The thousand names · page 9 of 12
Ślokas 73 to 81
Names 687 to 773
स्तव्यःstavyaḥगदाग्रजःgadāgrajaḥ
स्तव्यः स्तवप्रियः स्तोत्रं स्तुतः स्तोता रणप्रियः।stavyaḥ stavapriyaḥ stōtraṃ stutaḥ stōtā raṇapriyaḥ|
पूर्णः पूरयिता पुण्यः पुण्यकीर्तिरनामयः॥ ७३ ॥pūrṇaḥ pūrayitā puṇyaḥ puṇyakīrtiranāmayaḥ|| 73 ||
687स्तव्यःstavyaḥ
He who is worthy of praise
Stava is praise: He alone is truly fit to be praised, for there is no good quality that is not His.
ओं स्तव्याय नमःōṃ stavyāya namaḥ
688स्तवप्रियःstavapriyaḥ
He who loves praise
He needs no praise, yet He is glad of the loving song of His own, and a few simple words said with love please Him.
ओं स्तवप्रियाय नमःōṃ stavapriyāya namaḥ
689स्तोत्रम्stōtram
the Hymn itself
Stōtra is the hymn; since every hymn tells of Him and has Him alone for its theme, the name calls Him the hymn itself.
ओं स्तोत्राय नमःōṃ stōtrāya namaḥ
690स्तुतःstutaḥ
He who is praised by all
The Vēdas, the gods and the seers have all praised Him, and every devotee who sings of His glory is singing of Him.
ओं स्तुताय नमःōṃ stutāya namaḥ
691स्तोताstōtā
the Praiser
As the inner Self of every singer, He is the one who praises, and it is He who gives the song its voice and its love.
ओं स्तोत्रे नमःōṃ stōtrē namaḥ
692रणप्रियःraṇapriyaḥ
He who delights in battle
Raṇa is battle: when dharma is threatened He takes up the fight and goes gladly into it, for it brings freedom to the oppressed and safety to His own.
ओं रणप्रियाय नमःōṃ raṇapriyāya namaḥ
693पूर्णःpūrṇaḥ
the Full, lacking nothing
Every quality is in Him in full measure; nothing is wanting in Him and nothing can be added.
ओं पूर्णाय नमःōṃ pūrṇāya namaḥ
694पूरयिताpūrayitā
He who fulfils every lack
Being full Himself, He fills the want of others, and makes whole whoever comes to Him empty-handed.
ओं पूरयित्रे नमःōṃ pūrayitrē namaḥ
695पुण्यःpuṇyaḥ
the Holy One
Puṇya is what is holy and cleansing: to think of Him is a holy act, and whoever approaches Him is made pure.
ओं पुण्याय नमःōṃ puṇyāya namaḥ
696पुण्यकीर्तिःpuṇyakīrtiḥ
He of holy renown
His glory is itself a cleansing thing: to hear it, to sing it and to tell it is to be made holy.
ओं पुण्यकीर्तये नमःōṃ puṇyakīrtayē namaḥ
697अनामयःanāmayaḥ
the One free from ill
Āmaya is illness and affliction: none can touch Him, and for those who turn to Him He is the healer of the long sickness of worldly life.
ओं अनामयाय नमःōṃ anāmayāya namaḥ
He is worthy of praise, and He loves the praise of His own; He is the hymn itself, the One who is praised and the One who praises. He delights in battle for the right. He is full and fills all that is lacking, holy and of holy renown, and free from every ill.
Bhāvam
The śloka opens with five names of praise, so that the hymn names the One praised, the praise, the hymn and the singer all at once. It then turns to His fullness and His holiness: the One we praise lacks nothing, and the praise of Him does us good.
मनोजवस्तीर्थकरो वसुरेता वसुप्रदः।manōjavastīrthakarō vasurētā vasupradaḥ|
वसुप्रदो वासुदेवो वसुर्वसुमना हविः॥ ७४ ॥vasupradō vāsudēvō vasurvasumanā haviḥ|| 74 ||
698मनोजवःmanōjavaḥ
Swift as the mind
The mind is the quickest thing we know, and He is as swift as it: wherever He is called He is there at once, and no distance holds Him back.
