The thousand names · page 11 of 12
Ślokas 91 to 99
Names 854 to 934
भारभृत्bhārabhṛtपर्यवस्थितःparyavasthitaḥ
भारभृत्कथितो योगी योगीशः सर्वकामदः।bhārabhṛtkathitō yōgī yōgīśaḥ sarvakāmadaḥ|
आश्रमः श्रमणः क्षामः सुपर्णो वायुवाहनः॥ ९१ ॥āśramaḥ śramaṇaḥ kṣāmaḥ suparṇō vāyuvāhanaḥ|| 91 ||
854भारभृत्bhārabhṛt
Bearer of the burden
He bears the weight of the whole world. In the Gītā He promises to bring His devotees what they lack and to keep what they have.
ओं भारभृते नमःōṃ bhārabhṛtē namaḥ
855कथितःkathitaḥ
He of whom all scripture speaks
He is the One declared by the Vēdas and by the sages; every sacred word, at its end, tells of Him.
ओं कथिताय नमःōṃ kathitāya namaḥ
856योगीyōgī
the Yōgī, Master of yōga
He is the true master of yōga, the discipline that joins the soul to its Lord; He teaches it, and He is its goal. The long effort of the yōgī reaches nothing other than Him.
ओं योगिने नमःōṃ yōginē namaḥ
857योगीशःyōgīśaḥ
Lord of the yōgīs
Those who strive in yōga have Him as their Lord and guide: He leads them on their way and gives them its fruit. Even the greatest of yōgīs is His servant.
ओं योगीशाय नमःōṃ yōgīśāya namaḥ
858सर्वकामदःsarvakāmadaḥ
Giver of all desires
He grants whatever the heart longs for, small or great, and what He gives is always for the good of the one who asks. To those who ask for nothing but Him He gives Himself.
ओं सर्वकामदाय नमःōṃ sarvakāmadāya namaḥ
859आश्रमःāśramaḥ
the Resting Place of the weary
From śram, to toil: He is the place where the weary come to rest. Souls wandering the world's round find in Him their shelter and their repose.
ओं आश्रमाय नमःōṃ āśramāya namaḥ
860श्रमणःśramaṇaḥ
He who sets the heedless toiling
From śram, to toil: those who turn from Him, it seems, are left to labour on in the world until they weary and turn back. The toil is itself a call, and at its end it is He who waits to receive them.
ओं श्रमणाय नमःōṃ śramaṇāya namaḥ
861क्षामःkṣāmaḥ
He who lets worldly things wear thin
Kṣāma is worn thin, wasted: at His will all that is made wears away with time, and the hold of passing things grows slack on those who turn to Him. All that fades comes to rest at last in Him.
ओं क्षामाय नमःōṃ kṣāmāya namaḥ
862सुपर्णःsuparṇaḥ
the fair-winged Companion of the soul
In the Upaniṣad two birds of fair wings sit as close friends on one tree; one eats the fruit while the other looks on without eating. This is the Lord who abides within the soul as its friend and witness, ever near and untouched.
ओं सुपर्णाय नमःōṃ suparṇāya namaḥ
Points to Garuḍa
863वायुवाहनःvāyuvāhanaḥ
He who moves wind and breath
Vāhana is a carrier or driver: He moves the winds across the sky and the breaths within every living body, and by His command the wind blows. No breath is drawn that He does not set going.
ओं वायुवाहनाय नमःōṃ vāyuvāhanāya namaḥ
Points to Vāyu, the Wind
He bears the burden of the world and of His own, and it is He whom the scriptures declare. He is the true yōgī and the Lord of yōgīs, the giver of all desires. He is the resting place of the weary, and it is He too who leaves the heedless to toil until they turn back; all passing things wear thin at His will. He is the fair-winged friend who sits beside the soul, and He moves the winds and the breath of every being.
Bhāvam
The names move between burden and rest. He carries the world's weight, gives what is asked, becomes the resting place for souls tired of wandering, and sits beside the soul as its friend. The strain of the world is real, but He stands at both ends of it.
