The thousand names · page 12 of 12
Ślokas 100 to 107
Names 935 to 1003
अनन्तरूपःanantarūpaḥसर्वप्रहरणायुधःsarvapraharaṇāyudhaḥ
अनन्तरूपोऽनन्तश्रीर्जितमन्युर्भयापहः।anantarūpō’nantaśrīrjitamanyurbhayāpahaḥ|
चतुरस्रो गभीरात्मा विदिशो व्यादिशो दिशः॥ १०० ॥caturasrō gabhīrātmā vidiśō vyādiśō diśaḥ|| 100 ||
935अनन्तरूपःanantarūpaḥ
of endless forms
His forms have no end: He takes whatever form His devotees need, and the whole world with all its forms is His body.
ओं अनन्तरूपाय नमःōṃ anantarūpāya namaḥ
936अनन्तश्रीःanantaśrīḥ
of endless glory and fortune
His Śrī, glory and fortune and beauty, has no end. Śrī is also, Herself, the Mother who is never apart from Him.
ओं अनन्तश्रिये नमःōṃ anantaśriyē namaḥ
Points to Śrī Lakṣmī, Gajēndra
937जितमन्युःjitamanyuḥ
He who has conquered anger
Manyu is anger, and He has mastered it: wrath does not rule Him, and even when He must correct, it is done for the good of the one corrected.
ओं जितमन्यवे नमःōṃ jitamanyavē namaḥ
938भयापहःbhayāpahaḥ
remover of fear
Having no fear Himself, He takes it from others: whoever comes to Him afraid, of enemies, of sorrow or of death, goes away without it.
ओं भयापहाय नमःōṃ bhayāpahāya namaḥ
939चतुरस्रःcaturasraḥ
four-square, even on every side
A square has four equal sides: He is even and just on every side, dealing fairly with every being, and His form is balanced and perfectly proportioned.
ओं चतुरस्राय नमःōṃ caturasrāya namaḥ
940गभीरात्माgabhīrātmā
of unfathomable depth
His nature is deep beyond measure: no one can reach the bottom of His mind or His glory, and the more one knows of Him the more there is to know.
ओं गभीरात्मने नमःōṃ gabhīrātmanē namaḥ
941विदिशःvidiśaḥ
He who gives each their due
From diś, to give or to ordain, with vi, in many ways: to each soul He gives its own, in the manner that suits it, according to its deeds and its turning to Him.
ओं विदिशाय नमःōṃ vidiśāya namaḥ
942व्यादिशःvyādiśaḥ
He who commands and ordains
From diś with vi and ā, to direct and to command: the order of the world is His command, and the Vēdas, which tell each person their duty, are His word.
ओं व्यादिशाय नमःōṃ vyādiśāya namaḥ
943दिशःdiśaḥ
the Guide and Giver
From diś, to show and to give: He points out the path to those who seek Him, and gives them both the strength to walk it and the end of the path.
ओं दिशाय नमःōṃ diśāya namaḥ
His forms have no end, and no end has His Śrī, His glory and the Mother who never leaves Him. Anger has no hold on Him, and He takes fear away. He is four-square, even and just on every side, and deep beyond measure in His nature. He gives each their due in many ways, He commands the order of the world, and He shows the way and gives.
Bhāvam
The śloka opens with His endlessness, in form and in glory, and moves to what such greatness is like when it faces us: free of anger, a remover of fear, even-handed. The last three names, built from the one root diś, close it with His ruling and guiding: He gives, He commands, He shows the way.
In this verseŚrī LakṣmīGajēndra
अनादिर्भूर्भुवो लक्ष्मीः सुवीरो रुचिराङ्गदः।anādirbhūrbhuvō lakṣmīḥ suvīrō rucirāṅgadaḥ|
जननो जनजन्मादिः भीमो भीमपराक्रमः॥ १०१ ॥jananō janajanmādiḥ bhīmō bhīmaparākramaḥ|| 101 ||
944अनादिःanādiḥ
the Beginningless
He has no beginning and no cause behind Him: all else began, but He always was.
ओं अनादये नमःōṃ anādayē namaḥ
945भूर्भुवःbhūrbhuvaḥ
the ground of the earth itself
Bhū is the earth, and also being; He is the ground of the earth, the One on whom the earth itself stands. Everything that has being has it from Him.
ओं भुवोभुवे नमःōṃ bhuvōbhuvē namaḥ
946लक्ष्मीःlakṣmīḥ
Lakṣmī, never apart from Him
Here the hymn names Śrī Herself: Lakṣmī, the Mother of all, who rests on His chest and is never apart from Him. Where She is named, all beauty and good fortune are named with Her, and He is Her Lord.