ओं मनोजवाय नमःōṃ manōjavāya namaḥ
699तीर्थकरःtīrthakaraḥ
Maker of holy fords
Tīrtha is a ford, a crossing and a holy place: He makes the sacred waters, which the tradition says include the Gaṅgā that flows from His foot. He makes also the teaching by which beings cross the sea of rebirth.
ओं तीर्थकराय नमःōṃ tīrthakarāya namaḥ
700वसुरेताःvasurētāḥ
He whose seed is wealth
Retas is seed, the source from which things grow, and vasu is wealth; from Him, as from a seed, all treasure springs.
ओं वसुरेतसे नमःōṃ vasurētasē namaḥ
701वसुप्रदःvasupradaḥ
Giver of wealth
He gives wealth, the fortune that the world seeks: the food, the strength and the prosperity of this life.
ओं वसुप्रदाय नमःōṃ vasupradāya namaḥ
702वसुप्रदःvasupradaḥ
Giver of the highest wealth
The name is said again for the other wealth: freedom from rebirth and the joy of His own company, which He gives to those who come to Him with their whole heart.
ओं वसुप्रदाय नमःōṃ vasupradāya namaḥ
703वासुदेवःvāsudēvaḥ
Vasudēva's son, Vāsudēva
He was born as the son of Vasudēva and Dēvakī, and is known as Vāsudēva; the child they held is the Lord of all.
ओं वासुदेवाय नमःōṃ vāsudēvāya namaḥ
Points to Vāsudēva, the supreme form, Kṛṣṇa, Vasudēva
704वसुःvasuḥ
the Treasure of His people
He is the wealth itself: the dearest treasure of those who love Him, a store that no thief can take and no time can spend.
ओं वसवे नमःōṃ vasavē namaḥ
705वसुमनाःvasumanāḥ
of a mind rich in kindness
His mind is rich in goodness: it turns always to giving, and to the good of those He has made.
ओं वसुमनसे नमःōṃ vasumanasē namaḥ
706हविःhaviḥ
the Oblation, received with joy
Haviḥ is the offering: He is the oblation, and He takes with delight whatever is offered in love, be it a leaf, a flower, a fruit or water.
ओं हविषे नमःōṃ haviṣē namaḥ
He is swift as the mind and the maker of holy fords. His seed is wealth, and He gives wealth; again He gives wealth, of the highest kind. He is Vāsudēva, the son of Vasudēva, and the Treasure itself, of a mind rich in kindness, and the Offering that He receives with gladness.
Bhāvam
Vasu, wealth, runs through the śloka: six of its nine names carry it. The Lord is the source of wealth, the giver of it, and in the end the wealth itself, so that He is at once the Giver and the gift.
In this verseVāsudēva, the supreme formKṛṣṇaVasudēva
सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः।sadgatiḥ satkṛtiḥ sattā sadbhūtiḥ satparāyaṇaḥ|
शूरसेनो यदुश्रेष्ठः सन्निवासः सुयामुनः॥ ७५ ॥śūrasēnō yaduśrēṣṭhaḥ sannivāsaḥ suyāmunaḥ|| 75 ||
707सद्गतिःsadgatiḥ
Refuge and goal of the good
Sat means the good and the true, and gati is the way and the goal: He is the way along which the good walk and the end to which they walk.
ओं सद्गतये नमःōṃ sadgatayē namaḥ
709सत्ताsattā
Being itself
Whatever is, is by Him: He is the being by which all things are, and His own being has no beginning and no end.
ओं सत्तायै नमःōṃ sattāyai namaḥ
710सद्भूतिःsadbhūtiḥ
True glory and wealth of the good
Bhūti is glory and wealth: His majesty is real and does not pass, and for the good He is the only prosperity that lasts.
ओं सद्भूतये नमःōṃ sadbhūtayē namaḥ
711सत्परायणःsatparāyaṇaḥ
Final shelter of the righteous
Parāyaṇa is the last resort: the good come to Him as their final shelter, and His own mind is set on their welfare.
ओं सत्परायणाय नमःōṃ satparāyaṇāya namaḥ
712शूरसेनःśūrasēnaḥ
He whose army is of heroes
His host is made of heroes: the tradition remembers the brave vānaras who fought beside Rāma, and the heroes of Yadu's line who stood with Kṛṣṇa.
