After the names

The phalaśruti

Closing Lines · The Fruits of Reciting

Closing Lines

1 verse and 2 prose lines

1Closing Lines

श्रीसर्वप्रहरणायुध ओं नम इति॥śrīsarvapraharaṇāyudha ōṃ nama iti||

श्री-सर्वप्रहरणायुधःśrī-sarvapraharaṇāyudhaḥŚrī Sarvapraharaṇāyudha, the Lord armed with every weaponओंōṃthe sacred syllableनमःnamaḥsalutationइतिitithus

Ōṃ, a bow to Śrī Sarvapraharaṇāyudha, the Lord armed with every weapon. So the thousand names close with His last name.

Bhāvam

The names end as they began, in a bow. The last of them speaks of His weapons, and the verse that follows lists them one by one.

In this verseViṣṇu

2Closing Lines

वनमाली गदी शार्ङ्गी शङ्खी चक्री च नन्दकी।vanamālī gadī śārṅgī śaṅkhī cakrī ca nandakī|

श्रीमान् नारायणो विष्णुर्वासुदेवोऽभिरक्षतु॥śrīmān nārāyaṇō viṣṇurvāsudēvō’bhirakṣatu||

वन-मालीvana-mālīwearer of the garland of forest flowersगदीgadībearer of the maceशार्ङ्गीśārṅgībearer of the Śārṅga bowशङ्खीśaṅkhībearer of the conchचक्रीcakrībearer of the discusचcaandनन्दकीnandakībearer of the Nandaka swordश्रीमान्śrīmānthe Lord who has ŚrīनारायणःnārāyaṇaḥNārāyaṇaविष्णुःviṣṇuḥViṣṇuवासुदेवःvāsudēvaḥVāsudēvaअभिरक्षतुabhirakṣatumay He guard on every side

May Śrīman Nārāyaṇa, Viṣṇu, Vāsudēva guard us on every side: He who wears the garland of forest flowers and bears the mace, the Śārṅga bow, the conch, the discus and the Nandaka sword.

Bhāvam

After the names comes a prayer for protection that gathers what the Lord carries, the forest garland and the five weapons. It closes on three of His names, Nārāyaṇa, Viṣṇu and Vāsudēva, all already sung in the hymn, and the first is joined with Śrī.

In this verseViṣṇu Vāsudēva, the supreme form Śrī Lakṣmī Sudarśana, the discus Pāñcajanya, the conch Kaumōdakī, the mace Nandaka, the sword Śārṅga, the bow Vanamālā, the garland

3Closing Lines

श्रीवासुदेवोऽभिरक्षतु ओं नम इति॥śrīvāsudēvō’bhirakṣatu ōṃ nama iti||

श्री-वासुदेवःśrī-vāsudēvaḥŚrī Vāsudēva, who dwells in all and in whom all dwellअभिरक्षतुabhirakṣatumay He guard on every sideओंōṃthe sacred syllableनमःnamaḥsalutationइतिitithus

May Śrī Vāsudēva guard us on every side. Ōṃ, a bow to Him.

Bhāvam

The last line takes up the last word of the prayer and leaves one name, Vāsudēva, the Lord who dwells in all. The prayer ends, as the names did, on the bow.

In this verseViṣṇu Vāsudēva, the supreme form

The Fruits of Reciting

22 verses and 1 prose line

1The Fruits of Reciting 1

इतीदं कीर्तनीयस्य केशवस्य महात्मनः।itīdaṃ kīrtanīyasya kēśavasya mahātmanaḥ|

नाम्नां सहस्रं दिव्यानामशेषेण प्रकीर्तितम्॥ १ ॥nāmnāṃ sahasraṃ divyānāmaśēṣēṇa prakīrtitam|| 1 ||

इतिitithusइदम्idamthisकीर्तनीयस्यkīrtanīyasyaof Him who is worthy of praiseकेशवस्यkēśavasyaof Kēśavaमहा-आत्मनःmahā-ātmanaḥthe great-souledनाम्नाम्nāmnāmof the namesसहस्रम्sahasramthe thousandदिव्यानाम्divyānāmdivineअशेषेणaśēṣēṇain full, leaving none outप्रकीर्तितम्prakīrtitamhas been proclaimed

Bhīṣma closes the hymn: thus the thousand divine names of Kēśava, the Great-souled, who is worthy of all praise, have been told in full.