ओं लक्ष्म्यै नमःōṃ lakṣmyai namaḥ
Points to Śrī Lakṣmī
947सुवीरःsuvīraḥ
the truly valiant
Su adds excellence to vīra: He is the hero beyond all heroes, whose strength is always turned to shield the good.
ओं सुवीराय नमःōṃ suvīrāya namaḥ
948रुचिराङ्गदःrucirāṅgadaḥ
wearer of shining armlets
He wears bright and beautiful armlets on His strong arms, and the beauty of the ornament is only the beauty of the One who wears it.
ओं रुचिराङ्गदाय नमःōṃ rucirāṅgadāya namaḥ
949जननःjananaḥ
He who brings beings to birth
From jan, to be born: He is the One through whom every creature comes into being, giving each its birth in its time.
ओं जननाय नमःōṃ jananāya namaḥ
950जनजन्मादिःjanajanmādiḥ
the source of beings' births
He is the beginning of the birth of every creature: all births flow from Him as their first cause, and He is before them all.
ओं जनजन्मादये नमःōṃ janajanmādayē namaḥ
951भीमःbhīmaḥ
the Awesome
His majesty is awe-inspiring: the proud tremble before it and the humble bow, and, as the Upaniṣad says of the wind and the sun, the powers of the world keep to their courses in awe of Him.
ओं भीमाय नमःōṃ bhīmāya namaḥ
952भीमपराक्रमःbhīmaparākramaḥ
of fearsome valour
His prowess is terrible to the enemies of dharma; when He moves to protect His own, nothing can stand against it.
ओं भीमपराक्रमाय नमःōṃ bhīmaparākramāya namaḥ
He is the Beginningless, the ground of the very earth, and Lakṣmī, Śrī Herself, is never apart from Him. He is the Valiant, shining with beautiful armlets; He brings beings to birth and is the source of every birth. He is the Awesome One, and awesome is His valour.
Bhāvam
Śrī's own name stands in the middle of His names, as She stands beside Him always: the hymn praises Them together. The names around Her speak first of beginnings, of the earth that rests on Him and the births that come from Him, and then of the awe of His strength.
In this verseŚrī Lakṣmī
आधारनिलयो धाता पुष्पहासः प्रजागरः।ādhāranilayō dhātā puṣpahāsaḥ prajāgaraḥ|
ऊर्ध्वगः सत्पथाचारः प्राणदः प्रणवः पणः॥ १०२ ॥ūrdhvagaḥ satpathācāraḥ prāṇadaḥ praṇavaḥ paṇaḥ|| 102 ||
953आधारनिलयःādhāranilayaḥ
the home of all supports
Ādhāra is a support and nilaya a dwelling: the things that hold up the world, the earth, the elements and the great powers, all rest in Him. He is the home of every support.
ओं आधारनिलयाय नमःōṃ ādhāranilayāya namaḥ
954धाताdhātā
the Upholder and Establisher
From dhā, to place and to hold: He sets everything in its place and bears it up, so that the world stands.
ओं अधात्रे नमःōṃ adhātrē namaḥ
955पुष्पहासःpuṣpahāsaḥ
whose smile is a blossom
His smile is like a flower opening, gentle and lovely, and a joy to all who see it.
ओं पुष्पहासाय नमःōṃ puṣpahāsāya namaḥ
956प्रजागरःprajāgaraḥ
the Ever-wakeful
He never sleeps: while the creatures rest He keeps watch, and nothing in the world escapes His eye.
ओं प्रजागराय नमःōṃ prajāgarāya namaḥ
957ऊर्ध्वगःūrdhvagaḥ
He who stands above all
Ūrdhva is up, high: no being, no world and no power is higher than He. In His own world He is the summit to which the freed soul rises.
ओं उर्ध्वगाय नमःōṃ urdhvagāya namaḥ
958सत्पथाचारःsatpathācāraḥ
whose conduct is the good path
He walks the path of the good, and when He comes among men He keeps to it Himself, so that those who follow Him follow what is right.
ओं सत्पथाचाराय नमःōṃ satpathācārāya namaḥ
959प्राणदःprāṇadaḥ
Giver of each breath
He gives the breath of life, and gives it again with every breath that is drawn: no breath is taken that is not first His gift.