In this verseGaruḍaVāyu, the Wind
धनुर्धरो धनुर्वेदो दण्डो दमयिताऽदमः।dhanurdharō dhanurvēdō daṇḍō damayitā’damaḥ|
अपराजितः सर्वसहो नियन्ता नियमो यमः॥ ९२ ॥aparājitaḥ sarvasahō niyantā niyamō yamaḥ|| 92 ||
864धनुर्धरःdhanurdharaḥ
Bearer of the bow
He bears the bow, as Śrī Rāma bore it in the forest and in battle, to guard the good. In His hand the bow is never raised for pride, only for protection.
ओं धनुर्धराय नमःōṃ dhanurdharāya namaḥ
865धनुर्वेदःdhanurvēdaḥ
the Lore of the bow
He is the knowledge of the bow, the whole art of archery, and the One who knows it perfectly. Every warrior's skill is a spark of His.
ओं धनुर्वेदाय नमःōṃ dhanurvēdāya namaḥ
866दण्डःdaṇḍaḥ
the Rod of just rule
Daṇḍa is the rod or sceptre of the ruler, by which the unruly are held in check. He is that just restraint in the world, so that the strong cannot trample the weak.
ओं दण्डाय नमःōṃ daṇḍāya namaḥ
867दमयिताdamayitā
He who tames the unruly
He subdues the proud and the wayward, and brings His own to mastery of themselves. His taming is meant to set right, not to destroy.
ओं दमयित्रे नमःōṃ damayitrē namaḥ
868अदमःadamaḥ
He whom none can tame
No power can subdue or restrain Him, however great its strength. Only the love of those who love Him holds Him, and that He allows.
ओं अदमाय नमःōṃ adamāya namaḥ
869अपराजितःaparājitaḥ
the One never defeated
No foe has ever overcome Him, in battle or in any contest, and those who stand with Him do not know defeat in the end. Where He is, the last word is His.
ओं अपराजिताय नमःōṃ aparājitāya namaḥ
870सर्वसहःsarvasahaḥ
He who bears and endures all
Sah is to bear: He bears the weight of all the worlds, and the faults of all His creatures, with a patience like the earth's.
ओं सर्वसहाय नमःōṃ sarvasahāya namaḥ
871नियन्ताniyantā
the Inner Controller
He guides each being from within, ruling all that moves and all that rests; the sun, the winds and the souls themselves keep their courses by His rule. He rules as one who dwells in them, never as a stranger.
ओं नियन्त्रे नमःōṃ niyantrē namaḥ
872नियमःniyamaḥ
the Rule that keeps all in order
Niyama is a fixed rule: the law that He has laid down, by which each thing keeps its place and its season. It is also the discipline that steadies the one who follows Him, and He is its source.
ओं नियमाय नमःōṃ niyamāya namaḥ
873यमःyamaḥ
the Restrainer
From yam, to restrain: He holds every being within its bounds, so that none runs past what is right. He is also the One who guides self-control in His own.
ओं यमाय नमःōṃ yamāya namaḥ
Points to Yama, Lord of death
He bears the bow and is the lore of the bow; He is the rod of just rule and the tamer of the unruly, yet no one can tame Him. Never defeated, enduring all, He is the Inner Controller of every being, the rule that sets each thing in order and the restraint that keeps all within bounds.
Bhāvam
The śloka begins with a weapon in His hand and ends with law in the world. The bow guards from outside, the rod and the taming keep order among people, and the last names, the Controller, the rule and the restraint, are His government from within every being.
In this verseYama, Lord of death
सत्त्ववान् सात्त्विकः सत्यः सत्यधर्मपरायणः।sattvavān sāttvikaḥ satyaḥ satyadharmaparāyaṇaḥ|
अभिप्रायः प्रियार्होऽर्हः प्रियकृत्प्रीतिवर्धनः॥ ९३ ॥abhiprāyaḥ priyārhō’rhaḥ priyakṛtprītivardhanaḥ|| 93 ||
874सत्त्ववान्sattvavān
He who is full of sattva
Sattva is goodness, strength and true being, and all three are in Him in fullness. His courage, His purity and His very nature are of this kind.
