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Vishnusahasranama As in Sri Mahabharatha Anushasanaparva (142 Slokas) - with Kannada Discourse on Nama by Sri Bannange Govindacharya

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ವಿಷ್ಣು ಸಹಸ್ರನಾಮ ಅರ್ಥ ಸಹಿತ ಬನ್ನಂಜೆ ಗೋವಿಂದಾಚಾರ್ಯರ ಪ್ರವಚನ ಆಧಾರಿತ

 

ವಿಷ್ಣುಸಹಸ್ರನಾಮ ಪೀಟಿಕೆ (13 ಸ್ಲೋಕ)

ವೈಶಂಪಾಯನ ಉವಾಚ

ಶ್ರುತ್ವಾ ಧರ್ಮಾನಶೇಷೇಣ ಪಾವನಾನಿ ಚ ಸರ್ವಶಃ |
ಯುಧಿಷ್ಠಿರಃ ಶಾಂತನವಂ ಪುನರೇವಾಭ್ಯಭ್ಯಾಷತ || 1 ||

śrī vaiśaṃpāyana uvāca
śrutvā dharmānaśeṣeṇa pāvanāni ca sarvaśaḥ |
yudhiṣṭhiraḥ śāṃtanavaṃ punarevābhyabhyāṣata || 1 ||

Vaishampayana was the traditional narrator of the Mahabharata, one of the two major Sanskrit epics of India. He was an ancient Indian sage who was the original teacher of the Krishna Yajur-Veda. The Ashvalayana Grihya Sutra mentions him as Mahabharatacharya. He is also mentioned in the Taittiriya Aranayaka and the Ashtadhyayi of Pāṇini. He was a pupil of Vyasa, from whom he learned the Jaya, the original 8,800 verses of the Mahabharata. He later expanded the Jaya to 24,000 verses under the name Bharata, which he recited to King Janamejaya at his sarpa satra (snake sacrifice). The Harivamsa is also said to have been recited by him.
Vaishampayana spoke: After asking and getting clarification about the virtues from all religions, Yugistra asked Bhishmacharya the following question.

ಯುಧಿಷ್ಠಿರ: ಉವಾಚ
ಕಿಮೇಕಂ ದೈವತಂ ಲೋಕೇ ಕಿಂ ವಾಪ್ಯೇಕಂ ಪರಾಯಣಂ |
ಸ್ತುವಂತಃ ಕಂ ಕಮರ್ಚಂತಃ ಪ್ರಾಪ್ನುಯುರ್ಮಾನವಾಃ ಶುಭಮ್ || 2 ||

yudhiShThira:
kimEkaM daivataM lOkE kiM vApyEkaM parAyaNaM |

stuvaMtaH kaM kamarcaMtaH prApnuyurmAnavAH SuBam || 2 ||

ಕೋ ಧರ್ಮಃ ಸರ್ವಧರ್ಮಾಣಾಂ ಭವತಃ ಪರಮೋ ಮತಃ |
ಕಿಂ ಜಪನ್ಮುಚ್ಯತೇ ಜಂತುರ್ಜನ್ಮಸಂಸಾರಬಂಧನಾತ್ || 3 ||

kO dharmaH sarvadharmANAM BavataH paramO mataH |

kiM japanmucyatE jaMturjanmasaMsArabaMdhanAt || 3 ||

 

Who does all religions extol as “The GOD”? who is the only one who protects his subjects? Who do we praise and sing to attain spiritual and materialist benefits?

Which do you think is the greatest religion and virtue among all religions and virtues? By meditating on what, human being is realized from the circle of death and life and attains salvation?

ಭೀಷ್ಮ: ಉವಾಚ

ಜಗತ್ಪ್ರಭುಂ ದೇವದೇವಮನಂತಂ ಪುರುಷೋತ್ತಮಮ್ |
ಸ್ತುವನ್ನಾಮಸಹಸ್ರೇಣ ಪುರುಷಃ ಸತತೋತ್ಥಿತಃ || 4 ||

BIShma: uvAca
jagatpraBuM dEvadEvamanaMtaM puruShOttamam |

stuvannAmasahasrENa puruShaH satatOtthitaH || 4 ||

 

ತಮೇವ ಚಾರ್ಚಯನ್ನಿತ್ಯಂ ಭಕ್ತ್ಯಾ ಪುರುಷಮವ್ಯಯಮ್ |
ಧ್ಯಾಯನ್ ಸ್ತುವನ್ನಮಸ್ಯಂಶ್ಚ ಯಜಮಾನಸ್ತಮೇವ ಚ || 5 ||

tamEva cArcayannityaM BaktyA puruShamavyayam |

dhyAyan stuvannamasyaMSca yajamAnastamEva ca || 5 ||

 

ಅನಾದಿ ನಿಧನಂ ವಿಷ್ಣುಂ ಸರ್ವಲೋಕಮಹೇಶ್ವರಮ್ |
ಲೋಕಾಧ್ಯಕ್ಷಂ ಸ್ತುವನ್ನಿತ್ಯಂ ಸರ್ವದುಃಖಾತಿಗೋ ಭವೇತ್ || 6 ||

anAdi nidhanaM viShNuM sarvalOkamahESvaram |

lOkAdhyakShaM stuvannityaM sarvaduHKAtigO BavEt || 6 ||

 

ಬ್ರಹ್ಮಣ್ಯಂ ಸರ್ವಧರ್ಮಜ್ಞಂ ಲೋಕಾನಾಂ ಕೀರ್ತಿವರ್ಧನಮ್ |
ಲೋಕನಾಥಂ ಮಹದ್ಭೂತಂ ಸರ್ವಭೂತಭವೋಧ್ಭವಮ್ || 7 ||

brahmaNyaM sarvadharmaj~jaM lOkAnAM kIrtivardhanam |

lOkanAthaM mahadBUtaM sarvaBUtaBavOdhBavam || 7 ||

 

Without stumbling and with care the achiever should remember the owner of the Universe and who is the elder among all deities. One should always with devotion and with respect remember in mind and pray the one who is the protector and who does not diminish or neither who can be destroyed, omnipresent, the elderly, who knows all virtues, religion, and varna and the one external supreme.