ओं प्राणदाय नमःōṃ prāṇadāya namaḥ
960प्रणवःpraṇavaḥ
the syllable Om
Praṇava is Om, the sacred sound with which every Vedic recitation begins; it is the word that names Him, and He is what it names.
ओं प्रणवाय नमःōṃ praṇavāya namaḥ
961पणःpaṇaḥ
the Dealer, the One praised
The root paṇ means both to deal and to praise. He deals with each soul as it comes to Him, and the smallest love offered is repaid many times over; and He is the One to whom all praise is due.
ओं पणाय नमःōṃ paṇāya namaḥ
He is the home in which all supports rest, and the Establisher who upholds them. His smile is a flower opening, and He is ever awake; He stands above all and walks the path of the good. He gives the breath of life and is Om itself, and He is the Dealer who is praised, repaying the smallest love many times over.
Bhāvam
From the supports of the world the śloka draws near to the face and the ways of the Lord: His smile, His wakefulness, the path He walks. It ends with breath, with Om, and with the exchange between the soul and Him, in which the little that we give is met by much more.
प्रमाणं प्राणनिलयः प्राणधृत्प्राणजीवनः।pramāṇaṃ prāṇanilayaḥ prāṇadhṛtprāṇajīvanaḥ|
तत्त्वं तत्त्वविदेकात्मा जन्ममृत्युजरातिगः॥ १०३ ॥tattvaṃ tattvavidēkātmā janmamṛtyujarātigaḥ|| 103 ||
962प्रमाणम्pramāṇam
the measure and the proof
From mā, to measure: He is the standard by which all things are measured, and the sure ground of right knowing. Nothing is more certain than He.
ओं प्रमाणाय नमःōṃ pramāṇāya namaḥ
963प्राणनिलयःprāṇanilayaḥ
the dwelling of all life
Prāṇa is the life-breath, and the living beings who breathe; all of them dwell in Him, and no breath moves outside Him.
ओं प्राणनिलयाय नमःōṃ prāṇanilayāya namaḥ
964प्राणधृत्prāṇadhṛt
He who holds up all life
From dhṛ, to hold: He keeps the life-breath steady in every body and bears up every living being.
ओं प्राणभृते नमःōṃ prāṇabhṛtē namaḥ
965प्राणजीवनःprāṇajīvanaḥ
the life of life itself
Even the breath lives by Him: He is the life within the life-breaths, the power by which breathing is possible and the living go on.
ओं प्राणजीवनाय नमःōṃ prāṇajīvanāya namaḥ
966तत्त्वम्tattvam
Reality itself, the Truth
Tattva is that which truly is: He is the Reality, the truth behind everything that appears, and all other things are real only as they rest in Him.
ओं तत्त्वाय नमःōṃ tattvāya namaḥ
967तत्त्ववित्tattvavit
the Knower of reality
He knows every thing as it really is, its nature and its end, and He knows His own nature in full.
ओं तत्त्वविदे नमःōṃ tattvavidē namaḥ
968एकात्माēkātmā
the One Self
He is the one Self of all: alone, with no second to rival Him, yet dwelling within every being as its inner Self.
ओं एकात्मने नमःōṃ ēkātmanē namaḥ
969जन्ममृत्युजरातिगःjanmamṛtyujarātigaḥ
beyond birth, death and old age
Birth, death and old age do not touch Him, and those who hold to Him He leads beyond them.
ओं जन्ममृत्युजरातिगाय नमःōṃ janmamṛtyujarātigāya namaḥ
He is the measure and the proof of all, and the home of every living breath; He holds up all life and is the life of the life-breaths themselves. He is Reality and the Knower of reality, the One Self of all, who is beyond birth, death and old age.
Bhāvam
The first half of this śloka is built on breath, prāṇa, which is the nearest thing to each of us; the second half on truth, tattva. First He is shown as the life beneath our living, then as the reality that knowing comes to, and the last name says where that knowing leads: beyond birth, death and old age.
भूर्भुवः स्वस्तरुस्तारः सविता प्रपितामहः।bhūrbhuvaḥ svastarustāraḥ savitā prapitāmahaḥ|
यज्ञो यज्ञपतिर्यज्वा यज्ञाङ्गो यज्ञवाहनः॥ १०४ ॥yajñō yajñapatiryajvā yajñāṅgō yajñavāhanaḥ|| 104 ||
970भूर्भुवःस्वस्तरुःbhūrbhuvaḥsvastaruḥ
the tree of the three worlds
Bhūḥ, bhuvaḥ and svaḥ are the earth, the air between and heaven; He is the tree that stands in all three. They rest on Him as branches on a trunk, and beneath Him creatures find shelter.