ओं सत्त्ववते नमःōṃ sattvavatē namaḥ
875सात्त्विकःsāttvikaḥ
pure and serene in nature
He is of the nature of sattva, the clear and gentle quality, and what is pure and truthful in the world is a reflection of Him.
ओं सात्त्विकाय नमःōṃ sāttvikāya namaḥ
876सत्यःsatyaḥ
true to every word He speaks
Whatever He has promised He fulfils; no word of His has ever failed, or will. The devotee rests on that truthfulness more than on any strength of his own.
ओं सत्याय नमःōṃ satyāya namaḥ
877सत्यधर्मपरायणःsatyadharmaparāyaṇaḥ
wholly devoted to truth and dharma
Truth and dharma are His highest resort: He keeps to them without turning aside, and He is the final refuge of those who hold to them. Parāyaṇa means the highest goal and resting place, and for the truthful and the righteous that is He.
ओं सत्यधर्मपरायणाय नमःōṃ satyadharmaparāyaṇāya namaḥ
878अभिप्रायःabhiprāyaḥ
the Goal toward which all move
Every being is in the end moving toward Him, whether it knows it or not; He is the aim of all striving. The word also means the purpose in a heart, and His purpose is the good of all.
ओं अभिप्रायाय नमःōṃ abhiprāyāya namaḥ
879प्रियार्हःpriyārhaḥ
Worthy of all that is dear
He deserves our love, and all that is dear to us belongs at His feet. Whatever the heart treasures is rightly offered to Him.
ओं प्रियार्हाय नमःōṃ priyārhāya namaḥ
880अर्हःarhaḥ
the Worthy, to whom worship is due
He is the One fit to be worshipped and honoured, for no one else is worthy of the whole of our devotion. Worship given to Him reaches its mark.
ओं अर्हाय नमःōṃ arhāya namaḥ
881प्रियकृत्priyakṛt
He who does what is dear
He does what pleases those who love Him and what truly profits them. Śrī, ever at His side, lets nothing that is good for them be left undone.
ओं प्रियकृते नमःōṃ priyakṛtē namaḥ
882प्रीतिवर्धनःprītivardhanaḥ
He who makes love and joy grow
He increases the love and gladness of those who turn to Him, and the love that grows in their hearts for Him is itself His gift. The nearer one comes, the deeper the joy.
ओं प्रीतिवर्धनाय नमःōṃ prītivardhanāya namaḥ
He is full of sattva and gentle and pure by nature; He is the True, wholly given to truth and dharma. He is the goal of every aim, worthy of love and worthy of worship; He does what is dear to His own and makes their love and gladness grow.
Bhāvam
After the rod and the restraint, the names turn to goodness and truth, and then to love. The thread is that truth is not cold in Him: the One who holds to dharma is also the One worthy of our love, and the One who makes that love grow.
विहायसगतिर्ज्योतिः सुरुचिर्हुतभुग्विभुः।vihāyasagatirjyōtiḥ surucirhutabhugvibhuḥ|
रविर्विरोचनः सूर्यः सविता रविलोचनः॥ ९४ ॥ravirvirōcanaḥ sūryaḥ savitā ravilōcanaḥ|| 94 ||
883विहायसगतिःvihāyasagatiḥ
He whose way is the sky
Vihāyas is the sky and gati a going: the open sky is His road, whether He crosses it on Garuḍa's wings or in the great stride of Trivikrama.
ओं विहायसगतये नमःōṃ vihāyasagatayē namaḥ
884ज्योतिःjyōtiḥ
the Light
He is the self-luminous Light, which needs no other light to show it and by which every other light shines. The sun, the moon and the fire shine because of His light.
