathä brahmanän bhojanädyaih sampujya nagara-janebhyo bhojanam-dattväcäryän pranamet. ittham-balas
ya patalänusärena yo ‘nusmarati ihämutra siddhi-samriddhibhih samvrito bhavati. shri-räma-patalam-guhyam-mayä te hy anuvarnitam. sarva-siddhi-pradam- räjan kim-bhuyah shrotum icchasi.

Chanting the mantra “om-namo bhagavate purushottamäya väsudeväya sankarshanäya sahasra-vadanäya mahänantäya svähä” (Obeisances to the Supreme Personality of Godhead, Lord Saìkarñana, who is thousand-headed Lord Ananta, and who is the son of Vasudeva), one should tie his shikha. Then one should bow down before the deity and in all directions.
Then, chanting the mantra “om-jaya jayänanta balabhadra käma-päla tälänka kälindi-bhanjana ävirävirbhuya mama sammukho bhava” (Om. O Lord Balaräma, O Lord Ananta, O fulfiller of desires, O Lord who carries a palm-tree flag, O Lord who broke the Yamunä, all glories to You! O Lord, please appear before me.), one should request Lord Balaräma to appear.
Then, chanting the mantra “om-namas te ‘stu sira-päne hala-musala-dhara rauhineya nilämbara räma revati-ramana namo ‘stu te” (O Lord who holds a plow in Your hand, O Lord who holds a plow and club, O son of Rohini, O Lord dressed in blue garments, O Balaräma, O husband of Revati, obeisances to You!), one should offer a throne, padya, arghya, bath, madhuparka, incense, lamp, sacred thread, food, garments, ornaments, fragrant flowers, unbroken grains of rice, handsful of flowers, ärati, and other services.
Then, chanting the mantra, “om-vishnave madhusudanäya vämanäya trivikramäya shridharäya hrishikeshäya padmanäbhäya dämodaräya sankarshanäya väsudeväya pradyumnäyäniruddhäyädhokshajäya purushottamäya shri-krishnäya namah. (Om. Obeisances to Lord Vishnu, the killer of Madhu, the Lord who is the Vämana incarnation, the Lord who covered the universe in three steps, the Lord who maintains the goddess of fortune, the master of the senses, the Lord whose navel is a lotus flower, the Lord whose waist was bound by a rope, the Lord who was carried from Devaki’s womb, the Lord who is the son of Vasudeva, the Lord who is Pradyumna, the Lord who is Aniruddha, the Lord who is beyond the material senses, the Supreme Personality of Godhead, who is all-attractive Shri Krishna!, and also the mantra “päda-gulpha-jänuru-katy-udara-pärshva-prishthi-bhuja-kandhara-netra-shirämsi prithak prithak pujayämi” (I worship the Lord’s feet, ankles, knees, thighs, hips, belly, sides, back, arms, shoulders, eyes, and head.), one should worship all the limbs of Lord Balaräma.

Then, chanting the word namah before each one, and putting each word in the dative case, one should worship Lord Balaräma’s conchshell (with the mantra shankhäya namah), dish (cakräya namah), club (gadäyai namah), lotus (padmäya namah), sword (asaye namah), bow (dhanushe namah), arrows (bänebhyah namah), plow (haläya namah), club (musaläya namah), Kaustubha jewel (kaustubhäya namah), forest garland (vanamäläyai namah), Shrivatsa mark (shrivatsäya namah), yellow garments (pitämbaräya namah), blue garments (nilämbaräya namah), flute (vamshyai namah), stick (veträya namah), chariot marked with the flag of Garuda (garudänka-rathäya namah), chariot marked with the flag of a palm tree (tälänka-rathäya namah), and His associates Däruka (darukäya namah), Sumati (sumataye namah), Kumuda (kumudäya namah), Kumudäksha (kumudäkshäya namah), and Shridäma’ (shridämäya namah).
Then one should place Vishvaksena, Vedavyäsa, Durgä, Ganesha, the planets, and the protectors of the directions in their respective places in the lotus and then one should worship them. Then, sprinkling water and offering food cooked in an earthen pot, one should worship the sacred fire.
Then, chanting the previously described mula-mantra (om- klim- kälindi-bhedanäya sankarshanäya svähä, one should offer 25,000 oblations. Then, chanting the twelve-syllable mantra (om-namo bhagavate väsudeväya), one should offer 8,000 oblations. Then, chanting the chatur-vyüha mantra (om-namo bhagavate tubhyam-väsudeväya säkshine, pradyumnäyäniruddhäya namah sankarshanäya cha), one should again offer 8,000 oblations.
Then one should circumambulate the sacred fire, bow down before the guru, worship him with dakshina’ of valuable garments, gold ornaments, copper vessels, cows with their newborn calves, and much gold, worship the brähmanas by offering them food and gifts, feed the people of the city, and bow down before the gurus. Meditating on Lord Balaräma by following this paddhati, one attains perfection in this life and the next. In this way I have described to you Lord Balaräma’s confidential paddhati, which gives all perfection. O king, what more do you wish to hear?

Chapter Eleven

Sri Balabhadra-stava-räja
The King of Prayers to Lord Balaräma

Text 1

duryodhana uväca

stotram shri-baladevasya
prädvipäka mahä-mune
vada mäm kripayä säkshät
sarva-siddhi-pradäyakam

Duryodhana said: O Prädvipäka, O great sage, please kindly tell me the prayer of Lord Balaräma, which grants all perfection.

Text 2

shri-prädvipäka uväca

stava-räjam tu rämasya
vedavyäsa-kritam shubham
sarva-siddhi-pradam räjan
chrinu kaivalyadam nrinäm

Shri Prädvipäka Muni said: O king, please hear the regal and beautiful prayer of Lord Balaräma, a prayer that brings liberation and all perfection.

Text 3

devädi-deva bhagavan
käma-päla namo ‘stu te
namo ‘nantäya sheshäya
säkshäd-rämäya te namah

O master of the demigods, O Supreme Personality of Godhead, O fulfiller of desires, obeisances to You! O Lord Ananta Shesha, obeisances to You! O Lord Balaräma, obeisances to You!

Text 4

dharä-dharäya purnäya
sva-dhämne sira-pänaye
sahasra-shirase nityam
namah sankarshanäya te

O Lord who maintains the earth, O glorious Lord, O perfect and complete Lord, O Lord who holds a plow in Your hand, O Lord who has a thousand heads, O Lord Sankarshana, eternal obeisances to You!

Text 5

revati-ramana tvam vai
baladeväcyutägraja
haläyudha pralamba-ghna
pähi mäm purushottama

O husband of Revati, O Lord Balaräma, O elder brother of Lord Krishna, O Lord who holds a plow-weapon, O killer of Pralambäsura, O Supreme Personality of Godhead, please protect me!

Text 6

baläya balabhadräya
tälänkäya namo namah
nilämbaräya gauräya
rauhineyäya te namah

O Lord Balaräma, who carries a palm-tree flag, obeisances to You! O son of Rohini, O fair-complexioned Lord dressed in blue garments, obeisances to You!

Text 7

dhenukärir mushtikärih
kutärir balvaläntakah
rukmy-arih kupakarnärih
kumbhandäris tvam eva hi

You are the enemy of Dhenuka, the enemy of Mushtika, the enemy of Kuta, the killer of Balvala, the enemy of Rukmi, the enemy of Kupakarna, and the enemy of Kumbhanda.

Text 8

kälindi-bhedano ‘si tvam
hastinäpura-karshakah
dvividärir yädavendro
vraja-mandala-mandanah

You are the Lord who broke the Yamuna’ and dragged Hastinäpura. You are the enemy of Dvivida. You are the king of the Yädavas. You are the ornament of Vraja’s circle.

Text 9

kamsa-bhrätri-prahantäsi
tirtha-yäträ-karah prabhuh
duryodhana-guruh säkshät
pähi pähi prabho tö atah

You are the killer of Kamsa’s brothers. You are the supreme master, the Lord who went on pilgrimage, and Duryodhana’s guru. O master, please protect me! Please protect me!

Text 10

jaya jayäcyuta-deva parät para
svayam ananta-dig-anta-gata-shruta
sura-munindra-phanindra-caräya te
musaline baline haline namah

O infallible Lord, greater than the greatest, O Lord whose glories are heard in all directions without limit, glory to You! Glory to You! O Lord served by the demigods, the kings of the sages, and the kings of the serpents, O powerful Lord who holds a plow and a club, obeisances to You!

Text 11

yah pathet satatam stavanam narah
sa tu hareh paramam padam ävrajet
jagati sarva-balam to ari-mardanam
bhavati tasya dhanam sva-janam dhanam

A person who regularly recites this prayer attains Lord Hari’s transcendental abode. All the strength in the universe is his. He crushes his enemies. He attains great wealth and a great dynasty.

Chapter Twelve

Sri Balabhadra-stotra-kavaca
The Prayer and Armor of Lord Balaräma

Text 1

duryodhana uväca

gopibhyäm kavacam dattam
gargäcäryena dhimatä
sarva-rakshä-karam divyam
dehi mahyam mahä-mune

Duryodhana said: O great sage, please give me the transcendental Balaräma-kavacha, which wise Garga Muni gave to the gopis, and which gives all protection.

Text 2

shri-prädvipäka uväca

snätvä jale kshauma-dharah kushäsanah
pavitra-päniù krita-mantra-marjanah
smritvätha natvä balam acyutägrajam
sandhärayed dharma-samähito bhavet

Shri Prädvipäka Muni said: After bathing and dressing in clean cotton garments, a person should sit on a kusha-grass mat, purify his hands with mantras, bow down, and with fixed intelligence meditate on Lord Krishna’s elder brother, Lord Balaräma.

Text 3

goloka-dhämädhipatih pareshvarah
pareshu mäm pätu pavitra-kirtanahbhu-mandalam sarshapavad vilakshyate
yan-murdhni mäm pätu sa bhumi-mandale

May Lord Balaräma, who is the master of Goloka, who is the supreme controller of all controllers, and whose fame is spotless, protect me. May Lord Balaräma, who on His head holds the earth as if it were a single mustard seed, protect me in this world.

Text 4

senäsu mäm rakshatu sira-pänir
yuddhe sadä rakshatu mäm hali cha
durgeshu chävyän musali sadä mäm
vaneshu sankarshana ädi-devah

May Lord Balaräma protect me when I am surrounded by many armies. May Lord Balaräma, who holds a plow, always protect me in battle. May Lord Balaräma, who holds a club, always protect me in many fortresses. May Lord Balaräma, the Supreme Personality of Godhead protect me in the forest.

Text 5

kalindajä-vega-haro jaleshu
nilämbaro rakshatu mäm sadägnau
väyau cha rämo ‘vatu khe balash cha
mahärnave ‘nanta-vapuh sadä mäm

May Lord Balaräma, who wears blue garments and who stopped the Yamunä, always protect me in fire. May Lord Balaräma protect me in the wind. May Lord Balaräma protect me in the sky. May Lord Balaräma, who is Lord Ananta Himself, always protect me in the great ocean.

Text 6

shri-väsudevo ‘vatu parvateshu
sahasra-shirshä cha mahä-viväde
rogeshu mäm rakshatu rauhineyo
mäm käma-pälo ‘vatu va vipatsu

May Lord Balaräma, who is Vasudeva’s son, protect me on mountains. May Lord Balaräma, who has a thousand heads, protect me in great disputes. May Lord Balaräma, who is Rohini’s son, protect me from diseases. May Lord Balaräma, who fulfills desires, protect me from catastrophes.

Text 7

kämät sadä rakshatu dhenukärih
krodhät sadä mäm dvivida-prahäri
lobhät sadä rakshatu balvalärir
mohät sadä mäm kila mägadhärih

May Lord Balaräma, who is the enemy of Dhenukäsura, always protect me from lust. May Lord Balaräma, who killed Dvivida, always protect me from anger. May Lord Balaräma, who is the enemy of Balvala, always protect me from greed. May Lord Balaräma, who is the enemy of Jaräsandha, always protect me from illusion.

Text 8

prätah sadä rakshatu vrishni-dhuryah
prähne sadä mäm mathurä-purendrah
madhyandine gopa-sakhah prapätu
svarät parähne ‘vatu mäm sadaiva

May Lord Balaräma, who is the best of the Vrishnis, always protect me at sunrise. May Lord Balaräma, who is the king of Mathura’ City, always protect me in the morning. May Lord Balaräma, who is the friend of the gopas, always protect me at midday. May Lord Balaräma, who is supremely independent, always protect me in the afternoon.

Text 9

säyam phanindro ‘vatu mäm sadaiva
parät paro rakshatu mäm pradoshe
purne nishithe cha duranta-viryah
pratyusha-käle ‘vatu mäm sadaiva

May Lord Balaräma, who is the king of serpents, always protect me at sunset. May Lord Balaräma, who is greater than the greatest, always protect me in the evening. May Lord Balaräma, whose power is invincible, always protect me in the middle of the night. May Lord Balaräma always protect me at every sunrise.

Text 10

vidikshu mäm rakshatu revati-patir
dikshu pralambärir adho yadüdvahah
urdhvam sadä mäm balabhadra ärät
tathä samantäd baladeva eva hi

May Lord Balaräma, who is the master of Revati, protect me from every direction. May Lord Balaräma, who is the enemy of Pralamba, protect me from every direction. May Lord Balaräma, who is the best of the Yädavas, protect me from below. May Lord Balaräma always protect me from above. May Lord Balaräma protect me from near and far. May Lord Balaräma protect me everywhere.

Text 11

antah sadävyät purushottamo bahir
nägendra-lilo ‘vatu mäm mahä-balah
sadäntarätmä cha vasan harih svayam
prapätu purnah parameshvaro mahän

May Lord Balaräma, who is the Supreme Personality of Godhead, always protect me from within. May powerful Lord Balaräma, who enjoys pastimes as the king of serpents, protect me from without. May Lord Balaräma, who is the Supreme Personality of Godhead, the Supersoul residing in everyone’s heart, always protect me.

Text 12

deväsuränäm bhaya-näshanam cha
hutäshanam päpa-chayendhanänäm
vinäshanam vighna-ghatasya viddhi
siddhäsanam varma-varam balasya

Please know that this kavacha of Lord Balaräma is the best of armors. It destroys the fears of the demigods and demons. It is a blazing fire that burns up the fuel of a host of sins. It is the death of a host of obstacles. It is the abode of spiritual perfection.

The Balarama Pranama mantra:

namas te halagraha
namas te musalayudha
namas te revati-kanta
namas te bhakta-vatsala

namas te dharani-dhara
namas te balanam srestha
pralambare namas te ‘stu
ehi mam krsna-purvaja

The post Sri Balabhadra Sahasranama Stotra (Balarama Sahasranama) appeared first on IndiaDivine.org.

Sri Narayana Panditacharya’s ‘Mani Manjari’ is a work of 301 slokas divided into eight chapters. Traditionally, it is the first text taught to Madhvas. It is among the three works on Sri Madhvacharya – Sri Hari Vayustuti and Sri Sumadhva Vijaya, being the other two – that has had a long tradition of being recited with devotion among orthodox Madhva circles. According to Dr. BNK Sharma, it is an essential prologue to Sri Sumadhva Vijaya. In the collection of essays on Sri Sumadhva Vijaya by Sixteen Eminent Scholars, released in Srirangam in late sixties, Sri Narayana Panditacharya is mentioned as amsha of Sri Subramanya, though no pramanas are given.

The first two chapters deal with Creation and Ramayana. The third and fourth chapter deal with Krishnavatara. The fifth chapter deals with ascent of Buddhism and early days of Advaita. The sixth chapter deals with the birth of Adi Sankara and his early activities. The seventh chapter deals with consolidation of Advaita and the demise of Adi Sankara. The eight chapter deals with the torture of Tattvavadins (before Sri Madhvacharya) by Advaitins and the work closes with birth of Sri Madhva. At the end, Sri Narayana Panditacharya mentions in the end that he has devoted a separate work – his masterpiece – on the life of Sri Madhvacharya.

Sri Mani Manjari of Sri Narayana Panditacharya

Atah Pratamah Sargaha

1.1
Vande Govindamaananda Jnanadeham patim sriyam
Srimad anandatirtharya vallabham paramaksharam

I bow to Govinda (1) whose Svarupa is Divine bliss and Knowledge (2), Consort of Lakshmi and the Lord of Srimadanandatirtha and who is Supreme and indestructible in any sense (3).

Notes

1. Govinda – Govinda is not merely a name as is in our case; but it means that he is “Veda Pratipadya” – all the Vedas without any exception proclaim His auspicious attributes.
2. There is no difference between whatsoever between His ‘Svarupa’ (Atma)-(Guni) and His auspicious attributes (Guna) like bliss and knowledge.
3. Destruction is four fold – ie. Loss of Very ‘Svarupa’, Loss of eternal body, Sorrowfulness and Imperfection. The Lord is devoid of all these flaws.

1.2
Sasarja Bhaghavavnadau tringunam prakruteh parah
Mahatattvam tato vishnuh srustavan brahmapastunum

First, Bhagavan created three gunas (Sattva, Rajas, Tamas) from Jada prakriti (4). From them, Bhagavan Vishnu created Mahatattva, which is the body (5) of Virinchi (Chaturmukha Brahma).

Notes

4. ‘Jada Prakriti’ or ‘Mula prakriti’ (Material cause of the world) is not created in the true sense. It is beginingless and endless (anaadi nitya).
5. Body of Virinchi means, the Mahatattva is patronised by him is Virinchi is the Patron deity for ‘Mahatattva’ (Abhimani Devata).

1.3
Mahattattvadahankaram sasarja siva vigraham
Daivandehanmana h khani kham ca sa trividhattatah

From Mahatattva, Bhagavan Narayana created Ahamkara tattva, the body of Siva (ie. Siva is the patron deity for Ahamkara Tattva). From this three – fold ahamkara tattva, He created the bodies of all deities (Devatas), Mind (Manas), Sense organs (Indriyas) and Space (Bhutakasha).

1.4
Akasadasrujadvaayum vayostejo vyajijanat
Tejasah salilam tasmatprithivimasrujadavibhunah

Omnipotent Narayana created air (Vayu) from space, heat from air, water (Salila) from heat (Tejas), Earth (Prithvi) from water.

1.5
Tatah kutasthasthamasrujadvidhim brahmandavigraham
tasminstu Bhagavan bhuyo bhuvanani chaturdasa Tatah kutastha

From the above twenty four tattvas, Bhagavan created Chaturmukha Brahma, who is the patron deity for the whole universe (Brahmanda), consisting of seven upper and seven lower worlds.

Notes

A brief account of creation by God is given in the above stanzas. It is elaborated further below:

Before creation, Bhagavan Narayana was lying on a diving banyan leaf in the midst of ‘Pralayadaka’ (Water) – the other form of Goddess Laksmi. She took another form by name ‘Arubhrani’ and prayed Lord that the world may be created. On her request, the Almighty Narayana manifested Himself in various forms – Vasudeva etc (5 forms), Matsya etc (10 forms), Kesava etc (24 forms), Visva etc (1000 forms) and unlimited forms (Ananta rupas). This is called ‘Atma Sristi’. All these forms are fully identical in all respects and there is no iota of difference whatsoever. Similarly, His consort Ramaa takes equal number of forms to serve her husband in those forms. This is ‘Lakshmi Sristi’. Then, Bhagavan created three ‘Gunas’ – Sattva, Rajasa and Tamasa from the original prakriti, which is beginingless and eternal and patronised by Lakshmi. These three matters are mixed in uneven proportions making them fit for further transformations. This is ‘gunatraya’ sristi. With one percent of tamas, twelve percent of rajas, and rest sattva, He created ‘mahatattva’ the body of Virinchi. Although Rajas and Tamas are present in the body, they have no effect on the Patron deity – Virincha. From that portion of Tamas and Rajas in mahatattva, Bhagavan created Ahamkara tattva and Buddhi tattva respectively. All the gunas are present in all the tattvas in some percentage. From Sattvika portion in Ahamkara tattva, He created ‘manas’ (mind) and Vaikarika ahamkara being the bodies of Devatas; so also from Rajas portion, He created Taijasa Ahamkara and ten senses and action organs (Dasendriyas) and from Tamas portion, He created fire ‘Matras’ and five ‘Bhutas’ as follows – Space with sound (Akasa – sabda) -> Air with tangibility (Vayu – Sparsha) -> Heat or light with colour (Tejas – rupa) -> Water with taste (Ap – rasa) ->Earth with odour (Prithvi – Gandha). In this manner, twenty four tattvas, bodies of all devatas and jivas with Avidya (ignorance) were created in minute forms. This is ‘Sukshma sristi’. It may be noted here that Jivas are not created in the true sense
of the word as they are beginingless and eternal.

The Twenty four tattvas are as under:

(1) Mahat (2) Ahamkara (3) Buddhi (4) Manas (5-9) Jnanendriyas – Eye, Ear, Nose, Tongue, Skin (10-14) Karmendriyas – Speech, Hand, Limb, Arms, Genitals (15-19) Matras – Sabda, Rupa, Rasa, Gandha, Sparsha (20-24) Bhuta – space, air, light (heat), water, earth.

All these were created in minutest form.

Then, as requested by Brahma (Virinchi) out of these twenty four tattvas and with his golden divine semen, He created Brahmanda (whole world) and entered there. Thereafter, He created fourteen petalled Lotus from His navel, therefrom Chaturmukha Brahma (ie.Hiranyagarbha or Virinchi). Being satisfied with Brahma’s prayer, He further created five elements – Space etc., for forming fourteen lokas (upper and lower world) from fourteen petals of the lotus.

——————————————–

1.6
Tatvikanatha devan ko vairajah purusosrajat
Tathaiva paramann hamsan sanakadisca yoginah

Thereafter, the Patron deity of Brahmanda (Brahmandaabhimani) Brahma, named ‘Purusha’ created Patron deities of eleven tattvas, and then were born Sages of very high order – Sanaka, Sanadana, Sanatsrajata and Sanatkumara.

1.7
Asuran dosarupanapyavidyam pancaparvanim
Varnasrama visesamsca dharmakliptim ca so’srjet

He then created ‘Asuras’ (6) who are embodiments of all defects, Five fold Avidya (ignorance) (7), Caste System (8), Ashrama (9), Code of Conduct and Dharma.

Notes

(6) ‘Asuras’ means Daityas with all flaws including hatred towards the very creator and other devatas. (7) ‘Five fold Avidya’ refers to Tamas, Moha, Mahaa Moha, Tamisra, Andha Tamisra
(8) Caste System – Brahmana, Kshatriya, Vaisya, Sudra
(9) Ashrama – Brahmacharya, Grhastha, Vanaprastha, Sanyasa

1.8
Maricyatrayadayah putra abhuvan paraestinah
Mariceh kasyapo jajnc vamanasya pita batoh

From different parts of the body of Brahma, Marici, Atri and other principal sages were born, Kasyapa, in whom the Lord Vamana manifested Himself was born to Marici.

1.9
Prajah sisrusurvividha avahatkasyapo ditim
aditim ca danum kadrun kikasam vinatamapi

Kasyapa desired to have many types of progeny and so he married Diti, Aditi, Danu, Kadru, Kikasa and Vinata.

1.10
Dityam tato’bhavan daitya adityam ca surah punah
Danau tu danavah kadrau naga nana visolbanah

From Kasyapa daityas were born in Diti, devatas in Aditi, danavas in Danu, most poisonous snakes in Kadru.(10)

Notes

10. The words ‘abhavan suga punah’ are in this verse, meaning, Devatas are born again. The idea is as follows:

Firstly, tattvabhimani devatas were created by Lord Visnu in the minute form earlier to the creation of Brahmanda. They do not function in any manner at that stage.

Secondly, they were given birth by Chaturmukha Brahma through his various organs. Now, they preside over tattvas patronised by them. These are mula rupa (original form) of the deities. They have full control over the respective tattvas in sentient and insentient bodies by the grace of Mukhyaprana, who is the Supreme Controller of all, depending on Vishnu only.

Thirdly, these devatas were again born in other forms to Kasyapa and Aditi. In these forms, they serve Lord Vishnu in many ways and participate in His act of creation and destruction of sentient and insentient bodies within the Brahmanda.

As all the Devatas are samsajivas, they are capable of taking any number of bodies; these incarnations will have definite purposes. For example, Vayudeva as Hanuman, Bhima and Madhva; Rudra Deva as Asvathama and Durvasa; Indra as Vali and Arjuna; Surya as Sugriva and Karna and so on.

They serve the cause of Almighty Vishnu in those forms to earn His grace, and thus they pursue their ‘sadhana’ towards salvation. When their sadhana is completed at the time of liberation, they merge in their original form (mula rupa) and finally attain moksa.

——————————————–

1.11
Kikalayam yaturdhana vinatayamtu paksinah
Mahaviryah sutah asan kasyapasya mahatmanah

Demons (devourer of human beings) in kikasa and most powerful Garuda as bird in Vinita became sons of the highly intelligent Kasyapa.

1.12
Manavanam pita jajne aditayakasyapatmajat
Manurnama mahaprajne etanmanvamtaresvarah

The sraddha Dev by name Manu (Vaivasvata) was born after the birth of Vaivasvan possessing spiritual wisdom of very high order and origin of the human race, who is the son of Sun-God, who is the son of Kasyapa.

1.13
Tasya ghranadabutchrimaniksvakuh ksuvato manoh
Tapastaptva virincatsa lebhe Rangesvaram Harim

Once when Vaivasvata Manu sneezed, the great King Iksvaku was born through his nostils. Then he observed religious austerities like fasting etc., and by grace of Virinchi, he got Narayana (Hari) idol with a divine chariot.

1.14
Vaikulsissamabhuttasya puranjayapurogamah
Tadanvaye vyajayanta sura rajarsayah pare

Iksvaku got Vikuksi as son. In his dynasty very powerful and spiritually matured Kings (Rajarsis) were born.

1.15
Tasminvamsa Dasaratho bahuvatyanta bhagyavan
Sorcanvaimanikam visnum raraksa mahatim mahim

In that family, Dasaratha, the richest emperor was born. He worshipped Vishnu in the divine chariot and ruled the great kingdom.

—————————————————

1.16
Tasminkale surah sarve maharaksana piditah
Dugdhabdhi sayinam visnum saranyam saranam yuyuh

During that period, all the Devatas, being importuned by great demons (like Ravana) took refuge with Vishnu lying in the Milky ocean, who protects all from danger.

1.17
Ta adistah sriyah patya jajnire ksitimandale
Sakhamrigadi bhavesa Hanuman marute’bhavat

The Devata’s being ordered by the Consort of Lakshmi, Narayana, were born on this earth as monkeys etc, and Vayudeva by name, Hanuman.

1.18
Abhayaya satam hatyai raksasanam tato Harih
Rama nama Dasarathat Kausalyayamajayate

In order to protect virtuous people (and to bestow them with salvation – moksa) and to destroy demons (and to send them to eternal hell), Hari – Narayana – incarnated Himself as the son of Dasaratha and Kausalya.

Notes

Narayana does not have to take physical body at any time. He is the embodiment of divine knowledge and bliss. As such, Rama is not ‘son’ of his parents in the true sense. He only pretends or acts as a human being. This should be remembered when we read further about Rama, Krishna, and other manifested forms of Almighty Sri Narayana.

1.19
Tato Lakhmana Satrughnau Sumitrayam bhabhuvatuh
Kaikayyam Bharatho Jajne sada sbharato nrpat

Thereafter, Lakshmana and Shatrugna were born to Dasaratha in Sumitra and Bharatha, always submerged in auspicious deeds only, was born to Kaikeyi.

1.20
Abhyavardhamta samyancah kumarah sukumarakah
Caturbhiscaturaih putraih pitarthairiva nirbabhau

These holy children grew as pleasing boys; the father Dasaratha considered four intelligent boys as four purusarthas (ie.Dharma, Artha, Kama, Moksa).

———————————————-

1.21
Visvamitrstato yajnanighnato raksassvaran
Nihamtumanayamatham Ramadevam salaksmanam

Then, Viswamitra (11) brought Rama (12) with Lakshmana to his monastery for destroying demon kings, who were attacking yajnas (sacrifices).

Notes

11. ‘Viswamitra’ is not merely a name, but it means he is friend of all good and blessed souls.

12. ‘Ramadev’ means Lord to whom even the liberated souls (muktas) offer prayers (Visnu).

1.22
Adavyam tatakam hatva sa siddhasramamameyivan
Vidhuya yajnavighnansca videhavisayam yayau

Rama killed Tataka in the forest and went to Siddasrama; then, He killed these demons who were hinderence to the rituals and proceeded further to Videha kingdom.

1.23
Rajadyaih pujitah so’tha vihbajya dharnuesvaram
Janakimalabhistooccaih stuyamana suresvaraih

Rama was received with devotion by King Janaka and others and when Rama broke the great bow of Siva (Presented to Janaka by Siva) and procured Janaki (Sita) while Devatas praised His glory.

1.24
Gacchan devya sahayodhyam savasistah sahanujah
Kavikayayutajyotsnakantavavat sa vyarocayata

Rama, while going to Ayodhya shone brilliantly with Vasista and his brother, Lakshmana like the Lord of moonlight with Brihaspati and Sukracharya.

(Here, Lord Rama is compared with the Lord of moonlight ie. Moon, Sita withmoonlight, Vasista with Brhaspati, and Lakshmana with Sukracharya).

1.25
Pravisya nagarim tatra parvandhya pitaram tatha
Matrusca punjitah sarvaih sa reme sukhacithanuh

After entering the city (Ayodhya) He whose body is very bliss and knowledge, prostrated to His father and mother; He was worshipped by all the citizens and was quite happy.

———————————————–

1.26
Ramarajyabhisekaya dadhre Dasaratho manah
Nijaghne sa tu kaikayya matsuto gamavediti

Dasaratha made up his mind to coronate Rama as King but Kaikeya obstructed saying “Let my son, Bharatha rule the Kingdom’.

1.27
Ramadevastada stahah Sitalaksmanabhyam samanvitah
Vanamprati yayau vadhyan asesanapi raksasena

Then, Rama left the city and went to the forest along with Sita and Lakshmana for killing all the demons.

1.28
Dvastakaram vighnonam ca karyamasa raksetim
Lankesabhaghinim Ramo Lakshmanenanujanmana

Rama asked his Brother Lakshmana to cut off the ears and nose of the demon, Surpanakhi, the sister of the King of Lanka, Ravana.

1.29
Rama viprakritah kravyat pratikarmacikirsaya
Ajagama sahanikah kharo dusanasamyutah

The non-vegetarian, Khara came with Dusana, along with the army towards Rama to take revenge against the disrespect and punishment inflicted by him (to Surpanakha). Khara and Dusana were relatives of Ravana.

1.30
Tan jaghana ramanatho ramo rajivalocanah
Leelayaiva paranandah surakarya prasiddhaye

Lotus-like eyed Rama with infinite bliss, the consort of Rama killed all of them without any efforts; it was a pastime to him.

——————————————————

1.31
Rama purastat paratopi ramo ramah paramdiksu vidiksu ramah
Ramairanantairiti visvarupo nighnannaratin viraraja ramah*

While destroying the enemies Rama was seen with countless forms in all directions – east, west; south-east etc., and shone brilliantly. He assumed so many identical forms as He is – ‘Visvarupi’ – Perfections unlimited.

Iti Srimatkavikulatilaka Trivikrama Panditacharya suta Narayana
Panditacharya Viracitayam Mani Manjaryam Prathamah Sargah

——————————————–

Atah Dwiteeya Sargah

tato dUraM gate raame raavaNassahalakShmaNe
siiteyaM niiyata iti matvaa ninye tadaakR^itim.h

raamaantike sthitaa devii na mandaiH samadR^ishyata |
ruupaantareNa kailaasaM gataa nityaaviyoginii ||1 ||

After destroying Khara, Dusana and others in the forest, when Rama and Laksmana were far away from the asrama, Ravana thought that Sita might be kidnapped but he took away a substitute, that looked like Sita.

Although Sita devi was with Rama, she could not be seen clearly by ignorant people; Sita who is ever insperable from Rama, went to Kailasa by taking a different form.

nityaM pashyannijAM deviim puurNasantoShasambhR^itaH |
raamo na dR^ishyate deviityabhuutsa~NkaTavaaniva || 2 ||

Rama seeing His consort Sita Devi always, was happy to the fullest extent, but He looked as if distressed at not seeing her.

Notes:

The substance of Stanza 1 & 2 are as follows:

Sita being incarnation of Ramaa (Lakshmi) is all powerful, next only to the almighty, Rama. She is always with her consort in one form and thus inseperable. When Ravana came to her to carry her away, she left the place and went to Kailasa leaving a substitute figure behind, which looked like her in all respects. Indra entered the body in one form and made it sentient. Thus, Ravana was illusioned by the substitute body that he took away.