ओं भुर्भुवस्स्वस्तरवे नमःōṃ bhurbhuvassvastaravē namaḥ
971तारःtāraḥ
the Saviour who carries across
Tāra is one who carries across, and also what shines clear like a star. He is the boat and the light by which the soul crosses the ocean of births.
ओं ताराय नमःōṃ tārāya namaḥ
972सविताsavitā
the Impeller, the Sun
Savitṛ is the one who impels, from sū, to bring forth and to set in motion; as the sun rouses the world each dawn to its work, so all that moves is moved by Him.
ओं सवित्रे नमःōṃ savitrē namaḥ
Points to Sūrya, the Sun
973प्रपितामहःprapitāmahaḥ
Father of Brahmā, the world's grandfather
Brahmā is called the grandfather of the worlds; He, from whose navel-lotus Brahmā was born, is the great-grandfather, the source of the source.
ओं प्रपितामहाय नमःōṃ prapitāmahāya namaḥ
Points to Brahmā
974यज्ञःyajñaḥ
the Sacrifice itself
From yaj, to worship, to unite and to give: the sacrifice is where the gods are honoured, beings are joined and gifts are given. As the Vēdas say, the sacrifice is Viṣṇu.
ओं यज्ञाय नमःōṃ yajñāya namaḥ
975यज्ञपतिःyajñapatiḥ
Lord of every sacrifice
He is the master of sacrifice: the offering is made to Him, and from Him the fruit comes.
ओं यज्ञपतये नमःōṃ yajñapatayē namaḥ
976यज्वाyajvā
the Performer of sacrifice
He is the one who offers: in every sacrificer He is the inner mover, who gives the will and the strength to perform the rite.
ओं यज्वने नमःōṃ yajvanē namaḥ
977यज्ञाङ्गःyajñāṅgaḥ
whose limbs are the sacrifice
The parts of the sacrifice are His limbs: the rite and all that serves it make up His body.
ओं यज्ञाङ्गाय नमःōṃ yajñāṅgāya namaḥ
978यज्ञवाहनःyajñavāhanaḥ
He who carries the sacrifice through
Vāhana is one who carries: He bears the sacrifice from its beginning to its fruit, so that nothing offered is lost on the way.
ओं यज्ञवाहनाय नमःōṃ yajñavāhanāya namaḥ
He is the tree of the three worlds, bhūḥ, bhuvaḥ and svaḥ, and the Saviour who carries across; He is the Sun who sets all in motion, and the great-grandfather, the Father of Brahmā himself. He is the sacrifice and its Lord, the one who offers it; the parts of the sacrifice are His limbs, and He carries it through to its fruit.
Bhāvam
The three worlds, the ferry, the sun, the Father of Brahmā: the śloka opens wide, then narrows to a single word, yajña, which the hymn holds to through a run of names. Sacrifice is the Vēdas' way of giving to Him, and these names show that He is the rite, its Lord and its fruit.
In this verseSūrya, the SunBrahmā
यज्ञभृद्यज्ञकृद्यज्ञी यज्ञभुग्यज्ञसाधनः।yajñabhṛdyajñakṛdyajñī yajñabhugyajñasādhanaḥ|
यज्ञान्तकृद्यज्ञगुह्यमन्नमन्नाद एव च॥ १०५ ॥yajñāntakṛdyajñaguhyamannamannāda ēva ca|| 105 ||
979यज्ञभृत्yajñabhṛt
He who sustains the sacrifice
From bhṛ, to bear and to nourish: He bears the sacrifice and keeps it going, giving the sacrificer the means and the strength to complete it.
ओं यज्ञभृते नमःōṃ yajñabhṛtē namaḥ
980यज्ञकृत्yajñakṛt
Maker of sacrifice
He brings sacrifice into being: it was He who ordained the rite and made it possible for beings to honour Him and be sustained.
ओं यज्ञकृते नमःōṃ yajñakṛtē namaḥ
981यज्ञीyajñī
the Owner of the sacrifice
Yajñī is the one who has the sacrifice as His own: the rite is His, and the offering is made for Him, whoever lights the fire.
ओं यज्ञिने नमःōṃ yajñinē namaḥ
982यज्ञभुक्yajñabhuk
Enjoyer of sacrifice
He receives and enjoys what is offered in sacrifice; the leaf, the flower, the fruit and the water offered with love are taken by Him with joy.