Bhāvam

Bhīṣma looks back over the whole hymn in a single line: a thousand divine names, told with none left out, all of one Lord who is worthy of praise. The turn to what the hymn bestows begins with the next verse.

In this verseViṣṇu

2The Fruits of Reciting 2

य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत्।ya idaṃ śṛṇuyānnityaṃ yaścāpi parikīrtayēt|

नाशुभं प्राप्नुयात् किञ्चित् सोऽमुत्रेह च मानवः॥ २ ॥nāśubhaṃ prāpnuyāt kiñcit sō’mutrēha ca mānavaḥ|| 2 ||

यःyaḥwhoeverइदम्idamthisशृणुयात्śṛṇuyātwould hearनित्यम्nityamdaily, alwaysयःyaḥwhoeverचcaandअपिapialsoपरिकीर्तयेत्parikīrtayētwould recite in praiseनnanotअशुभम्aśubhamanything inauspiciousप्राप्नुयात्prāpnuyātwould meet withकिञ्चित्kiñcitat allसःsaḥthat oneअमुत्रamutrain the world beyondइहihahereचcaandमानवःmānavaḥhuman being

Whoever hears this daily, and whoever also recites it in praise, will meet with nothing inauspicious at all, in this world or in the world beyond.

Bhāvam

The first promise is the plainest, and it reaches into both worlds: no evil comes near. Hearing is named before reciting and is given the same fruit, so the hymn is open even to one who can only listen.

3The Fruits of Reciting 3

वेदान्तगो ब्राह्मणः स्यात् क्षत्रियो विजयी भवेत्।vēdāntagō brāhmaṇaḥ syāt kṣatriyō vijayī bhavēt|

वैश्यो धनसमृद्धः स्याच्छूद्रः सुखमवाप्नुयात्॥ ३ ॥vaiśyō dhanasamṛddhaḥ syācchūdraḥ sukhamavāpnuyāt|| 3 ||

वेदान्त-गःvēdānta-gaḥone who has gone to the end of the Vēdasब्राह्मणःbrāhmaṇaḥa brāhmaṇaस्यात्syātwould becomeक्षत्रियःkṣatriyaḥa kṣatriyaविजयीvijayīvictoriousभवेत्bhavētwould becomeवैश्यःvaiśyaḥa vaiśyaधन-समृद्धःdhana-samṛddhaḥrich in wealthस्यात्syātwould becomeशूद्रःśūdraḥa śūdraसुखम्sukhamhappinessअवाप्नुयात्avāpnuyātwould obtain

A brāhmaṇa would become one who has gone to the very end of the Vēdas; a kṣatriya would be victorious; a vaiśya would grow rich in wealth; and a śūdra would find happiness.

Bhāvam

All four orders are named, and each is promised a fruit of its own: learning, victory, wealth, happiness. None of the four is passed over.

4The Fruits of Reciting 4

धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात्।dharmārthī prāpnuyāddharmamarthārthī cārthamāpnuyāt|

कामानवाप्नुयात् कामी प्रजार्थी चाप्नुयात् प्रजाः॥ ४ ॥kāmānavāpnuyāt kāmī prajārthī cāpnuyāt prajāḥ|| 4 ||

धर्म-अर्थीdharma-arthīone who seeks dharmaप्राप्नुयात्prāpnuyātwould attainधर्मम्dharmamdharmaअर्थ-अर्थीartha-arthīone who seeks wealthचcaandअर्थम्arthamwealthआप्नुयात्āpnuyātwould gainकामान्kāmānthe things he desiresअवाप्नुयात्avāpnuyātwould obtainकामीkāmīone who has desiresप्रजा-अर्थीprajā-arthīone who wishes for childrenचcaandआप्नुयात्āpnuyātwould gainप्रजाःprajāḥchildren

One who seeks dharma would attain dharma, and one who seeks wealth would gain wealth. One who has desires would obtain what he desires, and one who wishes for children would gain children.