2.3
prabha~njanasutaH shrImaanaa~njaneyo nira~njanaH |
nanaamabhaktisampuurNo raamaM raajiivalochanam.h || 3 ||

The unblemished son of Prabhanjana (Vayu deva), Sri Hanuman (Anjaneya) prostrated before the Lotus-like eyed Rama with all devotion.

2.4
raama svaaminnamastubhyaM duShTaa~njahinijaanava |
nirduHkhaanandaliilaatmannityastautsa nijaM gurum.h || 4 ||

Hanuman prayed his eternal (permanent) master – “O Rama, Thou art the embodiment of Bliss, untinged with sorrow, all Thy actions are Thy very nature and effortless, destroy the wicked and protect Thy devotees”.

2.5
sa vanaantaramaasaadya raamassugriivamaikShata |
tena sakhyaM samaasaadya nijaghaana tadagrajam.h || 5 ||

He (Rama) went to another forest and there He made friendship with Sugriva and there killed his brother Vali. (Vali was an enemy of Sugriva although they were brothers).

2.6
tatassugriivasandiShTaa vaanaraa dikShu sarvashaH |
prasasrurnipuNaa viiraassiitaamaargaNatatparaaH || 6 ||

After the death of Vali (Sugriva got his kingdom back), being ordered by their master, Sugriva’s monkey warriors went in all directions in search of Sita.

2.7
dakShiNaaM kakubhaM gatvaa hanumaanambhasaaM niDhim.h |
atila~Nghya gato la~NkaaM siitaakR^itimavaikShata || 7 ||

Hanuman went to the south and jumped over the vast ocean, reached Lanka and found out ‘Sita’. (‘Sita’ within brackets to distinguish mayic Sita from the real Sitadevi who is in Kailasa).

——————————————————————–

2.8
raamaa~NguliiyakaM devyai datvaa chuuDaamaNiM tataH |
sa~NgR^ihya jaanakiimbhaktyaa natvaasaavaaruhattarum.h || 8 ||

Hanuman gave Rama’s ring to ‘Sita’ and collected the Chudamani from her (a jewel worn in the crest by ladies), bowed her with devotion and climbed a tree.

2.9
vanaM vishakalayyochchai raakShasaanakShapuurvakaan.h |
nihatya maarutirla~NkaamadahatpuchChavahninaa || 9 ||

Hanuman, son of Vayu, destroyed Simsupa forest and killed Aksakumara (son of Ravana) and other demons; then he set ablaze Lanka with the fire that was in the end of his tail and reduced city to ashes.

Notes:

Aksa Kumara was one-third of the force of Ravana. He with his army was destroyed completely by Hanuman who was alone.

2.10
tato ratnaakaraM tiirtvaa vaanarendraissabhaajitaH |
datvaa chuuDAmaNiM dhanyaH praapya raamaaya so.anamat.h || 10 ||

After destroying Lanka, Hanuman jumped back into the ocean, being worshipped by the great monkeys, he bowed down to Rama and offered the Chudamani jewel to him.

——————————————-

2.11
raamo hanumataa saardhaM lakShmaNena cha dhiimataa |
sugriiveNa sasainyena kiinaashaharitaM yayau || 11 ||

Rama went in the direction of south, presided by Yama, along with Hanuman, clever Lakshmana and Sugriva with his army.

2.12
sa setuM sakShiNambhodau bandhayaamaasa markaTaiH |
sasainyo vartmanaa tena naktaJNcharapuraM yayau || 12 ||

Rama got constructed a bridge by the monkey; and on that path, He went with His army to Lanka, the city of demons, who traverse during nights.

2.13
nijaghno raakShasaaniikaM vaanaraassahalakShmaNAH |
hanumaan bhagavatpriityai jaghaanaatibalaan ripuun.h || 13 ||

Monkeys with Lakshmana destroyed army of demons; and Hanuman destroyed very violently enemy forces to please Bhagavan Rama.

2.14
so.ajiivayanmahaarakShomohitaan sarvavaanaraan.h |
gandhamaadanamaaniiya tadgataagadavaayunaa || 14 ||

When all the monkeys were swooned because of this very powerful demon (Indrajit), Hanuman brought Gandhamadhana mountain containing life – giving medicinal herbs and saved their lives. They got consciousness by the very
wind blown from the mountains.

Notes:

Medicinal herbs are of four kinds:

1. Mrtasanjivini – It gives life to the dead – in war or by accident.
2. Santhanakarini – It joins cut off portions of the body, limbs etc.
3. Savarnakarini – It heals the wounds and removes blood stains etc.
4. Visalyakarani – It removes arrows and such metallic pieces stuck to the body.

2.15
Asamhyan raksasanhatva kumbhakarnam ca ravanam
Ramo Vibhisanam raksah samrajyeso’bhyaciklpt

Having killed innumerable number of demons, Ravana and Kumbhakarna, Rama coronated Vibhisana (younger brother of Ravana, and devotee of Rama) as King of the land of rakshasas, Lanka.

————————————————–

ashokamuulamaasaadya darshayaamaasa jaanakiim.h |
nityaaviyoginiiM devIM raamo mandadR^ishaamapi || 16 ||

Rama having gone near Asokavana and presented inivisible and inseperable Sita to the view of ignorants.

hanumatpramukhaiH saardhaM devyaacha puruShottamaH |
aruhya puShpakaM raamo jagaama nagariiM nijaaM || 17 ||

Rama who is Supreme to ksara and aksara pursued (sic) ascended an air-chariot by name Puspaka along with Sita devi, Hanuman and other monkeys and went to his native city, Ayodhya.

bharato bhaktibharito raamamabhyetya nirvR^itaH |
papaata paadayostasya kR^iShNasyeva shvaphalkajaH || 18 ||

Bharata being united with Rama fell on his feet with zeal and affection just like Akrura, son of Svaphalka to Krishna.

tamutthaapya pariShvajya raaghavo.antaH puraM gataH |
sampuujito janaissarvairjananiimabhyavandata || 19 ||

Rama lifted him up and embraced him. Being adored with reverence by all the citizens, Raghava went to the seraglio and bowed down to his mother, Kausalya Devi.

raamo raajyaabhShiktassan shashaasa jagatiiM prabhuH |
dharmaanashikShayatpuurNo bubhuje sampadassukhii || 20 ||

Rama, after being coronated as King, ruled the country. The almighty Rama possessor of infinite bliss and knowledge trained his subjects in varnasrama and enjoyed his possessions.

—————————————————————

sanakaadiiMshcha tadvaMshyaanmuninanyaaMshcha maarutiH |
raamaantike shrutivyaakhyaavisheShaansamashikShayat.h || 21||

Maruti (son of Maruta – Hanuman) taught well commentaries and sub-commentaries on Vedas to the sages Sanaka and others in his lineage, like Durvasa, in presence of Rama.

suraaNakaaMstamo netuM tatyaajeva sa jaanakIm.h |
vyaaptatvaanniravadyatvaattasyaastyaagaH kathaM bhavet.h || 22 ||

Rama appeared as being separated by Janaki (Sita) in order to send the daityas by name, Suranaka, to hell; how can there be seperation when He is omnipresent and free from all defects?

svaatmaanaM yaj~napuruShaM yaj~nenaayajataatha saH |
tatraagataa satii siitaa vedyaamantardadhe kila || 23 ||

Rama performed sacrifices like ‘Asvamedha’ and satisfied the Supreme God, presiding ceremony which is another form of Himself. Is it so, that Sita came at the time to the platform of the ceremonial hall and disappeared there itself? – (The answer is No, as she is with Rama always in one form).

dharmaM saa~NkhyaM cha yogaM cha varthayaamaasa raaghavaH |
praavochanmarutassuunussampado nanR^itustadaa || 24 ||

Rama (Raghava) directed to conduct scriptures on Dharma, Samkhya, and Yoga; Hanuman, son of Vayu preached them to disciples and the nations’ wealth and all riches were simply dancing. (meaning, the countrymen were very prosperous and happy).

prakR^ityaa paramaa haMsaa brahmaNo maanasaassutaaH |
sanakaadyaastataH shrutvaa vyaachakhystattva ma~njasaa || 25 ||

Sanaka and others, saints by nature, who were born from the very power of the mind of Brahma (Virinchi) learnt the correct interpretation of Vedas and wrote commentaries correctly.

————————————————————

2.26
Namo Ramaya Ramaya Rama Rama Namostu te
Ramah svami gati Rama iti loka vicukrusuh

The citizens were shouting loudly – ‘O Rama, magnificient Lord, We bow down to you; you are the controller of all; you are our goal’

2.27
Devo jigamisurdhama sviyamathyarthitah suraih
dugdhabdhim prayayou seso Laksmano Ramocoditah

When Rama willed to go back to his place, Vaikunta, Devatas prayed that he may do so; Lakshmana, being instructed by Rama, took his original form of Sesa and went to Ksira Samudra (Ocean of Milk).

2.28
Samayata samayata ye ye moksapadecchavah
Evamaghosayadramo dutairdiksu samastsah

Rama proclaimed in all directions through the messengers “O, Whoever desires to have Moksha (liberation from bondage) may come”.

2.29
Athottaram disam devah prathastc shasitaya
Vanaradai rnaradhirapyasesairjantubhivrtah

After such proclamation, Rama with Sita, surrounded by many men, monkeys, birds, animals and others made journey in the northern direction.

2.30
Tesam moksapradam datvabhyanujnapya Marutsutam
Raghavah Sitaya sardham vivesa svam param padam

Rama offered all his followers suitable places (Lokas) to stay (in order to give moksa in usual course), ordered Hanuman, the son of Marut (Vayu) to stay on earth itself and proceeded further and entered his principal abode, Vaikunta.

Notes:

Those souls graced by Rama should wait for final liberation till Chaturmukha Brahma completes his sadhana. As such, they were placed by Rama in different lokas ie. Maharloka, Janaloka, Tapoloka, Satyaloka, according to their worthiness.

2.31
Satyena bhaktya ca viraktimatya matya ca dhrtya ca tapasyaya ca
Ha Rama Rameti sadopagayan prabhanjanih kimpurusesu reme

Hanuman (son of Prabhanjana), averse to the worldly pleasures, with full of penance, meditation and devotion, spent his time in Kimpurusha khanda, praising and singing always as ‘Ha Rama, Rame, Rama”.

Iti Srimatkavikulatilaka Trivikrama Panditacharya suta Sriman Narayana
Panditacharya viracitayam Manimanjaryam Dvitiyah Sargah

———————————————————

Atah Triteeya adhyayaha

3.1
Himansoratriputrasya budho nama suto’bhavat
Pururava maharajastasya putro vyajayate

(Sri Krishnavatara is described in the next two sargas)

Chandra (Moon God), the son of Atri rsi, had the famous Budha as his son. The King Pururava was born as his son.

3.2 Tasyayurbhavatpntro nahusastasya nandanah
Yayatirbhavattasya nandano balaviryavan

King Ayu was the son of Pururava; his son was Nahusa and his son was very powerful King Yayati.

3.3
Devayanin ca samistamsa uvaha priye ubhe
Prathamusanasah putrid dvitiyo vrsparvanah

The King Yayati, married two girls, one was Devayani, the daughter of Sukracharya (usanasah) and the other was Sarmista, the daughter of King Vrsaparva.

3.4
Yadun ca turvasun raja Devayayanyamajijanat
Drhyam canumca puram ca sarmistayamajijanat

The King Yayati gave birth to the King Yadu and Turvasu in Devayani and to the King Drhya, Anu and Puru in Sarmista.

3.5
Yadorvamss tu rajanah kartaviryapurogamah
Babhuvuvurbhagavadbhaktastapojnanaparayanah

In Yadu’s family, many Kings Kartavirya and others were born and they were all devotees of God, possessed religious wisdom and followed religious austerities such as severe abstinence.

————————————————–

3.6
Purorvamse tu rajanah asan dawsyantipurvakah
Tesam kirtya ca vikrantya samstah purita disah

In Puru’s family also, many kings – Bharata, son of dushyanta and others were born and they were famous for their valour with their fame spread in all directions.

3.7
Bhugbharaharanapeksa tasminkale divaukasah
Dugdhabdhisayinam Visnum saranyam saranam yayuh

In order to destroy daityas, who were burden on the earth, the gods in heaven went and appealed to Vishnu, the protector of all, lying in Ksira Samudra (Oceanof Milk).

3.8
Vipraksairadibhavena ta adistah suradayah
Babhururbhagavatsevam vidhitsantah smastasah

Having been ordered by the Lord, all the deities and others descended from heaven in the forms – Brahmin, Kshatriya, etc in order to serve him.

3.9
Varunah santanurnama purorvamsee vyajayata
Vicitraviravastasyasitputrascitrangadanujah

Varuna dev was born by name Santanu in Puru’s family; and he got two sons – Vicitravirya and Chitrangada.

3.10
Drtarastransca pandusca iti (tasya) putro babhunatuh
Pandoh kunti ca Madri ca dve bharye dharmakovide

Vicitravirya got two sons – Dhrtarastra and Pandu; Pandu married two – Kunti and Madri who were well versed in religious austerities (Dharma).

————————————————–

3.11
Sa Pandurmuniscapena strisangamasukham jahau
Bhartrajnaya sutam kunti Dharmallabhe yudhistira

Owing to the curse of a sage, Pandu did not have sexual pleasures through his wife; but on the mandate of her husband, Kunti got Yudhistira through Yamadharmaraja.

Notes

Once, a sage was enjoying sexual pleasures with his wife, in form of birds. They were hit with an arrow by Pandu who thought them to be mere birds; while discarding the bird bodies, the sage cursed the King that he may also meet death if he enjoys sexual pleasures with his wife.

Kunti had served Durvasa rsi in her father’s house when she was a virgin. The sage, being satisfied with her service blessed her with a boon that she may get children by the grace of any god by calling his name and respective incantation. Pandu, desiring of having progeny, permitted Kunti to get a child by calling a deity. The clever Kunti called Yamadharmaraja, as He is patron deity of Dharma and justice. She got Yudhistira (Dharmaraja) as son through him. Again, for protecting Dharma in the kingdom, she got Bhimasena as her second son through the most powerful Mukhya Vayu. Third, for expanding the kingdom by conquering the lands, she got Arjuna, though Indra, next to Vayu in power. Then, she administered a mantra to the second wife of Pandu, Madri to get a child. But that intelligent lady called Asvini Devi and got twins – Nakula and Sahadeva.

3.11
Dhrtarastrasya Gandharayamasan Duryodhanadayah
Vadhaya Marutastesam Bhimam kuntyamajijanat

Duryodhana etc (one hundred children in all) were born in Gandhari through Dhritarastra; to destroy them Marut (Vayu) gave birth to Bhimasena in Kunti.

3.12
Sa lebhe vasavaggisnum yamau Madri ca Dasrayah
Vane vardhanta vatsasta Panduna pariraksitah

Kunti got Arjuna as son through Indra Deva and Madri got twins through Asvini Devas. All the children were well protected by Pandu.

3.13
Evam pancala bahlikah avardhanta mahabalah
Ahukadyadavadugraseno’bhuddevakastatha

Similarly, the Kings of Pancala and Bahlika became prosperous and Ugrasena and Devaka were born to Yadava by name King Ahuka.

3.14
Devakasya suta jagne Devaki devasammata
Vasudeva uvahainem yadavah suranandanah

With the assent of Sri Hari, Devaki took birth as daughter of Devaka and Vasudeva, the son of Yadava Surasena married her.

Notes

Devaki and Vasudeva were the incarnations of Aditi and Kasyapa respectively. As such, Sri Hari gave his consent so that He may manifest as Krishna through them.

3.15
Tatra pradurabhuddevah paramatma sanatanah
Dampatyoranayorasah purayan surakaryavan

The Almighty Lord Sri Hari manifested Himself in Devaki to fulfil the desire of the couple and the deities (ie. Destruction of the asuras).

———————————————–

3.16
Vasudevasya Rohinyam tatah purvamajayata
Ananto balavatvena balabadhra iti srutah

Earlier to Krishnavatara, Sesa deva was born as a son to Vasudeva in Rohini, by name Balabadhra, as he was very powerful.

3.17
Jnananadatanum syamam sankhacakragadadharam
Vyaktamatram Harim drstva tustavarakadundubhih

Vasudeva saw the Lord, Sri Krishna, in bluish colour, having four arms with sankha, chakra, gada and padma. He was embodiment of knowledge and bliss (immortal) and He was not a product of conjoining of his parents. Hence, Vasudeva simply praised him.

3.18
Svajnaya sa vrjam nttah kamsatbhittena saurian
Sisurupo yasodayah sayitah sayane sunaih

With His instruction, Vasudeva took Sri Krishna in baby form to Gokula, out of fear from Kamsa; and laid Him down in the bed of Yasoda Devi.

3.19
Candikam tatsanodbhutam nitva yadovanandavah
Devakyah sayane nyasya purvavatbandhomayayau

Vasudeva, the son of yadava sowri, took Durga Devi in baby form, just born (in Gokula) and brought her to Mathura, put her in bed by the side of Devaki, and thereafter again went to fetters.

3.20
Tam kanyam kamsa aniya nihantumupaicakrame
Mrtyuste jata ityuktra sotpapata nabhastalam

Kamsa took the girl baby out of his house and began to kill her but the baby escaped from his hand and sprung into the sky saying that the killer had already been born elsewhere.

—————————————————————-

3.21
Jatamatrankumacansa nihantum janamadisat
Himsavihara dustatse nijaghnurbalakanbhuvi

Kamsa ordered his men to kill all the babies as soon as born; Those wicked men who took delight in doing evil deeds and killed children on earth.

3.22
Jagama Gokulam dusta dhasti kamsasya Putana
Krsnamadatta sa hantum tam jaghana Ramapatih

Putana, the step mother of Kamsa went to Gokula and caught hold of Krishna to kill; but Ramapati (Krishna) killed her himself.

Notes:

Putana was the step mother of Kamsa because she fed him with breast milk and brought him up. She smeared the nipples of her breast with poison, took a beautiful form and after coming to Gokula, pretended that she would breastfeed Krishna. Fully knowing the cunningness of the wicked lady, the Almighty in baby-form injected the same poison into breast and heart and killed her in no time. She dropped down dead in the original form, which was demonical and the people in Gokula were surprised at the great strength of the baby.

3.23
Sayitah saktasyadhah sakataksam jaghama sah
Amimastrnavartam tennitah sa lilaya

Once Krishna was sleeping under the cart, which was another form of Sakataksha, a demon, who had come in that form to kill Krishna; but he shattered the cart into pieces and killed the demon. Again another baby by name Trnavrta came in the form of whirling storm and lifted the baby Krishna high in the sky but Krishna himself killed and dropped him to the ground without any effort.

3.24
Gargo’tha sourinadistascakara kratriyocitan
Samkarannama camusya sakalasya vrajangatah

Vasudeva asked Gargacharya, the family priest, to conduct the naming ceremony etc (to Krishna and Balarama) as prescribed for Kshatriyas and he went to Gokula and performed the same.

3.25
Pangane rinkhanam kurvam arbhakaih saha Madhavah
Leelabhirbhavagarbhabhirjanamanandayau babhau

The people in Gokula were very happy to see the bright baby, Sri Krishna crawling on his hands and feet along with other children in the courtyard, as his actions were purposeful.

——————————————————-

3.26
Jaghasa mrttikim devah kadacillilaya Harih
Matropalabdha asye sve vyatte viswamadrasiyat

Once Krishna ate a morsel of mud only while playing. Mother Yashoda scolded Him and His mouth got opened. The Almighty showed her the whole universe in that small mouth.

3.27
Dedhyamatvam vibhajyesah kadaciccandra sannibham
Navanitam samadaya raho patva jaghasa ca

Once, the Lord Sri Krishna broke the pot containing curd into pieces and took away the butter, as bright as moon; went to a secluded place and ate it also.

3.28
Jananyolukhale baddhah so’rjunavudamulayat
Nalakubera Manigrivau mocayamasa sapatah

Once Sri Krishna was tied to a big mortar by his mother as He was very mischevious. He dragged the mortar without any effort in between the twin trees; they fell down and two Gandharvas by name Nalakubara and Manigriva emerged from them, having been liberated from curse.

Notes:

The Gandharva sons of Kubera, named above were once walking about for pleasure in a garden in bare body, when the Rishi Narada saw them and he was disgusted with the sight. He immediately cursed them to be in bare body always. They realized their folly and begged his forgiveness. He consoled them saying that they would be liberated from that state when Lord Krishna would touch them. They took the form of big trees (twin trees called Arjuna vrksa) and were awaiting liberation. Now, when Sri Krishna dragged the mortar, His body came in contact with the trees and the Gandharvas were able to get their original bodies and they praised the Lord.

3.29
Trndavanamiyasuh san Nandasunurbrhadvane
Sasarga romakupebhyo vrkan vyaghrasamanbale
Tatrorpatabhiya Gopa apurvrndavan vanam

The Nanda’s son, Sri Krishna once desired to go to Vrndavan, a garden town. So He created out of His hair roots in Gokula, wild wolves strong like tigers. The gopalakas (the people in Gokula), out of fear went with Him to Vrndavan gardens.

3.30
Sa palayangopakabalavrndaibalena sakam pasuvatsayuthan
Nihatya vatsasuramadidevo bakam ca Gopalakatamavapa

Sri Krishna with Balarama and other cowherd boys protected cows and calves in Vrndavan; killed demons named Baka and Vatasura. He grew up as a young boy.

Iti Manimanjaryam Tritiyah Sargah

—————————————————–

Atah Chaturtah Sargah

4.1
Krsna kaliyam tyaktya pitva davagnimulbanam
Sa visadrumammuccida daityan govapusohanat

Sri Krishna drove away Kaliya from Yamuna river; swallowed the wild fire in the jungle; uprooted the poisonous tree and killed demons who were in form of cows.

4.2
Sa saptoksavadhallebhe nilam gopalakanyakam
Balena dhenukam hatva jaghananyan kharan svayam

Sri Krishna, having killed seven wild boars, married Nila Devi, daughter of Gopala (by name Kumbhaka); He got killed Dhenakasura by Balarama and He Himself killed other demons who were in the form of asses.

4.3
Pralambho balabhadrena hate davam papau punah
Nandajo vrjaraksartham krpasindurhi madhavah

Sri Krishna got killed Pralambhasura by Balarama and in order to protect Gokula, He once again swallowed the wild fire in the jungle. Oh, Is he not the ocean of mercy?

4.4
Viprapaturbhiranittam tadgrhantikamagatah
Sonnam sanucaro bhuktva cakre tasam anugraham

Once, when Sri Krishna went near an yajnasala (a place of sacrifice) He was much pleased by the sumptuous food brought by the wives of the brahmins and ate them along with other Gopalakas and blessed them.

Notes:

Once, Sri Krishna went to a Yajnasala along with his companions, pretended to be very hungry, and asked for food. The priests denied him food saying that the ceremonies were still incomplete and hence they could not offer Him anything. They were not aware that He was the Supreme Lord Himself, for whose grace they were performing the ceremonies. The Almighty asked one of His friends to go to the wives of the same brahmins and beg of food on His behalf. When the ladies heard of the Lord Sri Krishna, there was no second word; immediately, they brought all the foods, prepared by them and offered to the Supreme Lord, who ate them with other Gopalakas and blessed the virtuous women, who did not wait for permission from their husbands for offering the food. The Brahmin priests were ignorant of their own actions and failed to have reward from the almighty. They realized their folly, when they came to know later that their ladies were more fortunate and had reward from the God easily.

4.5
Makhabhangarupendrenadistaimeghaih krtam Harih
Vrstim sodhumaktansvan raraksodhrtya parvatam

Sri Krishna obstructed an yajna (a sacrifice) intended for Indra, being performed by Gopalakas. Indra grew angry against Krishna and he ordered heavy clouds to gather and thus brought heavy rains. No one could withstand the heavy downpour; but Sri Krishna lifted the mountains and protected all his men and they continued the ceremony under the shelter of the mountain.

Notes

Gopalakas, once went to a mountain by name Gomantaka and performed a sacrifice to get the favour of Indra. At that moment, they forgot that they were in midst of Sri Krishna, the Almighty who was far superior to Indra or any other god. Indra’s position in heaven is fully dependent, not only on the Supreme Lord, but also Mukhyaprana. Thus, he cannot bless anyone independently. This fact was forgotten not only by ordinary men like Gopalakas but also by one of the Supreme deities, Indra. Sri Krishna wanted to bring home the fact to his men and hence, he obstructed the yajna.

Unfortunately, Indra deva was under the veil of momentary ignorance and challenged the Almighty. He wanted to spoil the ceremony which continued in favour of Sri Krishna. He brought heavy clouds and incessant rains for seven days. Sri Krishna lifted the mountain as an umbrella and thus protected the yajna and all men. The ceremonies were completed. Indra came to his senses only after seven days and surrendered to the Lord, and begged pardon from him. Sri Krishna excused him and blessed him to have right knowledge.

—————————————————-

4.6
Aryanugraha sampratptakama Goapanganastatuh
Ramayamasa Govindacciramaistau ratrisu

Under the influence of Parvati Devi, the Gopikas (women in Gokula) wanted to have union with the Lord, due to inordinate affection. Sri Krishna satisfied their desires for a long time in moon-lit nights.

4.7
Surupinanca Gopinam mandale Bhagavan svayam
Nanarta venuna gayan rasakrida mahotsave

Sri Krishna danced while playing his flute in the midst of very beautiful Gopikas, who were assembled in the moonlight night for observing a feast known as Rasakrida.

4.8
Sankha cudasuram hatvaristam kesinamapyatha
Mayaputram punavyomam sa cakre vrjaraksanam

Sri Krishna killed the demons by name Sankhacuda, Arista, Kasi and Vyomasura, son of Mayasura and thus protected Gokula.

Notes

All these demons were sent to Gokula by Kamsa to kill Krishna.

4.9
Kamsapreitamakuram drstva sambhavya tam Harim
Tena sakam yayau devo madhuram balasamyutah

On seeing Akrura, who was sent by Kamsa to Gokula, Sri Krishna welcomed him with respect and went to Mathura along with him. Balarama accompanied Him.

4.10
Bhantva kamsadhanuh sarvam hatvambastam ca varanam
Canuramustikau hatva sabalah susubhe Harih

Sri Krishna broke the bow, given by Kamsa by Siva; killed the mahout and the elephant (by name Kuvalayapida) and along with Balarama, he killed the great wrestlers by name Canura and Mustika and thus he was in exalted position.

—————————————————-

4.11
Mancastam matulam kamsam murdhini saugrhya Madhavah
Nipatya nispipesoccairdharanyam sa mamara ca

Kamsa was the maternal uncle of Sri Krishna. When he was sitting on a cot, Sri Krishna caught hold of his head and threw him down the ground and smashed him to death.

4.12
Tadbalam sakalam hatva janan sarvanandayat
Vimucya nigadadisah pitaravabhyavandata

He destroyed the whole army of Kamsa and thus all the people were very happy. He released His parents from the bondage and prostrated before them.

4.13
Putravaidhavya sankrdhamabhiyantam jarasutam
Sabalo’bhyaradayatkrsno hatva tatsaunikanmumuhuh

Thus the daughters having attained widowhood, Jarasandha, being angered, came to war against Sri Krishna; Sri Krishna along with Balarama destroyed his army and Jarasandha retreated.

4.14
Pandurvane mrtah partha anita munibhih puram
Pidyante kurubhih swairamityasravi madhudhvisa

After the death of Pandu, his sons Dharmaraja and others were brought to Hastinavati; there they were being teased by Kauravas, and came to the knowledge of Sri Krishna.

4.15
Akruram pesayamasa krsne nagapuram prati
Kurunamanayam jnatva Drtarastramuvaca sah

Sri Krishna sent Akrura to Hastinavati; he observed bad conduct of Kauravas towards Pandavas and told Dritarastra (as follows) – (Next sloka)

——————————————————-

4.16
Tava putra na santveva Bhimasuagnibhasmitaah
Ityuktva Bhimaparthabhyam sahitah prayayau purim

‘O Dhritarastra! Know that thou sons will be reduced to ashes to fire like Bhimasena’. So saying he went away to Mathura along with Bhima and Arjuna.

4.17
Pujayantau Harim parthav pujitau sarvayadavaih
Oosatuh sucitam tatra bhatijnanamrtasanau

Bhima and Arjuna were adored by all yadavas in Mathura and they worshipped Sri Hari (Krishna). Knowledge and devotion towards the God were nectar-like food for them. They stayed in Mathura for a long time.

4.18
Uddhavam presyamasa vrjasokapanuthaye
Bhagavanmaghadhadisam punarabhyaraduyudhi

Sri Krishna sent Uddhava to Gokula to console Gopalakas (as they were distressed by the absence of Krishna for a long time). The Almighty Sri Krishna defeated again Jarasandha in war and drove him away.

4.19
Sa srgaladhipam hatva tatputram paryapalayat
Iti citrani karmani cakara purusottamah

Sri Krishna killed Srgala Vasudeva, King of Kolhapur and installed his son Sakradeva as King. Thus, the Almighty Sri Krishna who was far superior to all beings made historical deeds.

4.20
Bhismakasya sutam devim Rukminimavahattatah
Vijnanandarupinya sa reme Ramaya taya

Thereafter, Sri Krishna married Bhismaka’s daughter Rukmini Devi, who was incarnation of Lakshmi, whose body was immortal with supreme knowledge and bliss.

———————————————–

4.21
Labdham satrajita suryat sa simhapahrtam
Ratnam jambavata nitam jambavatya sahanayat

Sri Krishna came to Dvaraka city along with Jambavati and Syamantakamani (the most precious gem), which was gifted to the King Satrajita by Surya, but it was seized by a lion in the forest, and again seized by Jambavata, from whom Sri Krishna won the gem in the war.

Note: The King Satrajita prayed to Surya who, pleased with his devotion, gifted him the most precious gem by name Syamantakamani. One day, Prasena, the brother of Satrajit wore it on his neck as an ornament and went to the forest. A lion attacked him, killed him and took the gem. Jambavanta in turn killed the lion and seized that gem and took away to his den. Sri Krishna had once asked Satrajit to give him the gem, but he had not obliged. In the circumstances, Satrajit thought Sri Krishna had killed his brother and taken away the gem. The news spread , and being pained, Krishna wanted to prove the allegation false. He went in search of it. He noticed the footprints of a man and then a lion and it led to the den of Jambavata. He entered the den and to His surprise found the gem hanging on a cradle of a child. Sri Krishna fought with Jambavan for days together and finally, seized the gem. When Jamavan came to know that Sri Krishna was none other than Sri Rama himself, he was very happy and gave his daughter Jambavati in marriage to him. Sri Krishna came to King Satrajit, along with Jambavati and gave the gem to him, thereby proving his innocence. King Satrajit was pleased and gave his daughter Satyabhama, also an incarnation of Lakshmi, in marriage to him.

4.22
Satrajite dadau ratnam tena dattam saratnakam
Satyabhamamudavahat sakrallaksmim paratparah

The Supreme Being, Sri Krishna gave the gem to Satrajit who was very pleased and gave back the gem to Sri Krishna, along with his daughter Satyabhama. He married her, who was an incarnation of Lakshmidevi.

Note: Jambavati is graced with the presence of Goddess Lakshmi, whereas Satyabhama is very incarnation of Lakshmi in Bhu rupa. It may be noted here that Goddess Lakshmi serves the Almighty in three forms – Bhu, Sri, Durga. 4.23 Hatavan sanujam hamsam krishno reme swadhamani Putran pradyumnasambadin Rukminyadyasvjijanat Having killed a demon by name Hamsa along with his brother Dibika, Sri Krishna was very happy in his house. He got a son named Pradyumna, Samba and others in Rukmini and other wives. 4.24 Pandava Dronamasadya krtasastrastra siksanah Sarvavidyatisaynio mumuduh krsnasangatah Pandavas had Dronocharya as teacher and got training from him in using all types of weapons in the war; and became experts. Once, Krishna came to them and they were all happy to be associated with Him. Notes Ksatra means arrows, cudgels etc., Astra means Brahmastra. 4.25 Sambhavita Bhagavatah Pandava snehasambrtah Anujnatah puram jagmuh sada tadbhaktitatparah Once, pandavas had gone to Dwaraka with Bhagavan Sri Krishna and they were highly respected there. After some time, they were ordered to go back to Hastinavati. Being fully devoted to Him for all guidance, they obeyed Him and went away.

————————————–

4.26
Svamitvena subrtvena bandhutvena ca pandavah
Sakhitvena gatitvena tameva saranam yayuh

Pandavas observed that Sri Krishna was their master, friend, kinsmen, benevolence, final beatifier (as their goal even after salvation). Hence they surrendered to Him with all humility.

4.27
Puranniryapita dustairhidimbam ca bakam tatha
Nihatya pandavah prapuh Krsnam krsnavayamvare

Having been sent out of Hastinavati by Duryodhana and other wicked men, Pandavas went to forest and killed demons Hidimba and thereafter, Bakasura; and then they met Sri Krishna on the occasion of the marriage with Draupadi.