ओं यज्ञभुजे नमःōṃ yajñabhujē namaḥ
983यज्ञसाधनःyajñasādhanaḥ
the means that completes the sacrifice
Sādhana is the means by which something is accomplished: all that a sacrifice needs, and the One who brings it to success, is He.
ओं यज्ञसाधनाय नमःōṃ yajñasādhanāya namaḥ
984यज्ञान्तकृत्yajñāntakṛt
He who brings sacrifice to completion
He brings the sacrifice to its end and gives its final fruit; the rite does not stop short, because He is the one who completes it.
ओं यज्ञान्तकृते नमःōṃ yajñāntakṛtē namaḥ
985यज्ञगुह्यम्yajñaguhyam
the secret of sacrifice
Guhya is what is hidden. The fire and the offerings are seen by all; the secret within them, known to those who look deeper, is that every sacrifice is meant for Him.
ओं यज्ञगुह्याय नमःōṃ yajñaguhyāya namaḥ
986अन्नम्annam
the food that sustains
Anna is what is eaten: He is the food by which every creature lives, and the nourishment hidden in all that the earth gives.
ओं अन्नाय नमःōṃ annāya namaḥ
987अन्नादःannādaḥ
the Eater of food
Anna-āda, the eater of food: He receives what is offered, and at the end of an age He draws the whole world back into Himself, as food is taken in.
ओं अन्नादाय नमःōṃ annādāya namaḥ
He bears the sacrifice and makes it; He is the One to whom it belongs, and He enjoys what is offered in it. He is the means by which it is accomplished, and He brings it to its end; He is the secret of sacrifice. He is food, and He, indeed, is also the eater of food.
Bhāvam
The run of names about sacrifice closes with its secret: the rite has an inside, and the inside is Him. Then the thought drops to the plainest thing there is, food, and the One who eats it. Sacrifice is the most solemn of offerings and food the most ordinary, and both are His.
आत्मयोनिः स्वयंजातो वैखानः सामगायनः।ātmayōniḥ svayaṃjātō vaikhānaḥ sāmagāyanaḥ|
देवकीनन्दनः स्रष्टा क्षितीशः पापनाशनः॥ १०६ ॥dēvakīnandanaḥ sraṣṭā kṣitīśaḥ pāpanāśanaḥ|| 106 ||
988आत्मयोनिःātmayōniḥ
His own source
He has no origin beyond Himself: no cause stands behind Him, and in Him every self finds its beginning.
ओं आत्मयोनये नमःōṃ ātmayōnayē namaḥ
989स्वयंजातःsvayaṃjātaḥ
the self-born
He comes into birth of His own will, not driven by past deeds as we are; whenever He takes a form among us it is out of love, by His own choice.
ओं स्वयञ्जाताय नमःōṃ svayañjātāya namaḥ
990वैखानःvaikhānaḥ
the Digger
From khan, to dig. The tradition reads it of the Boar, Varāha, who dug the earth up out of the waters and bore it on His tusk.
ओं वैखानाय नमःōṃ vaikhānāya namaḥ
Points to Varāha, Hiraṇyākṣa
991सामगायनःsāmagāyanaḥ
singer of the Sāma-chants
He is the singer of the Sāma-chants: the melodies of the Vēda are His, and He takes joy in them as they rise in praise of Him.
ओं सामगाय नमःōṃ sāmagāya namaḥ
992देवकीनन्दनःdēvakīnandanaḥ
Dēvakī's son and delight
He is the son of Dēvakī, Kṛṣṇa, and the joy of her heart; He who is born of none was born to her, and brought her happiness.
ओं देवकीनन्दनाय नमःōṃ dēvakīnandanāya namaḥ
Points to Kṛṣṇa, Yudhiṣṭhira, Dēvakī
993स्रष्टाsraṣṭā
who sends forth the world anew
At the beginning of every cycle He sends forth the worlds again, as they were before; the whole creation comes from Him afresh each time.
ओं स्रष्ट्रे नमःōṃ sraṣṭrē namaḥ
Points to Brahmā
994क्षितीशःkṣitīśaḥ
Lord of the earth
Kṣiti is the earth, and He is its master. Bhūdēvī is the Earth in person and is His consort, and He guards all who live upon the earth.
ओं क्षितीशाय नमःōṃ kṣitīśāya namaḥ
Points to Bhūdēvī
995पापनाशनःpāpanāśanaḥ
Destroyer of sin
He destroys sin. At the end of the Gītā He promises Arjuna that He will free from all sins the one who gives up every other refuge and comes to Him alone.