Bhāvam

The verse answers each seeker in his own kind: what is sought is what is given. It speaks of the ordinary aims of life, from dharma to the wish for children, and promises them all to the one who praises Him.

5The Fruits of Reciting 5

भक्तिमान् यः सदोत्थाय शुचिस्तद्गतमानसः।bhaktimān yaḥ sadōtthāya śucistadgatamānasaḥ|

सहस्रं वासुदेवस्य नाम्नामेतत् प्रकीर्तयेत्॥ ५ ॥sahasraṃ vāsudēvasya nāmnāmētat prakīrtayēt|| 5 ||

भक्ति-मान्bhakti-mānfull of devotionयःyaḥwhoसदाsadāeach dayउत्थायutthāyahaving risenशुचिःśuciḥpureतद्-गत-मानसःtad-gata-mānasaḥwith his mind set on Himसहस्रम्sahasramthe thousandवासुदेवस्यvāsudēvasyaof Vāsudēvaनाम्नाम्nāmnāmof the namesएतत्ētatthisप्रकीर्तयेत्prakīrtayētwould recite

Whoever, full of devotion, recites these thousand names of Vāsudēva each day on rising, pure and with his mind set on Him: the fruits that come to such a one are told in the verses that follow.

Bhāvam

The verse describes the reciter and leaves its sentence open; the fruits arrive in the two verses that follow. Three things are asked of him: devotion, purity, and a mind that goes to Him, so that the names are not mere sound.

In this verseViṣṇu Vāsudēva, the supreme form

6The Fruits of Reciting 6

यशः प्राप्नोति विपुलं ज्ञाति प्राधान्यमेव च।yaśaḥ prāpnōti vipulaṃ jñāti prādhānyamēva ca|

अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम्॥ ६ ॥acalāṃ śriyamāpnōti śrēyaḥ prāpnōtyanuttamam|| 6 ||

यशःyaśaḥfameप्राप्नोतिprāpnōtihe obtainsविपुलम्vipulamwide, abundantज्ञातिjñātiamong his kinप्राधान्यम्prādhānyamthe foremost placeएवēvaindeedचcaandअचलाम्acalāmunwaveringश्रियम्śriyamfortuneआप्नोतिāpnōtihe gainsश्रेयःśrēyaḥthe highest goodप्राप्नोतिprāpnōtihe reachesअनुत्तमम्anuttamamunsurpassed

He obtains wide fame and the foremost place among his own kin; he gains fortune that does not waver, and he reaches the highest good, than which there is none higher.

Bhāvam

The gifts of a life among others come first: fame, a leading place among one's kin, a fortune that stays. Then the verse rises to the highest good and calls it unsurpassed. The word for fortune is Śrī, the name of the Goddess who is never apart from the Lord whose names are recited.

7The Fruits of Reciting 7

न भयं क्वचिदाप्नोति वीर्यं तेजश्च विन्दति।na bhayaṃ kvacidāpnōti vīryaṃ tējaśca vindati|

भवत्यरोगो द्युतिमान् बलरूपगुणान्वितः॥ ७ ॥bhavatyarōgō dyutimān balarūpaguṇānvitaḥ|| 7 ||

नnanotभयम्bhayamfearक्वचित्kvacitanywhere, everआप्नोतिāpnōtihe meetsवीर्यम्vīryamvalourतेजःtējaḥradianceचcaandविन्दतिvindatihe findsभवतिbhavatihe becomesअरोगःarōgaḥfree from illnessद्युतिमान्dyutimānbright, radiantबल-रूप-गुण-अन्वितःbala-rūpa-guṇa-anvitaḥendowed with strength, beauty and good qualities

He meets fear nowhere. He finds valour and radiance. He becomes free from illness and bright in himself, endowed with strength, beauty and good qualities.

Bhāvam

Fearlessness stands first, then valour and radiance, then health and brightness with strength, beauty and goodness. The picture is of a person made whole in body and in spirit.