Notes: As the pandavas were very powerful, the wicked Duryodhana with evil advice of his maternal uncle, Sakuni planned to send them out of Hastinavati and somehow put them to death. So he got constructed a palatial building at Varanavati (a far away place) using lac-gum etc; the building was glittering with precious stones like diamonds, pearls etc. With much reluctance, Bhisma and Drtharastra asked Pandavas to leave the city and go to the new place, without knowing the evil designs of wicked men. But Vidura was aware of their plans and hence to save Pandavas, he constructed a trench from within the building secretly, which was made known to Bhimasena.

Pandavas went there the same night and the same night Bhimasena carried his mother and all his brothers on his shoulders (as they were asleep) and he himself set fire to the building and escaped through the trench. He sighted Sri Vedavyasa, prostrated before Him and got His blessings. There, in the forest, he killed a demon by name Hidimba and married his sister named Hidimbi under the instructions of Vedavyasa. He proceeded along with his mother and brother to Ekacakranagara and there he killed the monstrous demon Bakasura. It was a great relief to the people in the town. Then they went to the court of King Drupada. Bhimasena asked his brother Arjuna to shoot the arrow successfully from the bow, which was kept as a stake by Drupada for marrying his daughter Draupadi. Arjuna won the stake and by providence all the brothers married Draupadi, Bhimasena being the chief and real husband (further details are available in our Sri Madhvachaya’s Mahabharatha Tatparya Nirnaya). Pandavas were very much pleased to see Sri Krishna at the marriage time, as it was very long since they met Him.

4.28
Labdhakrsnanujnapya pandavan svapuram gatah
Nihatya satadhanvanam Parthanamantikam yayau

Sri Krishna asked Pandavas to stay in Pancalanagara only and went to Dvaraka and killed Satadhanva and come back to Pancalanagara for attending the marriages.

Notes: Satadhanva was a yadava who killed Satrajita, the father-in-law of Sri Krishna. On hearing the news, Sri Krishna went to Dvaraka immediately and punished Satadhanava to death and returned to Panchalanagara.

4.29
Karapitva Hariprastam tatra parthannivesya sah
Upameya ca kalindim Dwarakamapa Madhavah

Sri Krishna set up a town, Indraprastha and fixed Pandavas there; He married Kalindi and went to Dwaraka.

Notes: Indraprastha city was already in existence. Pandavas were directed to go there by Dritarastra he Almighty, Sri Krishna ordered the Divine Engineer, Viswakarma to construct a palatial building for Pandavas. It was done in no time. Then, he went to bank of river Jamuna, only to marry Kalinda Devi, who was in deep meditation to have Sri Krishna as her husband. 4.30 Neelam nanajitah putrim mitravindam pitravasuh Bhadram ca kaikayasutam laksanam svam ca so’vahat Sri Krishna married Neela Devi, the daughter of King Nagnajit, Mitravinda Devi, the daughter of His father’s sister, Bhadra Devi, the daughter of Kaikaya king and Lakshmi devi, who was his better half only.

——————————————————-

4.31
sothascaryatamo dhanyo bhoumam hatva divam gatah
apaharatparijatam parajitya purandaram

Sri Krishna, who is perfect in all respects and wonder of wonders killed Narakasura, the son of Bhudevi and went to heaven, Indra’s abode. He defeated Indra and seized Parijata tree from him.

Notes: Sri Krishna went to Raivata mountain to liberate thousands of Princesses, who were imprisioned by Narakasura. Narada Rsi came there and praised Him saying that he was ‘Dhanya’ meaning that He was perfect in all respects and ‘Aascharyatamaha’ meaning that His deeds were beyond the comprehension of even Devas – unimaginable, wonder of wonders. He killed Narakasura and went to heaven along with his wife, Satyabhama Devi. She was delighted to see the divine tree called Parijata Vriksha and desired it to be taken to Dvaraka. Immediately, when Sri Krishna uprooting it, the guards attacked him but they were defeated. Then, Indra came with a big army and fought with Krishna. At that moment, he was under the veil of ignorance and he could make out that it was the Lord Sri Krishna, who uprooted the tree. When he was defeated he came to realize the fact and apologized and offered the Divine tree Himself. Sri Krishna excused him and went to Dvaraka with the tree and Satyabhama Devi.

4.32
Mahisinam sahasrani sodasavahadacyntah
Satam ca tasu pratyekam putra dasa dasabhavan

He married sixteen thousand women who were eligible to become his queens and He gave birth to ten children in each of his wives.

4.33
Dyute jitah krtaranyavasa ajnatavasatah
Parangta upaplavye parthastam pratilebhire

Having been defeated completely in disc play (gambling) by Duryodhana, Pandavas went to forest for twelve years and were in disguise at Viratanagara for one year. After undergoing this punishment, they joined Sri Krishna in upaplavya city.

4.34 Doutyena vancayitva praoo Bhimena sarvasah
Jaghana krtasaratyah Krsnah parthanapadharih

As a messenger, Krishna deluded the enemies and destroyed them through Bhimasena and protected Pandavas by being the Charioteer to Arjuna.

Notes: Sri Krishna deceived Duryodhana by creating an impression that he would be of no use, by saying that he would not be armed with any weapon in the war.

4.35
Vayurvamsanivanyoyam prarighataan sambhavaih
Vairavaisvanajvalaih sanjahara hariryadun

Sri Krishna destroyed all yadavas (except Uddhava) by creating enemity among themselves. They fought themselves and died just like bamboo trees in a forest which are destroyed themselves by generating fire by rubbing one another.

———————————————–

4.36
Uddhavam sanakadinsca Durvasaprabrtinsca sah
Nyayunkta sarvavedantavartane shasisyakan

Sri Krishna (along with Bhima) ordered Uddhava, Sanaka etc., and Durvasa Rsi
with his disciples to spread Vedanta philosophy.

4.37
Evam citracaritrastu Krsnonujnapya Pandavan
Rupenaikyenasa bhumavekena sa divam yayau

Thus, with such wonderful deeds, Sri Krishna ordered Pandavas to go back to their original form and He himself left an invisible form on this earth and went to the heavens in another form.

4.38
Evam krishnasahayaste Partha Duryodhanadikan
Sri krisnadvesino hatva sakrsnah krsnamanvayuh

In this manner, Pandavas who had Sri Krishna as their solace, destroyed the enemies of Sri Krishna ie. Duryodhana and others (and also the demons known as Krodhavasah, Maniman etc) and followed the path of the Lord along with Drupada Devi.

4.39
Athabhimanyostanayah pariksitraja savajre jagatim vijitya
Sarvatmabhavam parame dadhanah
samrajyalakmimupalabhya reme

After Sri Krishna and Pandavas departed from this world, the King Parikshit, the son of Abhimanyu (or grandson of Arjuna) along with Vajra (ie. Son of Aniruddha or grandson of Sri Krishna) expands the kingdom by defeating the enemies and ruled the wealthy kingdom. He was highly devoted to Sri Hari and was in an exalted position.

Iti Manimanjaryam Caturtah Sargah

Atah Panchama Sargah

5.1
That Paramahamsa ye krsnabhimanusiksitah
Vyasasrayadatrijadya vedasastranyavartayat

Having been taught by Sri Krishna and Bhimasena, Durvasa, the son of Atri
Rsi and others spread Vedas and treatises of philosophical theology with the
authority of Sri Vedavyasa.

5.2
Krsne Bhime ca vidvesamaddhikam dadhato’surah
Bhagnabahubala isurvagyuddhaistatvaviplavam

Having realized that they could not defeat Krsna and Bhimasena with muscle
power, the Demons made up their mind with much more hatred, to spoil the real
meaning of Vedas and other related scriptures with wrong interpretations.

Notes: By doing so, the demons thought that they would antagonize Sri Krishna and Bhimasena or they were the incarnations of the Supreme Being, Sri Hari and Sri Vayu. Vayu who is none other than Virinci is the highest among the jivas and Sri Hari is most Supreme with infinite attributes. This is the gist of all the Vedas and other sacred scriptures. But the demons decided to reject those facts by muddling with words in Vedas, by wrong interpretations and confer arguments without any basis, purporting to the character assassination of Sri Hari and Vayu.

5.3
Kahah sambhuya te sarve buddhimanto nyamantrayan
Svakaryas ddayenyo’nyam yathoprajnavijrmbhanam

Those perverted men assembled in a secret place and had deliberations as to how they could destroy the valid knowledge, derieved from Vedas. They went on discussing the ways and means as they liked. (‘sarve buddhimanta’ to be split as sarva + abuddhimanta – thereby meaning, minds in perversion).

5.4
Sakunirdwaparah smaha vacastattvartha brhmitam
Lokayatatanujena canikyena procoditah

Sakuni, the presiding demon for Dvapara yuga, having been instigated by Canikya, the son of Carvaka, represented the following, which he thought to be salient.

5.5
Duradharso Bhimaseno nah Krrnopyatyanta dussahah
Tabhyam niriksita daityah mrtyum yanti na samsayah

Both Bhimasena and Krishna can hardly be defeated by me. If their inflamed sight falls on demons, there is no doubt that the demons will die away.

5.6
Krishno daivam gururbhimo vedavidya ca parsati
Tasya utsadanensiva yatastavatisankatam

For all devotees, Krishna is God, Bhima is Spiritual master, Draupadi, the daughter of Prsada, is the patron deity of all Vedas and sacred scriptures. If this knowledge is destroyed in the minds of devotees, they (Krishna and others) will be in distress. This is how we can take revenge on them.

5.7
Tasmajjanesu vidvatsu vedvyakhyanesalisu
Pravisya sadyatam vidya kaishitutpadya bhutale

Therefore some of us should take birth on the earth and enter the minds of scholars, who are commentators of Vedas. Let the Vedas be destroyed by wrong interpretation.

5.8
Viparitani sastrani kartavyani bahunyapi
Asattarkaih kutarkairva vedavidya nirasyatam

Let the right knowledge of Vedas be distracted by interpreting the scriptures illogically, resulting in many schools of thought, confusing the valid knowledge.

5.9
Vedasastrannano bhitirasti karyantaraprham
Lokayatamatam manahinam nadriyate janaih

As our aim is to plague Krishna and Bhimasena, we need not worry about right knowledge of Vedas. The atheists were not accepted by theists as they were against verbal testimony (vide. Pramanya).

5.10
Aksapadah kanadasca kapilascaparo janah
Sastrantarni krtvapi vedadvesam na kurvate

Although Aksapada, Kapila (not the God incarnate Kapila, son of Devahuti), Kanada have imposed their philosophies, they do not hate Vedas.

Notes: Aksapada had composed Nyaya sutrs, Kanada Vaisesika and Kapila, Sankhya philosophies. They do not rule out the validity of Vedas clearly. As such they do not serve our purpose.

5.11
Harena nihitah purvem tripura asurah punah
Jatah samsargadosena pamarh sraddhustrayim

Tripurasuras (Daityas who were in Tripura town constructed with gold, silver and steel) who were destroyed by Siva were again born on earth. Having associated with theists, they accepted the validity of Vedas and had firm belief in the rituals.

5.12
Vedo’pramanmityuktva buddhasthanapyamohayat
Bhouddhasastramtatastenurajnatva tanmatam param

Buddha, the God Incarnate deceived them (tripurasuras) stating that the Vedas were ‘apramana’ having no verbal testimony. He made them believe in His words; they could not follow the implied meaning of His teachings. Thus, having been deluded they spread the philosophy as spread by them.

Notes: Tripurasuras were not fit people for studying Vedas and other scriptures. But they had keen interest in studying and observing rituals. All the Devatas prayed to Almighty, Sri Hari to dissociate the sacred Vedas from the demons. Sri Hari fulfilled their prayer and incarnated Himself as Buddha, son of Suddhodhana. When the parents performed rituals in connection with the birth of the child and named it, the baby laughed at them and asked them to stop the meaningless ceremonies, and so no offerings were made to Siva, Indra and other Devatas. As planned earlier, the Devatas attacked the child with their weapons ‘angrily’, but the child collected all of them effortlessly. When the child took his immortal disc – Sudarshana, the Devatas stopped attacking him out of fear. Then the child taught his father, and all those related to him that this world was asat – sunya, ksanika, etc. Thus, the demon understood that the world is illusory and does not exist like a snake imposed upon a rope, Vedas have no validity etc. Having seen the superiority of the child over all other gods, they had full faith in him. They started their own philosophy based on those teachings. But the implied meanings of the same words were made known to the devatas by Bhagavan Buddha.

5.13
Nirasraman dusacaram prayaksam dvisatah srutih
Brahmana garhayantyetanveda bahanakausalan

These Buddhists who had no code of Vedic conduct but who decried the Vedas were censured by the Brahmanas who had full faith in the Vedas and Sri Hari.

5.14
Jainapasupataadyastu lokavidvesagocarah
Vedavidvesinopyete tatropayam na janate

Jaina and Saivates who opposed supremacy of Lord Vishnu were also censured by the Brahmins. Although they do not accept the validity of Vedas, they do not know the device to propagate the same.

5.15
Sarvan vedan dvijo bhutva srtah paramasramam
Vedantivyapadcsena nirayannah parah suhrt

Now, therefore, one of us should take birth as Brahmin on the earth and embrace sannyasa (or sainthood) and under the garb of Vedanta, he should discard the validity of Vedas. He would be our trusted friend indeed.

5.16
Asminkarye vidagdhoyam Manimaneva drsyate
Adestavyo’muna rajna kalina karyasiddhaye

The fittest person to implement our plan is Maniman only, as he has enemity with Bhimasena. Therefore, the King Kali (Previously, Duryodhana) may order him to do so.

5.17
Evamuktva dvaparena kalipurvah suradvisah
Hrsta ahuya sambhavya Manimantam babhasira

Kali and other demons (the enemies of Devatas) were very happy to hear the plan of Dvpara (formerely Sakuni) and honoured Maniman with zeal and spoke to him thus.

5.18
Yahi bhratarnamastubhyanutapadyasva mahitale
Vidyavedapuranadyah bhrsam viplavaye drtam

‘O brother, salutations to you; take birth on earth and destroy the Vedas, puranas and other scriptures completely soon’.

5.19
Vidusaya gunan visnorjivaikyam pratipadaya
Bhumau vrkodarabhavannasankam katrumarsi

‘Condemn the attributes of Vishnu and proclaim the identity of jivas with Brahman. As there is no Bhimasena now on earth, you need not have any fear’.

Notes: All the Vedas praise the attributes of glorious Brahman (Sri Hari) but there are some words in the Vedas which seem to be contrary, ie. ‘Kevalo Nirgunadasca’, but if the sentences are read in the right perspective according to the context, there would not be any contradictions. ‘Nirguna’ does not mean attributelessness but it means that Brahman has no prakrita ‘guna’ ie. Satva, Rajas and Tamas, meaning that all his attributes are immortal. The demons take advantage of this Vedic word and proclaim that Brahman has no attributes at all – thus leading to character assisination; similarly, there is another passage in Chandogyopanishad – ‘Tattvamasi’. This is exploited by them as stating identity of Brahman with jivas. But this also, when interpreted correctly, is an evidence of difference between Brahman and Jivas. No passage in the Vedas are favourable to them. But they instigated Maniman to make use of such passages, which might.

The post Sri Mani Manjari of Sri Narayana Panditacharya appeared first on IndiaDivine.org.

Kala Bhairava is an incarnation of Lord Shiva and the Devata of the Lord Rahu (Navagraha Planet). Kala Bhairava is also regarded as the guardian of Lord Shiva temples. Kala Bhairava is the Rudra Avatar of Shiva who is the omnipresent time or Kala. Kala or time is the fearsome face of Shiva as time stops for none.

Each and every living being is afraid of time as it spares none. Hence Kala is feared by one and all. The Kala Bhairava Ashtakam was composed by the great philosopher saint of the 8th century, Adi Shankara. The Kala Bhairava Ashtakam is recited to make your journey through time or life free from troubles and dangers.

Kala Bhairava Ashtakam in MP3 for Download

Kala Bhairava Ashtakam Version One:
(Download Link: Kala Bhairava Ashtakam Version One)

Kala Bhairava Ashtakam Version Two:
(Download Link: Kala Bhairava Ashtakam Version Two)

Kala Bhairava Ashtakam Version Three:
(Download Link: Kala Bhairava Ashtakam Version Three)

Kala Bhairava Ashtakam in Sanskrit

देवराजसेव्यमानपावनांघ्रिपंकजं । व्यालयज्ञसूत्रमिंदुशेखरं कृपाकरम् ॥
नारदादियोगिवृन्दवन्दितं दिगंबर । काशिकापुराधिनाथकालभैरवं भजे ॥१॥
भानुकोटिभास्वरं भावाब्धितारकं परं । नीलकण्ठमीप्सितार्थदायकं त्रिलोचनम् ॥
कालकालमम्बुजाक्षमक्षशूलमक्षरं । काशिकापुराधिनाथकालभैरवं भजे ॥२॥
शूलटंकपाशदण्डपाणिमादिकारणं । श्यामकायमादिदेवमक्षरं निरामयम् ॥
भीमविक्रमं प्रभुं विचित्रतांडवप्रियं । काशिकापुराधिनाथकालभैरवं भजे ॥३॥
भुक्तिमुक्तिदायकं प्रशस्तलोकविग्रहं । भक्तवत्सलं स्थितं समस्तलोकविग्रहं ।
विनिक्कणन्मनोज्ञहेमकिंकिणीलसत्कटिं । काशिकापुराधिनाथकालभैरवं भजे ॥४॥
धर्मसेतुपालकं त्वधर्ममार्गनाशकं । कर्मपाशमोचकं सुशर्मदायकं विभुं ॥
स्वर्णवर्णशेषपाशशोभितांगमण्डलं । काशिकापुराधिनाथकालभैरवं भजे ॥५॥
रत्न५पादुकाप्रभाभिरामपादयुग्मकं । नित्यमद्वितीयमिष्टदैवतं निरंजनम् ॥
मृत्युदर्पनाशनं करालदंष्ट्रमोक्षणं । काशिकापुराधिनाथकालभैरवं भजे ॥६॥
अट्टाहासभिन्नपद्मजाण्डकोशसंततिं । दृष्टिपातनष्टपापजालमुग्रशासनं ॥
अष्टसिद्धिदायकं कपालमालिकाधरं । काशिकापुराधिनाथकालभैरवं भजे ॥७॥
भूतसंघनायकं विशालकीर्तिदायकं । काशिवासलोकपुण्यपापशोधकं विभुं ॥
नीतिमार्गकोविदं पुरातनं जगत्पतिं । काशिकापुराधिनाथकालभैरवं भजे॥८॥
कालभैरवाष्टकं पठन्ति ये मनोहरं । ज्ञानमुक्तिसाधनं विचित्रपुण्यवर्धनं ॥
शोकमोहदैन्यलोभकोपतापनाशनम् । प्रयान्ति कालभैरवांघ्रिसन्निधि नरा ध्‍रुवम् ॥९॥

Kala Bhairava Ashtakam in English Transliteration

devaraajasevyamaanapaavanaa.nghripaN^kajaM
vyaalayaGYasuutramindushekharaM kR^ipaakaram.h .
naaradaadiyogivR^indavanditaM digaMbaraM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 1..

bhaanukoTibhaasvaraM bhavaabdhitaarakaM paraM
niilakaNThamiipsitaarthadaayakaM trilochanam.h .
kaalakaalamaMbujaakshamakshashuulamaksharaM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 2..

shuulaTa.nkapaashadaNDapaaNimaadikaaraNaM
shyaamakaayamaadidevamaksharaM niraamayam.h .
bhiimavikramaM prabhuM vichitrataaNDavapriyaM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 3..

bhuktimuktidaayakaM prashastachaaruvigrahaM
bhaktavatsalaM sthitaM samastalokavigraham.h .
vinikvaNanmanoGYahemakiN^kiNiilasatkaTiM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 4..

dharmasetupaalakaM tvadharmamaarganaashanaM
karmapaashamochakaM susharmadhaayakaM vibhum.h .
svarNavarNasheshhapaashashobhitaa.ngamaNDalaM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 5..

ratnapaadukaaprabhaabhiraamapaadayugmakaM
nityamadvitiiyamishhTadaivataM nira.njanam.h .
mR^ityudarpanaashanaM karaaladaMshhTramokshaNaM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 6..

aTTahaasabhinnapadmajaaNDakoshasaMtatiM
dR^ishhTipaattanashhTapaapajaalamugrashaasanam.h .
ashhTasiddhidaayakaM kapaalamaalikaadharaM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 7..

bhuutasa.nghanaayakaM vishaalakiirtidaayakaM
kaashivaasalokapuNyapaapashodhakaM vibhum.h .
niitimaargakovidaM puraatanaM jagatpatiM
kaashikaapuraadhinaathakaalabhairavaM bhaje .. 8..

.. phala shruti ..
kaalabhairavaashhTakaM paThaMti ye manoharaM
GYaanamuktisaadhanaM vichitrapuNyavardhanam.h .
shokamohadainyalobhakopataapanaashanaM
prayaanti kaalabhairavaaMghrisannidhiM naraa dhruvam.h

.. iti shriimachha.nkaraachaaryavirachitaM
shrii kaalabhairavaashhTakaM saMpuurNam.h ..

Kala Bhairava Ashtakam in English

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Who is adorned by lotus-feet which is reverred and served by Indra (Devaraj), Who has a Yagya-thread made up of snake, Who has the moon on His forehead, Who is the abode of mercy, Who has been sung by Narad and other celestial singers, and Whose clothes are the directions. ||1||

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Who is resplendent like millions of sun, Who absolves the ocean of cycle of rebirth, Who is supreme, Who has a blue neck, Who bestows us with our desires, Who has three-eyes, Who is the end of Kaal, Who has lotus-like eyes, Who has immortal monodent weapon, and Who is immortal. ||2||

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Who has monodent, spade, a cord and punishment in His hands, Who is the cause behind the beginning, Who has a grey (smeared) body, Who is the first Deva, Who is imperishable, Who is free from illness and health, Who is immensely mighty, Who is the Lord, and Who loves the special Tandava dance. ||3||

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Who is the bestower of desires and salvation, Who has an enticing appearance form, Who is endears His devotees, Who is static, Who takes various manifestations and forms the world, and Who has a beautiful golden waist-thread with small melodious bells. ||4||

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Who is the maintainer of righteousness, Who is the destroyer of unrighteous paths, Who liberates us from the ties of Karma or deeds, Who bestows us with shyness, Who is splendid, and Whose organ-groups are decorated with a beautiful cord of golden color. ||5||

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Who has feet adorned by two sandals made of gold which is possessing a resplendent shine, Who is eternal, Who is induplicable, Who bestows our desires to us, Who is without desires, Who destroys the pride of death (as in is supreme to death), and Who liberates soul by His teeth. ||6||

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Whose loud roar is enough to destroy all the manifestations created by the lotus-born Brahma, Whose (merciful) glance is enough to destroy all the sins, Who is the powerful ruler, Who gives the eight-powers¹, and Who wears a garland of skull-caps. ||7||

I sing praise of Kala Bhairava, Who is the ruler of the city Kashi, Who is the leader of the ghosts and spirits, Who showers immense glory, Who absolves people dwelling in Kashi from their sins and righteous deeds, Who is splendor, Who has explained the path of righteousness, Who is eternally old, and Who is the controller of the universe. ||8||

Notes on Kala Bhairava Ashtakam

Those who study these eight verses on Kala Bhairava — which is enticing, which is a source of knowledge and liberation, which increases righteousness of a person, and which destroys grief, attachment, depression, greed, anger an heat — move towards the proximity of the feet of Shiv (Kalabhairav), necessarily. ||9||

Kalabhairava is the God who is the protector of Benares. He is supposed to be the fearsome aspect of Lord Shiva. Once Brahma insulted Lord Shiva and his fifth head teasingly laughed at Lord Shiva. From Lord Shiva came out the Kalabhairava (Black Bhairava) who tore off the fifth head of Lord Brahma.

On the entreaties of Lord Vishnu, Shiva pardoned Lord Brahma. But the sin (in the form of a lady) of beheading Lord Brahma followed Kalabhairava everywhere. Also the head of Brahma stuck to him. To keep away the sin and punishment which were chasing him, Kalabhairava entered the city of Benares. The sin could not enter the city. Kalabhairava was made as the Kotwal (Inspector general) of the city of Benares. Kalabhairava rides on a dog. A pilgrimage to Kasi (Benares) is not supposed to be complete without visiting the temple of Kalabhairava.

Another story identifies Kalabhairava with Veerabhadra who cut off the head of Daksha the father of Sathi Devi, when he insulted Lord Shiva. Sathi’s body was cut into pieces and strewn all over India giving rise to Shakthi Peetas. Outside every Shakthi Peeta is the temple for Bhairava.

There is also another interpretation. He is the form of Shiva who controls the growth and management of time. (Kala means time). Whoever wants to spend, manage or ration their time in a proper manner should pray him. He is also considered as the guardian of temples of Lord Shiva. After locking the doors of the temple of Lord Shiva, the keys are ceremonially offered to Bhairava and taken back in most of the Shiva temples.

This very musical stotra of Lord Kalabhairava is supposed to be written by Sri Adi Sankaracharya. Even today this ashtakam is recited by the priests of the temple of Kalabhairava in Benares before blessing the devotee with a tap by the cane of Lord Kalabhairava.

About Kala Bhairava Ashtakam

Lord Kalabairava is the form of Shiva and he is made responsible for control of time i.e, the growth and management of time. (Kala means time). Lord Shiva has manifested Himself as Adi Moola Kaala Bhairava with many Bhairava avatars. From Adi Moola Kaala Bhairava Ashta (eight) Bairavas manifested and they are:

1. Kala Bhairava,
2. Asitanga Bhairava,
3. Samhara Bhairava,
4. Ruru Bhairava,
5. Krodha Bhairava,
6. Kapala Bhairava,
7. Rudra Bhirava and
8. Unmatta Bhairava.

The Lord Kalabairava wears the tiger skin and human bones and also wears the twisted serpents as his ornaments i.e, earrings, bracelets, anklets, and sacred thread. The celestial vehicle of Lord Bairava is the dog. The number 13 is auspicious for the Lord. The Ashtami (eighth lunar day) thithi of each paksham (moon / lunar phase fortnight), particularly in the waning phase (that is, Krishna Paksha Ashtami), is important for Kalabairava worship. Kala Bhairava Ashtami, which occurs in December/January is an important day for worshipping the Lord. The Siddha secret that the Kuligai time of each day is ideal for worshipping Kala Bhairava.

In Saivite legends and puranas Lord Kalabairava is considered as the Kshetrapalaka or guardian of temples of Lord Shiva. . In honor of this, all Shiva temple management will ceremonially submit the temple keys to Lord Bairava after locking the temple complex at temple closing time and are received from him at opening time. The Lord safeguards the entire temple complex.

The worship of Kala Bhairava is very important for those living in foreign countries. There’s nothing more precious than time. Those who are desirous to spend, manage or ration their time in a proper manner should pray the Lord Kalabairava.

Lord Kalabairava is often presented as a folk deity or Grama Devata who safeguards the devotee on all eight directions (ettu tikku) and hi is also considered as the guardian of travelers. Those who venture travel especially during night time should pray for the blessings of the Lord and seek his protection during travel. The Tamil Siddhas used to instruct the travelers to offer the garland of cashew nuts and light ghee lamp before commencing the travel. Lord Bhairava is also known as Vairavar in Tamil.

The post Kala Bhairava Ashtakam appeared first on IndiaDivine.org.

Original text from Bhavishya Purana speaking of Jesus Christ is highlighted above.

The following prediction of Jesus Christ is found in the ancient Hindu scripture known as Bhavishya Purana. Bhavishya means “future”, and Purana means “history”, so the name means the “history of the future”. The Bhavishya Purana was originally written 5,000 years ago by the sage Vyasa, who was the compiler of the Vedic scriptures. Usually Puranas are historical narrations of universal events that happened in ancient times, but in the case of the Bhavishya Purana, Vyasa is providing a narration of events that will happen in the future, beginning with the arrival of the age of kali yuga.

[ Bhavishya Purana: Pratisarga Parva, Chaturyuga Khanda Dvitiyadhyayah, 19th Chapter, Texts 17 to 32 ]

Texts 17 – 21

vikramaditya-pautrasca
pitr-rajyam grhitavan
jitva sakanduradharsams
cina-taittiridesajan

bahlikankamarupasca
romajankhurajanchhatan
tesam kosan-grhitva ca
danda-yogyanakarayat

sthapita tena maryada
mleccharyanam prthak-prthak
sindhusthanam iti jneyam
rastramaryasya cottamam

mlecchasthanam param sindhoh
krtam tena mahatmana
ekada tu sakadiso
himatungam samayayau

“Ruling over the Aryans was a king called Salivahana, the grandson of Vikramaditya, who occupied the throne of his father. He defeated the Shakas who were very difficult to subdue, the Cinas, the people from Tittiri and Bahikaus who could assume any form at will. He also defeated the people from Rome and the descendants of Khuru, who were deceitful and wicked. He punished them severely and took their wealth. Salivahana thus established the boundaries dividing the separate countries of the Mlecchas and the Aryans. In this way Sindusthan came to be known as the greatest country. That personality appointed the abode of the Mlecchas beyond the Sindhu River and to the west.”

Text 22

ekadaa tu shakadhisho
himatungari samaayayau
hunadeshasya madhye vai
giristhan purusam shubhano
dadarsha balaram raajaa

Once upon a time the subduer of the Sakas went towards Himatunga and in the middle of the Huna country (Hunadesh – the area near Manasa Sarovara or Kailash mountain in Western Tibet), the powerful king saw an auspicious man who was living on a mountain. The man’s complexion was golden and his clothes were white.

Text 23

ko bharam iti tam praaha
su hovacha mudanvitah
iishaa purtagm maam viddhi
kumaarigarbha sambhavam
“The king asked, ‘Who are you sir?’ ‘You should know that I am Isha Putra, the Son of God’. he replied blissfully, and ‘am born of a virgin.’ ”

Text 24

mleccha dharmasya vaktaram
satyavata paraayanam
iti srutva nrpa praaha
dharmah ko bhavato matah

” ‘I am the expounder of the religion of the Mlecchas and I strictly adhere to the Absolute Truth.’ Hearing this the king enquired, ‘What are religious principles according to you opinion?’

Texts 25 – 26

shruto vaaca mahaaraaja
praapte satyasya samkshaye
nirmaaryaade mlechadeshe
masiiho ‘ham samagatah

iishaamasii ca dasyuunaa
praadurbhuutaa bhayankarii
taamaham mlecchataah praapya
masiihatva mupaagatah

“Hearing this questions of Salivahara, Isha putra said, ‘O king, when the destruction of the truth occurred, I, Masiha the prophet, came to this country of degraded people where there are no rules and regulations. Finding that fearful irreligious condition of the barbarians spreading from Mleccha-Desha, I have taken to prophethood’.”

Texts 27 – 29

mlecchasa sthaapito dharmo
mayaa tacchrnu bhuupate
maanasam nirmalam krtva
malam dehe subhaasbham

naiganam apamasthaya
japeta nirmalam param
nyayena satyavacasaa
manasyai kena manavah

dhyayena pujayedisham
suurya-mandala-samsthitam
acaloyam prabhuh sakshat-
athaa suuryacalah sada

“Please hear Oh king which religious principles I have established among the mlecchas. The living entity is subject to good and bad contaminations. The mind should be purified by taking recourse of proper conduct and performance of japa. By chanting the holy names one attains the highest purity. Just as the immovable sun attracts, from all directions, the elements of all living beings, the Lord of the solar region, who is fixed and all-attractive, attracts the hearts of all living creatures. Thus by following rules, speaking truthful words, by mental harmony and by meditation, Oh descendant of Manu, one should worship that immovable Lord’.”

Text 30

isha muurtirt-dradi praptaa
nityashuddha sivamkari
ishamasihah iti ca
mama nama pratishthitam

“Having placed the eternally pure and auspicious form of the Supreme Lord in my heart, O protector of the earth planet, I preached these principles through the Mlecchas’ own faith and thus my name became ‘isha-masiha’ (Jesus the Messiah).”

Text 31

iti shrutra sa bhuupale
natraa tam mlecchapujaam
sthaapayaamaasa tam tutra
mlecchasthaane hi daarune

“After hearing these words and paying obeisances to that person who is worshipped by the wicked, the king humbly requested him to stay there in the dreadful land of Mlecchas.”

Text 32

svaraajyam praaptavaan raajaa
hayamedhan ciikirat
raajyam kriitvaa sa shashthyabdam
svarga lokamu paayayau

“King Salivahara, after leaving his kingdom performed an asvamedha yajna and after ruling for sixty years, went to heaven. Now please hear what happened when the king went to svargaloka.”