ओं शूरसेनाय नमःōṃ śūrasēnāya namaḥ
713यदुश्रेष्ठःyaduśrēṣṭhaḥ
Chief of the Yadu line
Born into the house of Yadu, Kṛṣṇa is its crown and its best, the One for whom the line is remembered.
ओं यदुश्रेष्ठाय नमःōṃ yaduśrēṣṭhāya namaḥ
Points to Kṛṣṇa
714सन्निवासःsannivāsaḥ
the Home of the good
He is the dwelling in which the good find rest, and He Himself makes His home in their hearts.
ओं सन्निवासाय नमःōṃ sannivāsāya namaḥ
715सुयामुनःsuyāmunaḥ
He of the lovely Yamunā banks
Yāmuna belongs to the Yamunā: the name speaks of the Lord of the fair banks of that river and of the cowherd folk who lived on them, whose company was His joy as a boy.
ओं सुयामुनाय नमःōṃ suyāmunāya namaḥ
Points to Kṛṣṇa
He is the way and the goal of the good, and every work of His is good; He is Being itself and the true glory of the righteous, their final shelter. His army is a host of heroes; He is the chief of the Yadus, the home of the good and the Lord of the lovely Yamunā and its people.
Bhāvam
Five names begin with sat, the true and the good, and in them the Lord is both what is real and the refuge of those who are good. The śloka then turns to the line of Yadu and the river Yamunā, so that the same Lord who is Being itself is seen in one family and beside one river.
भूतावासो वासुदेवः सर्वासुनिलयोऽनलः।bhūtāvāsō vāsudēvaḥ sarvāsunilayō’nalaḥ|
दर्पहा दर्पदोऽदृप्तो दुर्धरोऽथापराजितः॥ ७६ ॥darpahā darpadō’dṛptō durdharō’thāparājitaḥ|| 76 ||
716भूतावासःbhūtāvāsaḥ
the Dwelling of all beings
Āvāsa is a dwelling: all beings live in Him as in a home, and when the worlds are drawn back they rest in Him.
ओं भूतावासाय नमःōṃ bhūtāvāsāya namaḥ
717वासुदेवःvāsudēvaḥ
He in whom all dwell
The name is read as He who dwells in all and in whom all dwell, from vas, to dwell, and dēva, the shining One. The Lord is within every being as its Self and holds every being within Himself.
ओं वासुदेवाय नमःōṃ vāsudēvāya namaḥ
Points to Vāsudēva, the supreme form, Kṛṣṇa, Vasudēva
718सर्वासुनिलयःsarvāsunilayaḥ
Home of every living breath
Asu is the breath of life: the lives of all living things rest in Him, and it is He who gives each its breath.
ओं सर्वासुनिलयाय नमःōṃ sarvāsunilayāya namaḥ
719अनलःanalaḥ
He for whom there is no 'enough'
Alam means enough, and the name says there is no 'enough' in Him: His power and His giving have no limit and never run dry.
ओं अनलाय नमःōṃ analāya namaḥ
720दर्पहाdarpahā
Destroyer of pride
He brings low the pride of the wicked, who think themselves beyond His rule, and so frees the world from their oppression.
ओं दर्पघ्ने नमःōṃ darpaghnē namaḥ
721दर्पदःdarpadaḥ
Giver of high spirit
Darpa is pride, and also high spirit: to those who keep to dharma He gives a bright and fearless courage, for they stand under His protection.
ओं दर्पदाय नमःōṃ darpadāya namaḥ
722अदृप्तःadṛptaḥ
He who is never proud
Though Lord of all, He has no pride at all; He is gentle in His greatness and easy to reach for the humblest.
ओं अदृप्ताय नमःōṃ adṛptāya namaḥ
723दुर्धरःdurdharaḥ
He whom none can hold
No strength of ours can seize Him or withstand Him, yet love can hold Him, as the love of Yaśōdā bound the child Kṛṣṇa.
ओं दुर्धराय नमःōṃ durdharāya namaḥ
724अपराजितःaparājitaḥ
the Unconquered
No enemy has ever overcome Him, and none will; and whoever takes refuge with Him shares His victory.
ओं अपराजिताय नमःōṃ aparājitāya namaḥ
He is the Dwelling of all beings and Vāsudēva, in whom all dwell and who dwells in all, the home of every living breath. There is no 'enough' in His power; He destroys pride, gives high spirit to the good, and is Himself free from pride. And further, none can hold Him, and He is the Unconquered.