8The Fruits of Reciting 8

रोगार्तो मुच्यते रोगाद्बद्धो मुच्येत बन्धनात्।rōgārtō mucyatē rōgādbaddhō mucyēta bandhanāt|

भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः॥ ८ ॥bhayānmucyēta bhītastu mucyētāpanna āpadaḥ|| 8 ||

रोग-आर्तःrōga-ārtaḥone afflicted by illnessमुच्यतेmucyatēis freedरोगात्rōgātfrom illnessबद्धःbaddhaḥone who is boundमुच्येतmucyētawould be freedबन्धनात्bandhanātfrom his bondsभयात्bhayātfrom fearमुच्येतmucyētawould be freedभीतःbhītaḥthe frightened oneतुtuindeedमुच्येतmucyētawould be freedआपन्नःāpannaḥone fallen into troubleआपदःāpadaḥfrom misfortune

The one afflicted by illness is freed from illness; the one in bonds is freed from his bonds; the frightened one is freed from fear; and the one who has fallen into trouble is freed from misfortune.

Bhāvam

Four kinds of sufferer are named, and each is freed from the very thing that holds him: illness, bondage, fear, calamity. The hymn is for the afflicted as much as for the glad.

9The Fruits of Reciting 9

दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम्।durgāṇyatitaratyāśu puruṣaḥ puruṣōttamam|

स्तुवन्नामसहस्रेण नित्यं भक्तिसमन्वितः॥ ९ ॥stuvannāmasahasrēṇa nityaṃ bhaktisamanvitaḥ|| 9 ||

दुर्गाणिdurgāṇihard places, all that is difficult to passअतितरतिatitaraticrosses overआशुāśuquicklyपुरुषःpuruṣaḥa personपुरुष-उत्तमम्puruṣa-uttamamthe Supreme Personस्तुवन्stuvanpraisingनाम-सहस्रेणnāma-sahasrēṇawith the thousand namesनित्यम्nityamdailyभक्ति-समन्वितःbhakti-samanvitaḥjoined with devotion

A person who praises the Supreme Person with the thousand names, daily and with devotion, quickly crosses over all that is hard to pass.

Bhāvam

The words that began the whole telling return here: a person praising the Supreme Person with the thousand names. What the opening gave as the way, the closing gives as the fruit, a swift crossing of every hard place.

In this verseViṣṇu

10The Fruits of Reciting 10

वासुदेवाश्रयो मर्त्यो वासुदेवपरायणः।vāsudēvāśrayō martyō vāsudēvaparāyaṇaḥ|

सर्वपापविशुद्धात्मा याति ब्रह्म सनातनम्॥ १० ॥sarvapāpaviśuddhātmā yāti brahma sanātanam|| 10 ||

वासुदेव-आश्रयःvāsudēva-āśrayaḥtaking Vāsudēva as his refugeमर्त्यःmartyaḥthe mortalवासुदेव-परायणःvāsudēva-parāyaṇaḥholding Vāsudēva as his highest goalसर्व-पाप-विशुद्ध-आत्माsarva-pāpa-viśuddha-ātmāhis self cleansed of every sinयातिyātigoes toब्रह्मbrahmaBrahmanसनातनम्sanātanamthe eternal

The mortal who takes Vāsudēva as his refuge and Vāsudēva as his highest goal, with his whole self cleansed of every sin, goes to the eternal Brahman.

Bhāvam

Here the promise rises beyond this life: a mortal, whose whole life rests on Vāsudēva, arrives at what is eternal. In the tradition's understanding Brahman is the Lord Himself, so the one who took refuge in Him reaches the very One to whom he held.