ओं ज्योतिषे नमःōṃ jyōtiṣē namaḥ
885सुरुचिःsuruciḥ
of lovely radiance
Su and ruci: of beautiful splendour. His radiance is not a glare that dazzles but a glow that draws the eye, and those who look on Him are delighted.
ओं सुरुचये नमःōṃ surucayē namaḥ
886हुतभुक् विभुःhutabhuk vibhuḥ
the all-pervading Fire that eats offerings
Hutabhuk is the eater of what is offered in the fire, and vibhu is the all-pervading. As the sacrificial fire He receives the offerings, and as the Pervader He is present wherever they are given; the offering, the fire and the One to whom it goes are alike His.
ओं हुतभुग्विभवे नमःōṃ hutabhugvibhavē namaḥ
Points to Agni, Fire
887रविःraviḥ
the Sun whom all praise
Ravi is the sun, who is praised by all; He is the Self within the sun, the Person of gold whom the Upaniṣad sees there. The sun's rising and setting are by His order.
ओं रवये नमःōṃ ravayē namaḥ
Points to Sūrya, the Sun
888विरोचनःvirōcanaḥ
He who shines forth brightly
Vi and rocana: He shines out in every way, and all else shines by His shining. Where He appears, the dark of ignorance goes.
ओं विरोचनाय नमःōṃ virōcanāya namaḥ
Points to Sūrya, the Sun
889सूर्यःsūryaḥ
the Sun, source of light and life
Sūrya is the sun that rouses the world each day and gives it light and life; He is the source and the power behind that giving. Every dawn is His coming.
ओं सूर्याय नमःōṃ sūryāya namaḥ
Points to Sūrya, the Sun
890सविताsavitā
the Begetter who impels all
Savitṛ is the one who brings forth and sets in motion. In the Gāyatrī those who recite it meditate on His radiance and ask Him to urge their understanding onward.
ओं सवित्रे नमःōṃ savitrē namaḥ
Points to Sūrya, the Sun
891रविलोचनःravilōcanaḥ
He whose eye is the sun
The sun is His eye, with which He looks upon the world by day; the Puruṣa Sūkta says that the sun was born from His eye. Nothing is hidden from that eye, and its light is full of His watchful care.
ओं रविलोचनाय नमःōṃ ravilōcanāya namaḥ
Points to Sūrya, the Sun
The wide sky is His road, and He is the Light, lovely in His radiance, the all-pervading Fire that receives the offering. He is the Sun in all its names: the one whom all praise, the One who shines forth, the source of light and life, the Begetter who impels the world. And the sun is His eye.
Bhāvam
From the sky to the fire to the sun, the names climb through the visible light of the world and say that it is His. The sun is not praised here for itself; it is the eye of the Lord, and He is its Self, as the Upaniṣad teaches.
In this verseSūrya, the SunAgni, Fire
अनन्त हुतभुग्भोक्ता सुखदो नैकदोऽग्रजः।ananta hutabhugbhōktā sukhadō naikadō’grajaḥ|
अनिर्विण्णः सदामर्षी लोकाधिष्ठान मद्भुतः॥ ९५ ॥anirviṇṇaḥ sadāmarṣī lōkādhiṣṭhāna madbhutaḥ|| 95 ||
892अनन्तहुतभुग्भोक्ताanantahutabhugbhōktā
endless Enjoyer of all offerings
The gods eat what is offered into the fire, but the true Enjoyer of every sacrifice is He, and His enjoying has no end. In the Gītā He says that He is the enjoyer and the Lord of all sacrifices.
ओं अनन्तहुतभुग्भोक्त्रे नमःōṃ anantahutabhugbhōktrē namaḥ
Points to Agni, Fire
893सुखदःsukhadaḥ
Giver of happiness
He gives joy of every kind, from the ease of daily life to the bliss of being near Him for ever. The sight of Him is itself the gift.
ओं सुखदाय नमःōṃ sukhadāya namaḥ
894नैकदःnaikadaḥ
Giver of not one gift but many
Na ekadaḥ: He gives not one thing only but many, all that is good, and often more than was asked. His giving is without limit.