Bhāvam
The śloka begins with dwelling and ends with victory. Four names on pride stand in the middle: He breaks it in the wicked, gives right spirit to the good, and has none Himself, and so the last names, that none can hold Him and none can conquer Him, are said of One who is gentle.
In this verseVāsudēva, the supreme formKṛṣṇaVasudēva
विश्वमूर्तिर्महामूर्तिः दीप्तमूर्तिरमूर्तिमान्।viśvamūrtirmahāmūrtiḥ dīptamūrtiramūrtimān|
अनेकमूर्तिरव्यक्तः शतमूर्तिः शताननः॥ ७७ ॥anēkamūrtiravyaktaḥ śatamūrtiḥ śatānanaḥ|| 77 ||
725विश्वमूर्तिःviśvamūrtiḥ
He whose body is the universe
The whole world is His form: all that is, is His body, and He is the Self within it.
ओं विश्वमूर्तये नमःōṃ viśvamūrtayē namaḥ
726महामूर्तिःmahāmūrtiḥ
of vast form
His form is vast beyond measure, wide enough to fill the worlds and yet gentle enough to be loved.
ओं महामूर्तये नमःōṃ mahāmūrtayē namaḥ
727दीप्तमूर्तिःdīptamūrtiḥ
of shining form
His form shines of itself, lit by no other light, and gladdens the eyes of those who see it.
ओं दीप्तमूर्तये नमःōṃ dīptamūrtayē namaḥ
728अमूर्तिमान्amūrtimān
without a body of matter
The name tells that His form is not a body of matter such as ours, shaped by past deeds; it is wholly His own, pure and free.
ओं अमूर्तिमते नमःōṃ amūrtimatē namaḥ
729अनेकमूर्तिःanēkamūrtiḥ
of many forms
In every age He takes the forms the world has need of, Varāha, Narasiṃha, Vāmana, Rāma, Kṛṣṇa and more; each is His own, and each is complete.
ओं अनेकमूर्तये नमःōṃ anēkamūrtayē namaḥ
730अव्यक्तःavyaktaḥ
the Unseen, beyond the senses
The senses and the mind cannot reach Him by their own power; He is known through the scriptures, and seen by those to whom He shows Himself.
ओं अव्यक्ताय नमःōṃ avyaktāya namaḥ
731शतमूर्तिःśatamūrtiḥ
of a hundred forms
A hundred stands for the countless: His forms cannot be numbered, and each is entire.
ओं शतमूर्तये नमःōṃ śatamūrtayē namaḥ
732शताननःśatānanaḥ
of a hundred faces
A hundred faces turn in every direction, so that He faces every one who turns to Him.
ओं शताननाय नमःōṃ śatānanāya namaḥ
The universe is His form, a vast form and a shining one, though He has no body of matter. He has many forms, yet He is the Unseen, and a hundred forms and a hundred faces are His.
Bhāvam
Mūrti, form, runs through six of the eight names, and among the forms stand the two that say He has no body of matter and cannot be seen. The śloka holds both together: the world is His body and He is more than the world, with many forms and one Lord.
एको नैकः सवः कः किं यत्तत्पदमनुत्तमम्।ēkō naikaḥ savaḥ kaḥ kiṃ yattatpadamanuttamam|
लोकबन्धुर्लोकनाथो माधवो भक्तवत्सलः॥ ७८ ॥lōkabandhurlōkanāthō mādhavō bhaktavatsalaḥ|| 78 ||
733एकःēkaḥ
the One, without a second
He is one and alone, with none equal to Him and none above Him; all else depends on Him, and He depends on nothing.
ओं एकाय नमःōṃ ēkāya namaḥ
734नैकःnaikaḥ
the One who is not only one
Na-ēkaḥ, 'not one alone': though He is one, He takes many forms in His descents and dwells within many beings, so that He is never found in a single shape only.
ओं नैकाय नमःōṃ naikāya namaḥ
735सsa
He, the One all know
Sa is the plain word 'He', by which the Vēdas point to the Supreme as to One too well known to need describing. With the next sound it makes savaḥ, the pressing of the offering, and so the name leads on to the sacrifice.
ओं साय नमःōṃ sāya namaḥ
736वःvaḥ
the sacrifice, the pressing of the offering
Completing the word savaḥ, the pressing out of the Soma and so the sacrifice itself: every sacrifice is made to Him and is His own form, for the Vēdas call the sacrifice Viṣṇu.