In this verseViṣṇu Vāsudēva, the supreme form

11The Fruits of Reciting 11

न वासुदेवभक्तानामशुभं विद्यते क्वचित्।na vāsudēvabhaktānāmaśubhaṃ vidyatē kvacit|

जन्ममृत्युजराव्याधिभयं नैवोपजायते॥ ११ ॥janmamṛtyujarāvyādhibhayaṃ naivōpajāyatē|| 11 ||

नnanotवासुदेव-भक्तानाम्vāsudēva-bhaktānāmfor the devotees of Vāsudēvaअशुभम्aśubhamanything inauspiciousविद्यतेvidyatēis foundक्वचित्kvacitanywhereजन्म-मृत्यु-जरा-व्याधि-भयम्janma-mṛtyu-jarā-vyādhi-bhayamfear of birth, death, old age and sicknessनnanotएवēvaat allउपजायतेupajāyatēarises

Nothing inauspicious is to be found anywhere for the devotees of Vāsudēva; the fear of birth, death, old age and sickness does not arise in them at all.

Bhāvam

The earlier verses spoke of one reciter; here the promise is made to the devotees of Vāsudēva as a whole. It names the four fears that every living being must face, birth, death, old age and sickness, and says that for them they do not arise.

In this verseViṣṇu Vāsudēva, the supreme form

12The Fruits of Reciting 12

इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वितः।imaṃ stavamadhīyānaḥ śraddhābhaktisamanvitaḥ|

युज्येतात्मसुखक्षान्ति श्रीधृतिस्मृतिकीर्तिभिः॥ १२ ॥yujyētātmasukhakṣānti śrīdhṛtismṛtikīrtibhiḥ|| 12 ||

इमम्imamthisस्तवम्stavamhymn of praiseअधीयानःadhīyānaḥstudyingश्रद्धा-भक्ति-समन्वितःśraddhā-bhakti-samanvitaḥjoined with faith and devotionयुज्येतyujyētawould be joinedआत्म-सुख-क्षान्तिātma-sukha-kṣāntiwith inner happiness and forbearanceश्री-धृति-स्मृति-कीर्तिभिःśrī-dhṛti-smṛti-kīrtibhiḥand with fortune, steadfastness, memory and renown

Whoever studies this hymn of praise, joined with faith and devotion, would be endowed with inner happiness and forbearance, with fortune and steadfastness, with memory and good renown.

Bhāvam

Before, the hymn was recited; now it is studied, and faith is named beside devotion. Most of what is promised is inward: happiness, forbearance, steadiness, memory. Only fortune and renown face outward.

13The Fruits of Reciting 13

न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः।na krōdhō na ca mātsaryaṃ na lōbhō nāśubhā matiḥ|

भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे॥ १३ ॥bhavanti kṛtapuṇyānāṃ bhaktānāṃ puruṣōttamē|| 13 ||

नnanotक्रोधःkrōdhaḥangerनnanorचcaandमात्सर्यम्mātsaryamenvyनnanorलोभःlōbhaḥgreedनnanorअशुभाaśubhāevilमतिःmatiḥthoughtभवन्तिbhavantiariseकृत-पुण्यानाम्kṛta-puṇyānāmof those who have gathered meritभक्तानाम्bhaktānāmof the devoteesपुरुषोत्तमेpuruṣōttamēof the Supreme Person

In the devotees of the Supreme Person, those who have gathered merit, there arises no anger, no envy, no greed and no evil thought.

Bhāvam

Four inner enemies are named: anger, envy, greed and ill thought. The verse says of them that they do not arise in the devotee, and it speaks of him as one who has gathered merit, as if devotion were the ripening of good already done.

In this verseViṣṇu

14The Fruits of Reciting 14

द्यौः सचन्द्रार्कनक्षत्रा खं दिशो भूर्महोदधिः।dyauḥ sacandrārkanakṣatrā khaṃ diśō bhūrmahōdadhiḥ|

वासुदेवस्य वीर्येण विधृतानि महात्मनः॥ १४ ॥vāsudēvasya vīryēṇa vidhṛtāni mahātmanaḥ|| 14 ||

द्यौःdyauḥthe heavensस-चन्द्र-अर्क-नक्षत्राsa-candra-arka-nakṣatrāwith moon, sun and starsखम्khamthe skyदिशःdiśaḥthe directionsभूःbhūḥthe earthमहा-उदधिःmahā-udadhiḥthe great oceanवासुदेवस्यvāsudēvasyaof Vāsudēvaवीर्येणvīryēṇaby the mightविधृतानिvidhṛtāniare held upमहा-आत्मनःmahā-ātmanaḥthe Great-souled

The heavens with the moon, the sun and the stars, the sky, the directions, the earth and the great ocean are all held up by the might of Vāsudēva, the Great-souled.