ओं नैकदाय नमःōṃ naikadāya namaḥ
895अग्रजःagrajaḥ
the First-born, before all
He was there before everything else came to be, the eldest of all. All that is born is younger than He.
ओं अग्रजाय नमःōṃ agrajāya namaḥ
896अनिर्विण्णःanirviṇṇaḥ
He who never loses heart
Nirviṇṇa is wearied or disheartened, and He is never so. However often a soul goes astray, He does not tire of guarding it or give up on leading it home.
ओं अनिर्विण्णाय नमःōṃ anirviṇṇāya namaḥ
897सदामर्षीsadāmarṣī
Ever forgiving
Sadā is always and marṣī one who bears and forgives; He bears with the faults of His own again and again. Śrī, who is never apart from Him, pleads for the erring, and He is quick to pardon.
ओं सदामर्षिणे नमःōṃ sadāmarṣiṇē namaḥ
898लोकाधिष्ठानम्lōkādhiṣṭhānam
the Support on which the worlds rest
Adhiṣṭhāna is the ground or seat on which a thing stands: the worlds stand upon Him and are held by Him. He is the ground beneath all, and also the One who presides within them.
ओं लोकाधिष्ठानाय नमःōṃ lōkādhiṣṭhānāya namaḥ
899अद्भुतःadbhutaḥ
the Wonderful
He is marvellous in His form, His deeds and His nature, beyond what the mind expects. Those who know Him best are the most amazed.
ओं अद्भुताय नमःōṃ adbhutāya namaḥ
He is the endless Enjoyer of the offerings made in the fire, the Giver of happiness, who gives not one gift but many. He is the First-born, before all; He never loses heart and is ever forgiving. He is the support on which the worlds rest, and He is a marvel.
Bhāvam
He receives in the fire and gives in joy: the first name takes in the offerings of every sacrifice, and the names after it speak of His giving, His patience and His forgiving. With Śrī at His side His pardon is ever near. The last two names rest the worlds on Him and end in wonder.
In this verseAgni, Fire
सनात्सनातनतमः कपिलः कपिरव्ययः।sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ|
स्वस्तिदः स्वस्तिकृत्स्वस्ति स्वस्तिभुक्स्वस्तिदक्षिणः॥ ९६ ॥svastidaḥ svastikṛtsvasti svastibhuksvastidakṣiṇaḥ|| 96 ||
900सनात्sanāt
the Everlasting
Sanāt means from ever, from a beginning that has no beginning. He has always been, and was not made at any moment.
ओं सनाते नमःōṃ sanātē namaḥ
901सनातनतमःsanātanatamaḥ
the most ancient of the ancient
Sanātana is the age-old, and this name says that He is the most so, older than any that is called ancient. Even the oldest of beings is young beside Him.
ओं सनातनतमाय नमःōṃ sanātanatamāya namaḥ
902कपिलःkapilaḥ
the tawny sage Kapila
Kapila means tawny, the colour of the sun's light; it is also the name of the sage whom the tradition knows as the Lord Himself come down to teach his own mother the way of knowledge and devotion.
ओं कपिलाय नमःōṃ kapilāya namaḥ
903कपिः अव्ययःkapiḥ avyayaḥ
Kapi, the imperishable
Kapi is the one who drinks up the waters with His rays, as the sun does, and it is also taken to name the Boar who lifted the earth. Avyaya means that nothing He takes or gives lessens Him, and nothing ever destroys Him.
ओं कपयेऽव्ययाय नमःōṃ kapayē’vyayāya namaḥ
904स्वस्तिदःsvastidaḥ
Giver of well-being
Svasti is 'may it be well': all that is good and auspicious. He gives it to His own, and at the end He gives the highest welfare, the end of every sorrow.
ओं स्वस्तिदाय नमःōṃ svastidāya namaḥ
905स्वस्तिकृत्svastikṛt
Maker of well-being
He does not only give welfare but works it out: He removes what harms and builds what protects. The good that comes to us is His doing.