ओं वाय नमःōṃ vāya namaḥ
737कःkaḥ
the Blissful One
Ka means happiness, and it is also a name of the Maker of beings: He is bliss itself, the joy that every creature is seeking in whatever it seeks.
ओं काय नमःōṃ kāya namaḥ
738किम्kim
the great 'What?' that all ask
The question 'what is the highest, what is to be known?' has Him for its answer; every seeker who asks it, knowing it or not, is asking after Him.
ओं किमे नमःōṃ kimē namaḥ
739यत्yat
That from which beings arise
Yat is 'that which': the Upaniṣad describes the Supreme as that from which these beings are born, by which they live, and into which they return, and He is that Source.
ओं यते नमःōṃ yatē namaḥ
740तत्tat
the One called 'That'
Tat is 'That', the word by which the Vēdas point to the Supreme when no description is enough, bidding the seeker to know That; it is He.
ओं तते नमःōṃ tatē namaḥ
741पदम् अनुत्तमम्padam anuttamam
the highest goal, with none above
Padam is a place to stand and also a foot; His feet are the place where the soul comes to rest and ends its journey, and there is none higher (anuttama).
ओं पदायाऽनुत्तमाय नमःōṃ padāyā’nuttamāya namaḥ
742लोकबन्धुःlōkabandhuḥ
Kinsman of all the worlds
Bandhu is a kinsman, one joined to us by a close tie; He is the near and lasting relation of every being, who does not leave them when every other tie has failed.
ओं लोकबन्धवे नमःōṃ lōkabandhavē namaḥ
743लोकनाथःlōkanāthaḥ
Lord and Protector of the worlds
Nātha is one to whom people turn for help: He rules the worlds, and the helpless worlds resort to Him for protection.
ओं लोकनाथाय नमःōṃ lōkanāthāya namaḥ
744माधवःmādhavaḥ
the Lord of true knowledge
Mā is knowledge and dhava is lord, so He is the Lord of true knowledge, the Teacher who gives it. Standing between the Lord of the worlds and the lover of devotees, the name shows Him giving His devotees the understanding by which they come to Him.
ओं माधवाय नमःōṃ mādhavāya namaḥ
Points to Śrī Lakṣmī
745भक्तवत्सलःbhaktavatsalaḥ
tender to His devotees
Vatsala is the love of a mother cow for her calf; He runs to those who love Him as she runs, and does not turn from them for their faults.
ओं भक्तवत्सलाय नमःōṃ bhaktavatsalāya namaḥ
He is the One, with none beside Him, and yet not only one, for He shows Himself in many forms. He is the 'He' whom all know and the sacrifice that is pressed and offered, and He is bliss itself. He is the great 'What?' that every seeker asks, the 'Which' from whom all beings are born, the 'That' to which the Vēdas point, and the highest goal, with none above. He is the Kinsman and the Lord of the worlds, Mādhava, the Lord of true knowledge, and tender to His devotees.
Bhāvam
The śloka passes from the One through the Many to the plain little words of every question: who, what, which, that, as if each pointing finger ended in Him. Then it comes down to the closest of ties: He is kinsman and Lord of the worlds, and tender to those who love Him.
In this verseŚrī Lakṣmī
सुवर्णवर्णो हेमाङ्गो वराङ्गश्चन्दनाङ्गदी।suvarṇavarṇō hēmāṅgō varāṅgaścandanāṅgadī|
वीरहा विषमः शून्यो घृताशीरचलश्चलः॥ ७९ ॥vīrahā viṣamaḥ śūnyō ghṛtāśīracalaścalaḥ|| 79 ||
746सुवर्णवर्णःsuvarṇavarṇaḥ
of golden hue
Suvarṇa is gold, fair in colour; His body shines with that gold, as the Upaniṣad speaks of the golden Person seen within the sun.
ओं सुवर्णवर्णाय नमःōṃ suvarṇavarṇāya namaḥ
747हेमाङ्गःhēmāṅgaḥ
with limbs of gold
Hēma is gold and aṅga a limb: not only His colour but His limbs themselves are bright as pure gold, without a stain.