Thus ends the second chapter entitled, “the age of Salivahara” of the story of Kali Yuga of the Caturyuga Khanda also called pratisarga-parva of the wonderful Bhavishya Maha Purana.

The post The Prediction of Jesus Christ in the Bhavishya Purana appeared first on IndiaDivine.org.

1.
Sri Narada-uvaca
indr-adi deva vrndesa
pateshvara jagat-pate
maha vishnor nrisimhasya
kavacho bruhi me prabho
yasya prana thanad vidvan
trilokya vijayi bhavet

Sri Narad Muni said: “My dear father and lord, master of the Universe, lord of the multitude of demigods headed by Indra, kindly tell me the kavaca mantra of Lord Nrsimha, the incarnation of Visnu. O master, reading this kavaca aloud, a learned man will become victorious throughout the three worlds.”

2.
sri brahmovaca
srinu narada vaksyami
putra shrestha tapodhana
kavacham narasimhasya
trailokya vijaya bhavet

“Lord Brahma said: My dear Narada, please hear me. O best of my sons, who are rich in austerity, I shall speak this kavaca of Lord Narasimha, which gives victory over the three worlds.”

3.
yasya prapathanad vayami
trailokya vijayi bhavet
shresthaham jagatam vatsa
pathanat dharanat yataha

“My dear boy, by recitation of this kavaca an eloquent person will become victorious throughout the three worlds. It is by reciting this and meditating deeply on it that I (lord Brahma) am the creator of all these planetary systems.”

4.
laksmir jagat-trayam pati
samharta cha maheshvaraha
pathanad dharanad deva
babhuvush cha digishvaraha

“It is by reciting and meditating upon this that Laksmi maintains the three worlds, and Lord Siva destroys them. Also the demigods in this way became controllers of the different directions.”

5.
brahma mantra nayam vakshye
bhutadi vinvakaram
yasya prasadad durvasa
trailokya vijayi munih
pathanad dharanad yasya
shasta cha krodha bhairavaha

“I shall speak this essence of all Vedic mantras, which wards off all kinds of ghosts and hobgoblins. By its grace the sage Durvasa became victorious throughout the three worlds, commanding respect and most fearful in his anger.”

6.
trailokya-vijayasyasa
kavachasya prajapatih
rshish chandash cha gayatri
nrisimho devata vibhuhu

“For this kavaca, which is directly perceived as giving victory over the three worlds, I (Brahma) am the Rsi, Gayatri is the metre, and the all powerful Nrsimhadev is the Deity.”

7-8.
ksraum bijam me shirah pati
chandra-varno maha-manuhu
“ugram viram maha-visnum
jvalantam sarvatomukham
nrisimham bhishanam bhadram
mrtyu-mrtyum namamy aham”
dva-trimshad aksharo mantro
mantra-rajah sura drumaha

“One should place Lord Nrsimha’s mantra bija, ksraum, on one’s head, thinking, ‘May my head be protected by the moon-colored one, who is the greatest among humans. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one, who’s faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, or the one who can overcome death.’ One should place this mantra, composed of thirty two syllables upon his head. It is the king of all mantras. It is like a wish fulfilling tree for the demigods and devotees.”

9.
kantham patu dhruvam ksraum hrid
bhagavato chakshusha mama
narasimhaya cha jvala
maline patu mastakam

“One should also place ksraum firmly upon his neck for protection. Placing the word bhagavate upon his heart, narasimhaya upon his two eyes, and jvala maline on the top of his head, one meditates upon the different parts of this narasimha mantra protecting the different parts of his body.”

10.
dipta-damshtraya cha tatha
agni netraya cha nasikam
sarva-raksho-ghnaya sarva
bhuta-vinashanaya cha

“One should place on his nose the syllables dipta damstraya agni netraya sarva rakso ghnaya sarva bhuta vinasanaya. (Obeisances unto Him, whose teeth are blazing, whose eyes are fire, and who destroys all ghosts and raksasas.)”

11.
sarva-jvara-vinashaya
daha daha pacha dvayam
raksha raksha sarva-mantra
svaha patu mukham mama

“Meditating on the protection of one’s face, one should place there the syllables “sarva jvara vinasaya daha daha paca paca raksa raksa. ksraum ugram viram maha visnum jvalanatam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham. ksraum bhagavate narasimhya jvalamaline dipta damstrayagni netraya sarva rakso ghnaya sarva bhuta vinasanaya svaha”. (This means: Unto He who vanquishes all fevers, oblations. Burn and burn, cook and cook, protect protect. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one whose faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, or who can overcome even death. Unto the Personality of Godhead Narasimha, garlanded with blazing energy, whose teeth are glowing and whose eyes are fiery, who kills all raksasas and demons and annihilates the ghosts, to You my oblations)”

12.
taradi ramachandraya
namah payad gudam mama
klim payat pani-yugmam cha
taram namah padam tataha
narayanaya parshvam cha
am hrim kraum kshraum cha hum phat

“Meditating on the protection of one’s rectum, one should first sip water for purification and chant om Ramacandra namah. Sipping water again one should place the bija mantra klim on both of his hands together. Thereafter one should place om namah on his feet and narayanaya on his side, as well as the bija mantras am hrim kraum ksraum hum phat.”

13.
varaksarah katim patu
om namah bhagavate padam
vasudevaya cha prishtham
klim krishnaya uru-dvayam

“Praying for the protection of one’s waist, one should place there the varaksara Om. One should place the syllables om namo bhagavate upon his feet, vasudevaya on his back, and klim krsnaya upon his two thighs.”

14.
klim krishnaya sada patu
januni cha manuttamaha
klim glaum klim syamalangaya
namah payat pada dvayam

“Upon his knees, one should place the mantra klim krsnaya, thinking that the Lord may always protect me in His form as the best of human beings. Then one should sip water for purification and place the mantra klim glaum klim syamalangaya namah upon his feet.”

15.
kshraum narasimhaya kshraum cha
sarvangam me sadavatu

“One should meditate upon the constant protection of the body, placing the mantra kshraum narasimhaya kshraum upon all his limbs.”

16.
iti te kathitam vatsa
sarva-mantraugha-vigraham
tava snehan mayakhyatam
pravaktavyam na kasyachit

“Lord Brahma continued: My dear boy, thus I have told you the embodiment of the potencies of all mantras. Because of your great affection I have explained it to you, although it is not to be spoken to just anyone.”

17.
guru-pujam vidhayatha
grihniyat kavacham tataha
sarva-punya-yuto bhutva
sarva-siddhi-yuto bhavet

“Having performed worship of the spiritual master, one may accept this kavaca. Having become enriched in his pious activities he will attain all perfections.”

18.
shatam ashtottaram chaiva
purashcharya vidhih smritaha
havanadin dashamshena
kritva sadhaka-sattamaha

“Performing the ritualistic ceremonies of purification (purascarya) one hundred and eight times is equal to one tenth the effect received by that best of devotees who chants this kavaca.”

19.
tatas tu siddha-kavacaha
punyatma madanopaman
sparddham uddhuya bhavana
lakshmir vani vaset tataha

“Laksmi, the Goddess of fortune, and Sarasvati, the Goddess of speech and learning, reside in the home of that fortunate soul who has become perfected by this kavaca, giving up the intoxication of competing with others for supremacy.”

20.
pushpanjalyashtakam dattva
mulenaiva pathet sakrit
api varsa sahasranam
pujayah phalam apnuyat

“Simply offering eight times puspajali and reading only once the original version, one attains the result of even a thousand years of worship.”

21.
bhurje vilikhya gutikam
svarnastham dharayed yadi
kanthe va dakshine bahau
narasimho bhavet svayam

“If one write this down on a leaf or bark of a tree and keeps it within a golden capsule on his neck or right arm, Lord Nrsimhadev will be personally present.”

22.
yoshid vama-bhuje chaiva
purusho dakshine kare
vibhryat kavacham punyam
sarva-siddhi-yuto bhavet

“A woman may keep it on her left arm, a man on the right hand. Certainly this most auspicious kavaca brings all perfection to the bearer.”

23.
kaka-vandhya cha ya nari
mrita-vatsa cha ya bhavet
janma-vandhya nashta putra
bahu-putravati bhavet

“A woman who is totally barren, or who bears only one child, or whose sons are lost or dead may become possessed of many sons.”

24.
kavachasya prasadena
jivan mukta bhaven-naraha
trilokyam kshobhayasyeva
trailokya vijayi bhavet

“By the grace of this kavaca, a man becomes jivan mukta, liberated soul even within this life time. He is able to move the whole universe, and certainly becomes victorious throughout the three worlds.”

25.
bhuta-preta-pishachash cha
rakshasa danavash cha ye
tam drishtva prapalayante
deshad deshantaram dhruvam

“Certainly bhutas, pretas, pisacas, raksasas, and danavas all immediately flee from the country and go to another upon seeing it.”

26.
yasmin gehe cha kavacham
grame va yadi tishthati
tam deshantu parityajya
prayanti chatidurantaha

“In the home or even the same village where this kavaca exists, all such demoniac creatures, once having understood its presence, give up that place and go far away.”

Thus ends the Sri Nrsimha Kavaca, of the Trailokya Vijaya in the Samhita of Brahma.

The post Sri Nrisimha Kavacha appeared first on IndiaDivine.org.

From ancient times hindus recognized the Sun God as the one who is the cause of nature. They believed worshipping the Sun God would clear off all their sins. Surya, the Sun God, was the son of Sage Kasyapa and Adhithi. He rides a huge chariot driven by Aruna. The God of death Yama and the planet Saturn were his sons. This beautiful octet is a prayer addressed to the Sun God, Surya.

Adhi deva Namasthubhyam,
Praseeda mama Bhaskara,
Divakara namasthubhyam,
Prabha kara Namosthu they. 1

Salutations to the primeval God,
Please be kind to me, he who creates the morn.
Salutations to you the creator of day,
Salutations to you the creator of light.

Saptha aswa radha roodam,
Prachandam, Kasypathmajam,
Swetha padma dharma devam,
Tham suryam pranamamyaham 2

My salutations to the Sun God,
Who rides on chariot with seven horses,
Who is the brightest of lights,
Who is the son of Sage Kashyapa,
And who wears the white lotus flower.

Lohitham Radha maroodam,
Sarva loka pithamaham,
Maha papa haram devam,
Tham suryam pranamamyaham 3

My salutations to the Sun God,
Who is reddish brown in colour,
Who rides on a chariot,
Who has created all the worlds,
And who is the god who kills all the sins

Trigunyam cha maha sooram,
Brahma Vishnu maheswaram,
Maha papaharam devam,
Tham suryam pranamamyaham 4

My salutations to the Sun God,
Who is blessed with three fold qualities,
Who is a greatest of heroes,
Who has within himself the great trinity.
And who is the god who kills all sins.

Bramhitham teja punjam cha,
Vayu makasa meva cha,
Prubhustwam sarva lokaanam,
Tham suryam pranamamyaham 5

My salutations to the Sun God,
Who developed by the sparkling,
Of air, fire and ether,
And who is the lord of all universe.

Bandhooka pushpa sankaasam,
Hara kundala bhooshitham,
Eka chakra dharma devam,
Tham suryam pranamamyaham 6

My salutations to the Sun God,
Who is as red as the hibiscus flower,
Who wears ornaments of garlands and ear rings,
And who is the god who has one great Wheel .

Viswesam Viswa karthaaram,
Maha Theja pradheepanam,
Maha papa haram devam,
Tham suryam pranamamyaham 7

My salutations to the Sun God,
Who is the Lord of all universe,
Who created all the universe,
And who is the God who can destroy all sins.

Sri Vishnum jagathaam nadam,
Jnana Vijnana mokshadham,
Maha papa haram devam,
Tham suryam pranamamyaham 8

My salutations to the Sun God,
Who is the lord of peace,
Who is the Lord of this world
Who showers on us knowledge, science and salvation,
And who is the God who can destoy all sins.
Phala Sruthi

Suryashtakam idham nithyam,
Gruha peeda pranasanam,
Aputhro labhathe puthram,
Daridhro dhanavan Bhaveth.

If one recites daily this octet on Sun God,
The sufferings of his house will vanish,
If he does not have a son will get one,
And if he is poor, he would become wealthy.

Aamisham madhu panam cha,
Ya karothi raver dhine,
Saptha janma bhaved rogi,
Janma janma dharidhratha.

The one who eats meat,
Or drinks alchholic drinks on Sundays,
Will become sick for seven births,
And would be poor from birth to death.

Sthree thails madhu maamsani.,
Yasth yejathu raver dhine,
Na vyadhi soka dharidhryam,
Surya lokam sa gachathi.

One who forsakes on all Sundays,
Woman oil bath, meat and drinks,
Will never be sick nor sad nor poor.
And would reach the land of sun after death.

The post Surya Ashtakam with English Translation appeared first on IndiaDivine.org.

Whoever chants these 108 auspicious names of Lord Shiva, will be blessed by the Lord. This Shiva Stotra is capable of removing all sins. May the lord of all beings become greatly pleased with anyone who has learnt this by heart and/or reads or recalls these names with singlemindedness.

You can download the 108 Names of Lord Shiva in PDF format here:

108 Names of Lord Shiva in PDF

1.
ॐ शिवाय नमः।
Shiva – Always Pure

2.
महेश्वर
ॐ महेश्वराय नमः।
Maheshwara – Lord Of Gods

3.
शंभवे
ॐ शंभवे नमः।
Shambhu – One Who Bestows Prosperity

4.
पिनाकिने
ॐ पिनाकिने नमः।
Pinakin – One Who Has A Bow In His Hand

5.
शशिशेखर
ॐ शशिशेखराय नमः।
Shashi shekhara – The God Who Wears The Crescent Moon In His Hair

6.
वामदेवाय
ॐ वामदेवाय नमः।
Vamadeva – The God Who Is Pleasing And Auspicious In Every Way

7.
विरूपाक्ष
ॐ विरूपाक्षाय नमः।
Virupaksha – Lord Shiva With Oblique Eyes

8.
कपर्दी
ॐ कपर्दिने नमः।
Kapardi – The Lord With Thickly Matted Hair

9.
नीललोहित
ॐ नीललोहिताय नमः।
Nilalohita – The One With Red And Blue Colour

10.
शंकर
ॐ शंकराय नमः।
Shankara – One Who Gives Happiness And prosperity

11.
शूलपाणी
ॐ शूलपाणये नमः।
Shulapani – The One Who Carries A Trident

12.
खटवांगी
ॐ खट्वांगिने नमः।
Khatvangi – The God Who Carries A Knurled Club (Khatvanga)

13.
विष्णुवल्लभ
ॐ विष्णुवल्लभाय नमः।
Vishnuvallabha – The One Who Is Dear To Lord Vishnu

14.
शिपिविष्ट
ॐ शिपिविष्टाय नमः।
Shipivishta – The Lord Whose Form Emits Great Rays Of Light

15.
अंबिकानाथ
ॐ अंबिकानाथाय नमः।
Ambikanatha – Consort of Ambika (Parvati)

16.
श्रीकण्ठ
ॐ श्रीकण्ठाय नमः।
Shrikantha – Of Glorious Neck

17.
भक्तवत्सल
ॐ भक्तवत्सलाय नमः।
Bhaktavatsala – The One Who Is Favourably Inclined Towards His Devotees

18.
भव
ॐ भवाय नमः।
Bhava – The God Who Is Existence Itself

19.
शर्व
ॐ शर्वाय नमः।
Sharva – Remover Of All Troubles

20.
त्रिलोकेश
ॐ त्रिलोकेशाय नमः।
Trilokesha – The Lord Of All The Three Worlds

21.
शितिकण्ठ
ॐ शितिकण्ठाय नमः।
Shitikantha – The Lord Who Has White Neck

22.
शिवाप्रिय
ॐ शिवा प्रियाय नमः।
Shivapriya – Beloved Of Parvati

23.
उग्र
ॐ उग्राय नमः।
Ugra – The One Who Has Extremely Fierce Nature

24.
कपाली
ॐ कपालिने नमः।
Kapali – One Who Wears A Necklace Of Skulls

25.
कामारी
ॐ कामारये नमः।
Kamari – Enemy of Kamadeva

26.
अंधकारसुर सूदन
ॐ अन्धकासुरसृदनाय नमः।
Andhakasura Sudana – The Lord Who Killed The Asura Andhaka

27.
गंगाधर
ॐ गंगाधराय नमः।
Gangadhara – The God Who Holds The Ganges River In His Hair

28.
ललाटाक्ष
ॐ ललाटाक्षाय नमः।
Lalataksha – One Who Has An Eye In The Forehead

29.
कालकाल
ॐ कालकालाय नमः।
Kalakala – He Is The Death Of Death

30.
कृपानिधि
ॐ कृपानिधये नमः।
Kripanidhi – The God Who Is The Treasure Of Compassion

31.
भीम
ॐ भीमाय नमः।
Bheema – The One Who Has Fearful Form

32.
परशुहस्त
ॐ परशुहस्ताय नमः।
Parshuhasta – The God Who Holds Axe In Hands

33.
मृगपाणी
ॐ मृगपाणये नमः।
Mrigpaani – The God Who Possess Deer In Hands

34.
जटाधर
ॐ जटाधराय नमः।
Jattadhar – The God Who Keeps Tress (Jata)

35.
कैलाशवासी
ॐ कैलाशवासिने नमः।
Kailashavasi – Native Of Kailasha

36.
कवची
ॐ कवचिने नमः।
Kawachi – The God Who Possess Armour

37.
कठोर
ॐ कठोराय नमः।
Kathor – The God Who Has A Strong Body

38.
त्रिपुरान्तक
ॐ त्रिपुरान्तकाय नमः।
Tripurantak – The God Who Killed Tripurasura

39.
वृषांक
ॐ वृषांकाय नमः।
Vrishanka – The God Who Has A Flag With A Symbol Of Bull

40.
वृषभारूढ़
ॐ वृषभारूढाय नमः।
Vrishbharudh – The One Who Rides Bull

41.
भस्मोद्धूलितविग्रह
ॐ भस्मोद्धूलितविग्रहाय नमः।
Bhasmodhulitavigrah – The One Who Applies Ashes All Over The Body

42.
सामप्रिय
ॐ सामप्रियाय नमः।
Samapriya – The One Who Loves With Equality

43.
स्वरमयी
ॐ स्वरमयाय नमः।
Swaramayi – The God Who Lives In All Seven Notes

44.
त्रयीमूर्ति
ॐ त्रयीमूर्तये नमः।
Trayimurti – The One Who Possess Veda Form

45.
अनीश्वर
ॐ अनीश्वराय नमः।
Anishvara – The One Who Does Not Have Any Lord

46.
सर्वज्ञ
ॐ सर्वज्ञाय नमः।
Sarvagya – The One Who Knows Everything

47.
परमात्मा
ॐ परमात्मने नमः।
Paramatma – Everyone’s Own Soul

48.
सोमसूर्याग्निलोचन
ॐ सोमसूर्याग्निलोचनाय नमः।
Somasuryaagnilochana – The One Who Has Eyes In The Form Of Sun, Moon And Fire

49.
हवि
ॐ हविषे नमः।
Havi – He Who Is Wealthy In The Form Of Ahuti

50.
यज्ञमय
ॐ यज्ञमयाय नमः।
Yagyamaya – The Architect Of All Sacrificial Rites

51.
सोम
ॐ सोमाय नमः।
Soma – The One Who Includes The Form Of Uma

52.
पंचवक्त्र
ॐ पंचवक्त्राय नमः।
Panchavaktra – God Of The Five Activities

53.
सदाशिव
ॐ सदाशिवाय नमः।
Sadashiva – The One Who Is Eternally Auspicious

54.
विश्वेश्वर
ॐ विश्वेश्वराय नमः।
Vishveshwara – Lord Of The Universe

55.
वीरभद्र
ॐ वीरभद्राय नमः।
Veerabhadra – Who Is Violent , Yet Peaceful

56.
गणनाथ
ॐ गणनाथाय नमः।
Gananatha – God Of The Ganas

57.
प्रजापति
ॐ प्रजापतये नमः।
Prajapati – The One Who Is The Creator Of Dynasty

58.
हिरण्यरेता
ॐ हिरण्यरेतसे नमः।
Hiranyareta – The One Who Emanates Golden Souls

59.
दुर्धर्ष
ॐ दुर्धर्षाय नमः।
Durdharsha – The One who Is Unconquerable

60.
गिरीश
ॐ गिरीशाय नमः।
Girisha – Lord Of Mountains

61.
गिरिश
ॐ गिरिशाय नमः।
Girisha – The God Who Sleeps On Kailash Mountain

62.
अनघ
ॐ अनघाय नमः।
Anagha – He Who Is Pure

63.
भुजंगभूषण
ॐ भुजंगभूषणाय नमः।
Bujangabhushana – Lord Adorned With Golden Snakes

64.
भर्ग
ॐ भर्गाय नमः।
Bharga – Lord Who Ends All Sins

65.
गिरिधन्वा
ॐ गिरिधन्वने नमः।
Giridhanva – God Whose Weapon Is A Mountain

66.
गिरिप्रिय
ॐ गिरिप्रियाय नमः।
Giripriya – Lord Who Is Fond Of Mountains

67.
कृत्तिवासा
ॐ कृत्तिवाससे नमः।
krittivasaa – God Who Wears Clothes Of Elephant Skin

68.
पुराराति
ॐ पुरारातये नमः।
Purarati – Destroyer OF Town Or “Pur” Named Enemy

69.
भगवान्
ॐ भगवते नमः।
Bhagwaan – God Of Prosperity

70.
प्रमथाधिप
ॐ प्रमथाधिपाय नमः।
Pramathadhipa – God Who Is Served By Goblins

71.
मृत्युंजय
ॐ मृत्युंजयाय नमः।
Mrityunjaya – Victor Of Death

72.
सूक्ष्मतनु
ॐ सूक्ष्मतनवे नमः।
Sukshamatanu – God Who Has A Subtle Body

73.
जगद्व्यापी
ॐ जगद्व्यापिने नमः।
Jagadvyapi – God Who Lives In The World

74.
जगद्गुरू
ॐ जगद्गुरुवे नमः।
Jagadguru – Guru Of All The Worlds

75.
व्योमकेश
ॐ व्योमकेशाय नमः।
Vyomakesha – Whose Hair Spreads In The Sky

76.
महासेनजनक
ॐ महासेनजनकाय नमः।
Mahasenajanaka – Father Of Kartikya

77.
चारुविक्रम
ॐ चारुविक्रमाय नमः।
Charuvikrama – The Guardian Of Wandering Pilgrims

78.
रुद्र
ॐ रुद्राय नमः।
Rudra – The One Who Gets Sad By The Pain Of Devotees

79.
भूतपति
ॐ भूतपतये नमः।
Bhootapati – Lord Of Panchabhoota Or Bhootapreta

80.
स्थाणु
ॐ स्थाणवे नमः।
Sthanu – Firm And Immovable Deity

81.
अहिर्बुध्न्य
ॐ अहिर्बुध्न्याय नमः।
Ahirbhudhanya – The One Who Possess Kundalini

82.
दिगम्बर
ॐ दिगंबराय नमः।
Digambara – The God Whose Robes Is The Cosmos

83.
अष्टमूर्ति
ॐ अष्टमूर्तये नमः।
Ashtamurti – Lord Who Has Eight Forms

84.
अनेकात्मा
ॐ अनेकात्मने नमः।
Anekatma – The God Who Possess Many Forms

85.
सात्विक
ॐ सात्विकाय नमः।
Satvika – Lord Of Boundless Energy

86.
शुद्धविग्रह
ॐ शुद्धविग्रहाय नमः।
Shuddhavigraha – Lord Of Pure Soul

87.
शाश्वत
ॐ शाश्वताय नमः।
Shashvata – Lord Who Is Eternal And Endless

88.
खण्डपरशु
ॐ खण्डपरशवे नमः।
Khandaparshu – Lord Who Wears Broken Axe

89.
अज
ॐ अजाय नमः।
Aja – The One Who Is Boundless

90.
पाशविमोचन
ॐ पाशविमोचकाय नमः।
Pashvimochana – Lord Who Releases All Fetters

91.
मृड
ॐ मृडाय नमः।
Mrida – The Lord Who Shows Only Mercy

92.
पशुपति
ॐ पशुपतये नमः।
Pashupati – Lord Of Animals

93.
देव
ॐ देवाय नमः।
Deva – Lord Of Devas

94.
महादेव
ॐ महादेवाय नमः।
Mahadeva – Greatest Of The Gods

95.
अव्यय
ॐ अव्ययाय नमः।
Avayaya – The One Who Never Subject To Change

96.
हरि
ॐ हरये नमः।
Hari – Same As Lord Vishnu

97.
भगनेत्रभिद्
ॐ भगनेत्रभिदे नमः।
Bhagnetrabhid – The Lord Who Damaged Bhaga’s Eye

98.
अव्यक्त
ॐ अव्यक्ताय नमः।
Avayayat – Shiva Who Is Unseen

99.
दक्षाध्वरहर
ॐ दक्षाध्वरहराय नमः।
Dakshadhwarahara – Destroyer Of Daksha’s Conceited Sacrifice (Yagya)

100.
हर
ॐ हराय नमः।
Har – The Lord Who Dissolves All Bondage And Sins

101.
पूषदन्तभित्
ॐ पूषदन्तभिदे नमः।
Pushadantabhit – One Who Punished Pushan

102.
अव्यग्र
ॐ अव्यग्राय नमः।
Avyagra – Lord Who Is Steady And Unwavering

103.
सहस्राक्ष
ॐ सहस्राक्षाय नमः। – Sahsraksha
One Who Has Limitless Forms

104.
सहस्रपाद
ॐ सहस्रपदे नमः। – Sahasrapada
The Lord Who Is Standing And Walking Everywhere

105.
अपवर्गप्रद
ॐ अपवर्गप्रदाय नमः।
Apavargaprada – Lord Who Gives And Takes All Things

106.
अनन्त
ॐ अनन्ताय नमः।
Ananta – The One Who Is unending

107.
तारक
ॐ तारकाय नमः।
Taraka – The Lord Who Is Great Liberator Of Mankind

108.
परमेश्वर
ॐ परमेश्वराय नमः।
Parameshwara – The Great God

108 Names of Lord Shiva as Namavali Mantras

1. Om Shivaya Namaha

Obeisances to the Auspicious One

2. Om Maheshvaraya Namaha

Obeisances to the Great God Shiva

3. Om Shambhave Namaha

Obeisances to the God who exists for our happiness alone

4. Om Pinakine Namaha

Obeisances to Shiva, who guards the path of dharma

5. Om Shashishekharaya Namaha

Obeisances to the God who wears the crescent moon in his hair

6. Om Vamadevaya Namaha

Obeisances to the God who is pleasing and auspicious in every way

7. Om Virupakshaya Namaha

Obeisances to the God of spotless form

8. Om Kapardine Namaha

Obeisances to the Lord with thickly matted hair

9. Om Nilalohitaya Namaha

Obeisances to the God splendid as the red sun at daybreak

10. Om Shankaraya Namaha

Obeisances to the source of all prosperity

11. Om Shulapanaye Namaha

Obeisances to the God who carries a spear

12. Om Khatvangine Namaha

Obeisances to the God who carries a knurled club

13. Om Vishnuvallabhaya Namaha

Obeisances to Shiva, who is dear to Lord Vishnu

14. Om Shipivishtaya Namaha

Obeisances to the Lord whose form emits great rays of light

15. Om Ambikanathaya Namaha

Obeisances to Ambika’s Lord

16. Om Shrikantaya Namaha

Obeisances to he whose throat is shining blue

17. Om Bhaktavatsalaya Namaha

Obeisances to the Lord who loves His devotees like new born calves

18. Om Bhavaya Namaha

Obeisances to the God who is existence itself

19. Om Sarvaya Namaha

Obeisances to Shiva who is all

20. Om Trilokeshaya Namaha

Obeisances to Shiva who is the Lord of all the three worlds

21. Om Shitakanthaya Namaha

Obeisances to the primal soul whose throat is deep blue

22. Om Shivapriyaya Namaha

Obeisances to the god who is dear to Shakti

23. Om Ugraya Namaha

Obeisances to Shiva whose presence is awesome and overwhelming

24. Om Kapaline Namaha

Obeisances to the God whose begging bowl is a human skull

25. Om Kamaraye Namaha

Obeisances to Shiva who conquers all passions

26. Om Andhakasura Sudanaya Namaha

Obeisances to the Lord who killed the asura Andhaka

27. Om Gangadharaya Namaha

Obeisances to the God who holds the Ganges River in his hair

28. Om Lalatakshaya Namaha

Obeisances to the Lord whose sport is creation

29. Om Kalakalaya Namaha

Obeisances to Shiva who is the death of death

30. Om Kripanidhaye Namaha

Obeisances to the God who is the treasure of compassion

31. Om Bhimaya Namaha

Obeisances to Shiva whose strength is awesome

32. Om Parashu Hastaya Namaha

Obeisances to the God who wields an axe in his hands

33. Om Mrigapanayae Namaha

Obeisances to the Lord who looks after the soul in the wilderness

34. Om Jatadharaya Namaha

Obeisances to Shiva who bears a mass of matted hair

35. Om Kailasavasine Namaha

Obeisances to the God who abides on Mount Kailas

36. Om Kavachine Namaha

Obeisances to the Lord who is wrapped in armor

37. Om Kathoraya Namaha

Obeisances to Shiva who causes all growth

38. Om Tripurantakaya Namaha

Obeisances to the Lord who destroyed the three demonic cities

39. Om Vrishankaya Namaha

Obeisances to the God whose emblem is a bull (Nandi)

40. Om Vrishabharudhaya Namaha

Obeisances to Shiva who rides a bull

41. Om Bhasmoddhulita Vigrahaya Namaha

Obeisances to the Lord covered with holy ash

42. Om Samapriyaya Namaha

Obeisances to the God exceedingly fond of hymns from the Sama Veda

43. Om Svaramayaya Namaha

Obeisances to Shiva who creates through sound

44. Om Trayimurtaye Namaha

Obeisances to the Lord who is worshiped in three forms

45. Om Anishvaraya Namaha

Obeisances to the undisputed Lord

46. Om Sarvagyaya Namaha

Obeisances to the God who knows all things

47. Om Paramatmane Namaha

Obeisances to the Supreme Self

48. Om Somasuragni Lochanaya Namaha

Obeisances to the light of the eyes of Soma, Surya and Agni

49. Om Havishe Namaha

Obeisances to Shiva who receives oblations of ghee

50. Om Yagyamayaya Namaha

Obeisances to the architect of all sacrificial rites

51. Om Somaya Namaha

Obeisances to the Moon-glow of the mystic’s vision

52. Om Panchavaktraya Namaha

Obeisances to the God of the five activities

53. Om Sadashivaya Namaha

Obeisances to the eternally auspicious benevolent Shiva

54. Om Vishveshvaraya Namaha

Obeisances to the all-pervading ruler of the cosmos

55. Om Virabhadraya Namaha

Obeisances to Shiva the foremost of heroes

56. Om Gananathaya Namaha

Obeisances to the God of the Ganas

57. Om Prajapataye Namaha

Obeisances to the Creator

58. Om Hiranyaretase Namaha

Obeisances to the God who emanates golden souls

59. Om Durdharshaya Namaha

Obeisances to the unconquerable being

60. Om Girishaya Namaha

Obeisances to the monarch of the holy mountain Kailas

61. Om Girishaya Namaha

Obeisances to the Lord of the Himalayas

62. Om Anaghaya Namaha

Obeisances to Shiva who can inspire no fear

63. Om Bujangabhushanaya Namaha

Obeisances to the Lord adorned with golden snakes

64. Om Bhargaya Namaha

Obeisances to the foremost of rishis

65. Om Giridhanvane Namaha

Obeisances to the God whose weapon is a mountain

66. Om Giripriyaya Namaha

Obeisances to the Lord who is fond of mountains

67. Om Krittivasase Namaha

Obeisances to the God who wears clothes of hide

68. Om Purarataye Namaha

Obeisances to the Lord who is thoroughly at home in the wilderness

69. Om Bhagavate Namaha

Obeisances to the Lord of prosperity

70. Om Pramathadhipaya Namaha

Obeisances to the God who is served by goblins

71. Om Mritunjayaya Namaha

Obeisances to the conqueror of death

72. Om Sukshmatanave Namaha

Obeisances to the subtlest of the subtle

73. Om Jagadvyapine Namaha

Obeisances to Shiva who fills the whole world

74. Om Jagadgurave Namaha

Obeisances to the guru of all the worlds

75. Om Vyomakeshaya Namaha

Obeisances to the God whose hair is the spreading sky above

76. Om Mahasenajanakaya Namaha

Obeisances to the origin of Mahasena

77. Om Charuvikramaya Namaha

Obeisances to Shiva, the guardian of wandering pilgrims

78. Om Rudraya Namaha

Obeisances to the Lord who is fit to be praised

79. Om Bhutapataye Namaha

Obeisances to the source of living creatures, including the Bhutas, or ghostly creatures

80. Om Sthanave Namaha

Obeisances to the firm and immovable deity

81. Om Ahirbudhnyaya Namaha

Obeisances to the Lord who waits for the sleeping kundalini

82. Om Digambaraya Namaha

Obeisances to Shiva whose robes is the cosmos

83. Om Ashtamurtaye Namaha

Obeisances to the Lord who has eight forms

84. Om Anekatmane Namaha

Obeisances to the God who is the one soul

85. Om Satvikaya Namaha

Obeisances to the Lord of boundless energy

86. Om Shuddha Vigrahaya Namaha

Obeisances to him who is free of all doubt and dissension

87. Om Shashvataya Namaha

Obeisances to Shiva, endless and eternal

88. Om Khandaparashave Namaha

Obeisances to the God who cuts through the mind’s despair

89. Om Ajaya Namaha

Obeisances to the instigator of all that occurs

90. Om Papavimochakaya Namaha

Obeisances to the Lord who releases all fetters

91. Om Mridaya Namaha

Obeisances to the Lord who shows only mercy

92. Om Pashupataye Namaha

Obeisances to the ruler of all evolving souls, the animals

93. Om Devaya Namaha

Obeisances to the foremost of devas, demigods

94. Om Mahadevaya Namaha

Obeisances to the greatest of the gods

95. Om Avyayaya Namaha

Obeisances to the one never subject to change

96. Om Haraye Namaha

Obeisances to Shiva who dissolves all bondage

97. Om Pashudantabhide Namaha

Obeisances to the one who punished Pushan

98. Om Avyagraya Namaha

Obeisances to the Lord who is steady and unwavering

99. Om Dakshadhvaraharaya Namaha

Obeisances to the destroyer of Daksha’s conceited sacrifice

100. Om Haraya Namaha

Obeisances to the Lord who withdraws the cosmos

101. Om Bhaganetrabhide Namaha

Obeisances to Shiva who taught Bhaga to see more clearly

102. Om Avyaktaya Namaha

Obeisances to Shiva who is subtle and unseen

103. Om Sahasrakshaya Namaha

Obeisances to the Lord of limitless forms

104. Om Sahasrapade Namaha

Obeisances to the God who is standing and walking everywhere

105. Om Apavargapradaya Namaha

Obeisances to the Lord who gives and takes all things

106. Om Anantaya Namaha

Obeisances to the God who is unending

107. Om Tarakaya Namaha

Obeisances to the great liberator of mankind

108. Om Parameshvaraya Namaha

Obeisances to the great God

The post 108 Names of Lord Shiva (Shiva Ashtottarashata Namavali) appeared first on IndiaDivine.org.