Bhāvam

After telling what devotion bears in a life, the hymn lifts its eyes to what holds the world itself. The One who is praised is the One by whose might the heavens, the lights, the sky, the earth and the ocean stand.

In this verseViṣṇu Vāsudēva, the supreme form Bhūdēvī Sūrya, the Sun Candra, the Moon

15The Fruits of Reciting 15

ससुरासुरगन्धर्वं सयक्षोरगराक्षसम्।sasurāsuragandharvaṃ sayakṣōragarākṣasam|

जगद्वशे वर्ततेदं कृष्णस्य सचराचरम्॥ १५ ॥jagadvaśē vartatēdaṃ kṛṣṇasya sacarācaram|| 15 ||

स-सुर-असुर-गन्धर्वम्sa-sura-asura-gandharvamwith gods, asuras and gandharvasस-यक्ष-उरग-राक्षसम्sa-yakṣa-uraga-rākṣasamwith yakṣas, serpents and rākṣasasजगत्jagatthe worldवशेvaśēunder the swayवर्ततेvartatēabidesइदम्idamthisकृष्णस्यkṛṣṇasyaof Kṛṣṇaस-चर-अचरम्sa-cara-acaramwith all that moves and all that stands still

This whole world, with its gods, asuras and gandharvas, its yakṣas, serpents and rākṣasas, and all that moves and all that stands still, abides under the sway of Kṛṣṇa.

Bhāvam

The Lord who was Vāsudēva in the last verse is now named Kṛṣṇa. The list runs from the gods to the rākṣasas, and ends with the moving and the unmoving: no being, friendly or fierce, high or low, lies outside His rule.

In this verseViṣṇu Kṛṣṇa

16The Fruits of Reciting 16

इन्द्रियाणि मनो बुद्धिः सत्त्वं तेजो बलं धृतिः।indriyāṇi manō buddhiḥ sattvaṃ tējō balaṃ dhṛtiḥ|

वासुदेवात्मकान्याहुः क्षेत्रं क्षेत्रज्ञ एव च॥ १६ ॥vāsudēvātmakānyāhuḥ kṣētraṃ kṣētrajña ēva ca|| 16 ||

इन्द्रियाणिindriyāṇithe sensesमनःmanaḥthe mindबुद्धिःbuddhiḥthe understandingसत्त्वम्sattvaminner strengthतेजःtējaḥsplendourबलम्balamstrengthधृतिःdhṛtiḥsteadinessवासुदेव-आत्मकानिvāsudēva-ātmakānihaving Vāsudēva as their inner Selfआहुःāhuḥthe wise declareक्षेत्रम्kṣētramthe field, the bodyक्षेत्र-ज्ञःkṣētra-jñaḥthe knower of the field, the soulएवēvatooचcaand

The senses, the mind and the understanding, inner strength, splendour, force and steadiness, and the body that is the field and the soul that knows it: all these, the wise declare, have Vāsudēva as their inner Self.

Bhāvam

From the world outside, the verse turns within: the senses and mind, the powers by which a person lives, the body, and the soul that knows the body. All of them, it says, have Vāsudēva as their Self. It is the tradition's thought that all things are His body and He their indwelling Self, held by Him from within.

In this verseViṣṇu Vāsudēva, the supreme form

17The Fruits of Reciting 17

सर्वागमानामाचारः प्रथमं परिकल्पितः।sarvāgamānāmācāraḥ prathamaṃ parikalpitaḥ|

आचारप्रथमो धर्मो धर्मस्य प्रभुरच्युतः॥ १७ ॥ācāraprathamō dharmō dharmasya prabhuracyutaḥ|| 17 ||

सर्व-आगमानाम्sarva-āgamānāmof all the scripturesआचारःācāraḥright conductप्रथमम्prathamamfirstपरिकल्पितःparikalpitaḥis reckonedआचार-प्रथमःācāra-prathamaḥhaving conduct as its firstधर्मःdharmaḥdharmaधर्मस्यdharmasyaof dharmaप्रभुःprabhuḥthe Lordअच्युतःacyutaḥAcyuta, the Unfailing

Among all the scriptures, right conduct is reckoned first. Dharma has right conduct at its head, and the Lord of dharma is Acyuta, the Unfailing.