ओं हेमाङ्गाय नमःōṃ hēmāṅgāya namaḥ
748वराङ्गःvarāṅgaḥ
of the most excellent limbs
Vara is the best and aṅga a limb: every limb of His is the finest and fairest, such as no other body has.
ओं वराङ्गाय नमःōṃ varāṅgāya namaḥ
749चन्दनाङ्गदीcandanāṅgadī
wearing sandal and armlets
He is anointed with cool sandal paste and wears armlets (aṅgada) on His arms; fragrance and ornament set off the beauty of His form.
ओं चन्दनाङ्गदिने नमःōṃ candanāṅgadinē namaḥ
750वीरहाvīrahā
slayer of the proud heroes
Vīra is a hero and hā one who strikes down: He fells the heroes whose valour is turned against the good. Heard another way, He ends the many wanderings from birth to birth for those who take refuge in Him.
ओं वीरघ्ने नमःōṃ vīraghnē namaḥ
751विषमःviṣamaḥ
the Peerless, equal to none
He has no equal: no one can be set beside Him, for all other beings depend on Him and none stands level with Him.
ओं विषमाय नमःōṃ viṣamāya namaḥ
752शून्यःśūnyaḥ
free of every fault
Śūnya is empty, and He is empty of all that is evil: no fault, no sorrow and no bondage of past deeds touches Him. It does not mean that He is nothing, for He is full in every good quality.
ओं शून्याय नमःōṃ śūnyāya namaḥ
753घृताशीःghṛtāśīḥ
He who wants for nothing
Āśīḥ is a wish; every wish is already fulfilled in Him, so He wants nothing for Himself, and whatever He does is done for the good of those He loves.
ओं घृताशीषे नमःōṃ ghṛtāśīṣē namaḥ
754अचलःacalaḥ
the Unmoving, ever firm
He never shifts from His own nature or from His word, and nothing can move Him from His place.
ओं अचलाय नमःōṃ acalāya namaḥ
755चलःcalaḥ
the Moving, who goes everywhere
Yet He also moves: He goes at once to wherever a devotee calls Him, and is the power within all that moves.
ओं चलाय नमःōṃ calāya namaḥ
His colour is gold, His limbs are of gold and the fairest of limbs, and He wears sandal paste and armlets. He is the slayer of the heroes who stand against the good, the Peerless, free of every fault, and wanting nothing. He is the Unmoving, and He is the Moving too.
Bhāvam
The śloka opens as a picture, gold and sandal and ornament, and then lets the picture lead into His nature: peerless, faultless, wanting nothing. It ends on a pair of opposites that are both true of Him: He does not move from His place, and He comes to those who call.
अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृत्।amānī mānadō mānyō lōkasvāmī trilōkadhṛt|
सुमेधा मेधजो धन्यः सत्यमेधा धराधरः॥ ८० ॥sumēdhā mēdhajō dhanyaḥ satyamēdhā dharādharaḥ|| 80 ||
756अमानीamānī
free of pride
Though everything is His, He has not a trace of conceit; He does not hold Himself above the weakest who comes to Him.
ओं अमानिने नमःōṃ amāninē namaḥ
757मानदःmānadaḥ
giver of honour
Māna is honour: He gives honour to His devotees and raises up the lowly, so that those who serve Him come to be honoured.
ओं मानदाय नमःōṃ mānadāya namaḥ
758मान्यःmānyaḥ
worthy of all honour
He is the one most worthy of honour and worship, and the worlds bow to Him.
ओं मान्याय नमःōṃ mānyāya namaḥ
759लोकस्वामीlōkasvāmī
Master of the worlds
Svāmin is owner and master: the worlds are His, their Owner and Ruler, and nothing in them belongs to any other.
ओं लोकस्वामिने नमःōṃ lōkasvāminē namaḥ
760त्रिलोकधृत्trilōkadhṛt
Bearer of the three worlds
He holds up the three worlds, earth, the sky between and heaven, so that they stand and do not fall.
ओं त्रिलोकधृते नमःōṃ trilōkadhṛtē namaḥ
761सुमेधाःsumēdhāḥ
of perfect understanding
Medhā is understanding; His is perfect and complete, seeing all things as they are, with nothing hidden from Him and nothing for Him to learn.
ओं सुमेधसे नमःōṃ sumēdhasē namaḥ
762मेधजःmēdhajaḥ
born of sacrifice
Mēdha is sacrifice and ja is born: He appears in the sacrifice, for the Vēdas call the sacrifice Viṣṇu Himself.