Lord Mahavir was the twenty-fourth and the last Tirthankara of the Jain religion.Born on the thirteenth day of rising moon of Chaitra month, in 599 B.C. in the present state of Bihar, India near the modern city of Patna, Lord Mahavira’s mother’s name was Queen Trishla and his father’s name was King Siddhartha. Both his parents were followers of Lord Parshwanath, the 23rd Tirthankara, who lived during 877-777 BCE.

It is said that a soul attains liberation after countable births after it attains samyak darshana (Right View). Jainism declares the hallmark of a person who has the right vision are, spiritual calmness (Prasanna), desire for liberation from the endless birth-life-death cycles (Samvega),without any attachment or aversion to anything (Nirveda), kindness (Anukampa), and belief in these fundamental principles (Astikya).

After attaining Right View, the soul attains liberation after few births either by becoming a Tirthankar or by becoming ordinary Arihant.

If we glance in Lord Mahavir’s previous births then we would know that the soul of Lord Mahavir attained Right View in his birth as Nayasar. Before being born as Nayasar, the soul had transmigrated through infinite births but after attaining Right View in Nayasar’s birth the soul that became Lord Mahavir attained Liberation after 26 more births. So there were total 27 births along with Nayasar’s birth.

Below is the list describing Lord Mahavir’s 27 births:

1.
Nayasara: A village headman who secured samyaktvaor partial enlightenment in this birth on account of preaching of true dharma by Jain monks.

2.
Birth in the 1st Celestial World (Heaven) called Saudharma

3.
Prince Marichi: Grandson of Rsabha, the first Tirthankara and Son of King Bharata .

.4.
Birth in the 5th Celestial World called Brahmloka

5.
Kaushika: A Brahmin

6.
Pushyamitra: A Brahmin.

7.
Birth in the 1st Celestial World called Saudharma

8.
Agnidyota: A Brahmin

9.
Birth in the 2nd Celestial World called Ishaan

10.
Agnibhuti: A Brahmin

11.
Birth in the 3rd Celestial World called Sanatkumar

12.
Bharadwaja: A Brahmin

13.
Birth in the 4th Celestial World called Mahendra

14.
Sthavira: A Brahmin

15.
Birth in the 5th Celestial World called Brahmloka

16.
Prince Vishvabhuti

17.
Birth in the 7th Celestial World called Mahashukra

18.
Triprishtha Vasudeva – First Vasudeva of this half-time-cycle

19.
Birth in the 7th Hell called Mahatamaha Prabha (pitch dark hued)

20.
A lion

21.
Birth in the 4th Hell called Panka Prabha (Mud Hued)

22.
A human being (Name unknown)

23.
Priyamitra: A Chakvartin (The universal ruler of seven continents)

24.
Birth in the 7th Celestial World called Mahashukra

25.
Prince Nandana: Accepted the vow of self control and gained Tirthankara nama karma

26.
Birth in the 10th Celestial World called Pranat

27.
Birth as Tirthankar Lord Mahavir, the final birth

Between births 5th as Kaushika Brahmin and 6th as Pushyamitra Brahmin, the soul transmigrated through countless births as insects, animals, plants, birds etc. Those births are not counted in Lord Mahavir’s 27 births.

Again after the 21st birth as a hellish being in the fourth hell the soul had taken countless births as insects, animals, plants, birds etc and those births are not counted.

The post 27 Reincarnations of Lord Mahavir appeared first on IndiaDivine.org.

ॐ सर्वपालकाय नमः ॥ ५० ॥
oṁ sarva-pālakāya namaḥ || 50 ||
the protector of all beings

ॐ अजाय नमः
oṁ ajāya namaḥ || 51 ||
the all-victorious Lord who is unconquered/ invincible,

ॐ निरञ्जनाय नमः
oṁ nirañjanāya namaḥ || 52 ||
the unblemished, untainted Lord

ॐ कामजनकाय नमः
oṁ kāma-janakāya namaḥ || 53 ||
who incites the gopIs desires

ॐ कञ्जलॊचनाय नमः
oṁ kañja-locanāya namaḥ || 54 ||
the Lord who has beautiful eyes

ॐ मधुघ्नॆ नमः
oṁ madhughne namaḥ || 55 ||
the Lord who killed the demon Madhu

ॐ मथुरानाथाय नमः
oṁ mathurā-nāthāya namaḥ || 56 || (madhurānāthāya)
Lord of Mathurā (the Lord of sweetnes)

ॐ द्वारकानायकाय नमः
oṁ dvārakā-nāyakāya namaḥ || 57 ||
the hero and Lord of Dvārakā

ॐ बलिनॆ नमः
oṁ baline namaḥ || 58 ||
To the all-powerful Lord, the One with unlimited strength

ॐ बृन्दावनान्त सञ्चारिणॆ नमः
oṁ vṛndāvanānta-sañcāriṇe namaḥ || 59 ||
the Lord who roamed around Vrindavana

ॐ तुलसीदाम भूषनाय नमः ॥ ६० ॥
oṁ tulasī-dāma-bhūṣaṇāya namaḥ || 60 ||
the Lord who adorns Himself with tulasi leaf garlands

ॐ स्यमन्तकमणेर्हर्त्रे नमः
oṁ syamantaka-maner-hartre namaḥ || 61 || (mani-hartre – मणिहर्त्रे)
the Lord who appropriated the Syamantaka jewel

ॐ नरनारयणात्मकाय नमः
oṁ naranārayaṇātmakāya namaḥ || 62 ||
the Lord who has the twin forms of Nara and Narayana

ॐ कुब्जा कृष्णाम्बरधराय नमः
oṁ kubjā-kṛṣṇāmbara-dharāya namaḥ || 63 || (kṛṣṭāmbara – कृष्णाम्बर)
the Lord who wore the ointment (sandal paste) offered by Kubja, the hunchbacked lady

ॐ मायिनॆ नमः
oṁ māyine namaḥ || 64 ||
the Lord of Maya, the master of illusion

ॐ परमपुरुषाय नमः
oṁ parama-pūruṣāya namaḥ || 65 ||
the Supreme person

ॐ मुष्टिकासुर चाणूर मल्लयुद्ध विशारदाय नमः
oṁ muṣṭikāsura cāṇūra mallayuddha viśāradāya namaḥ || 66 ||
the lord who expertly fought the demoniac wrestlers Muṣṭika and Cāṇūra

ॐ संसारवैरिणॆ नमः
oṁ saṁsāra-vairiṇe namaḥ || 67 ||
the enemy of Samsara (the cycle of births and deaths)

ॐ कंसारयॆ नमः
oṁ kaṁsāraye namaḥ || 68 ||
the enemy of King Kamsa (who wanted to kill Krishna)

ॐ मुरारयॆ नमः
oṁ murāraye namaḥ || 69 || (murarine)
the enemy of the demon Mura

ॐ नाराकान्तकाय नमः ॥ ७० ॥
oṁ nārākāntakāya namaḥ || 70 ||
the destroyer of the demon Narakāsura

ॐ अनादि ब्रह्मचारिणॆ नमः
oṁ anādi-brahmacāriṇe namaḥ || 71 ||
the beginningless brahmacārī

ॐ कृष्णाव्यसन कर्शकाय नमः
oṁ kṛṣṇā-vyasana-karśakāya namaḥ || 72 ||
Kṛṣṇa, who removed Draupadi’s distress

ॐ शिशुपालशिरश्छेत्रे नमः
oṁ śiṣupāla-śiraś-chetre namaḥ || 73 || (śiccetre – शिच्चॆत्रॆ)
the Lord who cut off Sisupala’s head (with his Sudarsana Chakra)

ॐ दुर्यॊधनकुलान्तकाय नमः
oṁ duryodhana-kulāntakāya namaḥ || 74 ||
the destroyer of the dynasty of Durodhana

ॐ विदुराक्रूर वरदाय नमः
oṁ vidurākrūra-varadāya namaḥ || 75 ||
the Lord who benedicted Vidura & Akrūra

ॐ विश्वरूपप्रदर्शकाय नमः
oṁ viśvarūpa-pradarśakāya namaḥ || 76 ||
the Lord who revealed His Viswarupa (the Universal Form)

ॐ सत्यवाचॆ नमः
oṁ satya-vāce namaḥ || 77 ||
To the Lord who utters only truth

ॐ सत्य सङ्कल्पाय नमः
oṁ satya-saṅkalpāya namaḥ || 78 ||
the Lord of true resolve, whose determination is fact

ॐ सत्यभामारताय नमः
oṁ satyabhāmā-ratāya namaḥ || 79 || (ratāye)
the Lover of Satyabhama

ॐ जयिनॆ नमः ॥ ८० ॥
oṁ jayine namaḥ || 80 ||
the Lord who is ever victorious

ॐ सुभद्रा पूर्वजाय नमः
oṁ subhadrā-pūrva-jāya namaḥ || 81 ||
the elder brother of Subhadra

ॐ विष्णवॆ नमः
oṁ viṣṇave namaḥ || 82 ||
Lord Viṣṇu

ॐ भीष्ममुक्ति प्रदायकाय नमः
oṁ bhīṣma-mukti-pradāyakāya namaḥ || 83 ||
the Lord who bestowed salvation on Bhishma

ॐ जगद्गुरवॆ नमः
oṁ jagad-gurave namaḥ || 84 ||
the Lord who is universal Guru, world preceptor

ॐ जगन्नाथाय नमः
oṁ jagannāthāya namaḥ || 85 ||
the Lord Lord of the universe

ॐ वॆणुनाद विशारदाय नमः
oṁ veṇu-nāda-viśāradāya namaḥ || 86 ||
the Lord who is an expert in playing flute music

ॐ वृषभासुर विध्वंसिने नमः
oṁ vṛṣabhāsura-vidhvaṁsine namaḥ || 87 ||
the Lord who destroyed the demon Vrishaba asura

ॐ बाणासुर करान्तकाय नमः
oṁ bāṇāsura-karāntakāya namaḥ || 88 || (karāntakṛte – करान्तकृतॆ)
the Lord who chopped off the hands of the demon Bāṇāsura

ॐ युधिष्ठिर प्रतिष्ठात्रे नमः
oṁ yudhiṣṭhira-pratiṣṭhātre namaḥ || 89 ||
the Lord who established Yudhiṣṭhira (as the king)

ॐ बर्हिबर्हावतंसकाय नमः ॥ ९० ॥
oṁ barhi-barhāvat-aṁsakaya namaḥ || 90 ||
the Lord whose crest is decorated with peacock feathers

ॐ पार्थसारथये नमः
oṁ pārtha-sārathaye namaḥ || 91 ||
the Lord who is the chariot driver of Arjuna (Pārtha Sārathi)

ॐ अव्यक्ताय नमः
oṁ avyaktāya namaḥ || 92 ||
the Lord Who appears unmanifest, who is subtle and unseen to material vision

ॐ गीतामृत महोदधये नमः
oṁ gītāmṛta-mahodadhaye namaḥ || 93 || (mahodhadiye – महोधदियॆ)
the Lord who is the great nectar-ocean of Bhagavad-gita

ॐ कालीय फणिमाणिक्य रञ्जित श्री पदाम्बुजाय नमः
oṁ kālīya-phaṇi-māṇikya-rañjita-śrī-padāmbujāya namaḥ || 94 ||
the Lord whose beautiful lotus feet danced on the jeweled hoods of the Kāliya serpent.

ॐ दामॊदराय नमः
oṁ dāmodarāya namaḥ || 95 ||
the One who was tied up with a rope to a grinding stone by His mother Yaśodā

ॐ यज्ञभोक्त्रे नमः
oṁ yajña-bhoktre namaḥ || 96 ||
the enjoyer of sacrificial offerings

ॐ दानवॆन्द्र विनाशकाय नमः
oṁ dānavendra-vināśakāya namaḥ || 97 ||
destroyer of the leading demons, killer of the Lord of Asuras

ॐ नारायणाय नमः
oṁ nārāyaṇāya namaḥ || 98 ||
Lord Nārāyaṇa, Viṣṇu

ॐ परब्रह्मणॆ नमः
oṁ para-brahmaṇe namaḥ || 99 ||
the Supreme absolute Truth Brahman (which is spiritual)

ॐ पन्नगाशन वाहनाय नमः ॥ १०० ॥
oṁ pannagāśana-vāhanāya namaḥ || 100 ||
the Lord who has a serpent (Adisesha) as His seat, the great snake Vasuki that forms the bed of Vishnu

ॐ जलक्रीडा समासक्त गॊपीवस्त्रापहाराकाय नमः
oṁ jala-krīḍā-samāsakta-gopī-vastrāpahārakāya namaḥ || 101 ||
the Lord who playfully stole the gopīs clothing while they played in the waters of the Yamuna river

ॐ पुण्य श्लॊकाय नमः
oṁ puṇya-ślokāya namaḥ || 102 ||
the Lord whose poetic depictions are virtuous, whose praises bestow merit

ॐ तीर्थपादाय नमः
oṁ tīrtha-pādāya namaḥ || 103 ||
creator of holy places, the One whose feet are holy

ॐ वॆदवॆद्याय नमः
oṁ veda-vedyāya namaḥ || 104 ||
the Lord who is the source of the Vedas, who is revealed by the Vedas

ॐ दयानिधयॆ नमः
oṁ dayā-nidhaye namaḥ || 105 ||
the Lord who is the Treasure of compassion

ॐ सर्वभूतात्मकाय नमः
oṁ sarva-bhūtātmakāya namaḥ || 106 ||
the Lord who is possessing the essence of the elements

ॐ सर्वग्रह रुपिणॆ नमः
oṁ sarva-graha-rūpiṇe namaḥ || 107 ||
the Lord who forms all the planets

ॐ परात्पराय नमः ॥ 108 ॥
oṁ parātparāya namaḥ
The Supreme beyond the highest

The post Krishna Ashtottaram: The 108 Names of Lord Sri Krishna – Part 2 appeared first on IndiaDivine.org.

Lord Sri Krishna is the eighth of the Dashavataras but according to Srimad Bhagavatam He is not an avatar but He is Swayam Bhagavan, the original source of all incarnations. He is para-brahma and He is the Supreme Personality.

The below prayers can be recitate daily by offering flowers or Tulasi to Krishna. It contains 108 Names of Krishna taken from Vishnu Sahasranama.

ॐ श्री कृष्णाय नमः
oṁ śrī kṛṣṇāya namaḥ || 1 ||
Obeisance to Lord Shri Krishna, who has a dark, attractive complexion, who attracts the mind of others (i.e. ‘karshati iti’)

ॐ कमलनाथाय नमः
oṁ kamala-nāthāya namaḥ || 2 ||
the Lord of Goddess Lakṣmī, Kamalā,

ॐ वासुदॆवाय नमः
oṁ vāsudevāya namaḥ || 3 ||
Vasudeva’s son

ॐ सनातनाय नमः
oṁ sanātanāya namaḥ || 4 ||
the eternal Lord

ॐ वासुदॆवात्मजाय नमः
oṁ vāsudevātmajāya namaḥ || 5 ||
Salutations to Vāsudeva (Vāsudev’s son, Krishna)

ॐ पुण्याय नमः
oṁ puṇyāya namaḥ || 6 ||
the Meritorious One, who is consummate piety

ॐ लीलामानुष विग्रहाय नमः
oṁ līlā-mānuṣa-vigrahāya namaḥ || 7 ||
who has assumed a human-like form (as Rama or Krishna) to perform His divine pastimes

ॐ श्रीवत्स कौस्तुभधराय नमः
oṁ śrīvatsa-kaustubha-dharāya namaḥ || 8 ||
the Lord who wears the Shri Vatsa (representing Shri Lakshmi) and the Kaustubha gem

ॐ यशॊदावत्सलाय नमः
oṁ yaśodā-vatsalāya namaḥ || 9 ||
Mother Yashoda’s darling child, the object of Yashoda’s maternal affections

ॐ हरये नमः ॥ १० ॥
oṁ haraye namaḥ || 10 ||
Salutations to Lord Hari

ॐ चतुर्भुजात्त चक्रासिगदा शङ्खाम्बुजा युदायुजाय नमः
oṁ caturbhujātta cakrāsi gadā śaṅkhāmbujā yudāyujāya namaḥ || 11 ||
the Four-armed Lord who carries the weapons of disc, conch, club and lotus

ॐ दॆवाकीनन्दनाय नमः
oṁ devakī-nandanāya namaḥ || 12 ||
One who gladdens the heart of His Mother, Devaki and brings joy to her.

ॐ श्रीशाय नमः
oṁ śrīśāya namaḥ || 13 ||
the abode of Shri (Lakshmi)

ॐ नन्दगॊप प्रियात्मजाय नमः
oṁ nanda-gopa-priyātmajāya namaḥ || 14 ||
Nanda Gopa’s darling child, dear son of the cowherd Nanda

ॐ यमुनावेग संहारिणॆ नमः
oṁ yamunā-vega-saṁhāriṇe namaḥ || 15 ||
the Lord who checked the flow of the Yamunā

ॐ बलभद्र प्रियनुजाय नमः
oṁ bala-bhadra-priyānujāya namaḥ || 16 ||
Balabhadra’s (Balarama’s) dear younger brother

ॐ पूतनाजीवित हराय नमः
oṁ pūtana-jīvita-harāya namaḥ || 17 ||
the Destroyer of the demoness Putana

ॐ शकटासुर भञ्जनाय नमः
oṁ śakaṭāsura-bhañjanāya namaḥ || 18 ||
the Lord who destroyed the cart demon Sakatasura

ॐ नन्दव्रज जनानन्दिनॆ नमः
oṁ nanda-vraja-janānandine namaḥ || 19 ||
the Lord who brought great happiness to Nanda and the people of Vraja

ॐ सच्चिदानन्द विग्रहाय नमः ॥ २० ॥
oṁ saccid-ānanda-vigrahāya namaḥ || 20 ||
the Lord who’s embodiment is of eternal Existence, Knowlwdge and Bliss

ॐ नवनीत विलिप्ताङ्गाय नमः
oṁ navanīta-viliptāṅgāya namaḥ || 21 ||
the Lord whose body is smeared all over with butter

ॐ नवनीत नटनाय नमः
oṁ navanīta naṭanāya namaḥ || 22 || (naṭāya)
the One who danced to get butter

ॐ अनघाय नमः
oṁ anaghāya namaḥ || 23 ||
the sinless One

ॐ नवनीतनवाहाराय नमः
oṁ navanīta-navā-hārāya namaḥ || 24 || (navanīta-harāya)
whose first food was fresh butter

ॐ मुचुकुन्द प्रसादकाय नमः
oṁ mucukunda-prasādakāya namaḥ || 25 ||
the Lord who blessed (gave salvation) to King Muchukunda

ॐ षॊडशस्त्री सहस्रॆशाय नमः
oṁ ṣoḍaśastrī-sahasreśāya namaḥ || 26 ||
the Lord of sixteen thousand wives

ॐ त्रिभङ्गिनॆ मधुराकृतये नमः
oṁ tribhaṅgine madhurākṛtaye namaḥ || 27 || (Tribhangi Lalitakritaye)
the sweet lord, who poses in a threefold-bending form

ॐ शुकवागमृताब्धीन्दवे नमः
oṁ śukavāg-amṛtābdhīndave namaḥ || 28 ||
the ocean of nectar in the form of Sukadeva’s words (spoken as Srimad-Bhagavatam)

ॐ गॊविन्दाय नमः
oṁ govindāya namaḥ || 29 ||
the Lord of the cows

ॐ यॊगिनाम्पतयॆ नमः ॥ ३० ॥
oṁ yoginām-pataye namaḥ || 30 ||
the Lord of the yogIs

ॐ वत्सपालना संचारिने नमः
oṁ vatsapālanā sancārine namaḥ || 31 || (vatsavāṭi carāya – वत्सवाटचराय )
the Lord who roamed (in Vrindavana) with the company of calves and friendly cowherd boys

ॐ अनन्ताय नमः
oṁ anantāya namaḥ || 32 ||
the Unlimited, Infinite One

ॐ धेनुकासुरभञ्जनाय नमः
oṁ dhenukāsura-bhañjanāya namaḥ || 33 || (mardanāya – मर्दनाय)
the Lord who killed the ass-demon Dhenukasura

ॐ तृणी कृत तृणावर्ताय नमः
oṁ tṛṇī-kṛta-tṛṇāvartāya namaḥ || 34 ||
the Lord who destroyed the whirlwind demon Trinavarta

ॐ यमलार्जुन भञ्जनाय नमः
oṁ yamaḷārjuna-bhañjanāya namaḥ || 35 ||
the Lord who broke the two Yamala-Arjuna trees

ॐ उत्तलॊत्ताल भॆत्रॆ नमः (उत्ताल-ताल)
oṁ uttālottāla-bhetre namaḥ || 36 || (uttāla-tāla)
the Lord who broke all the big, tAla trees (killing Dhenuka)

ॐ तमाल श्यामलाकृतये नमः
oṁ tamāla śyāmalākṛtaye namaḥ || 37 ||
the Lord who is a beautiful blackish as the dark Tamala tree

ॐ गॊपगॊपीश्वराय नमः
oṁ gopa-gopīśvarāya namaḥ || 38 ||
The Lord of the gopas and gopīs (the cowherd boys and damsels of Vrindavan)

ॐ यॊगिनॆ नमः
oṁ yogine namaḥ || 39 ||
the greatest Yogī

ॐ कॊटिसूर्य समप्रभाय नमः ॥ ४० ॥
oṁ koṭi-sūrya-sama-prabhāya namaḥ || 40 ||
the Lord who is as lustrous as a million suns

ॐ इलापतयॆ नमः
oṁ iḷā-pataye namaḥ || 41 ||
Lord of IlA, the earth

ॐ परस्मै ज्योतिषे नमः
oṁ parasmai-jyotiṣe namaḥ || 42 || (parañjyotiṣe – परञ्ज्यॊतिषॆ)
the Supreme light, the Supreme Radiance

ॐ यादवॆन्द्राय नमः
oṁ yādavendrāya namaḥ || 43 ||
the king of the Yadu clan (Yadavas)

ॐ यदूद्वहाय नमः
oṁ yadu-dvahāya namaḥ || 44 ||
the preeminent leader of the Yadu Dynasty

ॐ वनमालिनॆ नमः
oṁ vanamāline namaḥ || 45 ||
One who wears the divine garland made of wild forest flowers (Vaijayanthi)

ॐ पीतवाससे नमः
oṁ pīta-vāsase namaḥ || 46 || (pītavāsane)
the Lord who wears yellow garments

ॐ पारिजातपहारकाय नमः
oṁ pārijāta-apahārakāya namaḥ || 47 ||
the Lord who removed the parijatha flower (from India’s garden)

ॐ गोवर्धनाचलोद्धर्त्रे नमः
oṁ govardhanācaloddhartre namaḥ || 48 ||
the Lord who held up the Govardhana mountain

The post Krishna Ashtottaram: The 108 Names of Lord Sri Krishna – Part 1 appeared first on IndiaDivine.org.

Lord Sri Krishna is the eighth of the Dashavataras but according to Srimad Bhagavatam He is not an avatar but He is Swayam Bhagavan, the original source of all incarnations. He is para-brahma and He is the Supreme Personality.

The below prayers can be recitate daily by offering flowers or Tulasi to Krishna. It contains 108 Names of Krishna taken from Vishnu Sahasranama.

ॐ श्री कृष्णाय नमः
oṁ śrī kṛṣṇāya namaḥ || 1 ||
Obeisance to Lord Shri Krishna, who has a dark, attractive complexion, who attracts the mind of others (i.e. ‘karshati iti’)

ॐ कमलनाथाय नमः
oṁ kamala-nāthāya namaḥ || 2 ||
the Lord of Goddess Lakṣmī, Kamalā,

ॐ वासुदॆवाय नमः
oṁ vāsudevāya namaḥ || 3 ||
Vasudeva’s son

ॐ सनातनाय नमः
oṁ sanātanāya namaḥ || 4 ||
the eternal Lord

ॐ वासुदॆवात्मजाय नमः
oṁ vāsudevātmajāya namaḥ || 5 ||
Salutations to Vāsudeva (Vāsudev’s son, Krishna)

ॐ पुण्याय नमः
oṁ puṇyāya namaḥ || 6 ||
the Meritorious One, who is consummate piety

ॐ लीलामानुष विग्रहाय नमः
oṁ līlā-mānuṣa-vigrahāya namaḥ || 7 ||
who has assumed a human-like form (as Rama or Krishna) to perform His divine pastimes

ॐ श्रीवत्स कौस्तुभधराय नमः
oṁ śrīvatsa-kaustubha-dharāya namaḥ || 8 ||
the Lord who wears the Shri Vatsa (representing Shri Lakshmi) and the Kaustubha gem

ॐ यशॊदावत्सलाय नमः
oṁ yaśodā-vatsalāya namaḥ || 9 ||
Mother Yashoda’s darling child, the object of Yashoda’s maternal affections

ॐ हरये नमः ॥ १० ॥
oṁ haraye namaḥ || 10 ||
Salutations to Lord Hari

ॐ चतुर्भुजात्त चक्रासिगदा शङ्खाम्बुजा युदायुजाय नमः
oṁ caturbhujātta cakrāsi gadā śaṅkhāmbujā yudāyujāya namaḥ || 11 ||
the Four-armed Lord who carries the weapons of disc, conch, club and lotus

ॐ दॆवाकीनन्दनाय नमः
oṁ devakī-nandanāya namaḥ || 12 ||
One who gladdens the heart of His Mother, Devaki and brings joy to her.