Bhāvam

The hymn pauses to say what stands behind a good life: conduct comes first in every scripture, dharma rests on it, and over dharma stands Acyuta. The One who has been praised is also the Lord of the life that is to be lived.

In this verseViṣṇu

18The Fruits of Reciting 18

ऋषयः पितरो देवा महाभूतानि धातवः।ṛṣayaḥ pitarō dēvā mahābhūtāni dhātavaḥ|

जङ्गमाजङ्गमं चेदं जगन्नारायणोद्भवम्॥ १८ ॥jaṅgamājaṅgamaṃ cēdaṃ jagannārāyaṇōdbhavam|| 18 ||

ऋषयःṛṣayaḥthe seersपितरःpitaraḥthe ancestorsदेवाःdēvāḥthe godsमहा-भूतानिmahā-bhūtānithe great elementsधातवःdhātavaḥthe basic substancesजङ्गम-अजङ्गमम्jaṅgama-ajaṅgamamthe moving and the unmovingचcaandइदम्idamthisजगत्jagatworldनारायण-उद्भवम्nārāyaṇa-udbhavamarising from Nārāyaṇa

The seers, the ancestors and the gods, the great elements and the basic substances, and this whole world of moving and unmoving things: all arise from Nārāyaṇa.

Bhāvam

The Lord is named once more, now as Nārāyaṇa, and the verse traces everything back to Him. The list begins with persons, seers, ancestors and gods, passes to the materials of the world, and ends with all that moves and all that stands still.

In this verseViṣṇu

19The Fruits of Reciting 19

योगज्ञानं तथा साङ्ख्यं विद्याः शिल्पादिकर्म च।yōgajñānaṃ tathā sāṅkhyaṃ vidyāḥ śilpādikarma ca|

वेदाः शास्त्राणि विज्ञानमेतत्सर्वं जनार्दनात्॥ १९ ॥vēdāḥ śāstrāṇi vijñānamētatsarvaṃ janārdanāt|| 19 ||

योग-ज्ञानम्yōga-jñānamthe knowledge of yōgaतथाtathālikewiseसाङ्ख्यम्sāṅkhyamSāṅkhya, the reasoned knowledge of the principlesविद्याःvidyāḥthe branches of learningशिल्प-आदि-कर्मśilpa-ādi-karmacrafts and other skilled worksचcaandवेदाःvēdāḥthe Vēdasशास्त्राणिśāstrāṇithe śāstrasविज्ञानम्vijñānamdiscerning knowledgeएतत्ētatthisसर्वम्sarvamallजनार्दनात्janārdanātfrom Janārdana

The knowledge of yōga and likewise Sāṅkhya, the branches of learning, the crafts and other skilled works, the Vēdas and the śāstras, and all discerning knowledge: all this comes from Janārdana.

Bhāvam

Every kind of knowing is traced to Him, from the Vēdas and the śāstras to the crafts of the hand. The list gives skilled work a place beside scripture, and the whole of it is said to come from Janārdana.

In this verseViṣṇu

20The Fruits of Reciting 20

एको विष्णुर्महद्भूतं पृथग्भूतान्यनेकशः।ēkō viṣṇurmahadbhūtaṃ pṛthagbhūtānyanēkaśaḥ|

त्रीन् लोकान् व्याप्य भूतात्मा भुङ्क्ते विश्वभुगव्ययः॥ २० ॥trīn lōkān vyāpya bhūtātmā bhuṅktē viśvabhugavyayaḥ|| 20 ||

एकःēkaḥthe Oneविष्णुःviṣṇuḥViṣṇuमहत्-भूतम्mahat-bhūtamthe great Beingपृथक्pṛthakseparateभूतानिbhūtānibeingsअनेकशःanēkaśaḥin many waysत्रीन्trīnthe threeलोकान्lōkānworldsव्याप्यvyāpyahaving pervadedभूत-आत्माbhūta-ātmāthe Self of all beingsभुङ्क्तेbhuṅktēenjoysविश्व-भुक्viśva-bhukthe enjoyer of allअव्ययःavyayaḥthe imperishable

Viṣṇu is the One, the great Being; the beings are many, separate and of countless kinds. Pervading the three worlds as the Self of all beings, He, the imperishable, is the enjoyer of all that is.