ओं स्वस्तिकृते नमःōṃ svastikṛtē namaḥ
906स्वस्तिsvasti
Well-being itself
He is not only the giver of the good but the good itself, full of auspiciousness, in whom nothing is lacking. To be near Him is to be well.
ओं स्वस्तिने नमःōṃ svastinē namaḥ
907स्वस्तिभुक्svastibhuk
Enjoyer and guardian of well-being
Bhuj means both to enjoy and to guard: He delights in the welfare of His own as His own joy, and He protects it. What He gives He keeps safe.
ओं स्वस्तिभुजे नमःōṃ svastibhujē namaḥ
908स्वस्तिदक्षिणःsvastidakṣiṇaḥ
Open-handed in giving well-being
Dakṣiṇa is skilful, and also generous and gracious. He gives welfare with a ready, open hand and without hesitation to whoever turns to Him.
ओं स्वस्तिदक्षिणाय नमःōṃ svastidakṣiṇāya namaḥ
He is the Everlasting, the most ancient of the ancient; He is the tawny sage Kapila, and Kapi the imperishable. He gives well-being and brings it about; He is well-being itself; He enjoys it and guards it, and He gives it generously and graciously.
Bhāvam
Five of these nine names carry svasti, 'it is well', and the śloka becomes a blessing. After the first four names of ancient being, the Everlasting One is shown as the giver, maker, substance, guardian and generous bestower of every good.
अरौद्रः कुण्डली चक्री विक्रम्यूर्जितशासनः।araudraḥ kuṇḍalī cakrī vikramyūrjitaśāsanaḥ|
शब्दातिगः शब्दसहः शिशिरः शर्वरीकरः॥ ९७ ॥śabdātigaḥ śabdasahaḥ śiśiraḥ śarvarīkaraḥ|| 97 ||
909अरौद्रःaraudraḥ
the Gentle, free of cruelty
Raudra is terrible, harsh, cruel, and He has none of it. Where He punishes it is without hatred, and to those who come to Him He is only gentle.
ओं अरौद्राय नमःōṃ araudrāya namaḥ
910कुण्डलीkuṇḍalī
wearer of the shining earrings
He wears the earrings, the makara kuṇḍalas, whose light plays on His cheeks. They are among the ornaments by which His devotees know Him.
ओं कुण्डलिने नमःōṃ kuṇḍalinē namaḥ
911चक्रीcakrī
Bearer of the discus
He holds the discus, Sudarśana, which turns in His hand to guard the good and to cut down what threatens them. Wherever it is sent, it goes for the protection of His own.
ओं चक्रिणे नमःōṃ cakriṇē namaḥ
Points to Sudarśana, the discus
912विक्रमीvikramī
the Valiant One of the great stride
Vikrama is a stride and also heroic strength: He crossed the worlds in the three steps of Trivikrama, and He goes out boldly against what threatens the good. His strength is never idle.
ओं विक्रमिणे नमःōṃ vikramiṇē namaḥ
913ऊर्जितशासनःūrjitaśāsanaḥ
He whose command is mighty
Ūrjita is mighty and śāsana a command: His order stands and is never set aside, and the sun, the winds and the souls keep to it. The Vēdas and the laws of dharma are His commands.
ओं उर्जितशासनाय नमःōṃ urjitaśāsanāya namaḥ
914शब्दातिगःśabdātigaḥ
He who goes beyond words
Words go out toward Him and turn back without reaching the end of Him, as the Upaniṣad says. He is beyond what any speech can hold.
ओं शब्दातिगाय नमःōṃ śabdātigāya namaḥ
915शब्दसहःśabdasahaḥ
He who bears all words
Though words cannot reach Him, He bears them: the praise of the Vēdas and every halting word of His devotees are received by Him with joy, and He bears too the harsh words of those who speak against Him. He makes Himself something that words can touch.