ओं पापनाशनाय नमःōṃ pāpanāśanāya namaḥ
Points to Kṛṣṇa
He is His own source and is self-born. He is the Digger of the earth, the singer of the Sāma-chants, and the son who is Dēvakī's delight. He is the Maker who sends forth the worlds anew, the Lord of the earth, and the destroyer of sin.
Bhāvam
The śloka begins where birth begins, with One who has no source but Himself, and then shows the births He takes by His own will, among them as Dēvakī's son. It closes on what the hymn most hopes of Him: that He rules the earth and destroys sin.
In this verseVarāhaKṛṣṇaBhūdēvīYudhiṣṭhiraDēvakīBrahmāHiraṇyākṣa
शङ्खभृन्नन्दकी चक्री शार्ङ्गधन्वा गदाधरः।śaṅkhabhṛnnandakī cakrī śārṅgadhanvā gadādharaḥ|
रथाङ्गपाणिरक्षोभ्यः सर्वप्रहरणायुधः॥ १०७ ॥rathāṅgapāṇirakṣōbhyaḥ sarvapraharaṇāyudhaḥ|| 107 ||
996शङ्खभृत्śaṅkhabhṛt
Bearer of the conch
He carries the conch Pāñcajanya, and it is one of the signs by which His own know Him.
ओं शङ्खभृते नमःōṃ śaṅkhabhṛtē namaḥ
Points to Pāñcajanya, the conch
997नन्दकीnandakī
Bearer of the sword Nandaka
Nandaka is the name of His sword. The tradition reads it as the knowledge that cuts through ignorance, and He holds it ready for the good of His own.
ओं नन्दकिने नमःōṃ nandakinē namaḥ
Points to Nandaka, the sword
998चक्रीcakrī
Bearer of the discus
The discus is Sudarśana, the 'good to see'; He bears it for the protection of the good. In the Śrīvaiṣṇava way His servants take its mark, with the conch, on their shoulders, as the sign that they belong to Him.
ओं चक्रिणे नमःōṃ cakriṇē namaḥ
Points to Sudarśana, the discus
999शार्ङ्गधन्वाśārṅgadhanvā
Wielder of the bow Śārṅga
Śārṅga is the name of His bow; He is the bowman who stands between His own and every danger.
ओं शार्ङ्गधन्वने नमःōṃ śārṅgadhanvanē namaḥ
Points to Śārṅga, the bow
1000गदाधरःgadādharaḥ
Bearer of the mace
He carries the mace Kaumodakī, the weapon that breaks the strength of the proud.
ओं गदाधराय नमःōṃ gadādharāya namaḥ
Points to Kaumōdakī, the mace
1001रथाङ्गपाणिःrathāṅgapāṇiḥ
with the chariot-wheel in hand
Rathāṅga, the wheel of a chariot, is another word for the discus, and pāṇi is the hand. The wheel is always in His hand, so that protection is never far.
ओं रथाङ्गपाणये नमःōṃ rathāṅgapāṇayē namaḥ
Points to Kṛṣṇa, Sudarśana, the discus, Bhīṣma
1002अक्षोभ्यःakṣōbhyaḥ
the Unshaken
He cannot be disturbed: though His hands hold every weapon, nothing shakes His calm, no fear, no foe, no desire. Those who rest in Him are steadied by His steadiness.
ओं अक्षोभ्याय नमःōṃ akṣōbhyāya namaḥ
1003सर्वप्रहरणायुधःsarvapraharaṇāyudhaḥ
armed with every weapon of attack
Praharaṇa is whatever strikes, and āyudha a weapon: everything that can be used to strike is His weapon. No power in the world stands outside His service.
ओं सर्वप्रहरणायुधाय नमःōṃ sarvapraharaṇāyudhāya namaḥ
He bears the conch, the sword Nandaka, the discus, the bow Śārṅga and the mace, with the chariot-wheel ever in His hand. He is never shaken, and every weapon of attack is His.
Bhāvam
The hymn ends with the Lord armed: after a thousand names of His qualities, the last picture is of Him with His five weapons, the conch, the sword, the discus, the bow and the mace, and the final name widens to all weapons. They are for the protection of those who have called on Him, and so the hymn ends on a guard standing over the one who has recited it.
In this verseKṛṣṇaSudarśana, the discusPāñcajanya, the conchKaumōdakī, the maceNandaka, the swordŚārṅga, the bow
Text: prapatti.com, Śrīmad Āṇḍavan Āśramam edition prepared by Sunder Kidāmbi. Sources.