Bhāvam

The verse sets the One beside the many: the beings are countless and distinct, yet He, one and imperishable, fills the three worlds and is the Self of every being. Unchanged by all He pervades, He remains the enjoyer of the whole.

In this verseViṣṇu

21The Fruits of Reciting 21

इमं स्तवं भगवतो विष्णोर्व्यासेन कीर्तितम्।imaṃ stavaṃ bhagavatō viṣṇōrvyāsēna kīrtitam|

पठेद्य इच्छेत् पुरुषः श्रेयः प्राप्तुं सुखानि च॥ २१ ॥paṭhēdya icchēt puruṣaḥ śrēyaḥ prāptuṃ sukhāni ca|| 21 ||

इमम्imamthisस्तवम्stavamhymn of praiseभगवतःbhagavataḥof the Blessed Lordविष्णोःviṣṇōḥViṣṇuव्यासेनvyāsēnaby Vyāsaकीर्तितम्kīrtitamproclaimedपठेत्paṭhētshould reciteयःyaḥwhoeverइच्छेत्icchētwishesपुरुषःpuruṣaḥpersonश्रेयःśrēyaḥthe highest goodप्राप्तुम्prāptumto attainसुखानिsukhānijoysचcaand

This hymn of the Blessed Lord Viṣṇu, proclaimed by Vyāsa, should be recited by any person who wishes to attain the highest good and happiness.

Bhāvam

The promise is now put as an invitation: whoever wishes for the highest good and for joys has this hymn to recite. The verse names the Blessed Lord whom the hymn praises and Vyāsa, by whom it was proclaimed.

In this verseViṣṇu Vyāsa

22The Fruits of Reciting 22

विश्वेश्वरमजं देवं जगतः प्रभवाप्ययम्।viśvēśvaramajaṃ dēvaṃ jagataḥ prabhavāpyayam|

भजन्ति ये पुष्कराक्षं न ते यान्ति पराभवम्॥ २२ ॥bhajanti yē puṣkarākṣaṃ na tē yānti parābhavam|| 22 ||

विश्व-ईश्वरम्viśva-īśvaramthe Lord of the universeअजम्ajamthe unbornदेवम्dēvamthe Divine Oneजगतःjagataḥof the worldप्रभव-अप्ययम्prabhava-apyayamthe source and the endभजन्तिbhajantiworshipयेyēthose whoपुष्कर-अक्षम्puṣkara-akṣamthe lotus-eyedनnanotतेtētheyयान्तिyānticome toपराभवम्parābhavamruin

Those who worship the Lord of the universe, the Unborn, the Divine One, the source and the end of the world, the Lotus-eyed, never come to ruin.

Bhāvam

The titles give the reason for the promise: He is Lord of all, unborn, the world's beginning and its end. The last title, Lotus-eyed, closes the list on a gentle image, and the verse ends on the surest of the promises, that His worshippers are not lost.

In this verseViṣṇu

23The Fruits of Reciting

न ते यान्ति पराभवम् ओं नम इति।na tē yānti parābhavam ōṃ nama iti|

नnanotतेtētheyयान्तिyānticome toपराभवम्parābhavamruinओंōṃŌṃ, the sacred syllableनमःnamaḥsalutationइतिitithus

They never come to ruin. Ōṃ: salutation to Him. So the recitation ends.

Bhāvam

The last line of the verse before is said once more, and the whole promise is sealed with Ōṃ and a bow.

Text: prapatti.com, Śrīmad Āṇḍavan Āśramam edition prepared by Sunder Kidāmbi. Sources.