ॐ श्रीशाय नमः
oṁ śrīśāya namaḥ || 13 ||
the abode of Shri (Lakshmi)

ॐ नन्दगॊप प्रियात्मजाय नमः
oṁ nanda-gopa-priyātmajāya namaḥ || 14 ||
Nanda Gopa’s darling child, dear son of the cowherd Nanda

ॐ यमुनावेग संहारिणॆ नमः
oṁ yamunā-vega-saṁhāriṇe namaḥ || 15 ||
the Lord who checked the flow of the Yamunā

ॐ बलभद्र प्रियनुजाय नमः
oṁ bala-bhadra-priyānujāya namaḥ || 16 ||
Balabhadra’s (Balarama’s) dear younger brother

ॐ पूतनाजीवित हराय नमः
oṁ pūtana-jīvita-harāya namaḥ || 17 ||
the Destroyer of the demoness Putana

ॐ शकटासुर भञ्जनाय नमः
oṁ śakaṭāsura-bhañjanāya namaḥ || 18 ||
the Lord who destroyed the cart demon Sakatasura

ॐ नन्दव्रज जनानन्दिनॆ नमः
oṁ nanda-vraja-janānandine namaḥ || 19 ||
the Lord who brought great happiness to Nanda and the people of Vraja

ॐ सच्चिदानन्द विग्रहाय नमः ॥ २० ॥
oṁ saccid-ānanda-vigrahāya namaḥ || 20 ||
the Lord who’s embodiment is of eternal Existence, Knowlwdge and Bliss

ॐ नवनीत विलिप्ताङ्गाय नमः
oṁ navanīta-viliptāṅgāya namaḥ || 21 ||
the Lord whose body is smeared all over with butter

ॐ नवनीत नटनाय नमः
oṁ navanīta naṭanāya namaḥ || 22 || (naṭāya)
the One who danced to get butter

ॐ अनघाय नमः
oṁ anaghāya namaḥ || 23 ||
the sinless One

ॐ नवनीतनवाहाराय नमः
oṁ navanīta-navā-hārāya namaḥ || 24 || (navanīta-harāya)
whose first food was fresh butter

ॐ मुचुकुन्द प्रसादकाय नमः
oṁ mucukunda-prasādakāya namaḥ || 25 ||
the Lord who blessed (gave salvation) to King Muchukunda

ॐ षॊडशस्त्री सहस्रॆशाय नमः
oṁ ṣoḍaśastrī-sahasreśāya namaḥ || 26 ||
the Lord of sixteen thousand wives

ॐ त्रिभङ्गिनॆ मधुराकृतये नमः
oṁ tribhaṅgine madhurākṛtaye namaḥ || 27 || (Tribhangi Lalitakritaye)
the sweet lord, who poses in a threefold-bending form

ॐ शुकवागमृताब्धीन्दवे नमः
oṁ śukavāg-amṛtābdhīndave namaḥ || 28 ||
the ocean of nectar in the form of Sukadeva’s words (spoken as Srimad-Bhagavatam)

ॐ गॊविन्दाय नमः
oṁ govindāya namaḥ || 29 ||
the Lord of the cows

ॐ यॊगिनाम्पतयॆ नमः ॥ ३० ॥
oṁ yoginām-pataye namaḥ || 30 ||
the Lord of the yogIs

ॐ वत्सपालना संचारिने नमः
oṁ vatsapālanā sancārine namaḥ || 31 || (vatsavāṭi carāya – वत्सवाटचराय )
the Lord who roamed (in Vrindavana) with the company of calves and friendly cowherd boys

ॐ अनन्ताय नमः
oṁ anantāya namaḥ || 32 ||
the Unlimited, Infinite One

ॐ धेनुकासुरभञ्जनाय नमः
oṁ dhenukāsura-bhañjanāya namaḥ || 33 || (mardanāya – मर्दनाय)
the Lord who killed the ass-demon Dhenukasura

ॐ तृणी कृत तृणावर्ताय नमः
oṁ tṛṇī-kṛta-tṛṇāvartāya namaḥ || 34 ||
the Lord who destroyed the whirlwind demon Trinavarta

ॐ यमलार्जुन भञ्जनाय नमः
oṁ yamaḷārjuna-bhañjanāya namaḥ || 35 ||
the Lord who broke the two Yamala-Arjuna trees

ॐ उत्तलॊत्ताल भॆत्रॆ नमः (उत्ताल-ताल)
oṁ uttālottāla-bhetre namaḥ || 36 || (uttāla-tāla)
the Lord who broke all the big, tAla trees (killing Dhenuka)

ॐ तमाल श्यामलाकृतये नमः
oṁ tamāla śyāmalākṛtaye namaḥ || 37 ||
the Lord who is a beautiful blackish as the dark Tamala tree

ॐ गॊपगॊपीश्वराय नमः
oṁ gopa-gopīśvarāya namaḥ || 38 ||
The Lord of the gopas and gopīs (the cowherd boys and damsels of Vrindavan)

ॐ यॊगिनॆ नमः
oṁ yogine namaḥ || 39 ||
the greatest Yogī

ॐ कॊटिसूर्य समप्रभाय नमः ॥ ४० ॥
oṁ koṭi-sūrya-sama-prabhāya namaḥ || 40 ||
the Lord who is as lustrous as a million suns

ॐ इलापतयॆ नमः
oṁ iḷā-pataye namaḥ || 41 ||
Lord of IlA, the earth

ॐ परस्मै ज्योतिषे नमः
oṁ parasmai-jyotiṣe namaḥ || 42 || (parañjyotiṣe – परञ्ज्यॊतिषॆ)
the Supreme light, the Supreme Radiance

ॐ यादवॆन्द्राय नमः
oṁ yādavendrāya namaḥ || 43 ||
the king of the Yadu clan (Yadavas)

ॐ यदूद्वहाय नमः
oṁ yadu-dvahāya namaḥ || 44 ||
the preeminent leader of the Yadu Dynasty

ॐ वनमालिनॆ नमः
oṁ vanamāline namaḥ || 45 ||
One who wears the divine garland made of wild forest flowers (Vaijayanthi)

ॐ पीतवाससे नमः
oṁ pīta-vāsase namaḥ || 46 || (pītavāsane)
the Lord who wears yellow garments

ॐ पारिजातपहारकाय नमः
oṁ pārijāta-apahārakāya namaḥ || 47 ||
the Lord who removed the parijatha flower (from India’s garden)

ॐ गोवर्धनाचलोद्धर्त्रे नमः
oṁ govardhanācaloddhartre namaḥ || 48 ||
the Lord who held up the Govardhana mountain

ॐ गॊपालाय नमः
oṁ gopālāya namaḥ || 49 ||
the protector of cows, Gopāla

ॐ सर्वपालकाय नमः ॥ ५० ॥
oṁ sarva-pālakāya namaḥ || 50 ||
the protector of all beings

ॐ अजाय नमः
oṁ ajāya namaḥ || 51 ||
the all-victorious Lord who is unconquered/ invincible,

ॐ निरञ्जनाय नमः
oṁ nirañjanāya namaḥ || 52 ||
the unblemished, untainted Lord

ॐ कामजनकाय नमः
oṁ kāma-janakāya namaḥ || 53 ||
who incites the gopIs desires

ॐ कञ्जलॊचनाय नमः
oṁ kañja-locanāya namaḥ || 54 ||
the Lord who has beautiful eyes

ॐ मधुघ्नॆ नमः
oṁ madhughne namaḥ || 55 ||
the Lord who killed the demon Madhu

ॐ मथुरानाथाय नमः
oṁ mathurā-nāthāya namaḥ || 56 || (madhurānāthāya)
Lord of Mathurā (the Lord of sweetnes)

ॐ द्वारकानायकाय नमः
oṁ dvārakā-nāyakāya namaḥ || 57 ||
the hero and Lord of Dvārakā

ॐ बलिनॆ नमः
oṁ baline namaḥ || 58 ||
To the all-powerful Lord, the One with unlimited strength

ॐ बृन्दावनान्त सञ्चारिणॆ नमः
oṁ vṛndāvanānta-sañcāriṇe namaḥ || 59 ||
the Lord who roamed around Vrindavana

ॐ तुलसीदाम भूषनाय नमः ॥ ६० ॥
oṁ tulasī-dāma-bhūṣaṇāya namaḥ || 60 ||
the Lord who adorns Himself with tulasi leaf garlands

ॐ स्यमन्तकमणेर्हर्त्रे नमः
oṁ syamantaka-maner-hartre namaḥ || 61 || (mani-hartre – मणिहर्त्रे)
the Lord who appropriated the Syamantaka jewel

ॐ नरनारयणात्मकाय नमः
oṁ naranārayaṇātmakāya namaḥ || 62 ||
the Lord who has the twin forms of Nara and Narayana

ॐ कुब्जा कृष्णाम्बरधराय नमः
oṁ kubjā-kṛṣṇāmbara-dharāya namaḥ || 63 || (kṛṣṭāmbara – कृष्णाम्बर)
the Lord who wore the ointment (sandal paste) offered by Kubja, the hunchbacked lady

ॐ मायिनॆ नमः
oṁ māyine namaḥ || 64 ||
the Lord of Maya, the master of illusion

ॐ परमपुरुषाय नमः
oṁ parama-pūruṣāya namaḥ || 65 ||
the Supreme person

ॐ मुष्टिकासुर चाणूर मल्लयुद्ध विशारदाय नमः
oṁ muṣṭikāsura cāṇūra mallayuddha viśāradāya namaḥ || 66 ||
the lord who expertly fought the demoniac wrestlers Muṣṭika and Cāṇūra

ॐ संसारवैरिणॆ नमः
oṁ saṁsāra-vairiṇe namaḥ || 67 ||
the enemy of Samsara (the cycle of births and deaths)

ॐ कंसारयॆ नमः
oṁ kaṁsāraye namaḥ || 68 ||
the enemy of King Kamsa (who wanted to kill Krishna)

ॐ मुरारयॆ नमः
oṁ murāraye namaḥ || 69 || (murarine)
the enemy of the demon Mura

ॐ नाराकान्तकाय नमः ॥ ७० ॥
oṁ nārākāntakāya namaḥ || 70 ||
the destroyer of the demon Narakāsura

ॐ अनादि ब्रह्मचारिणॆ नमः
oṁ anādi-brahmacāriṇe namaḥ || 71 ||
the beginningless brahmacārī

ॐ कृष्णाव्यसन कर्शकाय नमः
oṁ kṛṣṇā-vyasana-karśakāya namaḥ || 72 ||
Kṛṣṇa, who removed Draupadi’s distress

ॐ शिशुपालशिरश्छेत्रे नमः
oṁ śiṣupāla-śiraś-chetre namaḥ || 73 || (śiccetre – शिच्चॆत्रॆ)
the Lord who cut off Sisupala’s head (with his Sudarsana Chakra)

ॐ दुर्यॊधनकुलान्तकाय नमः
oṁ duryodhana-kulāntakāya namaḥ || 74 ||
the destroyer of the dynasty of Durodhana

ॐ विदुराक्रूर वरदाय नमः
oṁ vidurākrūra-varadāya namaḥ || 75 ||
the Lord who benedicted Vidura & Akrūra

ॐ विश्वरूपप्रदर्शकाय नमः
oṁ viśvarūpa-pradarśakāya namaḥ || 76 ||
the Lord who revealed His Viswarupa (the Universal Form)

ॐ सत्यवाचॆ नमः
oṁ satya-vāce namaḥ || 77 ||
To the Lord who utters only truth

ॐ सत्य सङ्कल्पाय नमः
oṁ satya-saṅkalpāya namaḥ || 78 ||
the Lord of true resolve, whose determination is fact

ॐ सत्यभामारताय नमः
oṁ satyabhāmā-ratāya namaḥ || 79 || (ratāye)
the Lover of Satyabhama

ॐ जयिनॆ नमः ॥ ८० ॥
oṁ jayine namaḥ || 80 ||
the Lord who is ever victorious

ॐ सुभद्रा पूर्वजाय नमः
oṁ subhadrā-pūrva-jāya namaḥ || 81 ||
the elder brother of Subhadra

ॐ विष्णवॆ नमः
oṁ viṣṇave namaḥ || 82 ||
Lord Viṣṇu

ॐ भीष्ममुक्ति प्रदायकाय नमः
oṁ bhīṣma-mukti-pradāyakāya namaḥ || 83 ||
the Lord who bestowed salvation on Bhishma

ॐ जगद्गुरवॆ नमः
oṁ jagad-gurave namaḥ || 84 ||
the Lord who is universal Guru, world preceptor

ॐ जगन्नाथाय नमः
oṁ jagannāthāya namaḥ || 85 ||
the Lord Lord of the universe

ॐ वॆणुनाद विशारदाय नमः
oṁ veṇu-nāda-viśāradāya namaḥ || 86 ||
the Lord who is an expert in playing flute music

ॐ वृषभासुर विध्वंसिने नमः
oṁ vṛṣabhāsura-vidhvaṁsine namaḥ || 87 ||
the Lord who destroyed the demon Vrishaba asura

ॐ बाणासुर करान्तकाय नमः
oṁ bāṇāsura-karāntakāya namaḥ || 88 || (karāntakṛte – करान्तकृतॆ)
the Lord who chopped off the hands of the demon Bāṇāsura

ॐ युधिष्ठिर प्रतिष्ठात्रे नमः
oṁ yudhiṣṭhira-pratiṣṭhātre namaḥ || 89 ||
the Lord who established Yudhiṣṭhira (as the king)

ॐ बर्हिबर्हावतंसकाय नमः ॥ ९० ॥
oṁ barhi-barhāvat-aṁsakaya namaḥ || 90 ||
the Lord whose crest is decorated with peacock feathers

ॐ पार्थसारथये नमः
oṁ pārtha-sārathaye namaḥ || 91 ||
the Lord who is the chariot driver of Arjuna (Pārtha Sārathi)

ॐ अव्यक्ताय नमः
oṁ avyaktāya namaḥ || 92 ||
the Lord Who appears unmanifest, who is subtle and unseen to material vision

ॐ गीतामृत महोदधये नमः
oṁ gītāmṛta-mahodadhaye namaḥ || 93 || (mahodhadiye – महोधदियॆ)
the Lord who is the great nectar-ocean of Bhagavad-gita

ॐ कालीय फणिमाणिक्य रञ्जित श्री पदाम्बुजाय नमः
oṁ kālīya-phaṇi-māṇikya-rañjita-śrī-padāmbujāya namaḥ || 94 ||
the Lord whose beautiful lotus feet danced on the jeweled hoods of the Kāliya serpent.

ॐ दामॊदराय नमः
oṁ dāmodarāya namaḥ || 95 ||
the One who was tied up with a rope to a grinding stone by His mother Yaśodā

ॐ यज्ञभोक्त्रे नमः
oṁ yajña-bhoktre namaḥ || 96 ||
the enjoyer of sacrificial offerings

ॐ दानवॆन्द्र विनाशकाय नमः
oṁ dānavendra-vināśakāya namaḥ || 97 ||
destroyer of the leading demons, killer of the Lord of Asuras

ॐ नारायणाय नमः
oṁ nārāyaṇāya namaḥ || 98 ||
Lord Nārāyaṇa, Viṣṇu

ॐ परब्रह्मणॆ नमः
oṁ para-brahmaṇe namaḥ || 99 ||
the Supreme absolute Truth Brahman (which is spiritual)

ॐ पन्नगाशन वाहनाय नमः ॥ १०० ॥
oṁ pannagāśana-vāhanāya namaḥ || 100 ||
the Lord who has a serpent (Adisesha) as His seat, the great snake Vasuki that forms the bed of Vishnu

ॐ जलक्रीडा समासक्त गॊपीवस्त्रापहाराकाय नमः
oṁ jala-krīḍā-samāsakta-gopī-vastrāpahārakāya namaḥ || 101 ||
the Lord who playfully stole the gopīs clothing while they played in the waters of the Yamuna river

ॐ पुण्य श्लॊकाय नमः
oṁ puṇya-ślokāya namaḥ || 102 ||
the Lord whose poetic depictions are virtuous, whose praises bestow merit

ॐ तीर्थपादाय नमः
oṁ tīrtha-pādāya namaḥ || 103 ||
creator of holy places, the One whose feet are holy

ॐ वॆदवॆद्याय नमः
oṁ veda-vedyāya namaḥ || 104 ||
the Lord who is the source of the Vedas, who is revealed by the Vedas

ॐ दयानिधयॆ नमः
oṁ dayā-nidhaye namaḥ || 105 ||
the Lord who is the Treasure of compassion

ॐ सर्वभूतात्मकाय नमः
oṁ sarva-bhūtātmakāya namaḥ || 106 ||
the Lord who is possessing the essence of the elements

ॐ सर्वग्रह रुपिणॆ नमः
oṁ sarva-graha-rūpiṇe namaḥ || 107 ||
the Lord who forms all the planets

ॐ परात्पराय नमः ॥ 108 ॥
oṁ parātparāya namaḥ
The Supreme beyond the highest

The post Krishna Ashtottaram: The 108 Names of Lord Sri Krishna appeared first on IndiaDivine.org.

According to Hindu folklore, Lord Vishnu is considered to be the Supreme God of the existence. The folklore talks about two aspects of Lord Vishnu. On one hand, he is shown as quiet, pleasant and gentle. But his second aspect is dangerous where he is shown in a comfortable posture on Kalswarup Sheshnag (king of snakes).

Below Are The 1000 Names of Lord Vishnu and Their Meanings:

1) vishvam: He who is the universe, the virat-purusha
2) vishnuh: He who pervades everywhere
3) vashatkaarah: He who is invoked for oblations
4) bhoota-bhavya-bhavat-prabhuh: The Lord of past, present and future
5) bhoota-krit: The creator of all creatures
6) bhoota-bhrit: He who nourishes all creatures
7) bhaavo: He who becomes all moving and nonmoving things
8) bhootaatmaa: The aatman of all beings
9) bhoota-bhaavanah: The cause of the growth and birth of all creatures
10) pootaatmaa: He with an extremely pure essence
11) paramaatmaa: The Supersoul
12) muktaanaam paramaa gatih: The final goal, reached by liberated souls
13) avyayah: Without destruction
14) purushah: He who dwells in the city of nine gates
15) saakshee: The witness
16) kshetrajnah: The knower of the field
17) akshara: Indestructible
18) yogah: He who is realized through yoga
19) yoga-vidaam netaa: The guide of those who know yoga
20) pradhaana-purusheshvarah: Lord of pradhaana and purusha
21) naarasimha-vapuh: He whose form is man-lion
22) shreemaan: He who is always with shree
23) keshavah: He who has beautiful locks of hair
24) purushottamah: The Supreme Controller
25) sarvah: He who is everything
26) sharvas: The auspicious
27) shivah: He who is eternally pure
28) sthaanuh: The pillar, the immovable truth
29) bhootaadih: The cause of the five great elements
30) nidhir-avyayah: The imperishable treasure
31) sambhavah: He who descends of His own free will
32) bhaavanah: He who gives everything to his devotees
33) bhartaa: He who governs the entire living world
34) prabhavah: The womb of the five great elements
35) prabhuh: The Almighty Lord
36) eeshvarah: He who can do anything without any help
37) svayambhooh: He who manifests from Himself
38) shambhuh: He who brings auspiciousness
39) aadityah: The son of Aditi (Vaamana)
40) pushkaraakshah: He who has eyes like the lotus
41) mahaasvanah: He who has a thundering voice
42) anaadi-nidhanah: He without origin or end
43) dhaataa: He who supports all fields of experience
44) vidhaataa: The dispenser of fruits of action
45) dhaaturuttamah: The subtlest atom
46) aprameyah: He who cannot be perceived
47) hrisheekeshah: The Lord of the senses
48) padmanaabhah: He from whose navel comes the lotus
49) amaraprabhuh: The Lord of the devas
50) vishvakarmaa: The creator of the universe
51) manuh: He who has manifested as the Vedic mantras
52) tvashtaa: He who makes huge things small
53) sthavishtah: The supremely gross
54) sthaviro dhruvah: The ancient, motionless one
55) agraahyah: He who is not perceived sensually
56) shaashvatah: He who always remains the same
57) krishno: He whose complexion is dark
58) lohitaakshah: Red-eyed
59) pratardanah: The Supreme destruction
60) prabhootas: Ever-full
61) trikakub-dhaama: The support of the three quarters
62) pavitram: He who gives purity to the heart
63) mangalam param: The Supreme auspiciousness
64) eeshanah: The controller of the five great elements
65) praanadah: He who gives life
66) praano: He who ever lives
67) jyeshthah: Older than all
68) shreshthah: The most glorious
69) prajaapatih: The Lord of all creatures
70) hiranyagarbhah: He who dwells in the womb of the world
71) bhoogarbhah: He who is the womb of the world
72) maadhavah: Husband of Lakshmi
73) madhusoodanah: Destroyer of the Madhu demon
74) eeshvarah: The contoller
75) vikramee: He who is full of prowess
76) dhanvee: He who always has a divine bow
77) medhaavee: Supremely intelligent
78) vikramah: He who stepped (Vaamana)
79) kramah: All-pervading
80) anuttamah: Incomparably great
81) duraadharshah: He who cannot be attacked successfully
82) kritajnah: He who knows all that is
83) kritih: He who rewards all our actions
84) aatmavaan: The self in all beings
85) sureshah: The Lord of the demigods
86) sharanam: The refuge
87) sharma: He who is Himself infinite bliss
88) visva-retaah: The seed of the universe
89) prajaa-bhavah: He from whom all praja comes
90) ahah: He who is the nature of time
91) samvatsarah: He from whom the concept of time comes
92) vyaalah: The serpent (vyaalah) to athiests
93) pratyayah: He whose nature is knowledge
94) sarvadarshanah: All-seeing
95) ajah: Unborn
96) sarveshvarah: Controller of all
97) siddhah: The most famous
98) siddhih: He who gives moksha
99) sarvaadih: The beginning of all
100) achyutah: Infallible
101) vrishaakapih: He who lifts the world to dharma
102) ameyaatmaa: He who manifests in infinite varieties
103) sarva-yoga-vinissritah: He who is free from all attachments
104) vasuh: The support of all elements
105) vasumanaah: He whose mind is supremely pure
106) satyah: The truth
107) samaatmaa: He who is the same in all
108) sammitah: He who has been accepted by authorities
109) samah: Equal
110) amoghah: Ever useful
111) pundareekaakshah: He who dwells in the heart
112) vrishakarmaa: He whose every act is righteous
113) vrishaakritih: The form of dharma
114) rudrah: He who makes all people weep
115) bahu-shiraah: He who has many heads
116) babhrur: He who rules over all the worlds
117) vishvayonih: The womb of the universe
118) shuchi-shravaah: He who has beautiful, sacred names
119) amritah: Immortal
120) shaashvatah-sthaanur: Permanent and immovable
121) varaaroho: The most glorious destination
122) mahaatapaah: He of great tapas
123) sarvagah: All-pervading
124) sarvavid-bhaanuh: All-knowing and effulgent
125) vishvaksenah: He against whom no army can stand
126) janaardanah: He who gives joy to good people
127) vedah: He who is the Vedas
128) vedavid: The knower of the Vedas
129) avyangah: Without imperfections
130) vedaangah: He whose limbs are the Vedas
131) vedavit: He who contemplates upon the Vedas
132) kavih: The seer
133) lokaadhyakshah: He who presides over all lokas
134) suraadhyaksho: He who presides over all devas
135) dharmaadhyakshah: He who presides over dharma
136) krita-akritah: All that is created and not created
137) chaturaatmaa: The four-fold self
138) chaturvyoohah: Vasudeva, Sankarshan etc
139) chaturdamstrah: He who has four canines (Nrsimha)
140) chaturbhujah: Four-handed
141) bhraajishnur: Self-effulgent consciousness
142) bhojanam: He who is the sense-objects
143) bhoktaa: The enjoyer
144) sahishnuh: He who can suffer patiently
145) jagadaadijah: Born at the beginning of the world
146) anaghah: Sinless
147) vijayah: Victorious
148) jetaa: Ever-successful
149) vishvayonih: He who incarnates because of the world.
150) punarvasuh: He who lives repeatedly in different bodies.
151) upendrah: The younger brother of Indra (vaamana)
152) vaamanah: He with a dwarf body
153) praamshuh: He with a huge body
154) amoghah: He whose acts are for a great purpose
155) shuchih: He who is spotlessly clean
156) oorjitah: He who has infinite vitality
157) ateendrah: He who surpasses Indra
158) samgrahah: He who holds everything together
159) sargah: He who creates the world from Himself
160) dhritaatmaa: Established in Himself
161) niyamo: The appointing authority
162) yamah: The administrator
163) vedyah: That which is to be known
164) vaidyah: The Supreme doctor
165) sadaa-yogee: Always in yoga
166) veerahaa: He who destroys the mighty heroes
167) maadhavo: The Lord of all knowledge
168) madhuh: Sweet
169) ateendriyo: Beyond the sense organs
170) mahaamayo: The Supreme Master of all Maayaa
171) mahotsaaho: The great enthusiast
172) mahaabalah: He who has supreme strength
173) mahaabuddhir: He who has supreme intelligence
174) mahaa-veeryah: The supreme essence
175) mahaa-shaktih: All-powerful
176) mahaa-dyutih: Greatly luminous
177) anirdeshya-vapuh: He whose form is indescribable
178) shreemaan: He who is always courted by glories
179) ameyaatmaa: He whose essence is immeasurable
180) mahaadri-dhrik: He who supports the great mountain
181) maheshvaasah: He who wields shaarnga
182) maheebhartaa: The husband of mother earth
183) shreenivaasah: The permanent abode of Shree
184) sataam gatih: The goal for all virtuous people
185) aniruddhah: He who cannot be obstructed
186) suraanando: He who gives out happiness
187) govindah: The protector of the cows
188) govidaam-patih: The Lord of all men of wisdom
189) mareechih: Effulgence
190) damanah: He who controls rakshasas
191) hamsah: The swan
192) suparnah: Beautiful-winged (Two birds analogy)
193) bhujagottamah: The serpent Ananta
194) hiranyanaabhah: He who has a golden navel
195) sutapaah: He who has glorious tapas
196) padmanaabhah: He whose navel is like a lotus
197) prajaapatih: He from whom all creatures emerge
198) amrityuh: He who knows no death
199) sarva-drik: The seer of everything
200) simhah: He who destroys
201) sandhaataa: The regulator
202) sandhimaan: He who seems to be conditioned
203) sthirah: Steady
204) ajah: He who takes the form of Aja, Brahma
205) durmarshanah: He who cannot be vanquished
206) shaastaa: He who rules over the universe
207) visrutaatmaa: He who is called atma in the Vedas
208) suraarihaa: Destroyer of the enemies of the devas
209) guruh: The teacher
210) gurutamah: The greatest teacher
211) dhaama: The goal
212) satyah: He who is Himself the truth
213) satya-paraakramah: Dynamic Truth
214) nimishah: He who has closed eyes in contemplation
215) animishah: He who remains unwinking; ever knowing
216) sragvee: He who always wears a garland of undecaying flowers
217) vaachaspatir-udaara-dheeh: He who is eloquent in championing the Supreme law of life; He with a large-hearted intelligence
218) agraneeh: He who guides us to the peak
219) graamaneeh: He who leads the flock
220) shreemaan: The possessor of light, effulgence, glory
221) nyaayah: Justice
222) netaa: The leader
223) sameeranah: He who sufficiently administers all movements of all living creatures
224) sahasra-moordhaa: He who has endless heads
225) vishvaatmaa: The soul of the universe
226) sahasraakshah: Thousands of eyes
227) sahasrapaat: Thousand-footed
228) aavartanah: The unseen dynamism
229) nivritaatmaa: The soul retreated from matter
230) samvritah: He who is vieled from the jiva
231) sam-pramardanah: He who persecutes evil men
232) ahassamvartakah: He who thrills the day and makes it function vigorously
233) vahnih: Fire
234) anilah: Air
235) dharaneedharah: He who supports the earth
236) suprasaadah: Fully satisfied
237) prasanaatmaa: Ever pure and all-blissful self
238) vishva-dhrik: Supporter of the world
239) vishvabhuk: He who enjoys all experiences
240) vibhuh: He who manifests in endless forms
241) satkartaa: He who adores good and wise people
242) satkritah: He who is adored by all good people
243) saadhur: He who lives by the righteous codes
244) jahnuh: Leader of men
245) naaraayanah: He who resides on the waters
246) narah: The guide
247) asankhyeyah: He who has numberlesss names and forms
248) aprameyaatmaa: A soul not known through the pramanas
249) vishishtah: He who transcends all in His glory
250) shishta-krit: The law-maker
251) shuchih: He who is pure
252) siddhaarthah: He who has all arthas
253) siddhasankalpah: He who gets all He wishes for
254) siddhidah: The giver of benedictions
255) siddhisaadhanah: The power behind our sadhana
256) vrishaahee: Controller of all actions
257) vrishabhah: He who showers all dharmas
258) vishnuh: Long-striding
259) vrishaparvaa: The ladder leading to dharma (As well as dharma itself)
260) vrishodarah: He from whose belly life showers forth
261) vardhanah: The nurturer and nourisher
262) vardhamaanah: He who can grow into any dimension
263) viviktah: Separate
264) shruti-saagarah: The ocean for all scripture
265) subhujah: He who has graceful arms
266) durdurdharah: He who cannot be known by great yogis 267) vaagmee: He who is eloquent in speech
268) mahendrah: The lord of Indra
269) vasudah: He who gives all wealth
270) vasuh: He who is Wealth
271) naika-roopo: He who has unlimited forms
272) brihad-roopah: Vast, of infinite dimensions
273) shipivishtah: The presiding deity of the sun
274) prakaashanah: He who illuminates
275) ojas-tejo-dyutidharah: The possessor of vitality, effulgence and beauty
276) prakaashaatmaa: The effulgent self
277) prataapanah: Thermal energy; one who heats
278) riddhah: Full of prosperity
279) spashtaaksharo: One who is indicated by OM
280) mantrah: The nature of the Vedic mantras
281) chandraamshuh: The rays of the moon
282) bhaaskara-dyutih: The effulgence of the sun
283) amritaamsoodbhavo: The moon who gives flavor to vegetables
284) bhaanuh: Self-effulgent
285) shashabindhuh: The moon who has a rabbit-like spot 286) sureshvarah: A person of extreme charity
287) aushadham: Medicine
288) jagatas-setuh: A bridge across the material energy
289) satya-dharma-paraakramah: One who champions heroically for truth and righteousness
290) bhoota-bhavya-bhavan-naathah: The Lord of past, present and future
291) pavanah: The air that fills the universe
292) paavanah: He who gives life-sustaining power to air
293) analah: Fire
294) kaamahaa: He who destroys all desires
295) kaamakrit: He who fulfills all desires
296) kaantah: He who is of enchanting form
297) kaamah: The beloved
298) kaamapradah: He who supplies desired objects
299) prabhuh: The Lord
300) yugaadi-krit: The creator of the yugas
301) yugaavartah The law behind time
302) naikamaayah: He whose forms are endless and varied 303) mahaashanah: He who eats up everything
304) adrishyah: Imperceptible
305) vyaktaroopah: He who is perceptible to the yogi
306) sahasrajit: He who vanquishes thousands
307) anantajit: Ever-victorious
308) ishtah: He who is invoked through Vedic rituals
309) visishtah: The noblest and most sacred
310) sishteshtah: The greatest beloved
311) shikhandee: He who wears a peacock feather
312) nahushah: He who binds all with maya
313) vrishah: He who is dharma
314) krodhahaa: He who destroys anger
315) krodhakrit-kartaa: He who generates anger against the lower tendency
316) visvabaahuh: He whose hand is in everything
317) maheedharah: The support of the earth
318) achyutah: He who undergoes no changes
319) prathitah: He who exists pervading all
320) praanah: The prana in all living creatures
321) praanadah: He who gives prana
322) vaasavaanujah: The brother of Indra
323) apaam-nidhih: Treasure of waters (the ocean)
324) adhishthaanam: The substratum of the entire universe
325) apramattah: He who never makes a wrong judgement 326) pratishthitah: He who has no cause
327) skandah: He whose glory is expressed through Subrahmanya
328) skanda-dharah: Upholder of withering righteousness
329) dhuryah: Who carries out creation etc without hitch
330) varadah: He who fulfills boons
331) vaayuvaahanah: Controller of winds
332) vaasudevah: Dwelling in all creatures although not affected by that condition
333) brihat-bhaanuh: He who illumines the world with the rays of the sun and moon
334) aadidevah: The primary source of everything
335) purandarah: Destroyer of cities
336) ashokah: He who has no sorrow
337) taaranah: He who enables others to cross
338) taarah: He who saves
339) shoorah: The valiant
340) shaurih: He who incarnated in the dynasty of Shoora
341) janeshvarah: The Lord of the people
342) anukoolah: Well-wisher of everyone
343) sataavarttah: He who takes infinite forms
344) padmee: He who holds a lotus
345) padmanibhekshanah: Lotus-eyed
346) padmanaabhah: He who has a lotus-navel
347) aravindaakshah: He who has eyes as beautiful as the lotus
348) padmagarbhah: He who is being meditated upon in the lotus of the heart
349) shareerabhrit: He who sustains all bodies
350) maharddhi: One who has great prosperity
351) riddhah: He who has expanded Himself as the universe
352) Vriddhaatmaa: The ancient self
353) mahaakshah: The great-eyed
354) garudadhvajah: One who has Garuda on His flag
355) atulah: Incomparable
356) sharabhah: One who dwells and shines forth through the bodies
357) bheemah: The terrible
358) samayajnah: One whose worship is nothing more than keeping an equal vision of the mind by the devotee
359) havirharih: The receiver of all oblation
360) sarva-lakshana-lakshanyah: Known through all proofs
361) lakshmeevaan: The consort of Laksmi
362) samitinjayah: Ever-victorious
363) viksharah: Imperishable
364) rohitah: The fish incarnation
365) maargah: The path
366) hetuh: The cause
367) daamodarah: Whose stomach is marked with three lines
368) sahah: All-enduring
369) maheedharah: The bearer of the earth
370) mahaabhaago: He who gets the greates share in every Yajna
371) vegavaan: He who is swift
372) amitaashanah: Of endless appetite
373) udbhavah: The originator
374) kshobhanah: The agitator
375) devah: He who revels
376) shreegarbhah: He in whom are all glories
377) parameshvarah: The Supreme Lord
378) karanam: The instrument
379) kaaranam: The cause
380) kartaa: The doer
381) vikartaa: Creator of the endless varieties that make up the universe
382) gahanah: The unknowable
383) guhah: He who dwells in the cave of the heart
384) vyavasaayah: Resolute
385) vyavasthaanah: The substratum
386) samsthaanah: The ultimate authority
387) sthaanadah: He who confers the right abode
388) dhruvah: The changeless in the midst of changes
389) pararddhih: He who has supreme manifestations
390) paramaspashtah: The extremely vivid
391) tushtah: One who is contented with a very simple offering
392) pushtah: One who is ever-full
393) shubhekshanah: All-auspicious gaze
394) raamah: One who is most handsome
395) viraamah: The abode of perfect-rest
396) virajo: Passionless
397) maargah: The path
398) neyah: The guide
399) nayah: One who leads
400) anayah: One who has no leader
401) veerah: The valiant
402) shaktimataam-shresthah: The best among the powerful
403) dharmah: The law of being
404) dharmaviduttamah: The highest among men of realisation
405) vaikunthah: One who prevents men from straying on wrong paths
406) purushah: One who dwells in all bodies
407) praanah: Life
408) praanadah: Giver of life
409) pranavah: He who is praised by the gods
410) prituh: The expanded
411) hiranyagarbhah: The creator
412) shatrughnah: The destroyer of enemies
413) vyaaptah: The pervader
414) vaayuh: The air
415) adhokshajah: One whose vitality never flows downwards
416) rituh: The seasons
417) sudarshanah: He whose meeting is auspicious
418) kaalah: He who judges and punishes beings
419) parameshthee: One who is readily available for experience within the heart
420) parigrahah: The receiver
421) ugrah: The terrible
422) samvatsarah: The year
423) dakshah: The smart
424) vishraamah: The resting place
425) vishva-dakshinah: The most skilful and efficient
426) vistaarah: The extension
427) sthaavarah-sthaanuh: The firm and motionless
428) pramaanam: The proof
429) beejamavyayam: The Immutable Seed
430) arthah: He who is worshiped by all
431) anarthah: One to whom there is nothing yet to be fulfilled
432) mahaakoshah: He who has got around him great sheaths
433) mahaabhogah: He who is of the nature of enjoyment
434) mahaadhanah: He who is supremely rich
435) anirvinnah: He who has no discontent
436) sthavishthah: One who is supremely huge
437) a-bhooh: One who has no birth
438) dharma-yoopah: The post to which all dharma is tied
439) mahaa-makhah: The great sacrificer
440) nakshatranemir: The nave of the stars
441) nakshatree: The Lord of the stars (the moon)
442) kshamah: He who is supremely efficient in all undertakings
443) kshaamah: He who ever remains without any scarcity
444) sameehanah: One whose desires are auspicious
445) yajnah: One who is of the nature of yajna
446) ijyah: He who is fit to be invoked through yajna
447) mahejyah: One who is to be most worshiped
448) kratuh: The animal-sacrifice
449) satram: Protector of the good
450) sataam-gatih: Refuge of the good
451) sarvadarshee: All-knower
452) vimuktaatmaa: The ever-liberated self
453) sarvajno: Omniscient
454) jnaanamuttamam: The Supreme Knowledge
455) suvratah: He who ever-perfoeming the pure vow
456) sumukhah: One who has a charming face
457) sookshmah: The subtlest
458) sughoshah: Of auspicious sound
459) sukhadah: Giver of happiness
460) suhrit: Friend of all creatures
461) manoharah: The stealer of the mind
462) jita-krodhah: One who has conquered anger
463) veerabaahur: Having mighty arms
464) vidaaranah: One who splits asunder
465) svaapanah: One who puts people to sleep
466) svavashah: He who has everything under His control
467) vyaapee: All-pervading
468) naikaatmaa: Many souled
469) naikakarmakrit: One who does many actions
470) vatsarah: The abode
471) vatsalah: The supremely affectionate
472) vatsee: The father
473) ratnagarbhah: The jewel-wombed
474) dhaneshvarah: The Lord of wealth
475) dharmagub: One who protects dharma
476) dharmakrit: One who acts according to dharma
477) dharmee: The supporter of dharma
478) sat: existence
479) asat: illusion
480) ksharam: He who appears to perish
481) aksharam: Imperishable
482) avijnaataa: The non-knower (The knower being the conditioned soul within the body)
483) sahasraamshur: The thousand-rayed
484) vidhaataa: All supporter
485) kritalakshanah: One who is famous for His qualities
486) gabhastinemih: The hub of the universal wheel
487) sattvasthah: Situated in sattva
488) simhah: The lion
489) bhoota-maheshvarah: The great lord of beings
490) aadidevah: The first deity
491) mahaadevah: The great deity
492) deveshah: The Lord of all devas
493) devabhrit-guruh: Advisor of Indra
494) uttarah: He who lifts us from the ocean of samsara
495) gopatih: The shepherd
496) goptaa: The protector
497) jnaanagamyah: One who is experienced through pure knowledge
498) puraatanah: He who was even before time
499) shareera-bhootabhrit: One who nourishes the nature from which the bodies came
500) bhoktaa: The enjoyer
501) kapeendrah: Lord of the monkeys (Rama)
502) bhooridakshinah: He who gives away large gifts
503) somapah: One who takes Soma in the yajnas
504) amritapah: One who drinks the nectar
505) somah: One who as the moon nourishes plants
506) purujit: One who has conquered numerous enemies
507) purusattamah: The greatest of the great
508) vinayah: He who humiliates those who are unrighteous
509) jayah: The victorious
510) satyasandhah: Of truthful resolution
511) daashaarhah: One who was born in the Dasarha race
512) saatvataam-patih: The Lord of the Satvatas
513) jeevah: One who functions as the ksetrajna
514) vinayitaa-saakshee: The witness of modesty
515) mukundah: The giver of liberation
516) amitavikramah: Of immeasurable prowess
517) ambho-nidhir: The substratum of the four types of beings
518) anantaatmaa: The infinite self
519) mahodadhishayah: One who rests on the great ocean
520) antakah: The death
521) ajah: Unborn
522) mahaarhah: One who deserves the highest worship
523) svaabhaavyah: Ever rooted in the nature of His own self
524) jitaamitrah: One who has conquered all enemies
525) pramodanah: Ever-blissful
526) aanandah: A mass of pure bliss
527) nandanah: One who makes others blissful
528) nandah: Free from all worldly pleasures
529) satyadharmaa: One who has in Himself all true dharmas
530) trivikramah: One who took three steps
531) maharshih kapilaachaaryah: He who incarnated as Kapila, the great sage
532) kritajnah: The knower of the creation
533) medineepatih: The Lord of the earth
534) tripadah: One who has taken three steps
535) tridashaadhyaksho: The Lord of the three states of consciousness
536) mahaashringah: Great-horned (Matsya)
537) kritaantakrit: Destroyer of the creation
538) mahaavaraaho: The great boar
539) govindah: One who is known through Vedanta
540) sushenah: He who has a charming army
541) kanakaangadee: Wearer of bright-as gold armlets
542) guhyo: The mysterious
543) gabheerah: The unfathomable
544) gahano: Impenetrable
545) guptah: The well-concealed
546) chakra-gadaadharah: Bearer of the disc and mace
547) vedhaah: Creator of the universe
548) svaangah: One with well-proportioned limbs
549) ajitah: Vanquished by none
550) krishnah: Dark-complexioned
551) dridhah: The firm
552) sankarshanochyutah: He who absorbs the whole creation into His nature and never falls away from that nature
553) varunah: One who sets on the horizon (Sun)
554) vaarunah: The son of Varuna (Vasistha or Agastya)
555) vrikshah: The tree
556) pushkaraakshah: Lotus eyed
557) mahaamanaah: Great-minded
558) bhagavaan: One who possesses six opulences
559) bhagahaa: One who destroys the six opulences during pralaya
560) aanandee: One who gives delight
561) vanamaalee: One who wears a garland of forest flowers
562) halaayudhah: One who has a plough as His weapon
563) aadityah: Son of Aditi
564) jyotiraadityah: The resplendence of the sun
565) sahishnuh: One who calmly endures duality
566) gatisattamah: The ultimate refuge for all devotees
567) sudhanvaa: One who has Shaarnga
568) khanda-parashur: One who holds an axe
569) daarunah: Merciless towards the unrighteous
570) dravinapradah: One who lavishly gives wealth
571) divah-sprik: Sky-reaching
572) sarvadrik-vyaaso: One who creates many men of wisdom
573) vaachaspatir-ayonijah: One who is the master of all vidyas and who is unborn through a womb
574) trisaamaa: One who is glorified by Devas, Vratas and Saamans
575) saamagah: The singer of the sama songs
576) saama: The Sama Veda
577) nirvaanam: All-bliss
578) bheshajam: Medicine
579) bhishak: Physician
580) samnyaasa-krit: Institutor of sannyasa
581) samah: Calm
582) shaantah: Peaceful within
583) nishthaa: Abode of all beings
584) shaantih: One whose very nature is peace
585) paraayanam: The way to liberation
586) shubhaangah: One who has the most beautiful form
587) shaantidah: Giver of peace
588) shrashtaa: Creator of all beings
589) kumudah: He who delights in the earth
590) kuvaleshayah: He who reclines in the waters
591) gohitah: One who does welfare for cows
592) gopatih: Husband of the earth
593) goptaa: Protector of the universe
594) vrishabhaaksho: One whose eyes rain fulfilment of desires
595) vrishapriyah: One who delights in dharma
596) anivartee: One who never retreats
597) nivrittaatmaa: One who is fully restrained from all sense indulgences
598) samksheptaa: The involver
599) kshemakrit: Doer of good
600) shivah: Auspiciousness
601) shreevatsa-vakshaah: One who has sreevatsa on His chest
602) shrevaasah: Abode of Sree
603) shreepatih: Lord of Laksmi
604) shreemataam varah: The best among glorious
605) shreedah: Giver of opulence
606) shreeshah: The Lord of Sree
607) shreenivaasah: One who dwells in the good people
608) shreenidhih: The treasure of Sree
609) shreevibhaavanah: Distributor of Sree
610) shreedharah: Holder of Sree
611) shreekarah: One who gives Sree
612) shreyah: Liberation
613) shreemaan: Possessor of Sree
614) loka-trayaashrayah: Shelter of the three worlds
615) svakshah: Beautiful-eyed
616) svangah: Beautiful-limbed
617) shataanandah: Of infinite varieties and joys
618) nandih: Infinite bliss
619) jyotir-ganeshvarah: Lord of the luminaries in the cosmos
620) vijitaatmaa: One who has conquered the sense organs
621) vidheyaatmaa: One who is ever available for the devotees to command in love
622) sat-keertih: One of pure fame
623) chinnasamshayah: One whose doubts are ever at rest
624) udeernah: The great transcendent
625) sarvatah-chakshuh: One who has eyes everywhere
626) aneeshah: One who has none to Lord over Him
627) shaashvata-sthirah: One who is eternal and stable
628) bhooshayah: One who rested on the ocean shore (Rama)
629) bhooshanah: One who adorns the world
630) bhootih: One who is pure existence
631) vishokah: Sorrowless
632) shoka-naashanah: Destroyer of sorrows
633) archishmaan: The effulgent
634) architah: One who is constantly worshipped by His devotees
635) kumbhah: The pot within whom everything is contained
636) vishuddhaatmaa: One who has the purest soul
637) vishodhanah: The great purifier
638) anniruddhah: He who is invincible by any enemy
639) apratirathah: One who has no enemies to threaten Him
640) pradyumnah: Very rich
641) amitavikramah: Of immeasurable prowess
642) kaalanemi-nihaa: Slayer of Kalanemi
643) veerah: The heroic victor
644) shauri: One who always has invincible prowess
645) shoora-janeshvarah: Lord of the valiant
646) trilokaatmaa: The self of the three worlds
647) trilokeshah: The Lord of the three worlds
648) keshavah: One whose rays illumine the cosmos
649) keshihaa: Killer of Kesi
650) harih: The destroyer
651) kaamadevah: The beloved Lord
652) kaamapaalah: The fulfiller of desires
653) kaamee: One who has fulfilled all His desires
654) kaantah: Of enchanting form
655) kritaagamah: The author of the agama scriptures
656) anirdeshya-vapuh: Of Indescribable form
657) vishnuh: All-pervading
658) veerah: The courageous
659) anantah: Endless
660) dhananjayah: One who gained wealth through conquest
661) brahmanyah: Protector of Brahman (anything related to Narayana)
662) brahmakrit: One who acts in Brahman
663) brahmaa: Creator
664) brahma: Biggest
665) brahma-vivardhanah: One who increases the Brahman
666) brahmavid: One who knows Brahman
667) braahmanah: One who has realised Brahman
668) brahmee: One who is with Brahma
669) brahmajno: One who knows the nature of Brahman
670) braahmana-priyah: Dear to the brahmanas
671) mahaakramo: Of great step
672) mahaakarmaa: One who performs great deeds
673) mahaatejaah: One of great resplendence
674) mahoragah: The great serpent
675) mahaakratuh: The great sacrifice
676) mahaayajvaa: One who performed great yajnas
677) mahaayajnah: The great yajna
678) mahaahavih: The great offering
679) stavyah: One who is the object of all praise
680) stavapriyah: One who is invoked through prayer
681) stotram: The hymn
682) stutih: The act of praise
683) stotaa: One who adores or praises
684) ranapriyah: Lover of battles
685) poornah: The complete
686) poorayitaa: The fulfiller
687) punyah: The truly holy
688) punya-keertir: Of Holy fame
689) anaamayah: One who has no diseases
690) manojavah: Swift as the mind
691) teerthakaro: The teacher of the tirthas
692) vasuretaah: He whose essence is golden
693) vasupradah: The free-giver of wealth
694) vasupradah: The giver of salvation, the greatest wealth
695) vaasudevo: The son of Vasudeva
696) vasuh: The refuge for all
697) vasumanaah: One who is attentive to everything
698) havih: The oblation
699) sadgatih: The goal of good people
700) satkritih: One who is full of Good actions
701) satta: One without a second
702) sadbhootih: One who has rich glories
703) satparaayanah: The Supreme goal for the good
704) shoorasenah: One who has heroic and valiant armies
705) yadu-shresthah: The best among the Yadava clan
706) sannivaasah: The abode of the good
707) suyaamunah: One who attended by the people who dwell on the banks of Yamuna
708) bhootaavaaso: The dwelling place of the elements
709) vaasudevah: One who envelops the world with Maya
710) sarvaasunilayah: The abode of all life energies
711) analah: One of unlimited wealth, power and glory
712) darpahaa: The destroyer of pride in evil-minded people
713) darpadah: One who creates pride, or an urge to be the best, among the righteous
714) driptah: One whio is drunk with Infinite bliss
715) durdharah: The object of contemplation
716) athaaparaajitah: The unvanquished
717) vishvamoortih: Of the form of the entire Universe
718) mahaamortir: The great form
719) deeptamoortir: Of resplendent form
720) a-moortirmaan: Having no form
721) anekamoortih: Multi-formed
722) avyaktah: Unmanifeset
723) shatamoortih: Of many forms
724) shataananah: Many-faced
725) ekah: The one
726) naikah: The many
727) savah: The nature of the sacrifice
728) kah: One who is of the nature of bliss
729) kim: What (the one to be inquired into)
730) yat: Which
731) tat: That
732) padam-anuttamam: The unequalled state of perfection
733) lokabandhur: Friend of the world
734) lokanaathah: Lord of the world
735) maadhavah: Born in the family of Madhu
736) bhaktavatsalah: One who loves His devotees
737) suvarna-varnah: Golden-coloured
738) hemaangah: One who has limbs of gold
739) varaangah: With beautiful limbs
740) chandanaangadee: One who has attractive armlets
741) veerahaa: Destroyer of valiant heroes
742) vishama: Unequalled
743) shoonyah: The void
744) ghritaaseeh: One who has no need for good wishes
745) acalah: Non-moving
746) chalah: Moving
747) amaanee: Without false vanity
748) maanadah: One who causes, by His maya, false identification with the body
749) maanyah: One who is to be honoured
750) lokasvaamee: Lord of the universe
751) trilokadhrik: One who is the support of all the three worlds
752) sumedhaa: One who has pure intelligence
753) medhajah: Born out of sacrifices
754) dhanyah: Fortunate
755) satyamedhah: One whose intelligence never fails
756) dharaadharah: The sole support of the earth
757) tejovrisho: One who showers radiance
758) dyutidharah: One who bears an effulgent form
759) sarva-shastra-bhritaam-varah: The best among those who wield weapons
760) pragrahah: Receiver of worship
761) nigrahah: The killer
762) vyagrah: One who is ever engaged in fulfilling the devotee’s desires
763) naikashringah: One who has many horns
764) gadaagrajah: One who is invoked through mantra
765) chaturmoortih: Four-formed
766) chaturbaahuh: Four-handed
767) chaturvyoohah: One who expresses Himself as the dynamic centre in the four vyoohas
768) chaturgatih: The ultimate goal of all four varnas and asramas
769) chaturaatmaa: Clear-minded
770) chaturbhaavas: The source of the four
771) chatur-vedavid: Knower of all four vedas
772) ekapaat: One-footed (BG 10.42)
773) samaavartah: The efficient turner
774) nivrittaatmaa: One whose mind is turned away from sense indulgence
775) durjayah: The invincible
776) duratikramah: One who is difficult to be disobeyed
777) durlabhah: One who obtained with effort
778) durgamah: One who is realised with great effort
779) durgah: Not easy to storm into
780) duraavaasah: Not easy to lodge
781) duraarihaa: Slayer of the asuras
782) shubhaangah: One with enchanting limbs
783) lokasaarangah: One who understands the universe
784) sutantuh: Beautifully expanded
785) tantu-vardhanah: One who sustains the continuity of the drive for the family
786) indrakarmaa: One who always performs gloriously auspicious actions
787) mahaakarmaa: One who accomplishes great acts
788) kritakarmaa: One who has fulfilled his acts
789) kritaagamah: Author of the Vedas
790) udbhavah: The ultimate source
791) sundarah: Of unrivalled beauty
792) sundah: Of great mercy
793) ratna-naabhah: Of beautiful navel
794) sulochanah: One who has the most enchanting eyes
795) arkah: One who is in the form of the sun
796) vaajasanah: The giver of food
797) shringee: The horned one
798) jayantah: The conquerer of all enemies
799) sarvavij-jayee: One who is at once omniscient and victorious
800) suvarna-binduh: With limbs radiant like gold
801) akshobhyah: One who is ever unruffled
802) sarva-vaageeshvareshvarah: Lord of the Lord of speech
803) mahaahradah: One who is like a great refreshing swimming pool
804) mahaagartah: The great chasm
805) mahaabhootah: The great being
806) mahaanidhih: The great abode
807) kumudah: One who gladdens the earth
808) kundarah: The one who lifted the earth
809) kundah: One who is as attractive as Kunda flowers
810) parjanyah: He who is similar to rain-bearing clouds
811) paavanah: One who ever purifies
812) anilah: One who never slips
813) amritaashah: One whose desires are never fruitless
814) amritavapuh: He whose form is immortal
815) sarvajna: Omniscient
816) sarvato-mukhah: One who has His face turned everywhere
817) sulabhah: One who is readily available
818) suvratah: One who has taken the most auspicious forms
819) siddhah: One who is perfection
820) shatrujit: One who is ever victorious over His hosts of enemies
821) shatrutaapanah: The scorcher of enemies
822) nyagrodhah: The one who veils Himself with Maya
823) udumbarah: Nourishment of all living creatures
824) ashvattas: Tree of life
825) chaanooraandhra-nishoodanah: The slayer of Canura
826) sahasraarchih: He who has thousands of rays
827) saptajihvah: He who expresses himself as the seven tongues of fire (Types of agni)
828) saptaidhaah: The seven effulgences in the flames
829) saptavaahanah: One who has a vehicle of seven horses (sun)
830) amoortih: Formless
831) anaghah: Sinless
832) acintyo: Inconceivable
833) bhayakrit: Giver of fear
834) bhayanaashanah: Destroyer of fear
835) anuh: The subtlest
836) brihat: The greatest
837) krishah: Delicate, lean
838) sthoolah: One who is the fattest
839) gunabhrit: One who supports
840) nirgunah: Without any properties
841) mahaan: The mighty
842) adhritah: Without support
843) svadhritah: Self-supported
844) svaasyah: One who has an effulgent face
845) praagvamshah: One who has the most ancient ancestry
846) vamshavardhanah: He who multiplies His family of descendents
847) bhaarabhrit: One who carries the load of the universe
848) kathitah: One who is glorified in all scriptures
849) yogee: One who can be realised through yoga
850) yogeeshah: The king of yogis
851) sarvakaamadah: One who fulfils all desires of true devotees
852) aashramah: Haven
853) shramanah: One who persecutes the worldly people
854) kshaamah: One who destroys everything
855) suparnah: The golden leaf (Vedas) BG 15.1
856) vaayuvaahanah: The mover of the winds
857) dhanurdharah: The wielder of the bow
858) dhanurvedah: One who declared the science of archery
859) dandah: One who punishes the wicked
860) damayitaa: The controller
861) damah: Beautitude in the self
862) aparaajitah: One who cannot be defeated
863) sarvasahah: One who carries the entire Universe
864) aniyantaa: One who has no controller
865) niyamah: One who is not under anyone’s laws
866) ayamah: One who knows no death
867) sattvavaan: One who is full of exploits and courage
868) saattvikah: One who is full of sattvic qualities
869) satyah: Truth
870) satya-dharma-paraayanah: One who is the very abode of truth and dharma
871) abhipraayah: One who is faced by all seekers marching to the infinite
872) priyaarhah: One who deserves all our love
873) arhah: One who deserves to be worshiped
874) priyakrit: One who is ever-obliging in fulfilling our wishes
875) preetivardhanah: One who increases joy in the devotee’s heart
876) vihaayasa-gatih: One who travels in space
877) jyotih: Self-effulgent
878) suruchih: Whose desire manifests as the universe
879) hutabhuk: One who enjoys all that is offered in yajna
880) vibhuh: All-pervading
881) ravih: One who dries up everything
882) virochanah: One who shines in different forms
883) sooryah: The one source from where everything is born
884) savitaa: The one who brings forth the Universe from Himself
885) ravilochanah: One whose eye is the sun
886) anantah: Endless
887) hutabhuk: One who accepts oblations
888 bhoktaaA: One who enjoys
889) sukhadah: Giver of bliss to those who are liberated
890) naikajah: One who is born many times
891) agrajah: The first-born
892) anirvinnah: One who feels no disappointment
893) sadaamarshee: One who forgives the trespasses of His devotees
894) lokaadhishthaanam: The substratum of the universe
895) adbhutah: Wonderful
896) sanaat: The beginningless and endless factor
897) sanaatanatamah: The most ancient
898) kapilah: The great sage Kapila
899) kapih: One who drinks water
900) apyayah: The one in whom the universe merges
901) svastidah: Giver of Svasti
902) svastikrit: One who robs all auspiciousness
903) svasti: One who is the source of all auspiciouness
904) svastibhuk: One who constantly enjoys auspiciousness
905) svastidakshinah: Distributor of auspiciousness
906) araudrah: One who has no negative emotions or urges
907) kundalee: One who wears shark earrings
908) chakree: Holder of the chakra
909) vikramee: The most daring
910) oorjita-shaasanah: One who commands with His hand
911) shabdaatigah: One who transcends all words
912) shabdasahah: One who allows Himself to be invoked by Vedic declarations
913) shishirah: The cold season, winter
914) sharvaree-karah: Creator of darkness
915) akroorah: Never cruel
916) peshalah: One who is supremely soft
917) dakshah: Prompt
918) dakshinah: The most liberal
919) kshaminaam-varah: One who has the greatest amount of patience with sinners
920) vidvattamah: One who has the greatest wisdom
921) veetabhayah: One with no fear
922) punya-shravana-keertanah: The hearing of whose glory causes holiness to grow
923) uttaaranah: One who lifts us out of the ocean of change
924) dushkritihaa: Destroyer of bad actions
925) punyah: Supremely pure
926) duh-svapna-naashanah: One who destroys all bad dreams
927) veerahaa: One who ends the passage from womb to womb
928) rakshanah: Protector of the universe
929) santah: One who is expressed through saintly men
930) jeevanah: The life spark in all creatures
931) paryavasthitah: One who dwells everywhere
932) anantaroopah: One of infinite forms
933) anantashreeh: Full of infinite glories
934) jitamanyuh: One who has no anger
935) bhayapahah: One who destroys all fears
936) chaturashrah: One who deals squarely
937) gabheeraatmaa: Too deep to be fathomed
938) vidishah: One who is unique in His giving
939) vyaadishah: One who is unique in His commanding power
940) dishah: One who advises and gives knowledge
941) anaadih: One who is the first cause
942) bhoor-bhuvo: The substratum of the earth
943) lakshmeeh: The glory of the universe
944) suveerah: One who moves through various ways
945) ruchiraangadah: One who wears resplendent shoulder caps
946) jananah: He who delivers all living creatures
947) jana-janmaadir: The cause of the birth of all creatures
948) bheemah: Terrible form
949) bheema-paraakramah: One whose prowess is fearful to His enemies
950) aadhaaranilayah: The fundamental sustainer
951) adhaataa: Above whom there is no other to command
952) pushpahaasah: He who shines like an opening flower
953) prajaagarah: Ever-awakened
954) oordhvagah: One who is on top of everything
955) satpathaachaarah: One who walks the path of truth
956) praanadah: Giver of life
957) pranavah: Omkara
958) panah: The supreme universal manager
959) pramaanam: He whose form is the Vedas
960) praananilayah: He in whom all prana is established
961) praanibhrit: He who rules over all pranas
962) praanajeevanah: He who maintains the life-breath in all living creatures
963) tattvam: The reality
964) tattvavit: One who has realised the reality
965) ekaatmaa: The one self
966) janma-mrityu-jaraatigah: One who knows no birth, death or old age in Himself
967) bhoor-bhuvah svas-taruh: The tree of bhur, bhuvah and svah
968) taarah: One who helps all to cross over
969) savitaa: The father of all
970) prapitaamahah: The father of the father of beings (Brahma)
971) yajnah: One whose very nature is yajna
972) yajnapatih: The Lord of all yajnas
973) yajvaa: The one who performs yajna
974) yajnaangah: One whose limbs are the things employed in yajna
975) yajnavaahanah: One who fulfils yajnas in complete
976) yajnabhrid: The ruler of the yajanas
977) yajnakrit: One who performs yajna
978) yajnee: Enjoyer of yajnas
979) yajnabhuk: Receiver of all that is offered
980) yajnasaadhanah: One who fulfils all yajnas
981) yajnaantakrit: One who performs the concluding act of the yajna
982) yajnaguhyam: The person to be realised by yajna
983) annam: One who is food
984) annaadah: One who eats the food
985) aatmayonih: The uncaused cause
986) svayamjaatah: Self-born
987) vaikhaanah: The one who cut through the earth
988) saamagaayanah: One who sings the sama songs
989) devakee-nandanah: Son of Devaki
990) srashtaa: Creator
991) kshiteeshah: The Lord of the earth
992) paapa-naashanah: Destroyer of sin
993) samkha-bhrit: One who has the divine Pancajanya
994) nandakee: One who holds the Nandaka sword
995) chakree: Carrier of Sudarsana
996) shaarnga-dhanvaa: One who aims His shaarnga bow
997) gadaadharah: Carrier of Kaumodakee club
998) rathaanga-paanih: One who has the wheel of a chariot as His weapon
999) akshobhyah: One who cannot be annoyed by anyone
1000) sarva-praharanaayudhah: He who has all implements for all kinds of assault and fight

The post Sahasranamavali: Lord Vishnu’s 1,000 Names and Their Meanings appeared first on IndiaDivine.org.

Lord Hanuman is the son of Vayu, the Hindu god of Wind. He was a devotee of Lord Rama. Hanuman is best known from the Indian epic Ramayana. Hanuman is considered to be an avatar (incarnation) of Lord Shiva.

Shri Hanuman, a great disciple of Sri Rama, is the symbol of devotion and dedication. Lord Hanumana is a provider of courage, hope, knowledge, intellect and devotion. Sri Hanuman, who is praised as SRI RAMA SEVA DURANDHARA or the one greatly devoted to the service of Sri Rama, is known for his extra ordinary capabilities.

He would not be universally worshipped if he were to be a mere servant. He is also bestowed with matching intelligence. He is described as the best among intelligent people and the first among the spiritual evolvers.

1. Om Anjaneyaya Namaha

2. Om Mahaviraya Namaha

3. Om Hanumate Namaha

4. Om Marutatmajaya Namaha

5. Om Tatvagyanapradaya Namaha

6. Om Sitadevimudrapradayakaya Namaha

7. Om Ashokavanakachchhetre Namaha

8. Om Sarvamayavibhananaya Namaha

9. Om Sarvabandhavimoktre Namaha

10. Om RakshovidhvaNsakarakaya Namaha

11. Om Paravidya Pariharaya Namaha

12. Om Para Shaurya Vinashakaya Namaha

13. Om Paramantra Nirakartre Namaha

14. Om Parayantra Prabhedakaya Namaha

15. Om Sarvagraha Vinashine Namaha

16. Om Bhimasena SahayakrIthe Namaha

17. Om Sarvadukhah Haraya Namaha

18. Om Sarvalokacharine Namaha

19. Om Manojavaya Namaha

20. Om Parijata Drumulasthaya Namaha

21. Om Sarva Mantra Svarupaya Namaha

22. Om Sarva Tantra Svarupine Namaha

23. Om Sarvayantratmakaya Namaha

24. Om Kapishvaraya Namaha

25. Om Mahakayaya Namaha

26. Om Sarvarogaharaya Namaha

27. Om Prabhave Namaha

28. Om Bala Siddhikaraya Namaha

29. Om Sarvavidya Sampattipradayakaya Namaha

30. Om Kapisenanayakaya Namaha

31. Om Bhavishhyathchaturananaya Namaha

32. Om Kumara Brahmacharine Namaha

33. Om Ratnakundalaya Namaha

34. Om Diptimate Namaha

35. Om Chanchaladvalasanadhaya Namaha

36. Om Lambamanashikhojvalaya Namaha

37. Om Gandharva Vidyaya Namaha

38. Om Tatvajnaya Namaha

39. Om Mahabala Parakramaya Namaha

40. Om Karagraha Vimoktre Namaha

41. Om Shrinkhala Bandhamochakaya Namaha

42. Om Sagarottarakaya Namaha

43. Om Pragyaya Namaha

44. Om Ramadutaya Namaha

45. Om Pratapavate Namaha

46. Om Vanaraya Namaha

47. Om Kesarisutaya Namaha

48. Om Sitashoka Nivarakaya Namaha

59. Om Anjanagarbha Sambhutaya Namaha

50. Om Balarkasadrashananaya Namaha

51. Om Vibhishhana Priyakaraya Namaha

52. Om Dashagriva Kulantakaya Namaha

53. Om Laxmanapranadatre Namaha

54. Om Vajra Kayaya Namaha

55. Om Mahadyuthaye Namaha

56. Om Chiranjivine Namaha

57. Om Rama Bhaktaya Namaha

58. Om Daitya Karya Vighatakaya Namaha

59. Om Akshahantre Namaha

60. Om Kajnchanabhaya Namaha

61. Om Pajnchavaktraya Namaha

62. Om Maha Tapase Namaha

63. Om Lankini Bhajnjanaya Namaha

64. Om Shrimate Namaha

65. Om Simhika Prana Bhanjanaya Namaha

66. Om Gandhamadana Shailasthaya Namaha

67. Om Lankapura Vidayakaya Namaha

68. Om Sugriva Sachivaya Namaha

69. Om Dhiraya Namaha

70. Om Shuraya Namaha

71. Om Daityakulantakaya Namaha

72. Om Suvarchalarchitaya Namaha

73. Om Tejase Namaha

74. Om Ramachudamanipradayakaya Namaha

75. Om Kamarupine Namaha

76. Om Pingalakshaya Namaha

77. Om Vardhi Mainaka Pujitaya Namaha

78. Om Kabalikrita Martanda Mandalaya Namaha

79. Om Vijitendriyaya Namaha

80. Om Ramasugriva Sandhatre Namaha

81. Om Mahiravana Mardhanaya Namaha

82. Om Sphatikabhaya Namaha

83. Om Vagadhishaya Namaha

84. Om Navavyakritapanditaya Namaha

85. Om Chaturbahave Namaha

86. Om Dinabandhuraya Namaha

87. Om Mayatmane Namaha

88. Om Bhaktavatsalaya Namaha

89. Om Sanjivananagayartha Namaha

90. Om Suchaye Namaha

91. Om Vagmine Namaha

92. Om Dridhavrataya Namaha

93. Om Kalanemi Pramathanaya Namaha

94. Om Harimarkata Markataya Namaha

95. Om Dantaya Namaha

96. Om Shantaya Namaha

97. Om Prasanatmane Namaha

98. Om Shatakantamudapahartre Namaha

99. Om Yogine Namaha

100. Om Ramakatha Lolaya Namaha

101. Om Sitanveshana Pathitaya Namaha

102. Om Vajradranushhtaya Namaha

103. Om Vajranakhaya Namaha
104. Om Rudra Virya Samudbhavaya Namaha

105. Om Indrajitprahitamoghabrahmastra Vinivarakaya Namaha

106. Om Partha Dhvajagrasamvasine Namaha

107. Om Sharapamjarabhedhakaya Namaha

108. Om Dashabahave Namaha

The post Shri Anjaneya Ashtottarashata Namavali: 108 Names of Anjaneya appeared first on IndiaDivine.org.

The Shvetashvatara Upanishad goes back to specific Vedic verses for explaining the practices of Yoga.

In order to provide a better sense of how the Vedic Yoga relates to later classical Yoga, let us look to one of the most important older Upanishads, the Shvetashvatara. This is one of the main older Upanishads to use Yoga as a major term, though Yoga in some form or another, particularly as knowledge or devotion is common to all the Upanishads.

What is most important for our current discussion, is that this Upanishad goes back to specific Vedic verses for explaining the practices of Yoga. The Svetasvatara is also probably the most important Upanishad for the worship of Lord Shiva, who is often the primary deity of Yoga, particularly in the traditions of Hatha Yoga and Siddha Yoga.

This great Upanishad begins with a discussion of the wheel of the cosmos and speaks of the great sages who “having achieved the Yoga of Meditation (Dhyana Yoga) have perceived the Shakti of the Divine Self hidden in its own qualities.” (I.3). Then it explains the realization of the Self: “As sesame oil in sesame seeds, as ghee in cream, as water in the channels, as fire in the fire sticks, thus the Self is grasped in the Self, by him who through truthfulness and tapas perceives it.”I.14

In the second of its six chapters, this Upanishad goes into detail into the practice of Yoga, starting with verses from hymns of the Yajur Veda that the Upanishad derives from, including verses from the Rigveda that also occur in the Yajur Veda. Note that many of these verses are to the deity Savitri, the transformative aspect of solar energy who is also the deity of the Gayatri mantra, and is sometimes called Hiranyagarbha or the golden fetus, a name for the founder of the Yoga Darshana tradition.

Shvetasvatara Upanishad Chapter II

Yoking first the mind, having developed the soul, discerning the light of the fire, the creative Sun Savitri brought it forth from the Earth.

The verb ‘yuj’ or yoking, from which the term Yoga arises, is here used relative to the mind or manas, along with extending the higher intelligence, meditative mind or dhi. The idea of Yoga here is a control of the lower mind, much as in the Yoga Sutras, and an awakening of the higher intelligence. The light of the fire that comes out of the Earth can be associated with the Kundalini fire that arises from the root or Earth chakra. The creative Sun, Savitri, also the deity of the Gayatri mantra, represents the guiding Divine intelligence within us and the seed of our higher yogic evolutionary potential.