ओं शब्दसहाय नमःōṃ śabdasahāya namaḥ
916शिशिरःśiśiraḥ
the Cool and Soothing One
Śiśira is cool, like shade after the heat. Those who are scorched by the sorrows of the world find relief in Him.
ओं शिशिराय नमःōṃ śiśirāya namaḥ
917शर्वरीकरःśarvarīkaraḥ
Maker of the night
Śarvarī is the night, and He makes it, so that tired creatures may lie down and be restored. Even the dark is His gift of rest.
ओं शर्वरीकराय नमःōṃ śarvarīkarāya namaḥ
He is gentle and free from cruelty. He wears the shining earrings and holds the discus; He is the Valiant One, and His command is mighty. He is beyond words and yet bears them; He is cool to the scorched, and the maker of the night that gives rest.
Bhāvam
The first names are the Lord as devotees see Him, with the earrings and the discus, and then His command stands firm. The śloka ends on the gentle side of His power: He is cool, and He makes the night's rest. Beyond words, He still lets words reach Him.
In this verseSudarśana, the discus
अक्रूरः पेशलो दक्षो दक्षिणः क्षमिणां वरः।akrūraḥ pēśalō dakṣō dakṣiṇaḥ kṣamiṇāṃ varaḥ|
विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः॥ ९८ ॥vidvattamō vītabhayaḥ puṇyaśravaṇakīrtanaḥ|| 98 ||
918अक्रूरःakrūraḥ
the Gentle, never cruel
From a-krūra, not cruel: harshness has no place in Him. Even when He must correct, His hand is gentle, and those who come to Him find a mercy that does not turn them away.
ओं अक्रूराय नमःōṃ akrūrāya namaḥ
Points to Gajēndra
919पेशलःpēśalaḥ
the Graceful and tender
Pēśala is delicate, lovely and skilful: He is beautiful in form, soft in speech and fine in every deed. What He does is done with a grace that draws the heart.
ओं पेशलाय नमःōṃ pēśalāya namaḥ
920दक्षःdakṣaḥ
the Able, who never fails
Dakṣa is skilled and swift: what He sets out to do for those who rely on Him, He does completely and in time. No work is too great for Him, and none is done late.
ओं दक्षाय नमःōṃ dakṣāya namaḥ
921दक्षिणःdakṣiṇaḥ
the Courteous, open-handed
Dakṣiṇa is the courteous and the generous: He receives everyone who comes to Him with grace, and His giving is without stint.
ओं दक्षिणाय नमःōṃ dakṣiṇāya namaḥ
922क्षमिणां वरःkṣamiṇāṃ varaḥ
the best of the forbearing
Of all who bear patiently and forgive, He is the foremost: He puts up with the endless faults of His creatures and forgives them when they turn to Him. Śrī, who is never apart from Him, pleads for them.
ओं क्षमिणांवराय नमःōṃ kṣamiṇāṃvarāya namaḥ
923विद्वत्तमःvidvattamaḥ
the wisest of the knowing
Vidvat is one who knows, and tama makes it the highest: He knows all things, past, present and to come. Whatever the wise know, they know by His light.
ओं विद्वत्तमाय नमःōṃ vidvattamāya namaḥ
924वीतभयःvītabhayaḥ
He who is free of fear
Fear has gone from Him altogether, for nothing stands above Him that could threaten Him. To rest in the One who fears nothing is to be safe.
ओं वीतभयाय नमःōṃ vītabhayāya namaḥ
925पुण्यश्रवणकीर्तनःpuṇyaśravaṇakīrtanaḥ
He whose hearing and praising purify
Śravaṇa is hearing and kīrtana is singing: whoever hears of Him, or sings His glory, gains merit and is made pure. The telling of Him is itself a holy act.
ओं पुण्यश्रवणकीर्तनाय नमःōṃ puṇyaśravaṇakīrtanāya namaḥ
He is the Gentle One who is never cruel, the Graceful and the Able; He is courteous and open-handed, and the foremost of all who forbear. He is the wisest of the wise and is free from every fear, and to hear of Him and to sing of Him is itself a holy act that brings merit.