ओं मेधजाय नमःōṃ mēdhajāya namaḥ
763धन्यःdhanyaḥ
the Fortunate, rich in every good
Dhana is wealth; He is the rich One who lacks nothing, and His wealth is Śrī, who is never apart from Him.
ओं धन्याय नमःōṃ dhanyāya namaḥ
764सत्यमेधाःsatyamēdhāḥ
whose understanding never errs
His knowing is true: what He knows is as He knows it, and what He purposes comes to pass, so that no soul that trusts Him is deceived.
ओं सत्यमेधसे नमःōṃ satyamēdhasē namaḥ
765धराधरःdharādharaḥ
Bearer of the Earth
Dharā is the earth: He lifted her from the waters as the Boar, Varāha, and bears her still, with Bhūdēvī at His side.
ओं धराधराय नमःōṃ dharādharāya namaḥ
He has no pride, and He gives honour to others, and yet He alone is worthy of all honour. He is the Master of the worlds and bears the three of them. His understanding is perfect; He is born in the sacrifice; He is the fortunate One, lacking nothing, whose knowing is always true; and He bears the Earth.
Bhāvam
The śloka begins with honour in three turns: He has no pride, He gives honour, and He deserves it. Then it turns to the worlds that He owns and bears, to a wisdom that is perfect and true, and ends on the Earth that He carries.
तेजो वृषो द्युतिधरः सर्वशस्त्रभृतां वरः।tējō vṛṣō dyutidharaḥ sarvaśastrabhṛtāṃ varaḥ|
प्रग्रहो निग्रहो व्यग्रो नैकशृङ्गो गदाग्रजः॥ ८१ ॥pragrahō nigrahō vyagrō naikaśṛṅgō gadāgrajaḥ|| 81 ||
766तेजोवृषःtējōvṛṣaḥ
He who showers radiance
Tējas is splendour and vṛṣa one who showers, as a cloud showers rain: He pours out light and strength on all beings, and every brightness in the world is a drop of His.
ओं तेजोवृषाय नमःōṃ tējōvṛṣāya namaḥ
767द्युतिधरःdyutidharaḥ
Bearer of radiance
Dyuti is brilliance, and He wears it: the light of His form is His own and shines of itself, borrowed from nothing.
ओं द्युतिधराय नमःōṃ dyutidharāya namaḥ
768सर्वशस्त्रभृतां वरःsarvaśastrabhṛtāṃ varaḥ
the foremost of all weapon-bearers
Of all who bear arms, He is the best; His weapons, the discus, the mace, the bow, the sword and the conch, are borne only to protect.
ओं सर्वशस्त्रभृतांवराय नमःōṃ sarvaśastrabhṛtāṃvarāya namaḥ
770निग्रहःnigrahaḥ
He who holds all in check
Nigraha is restraint: He brings all under His rule and curbs what must be curbed, the pride of the wrongdoer above all.
ओं विग्रहाय नमःōṃ vigrahāya namaḥ
771व्यग्रःvyagraḥ
wholly intent on His devotees' good
Vyagra is 'wholly intent': His mind is undivided and set upon the welfare of those who seek Him, and He gives them what they truly need.
ओं व्यग्राय नमःōṃ vyagrāya namaḥ
772नैकशृङ्गःnaikaśṛṅgaḥ
the Many-horned, many-peaked One
Naika is 'more than one' and śṛṅga a horn or a peak: He is the Many-peaked, whose glories rise one above another like the summits of a great range, each beyond the reach of speech.
ओं नैकशृङ्गाय नमःōṃ naikaśṛṅgāya namaḥ
He showers radiance and is clothed in it, and among all who bear weapons He is the foremost. He receives with joy what the devotee offers and holds in check what must be held; He is wholly intent on the good of those who seek Him, many-peaked in His glories, and as Kṛṣṇa He took on the plain tie of an elder brother to Gada.
Bhāvam
Light and arms come first, and then the two hands of His rule: receiving and restraining. The śloka ends on the humblest of ties, a brother, as if the Lord of all splendour wished to be known first by what is near and ordinary.
Text: prapatti.com, Śrīmad Āṇḍavan Āśramam edition prepared by Sunder Kidāmbi. Sources.