With a yogically controlled mind in the impulse of the Divine creative Sun may we have the power to reach the world of light.

Yukta manas or the yogically controlled mind is the basis of all Yoga practice, as in the Yoga Sutras. It requires the impulse, energy or motivation of the Divine or Ishvara pranidhana. It takes us to the higher realms of the light of consciousness.

Having yogically united the Gods that lead to the world of light with the mind by the power of insight to heaven, creating the vast light, the creative Sun impels them.

This is a mantra from the Rigveda that also occurs in the Yajur Veda. The Gods here are our own heaven moving powers and faculties, starting with our senses turned within in pratyahara.

They yogically control the mind and intelligence, seers of the great illumined seer. One only he ordains the invocations of the Gods. Great is the affirmation of the Savitri, the Divine creative Sun.

The verbal root ‘yuj’ is used here also. The seers, vipra, yogically control the mind or manas and higher intelligence or dhi, as in verse one. Savitar here indicates the Divine will towards union or Yoga inherent within us. This is a verse from the Rigveda V.

I yogically unite by the power of surrender to your ancient Brahman. May this chant go forth by the path of the Sun. May all the sons of immortality hear it, those who dwell in celestial domains.

Bhakti Yoga is indicated here. This is a verse from the Rigveda X.

Where the fire is enkindled, where the wind is controlled, where Soma overflows, there the mind is born.

This is perhaps the key verse that helps us understand the yogic implications of the main Vedic deities. Here Agni, Vayu and Soma, the great Vedic deities of Fire, Air and the Moon refer to their internal counterparts of will, prana and mind and are indicative of the practice of Yoga. The Fire is the Kundalini fire. Control of wind refers to Pranayama. Soma here is the bliss of meditation or samadhi. In these the higher mind or consciousness is born.

By the impulse of the creative Sun honor the ancient Brahman. Make your source there. Then your merit will never be lost.

The solar urge towards light and enlightenment unfolds the yogic path to the supreme truth. Following that inner light and motivation is our guide to the highest. Clearly the Sun in this teaching is the higher awareness, not just the light in the sky!

Making straight the three places, balancing the body, merge the senses along with the mind into the heart. By the boat of Brahman the knower should cross over all the channels that bring us fear.

The three places are the navel, heart and head, indicating a straight spine, usually in a balanced sitting pose. The channels that bring us fear are the nadis of the subtle body that keep our energy caught in duality, particularly the lunar and solar or Ida and Pingala nadis.

Merging the Pranas here, with controlled action, when the Prana is withdrawn, one should exhale through the nostrils. As a vehicle with difficult to control horses, the knower should concentrate the mind (dharana) without any distraction.

Here pranayama, pratyahara and dharana are indicated, including the practice of Kevala Kumbhaka or entering into the breathless state

One should practice in a level pure place, devoid of rocks, fire or insects, and free of people, sound, water and houses, pleasing to the mind, and not disturbing to the eyes, secret and free of wind.

Like mist, smoke, the Sun or Fire, like a firefly, lightning, sparks or the Moon. These signs are precursors of the realization of Brahman in Yoga.

Similar to the outer light forms in nature, inner light forms manifest in the mind during meditation indicating a growing direct contact with the deity.

Earth, water, fire, air, ether arisen in a fivefold form proceed in the qualities of Yoga. He has no disease, no old age or death, who has gained the body created by the fire of Yoga.

The five elements here refer to the five chakras that are the sites of the cosmic elements, which open during Yoga practice. The fire of Yoga is the Kundalini Shakti. The body gained through the fire of Yoga is the purified subtle body that is beyond all the limitations of the physical body.

Lightness, health, lack of instability, good complexion, good speech, good fragrance, reduction of the amount of urine and feces, these are among the first signs of progress in Yoga.

Such statements of purification of the body occur in many later yogic texts as well.

Just as mirror tainted by dirt, shines brightly when purified by water, so have perceived the truth of one’s Self, the One, master of the body, achieves his goal and becomes free of sorrow.

Such statements of purification of the mind are also reflected in later Yoga texts.

Who by the truth of the Self, like a lamp; self-controlled sees the truth of Brahman here, the unborn, the eternal transcending all cosmic principles, knowing that deity, one is released from all bondage.

The language is now abstract and the symbology of the Vedic deities is not used, but we can still infer this deeper side to their meaning, as the in Vedic Satyam Ritam Brihat, the Truth, the Right and the Vast.

He is the Deity who is in all directions, born as the ancient one, he is within the child. He is what has been born and what will be born. He stands before all men whose face is to every side.

This is another verse from the Yajur Veda, reflecting the immortal Self in all human beings.

Which Deity is in fire and in the waters, which has entered into the entire universe, which is in the plants and in the trees, to that Deity we offer our surrender.

Here the Vedic surrender or namas to the deity is indicated. This Deity is our Self that pervades all of nature. Fire and water or Agni and Apas here do not just indicate the outer elements but their inner counterparts as well. Here the Upanishads introduce Yoga as another aspect of the Vedic practice of working with the elements and deities of nature. The Upanishad reminds us of a verse from the Yajur Veda:

That is Agni, That is the Sun, That is Vayu and That is the Moon. That is the luminous, That is Brahman. These are the Waters. He is the Lord of Creation.

All winkings of the eye were born of the Lightning Person (Vidyut Purusha). No one has grasped him, above, below or in the middle. – Shukla Yajur Veda XXXII.1

In these Yajurveda verses, it is not just the outer Fire, Sun, Wind and Moon that are indicated, but both their inner forms and their cosmic forms. That or Tat is the supreme Self. The Purusha is both the outer and the inner fire, Sun, Wind, Moon, and Waters. The lightning Purusha is the Vedic Indra who is the supreme Seer, with his Vajra or thunderbolt. In other words, the practice of Yoga is hidden in the very concept of the Vedic deities as powers of light and aspects of Yoga practice.

Adapted from Vedic Yoga: the Path of the Rishi.

Source: vedanet.com

The Katha Upanishad is a collection of philosophical poems representing a conversation between the sage Naciketas and Yama (the god of death). They discuss the nature of the atma (the soul), brahman (the absolute truth) and moksha (liberation). The book is made up of six sections (called as vallis). This commentary by Adi Shankaracharya focuses on advaita vedanta, or non-dualism.

Adyaya I, Valli I – The story of Vajasravasa

Verse 1.1.1

ओं सहनावितिशान्तिः । ओं उशन्ह वै वाजश्रवसः सर्ववेदसंददौ ।
तस्य ह नचिकेता नाम पुत्र आस ॥ १ ॥

oṃ sahanāvitiśāntiḥ | oṃ uśanha vai vājaśravasaḥ sarvavedasaṃdadau |
tasya ha naciketā nāma putra āsa || 1 ||

1. From desire, as story tells, the son of Vâjasrava made a gift of all his wealth; he had a son, so the story goes, by name Nachikêtas.

Shankara’s Commentary:

Ushan, desiring for the fruits of the sacrifice. Ha and vai are two particles which have the force of recalling to mind what had passed. Vâjasravasah: vâja means food, srava means fame; the compound, therefore, means one who had attained fame by the giving of food; or, the compound may be a proper name. The son of Vâjasrava is Vâjasravasah. Vâjasravasah, it is said, performed the Visvajit sacrifice (in which all is given away) desirous of its fruits. During the sacrifice he gave away all his wealth. The performer of the sacrifice had a son named Nachikêtas.

Verse 1.1.2

तँ ह कुमारँ सन्तं दक्षिणासु नीयमानासु श्रद्धाऽऽविवेश सोऽमन्यत ॥ २ ॥

tam̐ ha kumāram̐ santaṃ dakṣiṇāsu nīyamānāsu śraddhā”viveśa so’manyata || 2 ||

2. Him, though young, zeal possessed when rewards were being distributed; he thought.

Shankara’s Commentary:

Him, i.e., Nachikôtas, though in the prime of life, i.e., young and not possessed of the power of procreating zeal, i.e., faith in the existence of a future state, entered, induced by the desire of good to his father. At what time is explained; when cows were brought to be distributed among the Ritviks and the sadasyas for their rewards; possessed of zeal, Nachikêtas thus thought.

Verse 1.1.3

पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः ।
अनन्दा नाम ते लोकास्तान्स गच्छति ता ददत् ॥ ३ ॥

pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ |
anandā nāma te lokāstānsa gacchati tā dadat || 3 ||

3. (These cows) have drunk water for the last time, eaten grass for the last time, have yielded all their milk and are devoid of vigour. Joyless verily are those worlds; them he attains who gives these.

Shankara’s Commentary:

How he thought is explained; the epithet Pîtôdakâh and those which follow describe the cows to be given as rewards. Pítôdakâh, by which all water has been drunk; jagdhatrinâh, by which all grass has been eaten. Dugdhadôhâh, from which all milk has been milched. Nirindriâh (?), not capable of breeding. The meaning is—cows old and useless; giving such cows to the Ritviks for their rewards, the person performing the sacrifice attains those worlds which are joyless, i.e., devoid of happiness.

Verse 1.1.4

स होवाच पितरं तत कस्मै मां दास्यसीति ।
द्वितीयं तृतीयं तँ होवाच मृत्यवे त्वा ददामीति ॥ 4॥

sa hovāca pitaraṃ tata kasmai māṃ dāsyasīti ।
dvitīyaṃ tṛtīyaṃ tam̐ hovāca mṛtyave tvā dadāmīti ॥ 4॥

4. He said unto his sire, ‘father, to whom wilt thou give me’; he said this again and for the third time. To him, he said ‘unto Death do I give thee.’

Shankara’s Commentary:

Thinking that, as being the duty of a good son, he should ward off the undesirable consequences, which might befall his father on account of the imperfection in the sacrifice, by even giving himself away and thus perfect the sacrifice, he approached his father and said to him, ‘father, to whom, i.e., to which of the Ritviks will you give me as Dakshinâ, i.e., reward? though unheeded by his father thus addressed, he repeated the question a second time and a third time ‘to whom will you give me,’ ‘to whom will you give me?’ The father incensed at the thought that that was not like a boy said to the son ‘to Death do I give thee.’

Verse 1.1.5

बहूनामेमि प्रथमो बहूनामेमि मध्यमः ।
किँ स्विद्यमस्य कर्तव्यं यन्मयाद्य करिष्यति ॥ ५ ॥

bahūnāmemi prathamo bahūnāmemi madhyamaḥ |
kim̐ svidyamasya kartavyaṃ yanmayādya kariṣyati || 5 ||

5. (Nachikêtas thought) of many I go the first; of many I go midmost; what is there for Death to do which he can now do by me?

Shankara’s Commentary:

Thus addressed, the son alone in himself, anxiously reflected; how will be explained; among many, i.e., of disciples or sons, I go the first, i.e., in the matter of doing service as a disciple; of many a middling disciple, I behave like a middling disciple and never as the worst; still, my father has said that he will give me unto Death, though his son is of such good qualities. What is there to be done for Death which can now be done by me thus given? It is plain that my father has spoken under the influence of anger without any end in view; still my father’s words should not be falsified. Thus thinking, and after anxious reflection, he told his father who was full of grief ‘what have I said.’

Verse 1.1.6

अनुपश्य यथा पूर्वे प्रतिपश्य तथापरे ।
सस्यमिव मर्त्यः पच्यते सस्यमिवाजायते पुनः ॥ ६ ॥

anupaśya yathā pūrve pratipaśya tathāpare ।
sasyamiva martyaḥ pacyate sasyamivājāyate punaḥ ॥ 6 ॥

6. Call to mind how our ancestors behaved and mark also how others now behave; like corn, decays the mortal and like corn is born again.

Shankara’s Commentary:

Remember and reflect how your deceased ancestor’s father, grandfather and the rest conducted themselves; seeing them, it behoves you to travel in their path; see also how others, good men, now behave. There never was or is any falsehood in them; falsifying one’s word is the manner of bad men and none who has broken his word can ever become undecaying and immortal. What is there gained by breaking one’s word, seeing that man decays and dies like corn and is again born like corn in this, transitory world of the Jîvas? The meaning is ‘protect your truth and send me to Death.’

Verse 1.1.7

वैश्वानरः प्रविशत्यतिथिर्ब्राह्मणो गृहान् ।
तस्यैताँ शान्तिं हर वैवस्वतोदकम् ॥ ७ ॥

vaiśvānaraḥ praviśatyatithirbrāhmaṇo gṛhān ।
tasyaitām̐ śāntiṃ hara vaivasvatodakam ॥ 7 ॥

7. Like fire, a Brahman guest enters houses; men give this to quiet him. Vaivasvaia! fetch water.

Shankara’s Commentary:

Thus addressed, the father sent him to Death to keep his word and he having gone to the mansion of Death fasted for three nights, Death being away; when Death had gone and returned, his ministers or wife said to inform him, ‘a Brâhman guest, verily like fire itself, enters houses burning them; and good men to allay his burning heat as that of fire, propitiate him by giving water to clean his feet, seat to sit upon, etc. Therefore, Oh Vaivasvata! fetch water to be given to Nachikètas; also because evil consequences are declared in default.

Verse 1.1.8

आशाप्रतीक्शे संगतँ सूनृतां चेष्टापूर्ते पुत्रपशूँश्च सर्वान् ।
एतद्वृङ्क्ते पुरुषस्याल्पमेधसो यस्यानश्नन्वसति ब्राह्मणो गृहे ॥ ८ ॥

āśāpratīkśe saṃgatam̐ sūnṛtāṃ ceṣṭāpūrte putrapaśūm̐śca sarvān ।
etadvṛṅkte puruṣasyālpamedhaso yasyānaśnanvasati brāhmaṇo gṛhe ॥ 8 ॥

8. Hope and expectation, company with good men, true and pleasant discourse, sacrifices, acts of pious liberality, children and cattle, all these are destroyed in the case of the ignorant man, in whose house a Brâhman guest fasting stays. (8)

Shankara’s Commentary:

Hope, i.e., wish for something not definitely known but attainable. Expectation, looking out for something definitely known and attainable. Company with good men, i.e., the fruit resulting from association with good men. Sweet discourse, i.e., the fruit of true and pleasant speech. Ishtam, i.e., the fruit of a sacrifice. Púrtam, i.e., the fruit resulting from charities such as the laying out of a garden, etc. Putrapasûn, i.e., children and cattle. All this is destroyed of the men with little intelligence in whose house, a Brahman, fasting stays. The meaning is that a guest is, therefore, under no circumstances to be neglected.

Verse 1.1.9

तिस्रो रात्रीर्यदवात्सीर्गृहे मेऽनश्नन्ब्रह्मन्नतिथिर्नमस्यः ।
नमस्तेऽस्तु ब्रह्मन्स्वस्ति मेऽस्तु तस्मात्प्रति त्रीन्वरान्वृणीष्व ॥ ९ ॥

tisro rātrīryadavātsīrgṛhe me’naśnanbrahmannatithirnamasyaḥ |
namaste’stu brahmansvasti me’stu tasmātprati trīnvarānvṛṇīṣva || 9 ||

9. As you have lived here. Oh Brâhman, a venerable guest in my house for three nights fasting, be my prostration to you, Oh Brâhman, may good befall me. Therefore, ask three boons in return.

Shankara’s Commentary:

Thus addressed, Death having approached Nachikêtas worshipfully, said ‘as you have been living in my house fasting for three nights, a Brâhman guest worthy of reverence, therefore be my prostration to you. Oh Brâhman, therefore be good unto me and let me be freed from the sin of your having lived here fasting; although all good may befall me by your mere grace, still in order that I may propitiate you better, ask of me any three objects you wish for, one for every night you fasted.

Verse 1.1.10

शान्तसंकल्पः सुमना यथा स्याद्वीतमन्युर्गौतमो माभिमृत्यो ।
त्वत्प्रसृष्टं माभिवदेत्प्रतीत एतत्त्रयाणां प्रथमं वरं वृणे ॥ १० ॥

śāntasaṃkalpaḥ sumanā yathā syādvītamanyurgautamo mābhimṛtyo |
tvatprasṛṣṭaṃ mābhivadetpratīta etattrayāṇāṃ prathamaṃ varaṃ vṛṇe || 10 ||

10. (Nachikêtas said) That Gautama may be freed from anxiety, be calm in mind, not wrath against me, that he may recognise and welcome me let go by you—is, Oh Death, the first of the three boons I ask.

Shankara’s Commentary:

But Nachikêtas replies ‘if willing to grant boons, that my father be freed from anxiety, i.e., about me as to what his son would be doing after reaching Death, be calm in mind and not wrath against me; and again my father remember and believe me as the very son sent by him to you and sent home back by you and welcome me recognizing, Oh Death—is the first of the three boons I ask, the end of which is to gladden my father.’

Verse 1.1.11

यथा पुरस्ताद्भविता प्रतीत अउद्दालकिरारुणिर्मत्प्रसृष्टः ।
सुखँ रात्रीः शयिता वीतमन्युःत्वां ददृशिवान्मृत्युमुखात्प्रमुक्तम् ॥ ११ ॥

yathā purastādbhavitā pratīta auddālakirāruṇirmatprasṛṣṭaḥ ||
sukham̐ rātrīḥ śayitā vītamanyuḥtvāṃ dadṛśivānmṛtyumukhātpramuktam || 11 ||

11. (Death replies) Auddâlaki, the son of Aruna will recognise you, as before, with my permission, will sleep during nights in peace and when he sees you returned from the jaws of Death, will lose his wrath.

Shankara’s Commentary:

Death replied ‘just as your father’s heart was affectionate towards you before, so your father Auddâlaki, the son of Aruna (or the Dvyamushyâyana, son of both Uddâlaka and Aruna), will be affectionate towards you and confide in you with my permission; he will sleep the rest of the nights in peace of mind and will lose his wrath when he sees you released from the jaws of Death.

Verse 1.1.12

स्वर्गे लोके न भयं किंचनास्ति न तत्र त्वं न जरया बिभेति ।
उभे तीर्त्वाशनायापिपासे शोकातिगो मोदते स्वर्गलोके ॥ १२ ॥

svarge loke na bhayaṃ kiṃcanāsti na tatra tvaṃ na jarayā bibheti |
ubhe tīrtvāśanāyāpipāse śokātigo modate svargaloke || 12 ||

12. (Nachikêtas says) In heaven there is no fear. You are not there; nor there do they in old age fear. Having crossed both hunger and thirst, one in heaven rejoices being above grief.

Shankara’s Commentary:

Nachikêtas said ‘In heaven there is no fear at all caused by disease, etc. Nor do you rule there of might.’ Therefore, none there, fears you, as men in this world do in old age; again, having subdued both hunger and thirst, one in heaven being free from all afflictions of the mind rejoices.

Verse 1.1.13

स त्वमग्निँ स्वर्ग्यमध्येषि मृत्यो प्रब्रूहि त्वँ श्रद्दधानाय मह्यम् ।
स्वर्गलोका अमृतत्वं भजन्त एतद्द्वितीयेन वृणे वरेण ॥ १३ ॥

sa tvamagnim̐ svargyamadhyeṣi mṛtyo prabrūhi tvam̐ śraddadhānāya mahyam |
svargalokā amṛtatvaṃ bhajanta etaddvitīyena vṛṇe vareṇa || 13 ||

13. Oh Death! thou knowest the fire which leads to heaven; explain to me who am zealous that (the fire) by which those, whose world is heaven, attain immortality. I pray for this by my second boon.

Shankara’s Commentary:

The fire, which helps one to attain the heaven possessed of such attributes, thou, Oh Death! knowest; and as thou knowest, teach me who am zealous by which fire sacrificing, men attain heaven and immortality or become Devas. This knowledge of the fire, I crave by my second boon.

Verse 1.1.14

प्र ते ब्रवीमि तदु मे निबोध स्वर्ग्यमग्निं नचिकेतः प्रजानन् ।
अनन्तलोकाप्तिमथो प्रतिष्ठां विद्धि त्वमेतं निहितं गुहायाम् ॥ १४ ॥

pra te bravīmi tadu me nibodha svargyamagniṃ naciketaḥ prajānan |
anantalokāptimatho pratiṣṭhāṃ viddhi tvametaṃ nihitaṃ guhāyām || 14 ||

14. (Death says) I will tell thee well; attend to me, Oh Nachikêtas, I know the fire leading to heaven; know the fire which leads to heaven and also the support of the universe and which is seated in the cavity.

Shankara’s Commentary:

This is Death’s declaration. I will tell thee what has been solicited by thee; attend to what I say with concentrated mind. I know the fire, Oh Nachikêtas, which helps one to heaven; ‘I will tell thee and attend’ are expressions used to concentrate the disciple’s intellect; now he praises the fire, know this fire as leading to heaven and as the stay of the universe in its form of virât and as located in the intelligence of knowing men.

Verse 1.1.15

लोकादिमग्निं तमुवाच तस्मै या इष्टका यावतीर्वा यथा वा ।
स चापि तत्प्रत्यवदद्यथोक्तंअथास्य मृत्युः पुनरेवाह तुष्टः ॥ १५ ॥

lokādimagniṃ tamuvāca tasmai yā iṣṭakā yāvatīrvā yathā vā |
sa cāpi tatpratyavadadyathoktaṃathāsya mṛtyuḥ punarevāha tuṣṭaḥ || 15 ||

15. Death told him the fire, the source of the worlds what altars (to be raised), how many and how, and Nachikêtas repeated it all as explained. Then Death, being delighted, said to him again.

Shankara’s Commentary:

This, the Sruti itself says. Death explained o Nachikêtas, the fire, which was the source of the worlds, being the first embodied existence, the same that was asked for by Nachikêtas; again he told him of what form the sacrificial bricks were to be, how many in number and in what manner the sacrificial fire was to be lit and all this; Nachikêtas also faithfully repeated what was told him by Death. Then delighted by his repetition, Death said to him again inclined to grant him a boon other than the three promised.

Verse 1.1.16

तमब्रवीत्प्रीयमाणो महात्मा वरं तवेहाद्य ददामि भूयः ।
तवैव नाम्ना भवितायमग्निः सृङ्कां चेमामनेकरूपां गृहाण ॥ १६ ॥

tamabravītprīyamāṇo mahātmā varaṃ tavehādya dadāmi bhūyaḥ |
tavaiva nāmnā bhavitāyamagniḥ sṛṅkāṃ cemāmanekarūpāṃ gṛhāṇa || 16 ||

16. Delighted, the high-souled Death told him. ‘I give thee here this other boon; by thy name alone, shall this fire be known; and take, thou, this garland also of various hues.

Shankara’s Commentary:

How? He said to Nachikêtas, being delighted with, i.e., experiencing great delight at the sight of true discipleship, and being liberal-minded ‘I give you now here this other boon, the fourth, being pleased with you; the fire that I have explained shall become celebrated by your name alone. Moreover, accept this sounding garland set with precious stones and wonderful’; or, the word ‘srinkâm’ may mean ‘the no mean goal that can be attained by karma the whole passage signifying ‘ accept also the knowledge of Karma because it is the source of many fruits.

Verse 1.1.17

त्रिणाचिकेतस्त्रिभिरेत्य सन्धिं त्रिकर्मकृत्तरति जन्ममृत्यू ।
ब्रह्मजज्ञं देवमीड्यं विदित्वा निचाय्येमाँ शान्तिमत्यन्तमेति ॥ १७ ॥

triṇāciketastribhiretya sandhiṃ trikarmakṛttarati janmamṛtyū ।
brahmajajñaṃ devamīḍyaṃ viditvā nicāyyemām̐ śāntimatyantameti ॥ 17 ॥

17. The three-fold Nachikêtas, being united with the three doing, the three-fold Karma, crosses birth and death, knowing the adorable, the bright, the omniscient fire born of Brahman and realising him, attains thorough peace.

Shankara’s Commentary:

Again he praises Karma; the three-fold Nachikêtas, i.e., he by whom the Nachikêta fire has been kindled thrice; or, he who knows, studies and performs in, the Nachikêta fire. United with the three, i.e., who united with his mother, father and preceptor, i.e., having duly received instruction from them; for, that such instruction is a source of authority, is inferred from other Srpitis, such as ‘he who has a mother’ and ‘he who has a father,’ etc. or, the three may refer to ‘direct perception,’ ‘inference’ and ‘ágamas or to ‘the vêdas,’ ‘the Smritis’ and ‘good men’; for, knowledge of virtue from these sources is an obvious fact. Doing the threefold karma, i.e., performing sacrifices, reciting the vêdas, and making gifts. Whoso does these, crosses or travels beyond birth and death; again Brahmajagnam: Brahmaja means born of Brahma, i.e., Hiranyagarbha; he who is born of Brahma and is omniscient is Brahmajagnah. Dêvam, so called because shining, i.e., having the qualities of knowledge, etç. Idyam, worthy of praise. Knowing such fire, from the Sâstras and having realised him as his own âtman, one attains this absolute renunciation which is realized in his intellect. The meaning is that one attains the place of the virât, by the continued practice of Upâsana and Karma.

Verse 1.1.18

त्रिणाचिकेतस्त्रयमेतद्विदित्वा य एवं विद्वाँश्चिनुते नाचिकेतम् ।
स मृत्युपाशान्पुरतः प्रणोद्य शोकातिगो मोदते स्वर्गलोके ॥ १८ ॥

triṇāciketastrayametadviditvā ya evaṃ vidvām̐ścinute nāciketam |
sa mṛtyupāśānpurataḥ praṇodya śokātigo modate svargaloke || 18 ||

18. The three-fold Nachikêtas, knowing these three, who propitiates the Nachikêta fire with this knowledge, casts off Death’s meshes behind him, travels beyond grief and rejoices in heaven.

Shankara’s Commentary:

He now concludes the fruits, of the knowledge and the performance of sacrifice and with them, the present topic. The three-fold Nachikêtas who properly understands what was said about the bricks, their numbers and mode and who realizing the fire as the âtman completes the sacrifice called Nachikêta, shakes off even before death, the meshes of Death consisting in vice, ignorance, desire and hatred, etc., and devoid of all grief rejoices in heaven, i.e., by realizing his Self as the virât.

Verse 1.1.19

एष तेऽग्निर्नचिकेतः स्वर्ग्यो यमवृणीथा द्वितीयेन वरेण ।
एतमग्निं तवैव प्रवक्श्यन्ति जनासस्तृतीयं वरं नचिकेतो वृणीष्व ॥ १९ ॥

eṣa te’gnirnaciketaḥ svargyo yamavṛṇīthā dvitīyena vareṇa ।
etamagniṃ tavaiva pravakśyanti janāsastṛtīyaṃ varaṃ naciketo vṛṇīṣva ॥ 19 ॥

19. This is thy fire, Oh Nachikêtas, which leads to heaven and which you craved for, by the second boon; people will call this fire thine alone; Oh Nachikêtas, demand the third boon.

Shankara’s Commentary:

Oh Nachikêtas, this is the fire leading to heaven that you craved for, by the second boon; and the expression ‘the boon has been granted’ should be supplied by way of concluding what has been said again, people will call this fire by thy name; this is the fourth boon which I granted being delighted with thee; Oh Nachikêtas, demand the third boon. The meaning is that Death considered himself a debtor if that were not granted..

Verse 1.1.20

येयं प्रेते विचिकित्सा मनुष्येऽस्तीत्येके नायमस्तीति चैके ।
एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः ॥ २० ॥

yeyaṃ prete vicikitsā manuṣye’stītyeke nāyamastīti caike |
etadvidyāmanuśiṣṭastvayā’haṃ varāṇāmeṣa varastṛtīyaḥ || 20 ||

20. (Nachikêtas said) This well-known doubt as to what becomes of a man after death,—some say he is and some, he is not,—I shall know being taught by thee. This boon is the third of the boons.

Shankara’s Commentary:

Thus much, which has been indicated by the two boons, is alone to be understood from the preceding Mantras and Brâhmanas, which are mandatory or prohibitory in their import but not the knowledge of the true nature of the entity of the âtman. Therefore, for the dispelling of natural ignorance (Avidya), which deals with matters the subject of positive and prohibitory injunctions, which consists in superposing on the âtman, activity, agency and enjoyment, and which is the seed of samsâra, it is necessary to explain the knowledge of the identity of the Brahman and the âtman, which is contrary to that previously explained which is free from the fault of superposition of activity; agency, and enjoyment on the âtman, and whose result is the attainment of absolute emancipation; with this end, the subsequent portion of this work is commenced. The anecdote explains how without this well-known knowledge of the âtman, the subject of the third boon, all that is desirable is not achieved even by the obtaining of the second boon. Because, it is only those, who are disgusted with the result previously named in the nature of means and ends, transitory, and produced by karma, that are entitled to acquire the knowledge of the âtman; therefore, to denounce Karma, it is sought to tempt Nachiketas away from his object, by promise of sons and the rest. Nachikêtas being asked by Death to name his third boon, said: ‘This doubt regarding man when dead,—some say that there is an âtman distinct from body, senses, mind and intellect and entering into another body; some say that there is no such âtman; and this doubt cannot be resolved by us, either by direct perception or logical inference; and because the attainment of the highest consummation depends upon a clear knowledge of this. I would acquire this knowledge, being instructed by thee. This, the third, i.e., the last of the boons.

Verse 1.1.21

देवैरत्रापि विचिकित्सितं पुरा न हि सुविज्ञेयमणुरेष धर्मः ।
अन्यं वरं नचिकेतो वृणीष्व मा मोपरोत्सीरति मा सृजैनम् ॥ २१ ॥

devairatrāpi vicikitsitaṃ purā na hi suvijñeyamaṇureṣa dharmaḥ |
anyaṃ varaṃ naciketo vṛṇīṣva mā moparotsīrati mā sṛjainam || 21 ||

21. Here, even the gods of yore had doubt. Indeed it is not easy to know—subtle is this matter—Oh, Nachikêtas, ask for some other boon. Press not this on me; give this up for me.

Shankara’s Commentary:

Death in order to test whether he was or was not absolutely fit to acquire the knowledge of the âtman leading to emancipation, said this: ‘Even by the gods in older times, doubt was entertained on this point. It is not easy to be known, though heard explained, by ordinary men. Because this subject of the âtman is subtle. Therefore, Oh, Nachikêtas, ask for another boon, whose fruit is certain; press me not as a creditor presses a debtor. Give up this boon for me.

Verse 1.1.22

देवैरत्रापि विचिकित्सितं किलत्वं च मृत्यो यन्न सुज्ञेयमात्थ ।
वक्ता चास्य त्वादृगन्यो न लभ्यो नान्यो वरस्तुल्य एतस्य कश्चित् ॥ २२ ॥

devairatrāpi vicikitsitaṃ kilatvaṃ ca mṛtyo yanna sujñeyamāttha |
vaktā cāsya tvādṛganyo na labhyo nānyo varastulya etasya kaścit || 22 ||

22. Thou sayest, Oh Death, that even the gods had doubts here and that this is not easy to know. None other like thee, who could tell of this, can be found; no other boon can at all equal this.

Shankara’s Commentary:

Thus addressed, Nachikêtas said, ‘I have heard from yourself that even the gods had doubt on this point and you say, Oh Death, that the true nature of the âtman is not easy to know. As this cannot be known even by the learned, another, learned like you 2 to explain this, cannot be found, though sought.’ This boon also is a means to the attainment of emancipation and there is no other boon which can at all weigh with this. The meaning is that other boons bear only transitory fruits.

Verse 1.1.23

शतायुषः पुत्रपौत्रान्वृणीष्वा बहून्पशून्हस्तिहिरण्यमश्वान् ।
भूमेर्महदायतनं वृणीष्व स्वयं च जीव शरदो यावदिच्छसि ॥ २३ ॥

śatāyuṣaḥ putrapautrānvṛṇīṣvā bahūnpaśūnhastihiraṇyamaśvān |
bhūmermahadāyatanaṃ vṛṇīṣva svayaṃ ca jīva śarado yāvadicchasi || 23 ||

23. (Death says) ask for centenarian sons and grandsons, many cattle, elephants, gold and horses. Ask for wide extent of earth and live yourself, as many autumns as you like.

Shankara’s Commentary:

Though thus addressed, still Death said, to tempt him again. ‘Satâyushah, those who live a hundred years, i.e., centenarians; ask for centenarian sons and grandsons, besides, many cattle such as cows, etc., elephants, gold and horses. Ask for sovereignty over a large circuit of earth.’ And as all this would be useless, if he were himself short-lived, Death added ‘and yourself live as many years as you like with a body, where all the organs are vigorou.’

Verse 1.1.24

एतत्तुल्यं यदि मन्यसे वरं वृणीष्व वित्तं चिरजीविकां च ।
महाभूमौ नचिकेतस्त्वमेधि कामानां त्वा कामभाजं करोमि ॥ २४ ॥

etattulyaṃ yadi manyase varaṃ vṛṇīṣva vittaṃ cirajīvikāṃ ca |
mahābhūmau naciketastvamedhi kāmānāṃ tvā kāmabhājaṃ karomi || 24 ||