Bhāvam
The śloka sets tenderness beside strength: He is gentle, graceful, courteous and forbearing, and also able, wise and fearless, so that His mercy is never weakness. The last name turns toward the one who recites: to hear and sing of Him is itself the merit, and that is just what the reciter is doing.
In this verseGajēndra
उत्तारणो दुष्कृतिहा पुण्यो दुःस्वप्ननाशनः।uttāraṇō duṣkṛtihā puṇyō duḥsvapnanāśanaḥ|
वीरहा रक्षणः सन्तो जीवनः पर्यवस्थितः॥ ९९ ॥vīrahā rakṣaṇaḥ santō jīvanaḥ paryavasthitaḥ|| 99 ||
926उत्तारणःuttāraṇaḥ
He who carries beings across
From ud and tṝ, to lift out and carry over: He raises the soul out of the ocean of births and sets it on the farther shore.
ओं उत्तारणाय नमःōṃ uttāraṇāya namaḥ
927दुष्कृतिहाduṣkṛtihā
destroyer of evil deeds
A duṣkṛta is a wrong deed, and He destroys it: the evil done by those who turn to Him is taken away, and its weight with it. He also ends the doing of wrong.
ओं दुष्कृतिघ्ने नमःōṃ duṣkṛtighnē namaḥ
928पुण्यःpuṇyaḥ
the Holy, merit itself
Puṇya is what is pure and meritorious: when wrong deeds are cleared away, He is the purity that remains. Whatever touches Him, and whatever is done for Him, is made holy.
ओं पुण्याय नमःōṃ puṇyāya namaḥ
929दुःस्वप्ननाशनःduḥsvapnanāśanaḥ
destroyer of evil dreams
He puts an end to bad dreams, and to the fears and wrongs that trouble the sleeper and give rise to them.
ओं दुस्स्वप्ननाशाय नमःōṃ dussvapnanāśāya namaḥ
930वीरहाvīrahā
He who fells proud heroes
He strikes down the heroes who set their strength against dharma; whatever strength they boast was never their own, and before Him it falls.
ओं वीरघ्ने नमःōṃ vīraghnē namaḥ
931रक्षणःrakṣaṇaḥ
the Protector
He guards all that He has made, and the world is kept from ruin by His watch.
ओं रक्षणाय नमःōṃ rakṣaṇāya namaḥ
932सन्तःsantaḥ
the Good, refuge of the holy
Sat is the good and the true, and santaḥ is its plural, the holy ones. He is the Good One and the shelter of the good, and they are so dear to Him that their word is also a name of His.
ओं सद्भ्यो नमःōṃ sadbhyō namaḥ
933जीवनःjīvanaḥ
the Life-giver
All that lives, lives by Him: He is the life of the living and keeps life going in every creature.
ओं जीवनाय नमःōṃ jīvanāya namaḥ
934पर्यवस्थितःparyavasthitaḥ
He who stands on every side
From pari, all around, and ava-sthā, to stand: He abides on every side, surrounding what He has made as well as filling it. There is nowhere to go where He is not already.
ओं पर्यवस्थिताय नमःōṃ paryavasthitāya namaḥ
He lifts beings out and carries them across, and He destroys their evil deeds; He is the Holy One, and He puts an end to bad dreams. He strikes down the proud heroes who oppose dharma, and He is the Protector. He is the Good, the refuge of the holy, the Life-giver, and the One who stands on every side of all that is.
Bhāvam
The Lord is first shown as the rescuer: He carries across, clears away wrong deeds, and takes the dread out of the night. Then come the guard, the friend of the good and the giver of life, and the last name gives the reason for all of it: He stands on every side of us, so that the soul He carries is never outside His reach.
Text: prapatti.com, Śrīmad Āṇḍavan Āśramam edition prepared by Sunder Kidāmbi. Sources.