ಏಷ ಮೇ ಸರ್ವಧರ್ಮಾಣಾಂ ಧರ್ಮೋಧಿಕತಮೋ ಮತಃ
ಯದ್ಭಕ್ತ್ಯಾ ಪುಂಡರೀಕಾಕ್ಷಂ ಸ್ತವೈರರ್ಚೇನ್ನರಃ ಸದಾ || 8 ||

ESha mE sarvadharmANAM dharmOdhikatamO mataH

yadBaktyA puMDarIkAkShaM stavairarcEnnaraH sadA || 8 ||

 

Remembering GOD’s characteristics is the most important of all faith. Vishnusahasranama is the most famous among all hymns. Reciting the Hymn with sincerity and devotion, and with belief is important of all faith. Based on our belief and characteristics the results and benefits are also reflect the same. If we do not develop belief, it is useless. Worshipping without belief and meaning is useless. Reciting the hymns with respect and belief is the most important of all faith.

ಪರಮಂ ಯೋ ಮಹತ್ತೇಜಃ ಪರಮಂ ಯೋ ಮಹತ್ತಪಃ |
ಪರಮಂ ಯೋ ಮಹದ್ಬ್ರಹ್ಮ ಪರಮಂ ಯಃ ಪರಾಯಣಮ್ || 9 ||

paramaM yO mahattEjaH paramaM yO mahattapaH |

paramaM yO mahadbrahma paramaM yaH parAyaNam || 9 ||

 

GOD is the one who give energy to the brightest source of light. He is the ultimate for any thinking, and knowledge. Here GOD is described as ‘Parama Maha Brahma’. Here Brahma means living beings, ‘Para Brahma’ means, souls that have attained salvation. ‘Parama Brahma’ means Sree Tatva, Goddess Lakshmi who is always in the state of Salvation. ‘Parama Maha Brahma’ means Narayana. GOD Narayana is supreme authority (‘Parama’) to all superiors (‘Parayanaru’). Here superiors (‘Parayanaru’) means deities who control elements or aspects of reality that constitute human experience.

ಪವಿತ್ರಾಣಾಂ ಪವಿತ್ರಂ ಯೋ ಮಂಗಲಾನಾಂ ಚ ಮಂಗಲಮ್ |
ದೈವತಂ ದೇವತಾನಾಂ ಚ ಭೂತಾನಾಂ ಯೋವ್ಯಯಃ ಪಿತಾ || 10 ||

pavitrANAM pavitraM yO maMgalAnAM ca maMgalam |

daivataM dEvatAnAM ca BUtAnAM yOvyayaH pitA || 10 ||

 

Pavitra means who that make one holy. If we want to be holy, we need to submit ourselves to the “The GOD”. He is sacred, mature, and supreme deity among all deities. He is the “One” Father to all souls.

ಯತಃ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಭವಂತ್ಯಾದಿಯುಗಾಗಮೇ |
ಯಸ್ಮಿಂಶ್ಚ ಪ್ರಲಯಂ ಯಾಂತಿ ಪುನರೇವ ಯುಗಕ್ಷಯೇ || 11 ||

yataH sarvANi BUtAni BavaMtyAdiyugAgamE |

yasmiMSca pralayaM yAMti punarEva yugakShayE || 11 ||

 

During creation of the universe all matter and souls (consisting of atoms and sub atoms) are created from “The GOD”. During deluge, the subatomic states reach “The GOD”. Every creation is done systematically and with calculation, noting is accidental.

ತಸ್ಯ ಲೋಕಪ್ರಧಾನಸ್ಯ ಜಗನ್ನಾಥಸ್ಯ ಭೂಪತೇ |
ವಿಷ್ಣೋರ್ನಾಮಸಹಸ್ರಂ ಮೇ ಶ್ರುಣು ಪಾಪಭಯಾಪಹಮ್ || 12 ||

tasya lOkapradhAnasya jagannAthasya BUpatE |

viShNOrnAmasahasraM mE SruNu pApaBayApaham || 12 ||

 

God will expunge our fear of sin. He will coach those who are sinners. O Emperor, please remember the 1,000 names and characteristics mentioned in Vishnusahasranama.

ಯಾನಿ ನಾಮಾನಿ ಗೌಣಾನಿ ವಿಖ್ಯಾತಾನಿ ಮಹಾತ್ಮನಃ |
ಋಷಿಭಿಃ ಪರಿಗೀತಾನಿ ತಾನಿ ವಕ್ಷ್ಯಾಮಿ ಭೂತಯೇ || 13 ||

yAni nAmAni gauNAni viKyAtAni mahAtmanaH |

RuShiBiH parigItAni tAni vakShyAmi BUtayE || 13 ||

 

Sages, seers, and great souls have constantly preached and meditated on the 1,000 names and characteristics mentioned in Vishnusahasranama. Saying so, Sri Bheesmacharya in the presence of Sree Krishna, started advising Vishnushasranama to Dharmaraja.

One can observe masculine-feminine-neutral genders in Vishnusahasranama. For the one who is complete, “The GOD”, does not have the defects found in any gender. In only GOD it is possible to see the integration of all these genders.

ವಕ್ರತುಂಡ ಮಹಾಕಾಯ ಕೋಟಿ ಸೂರ್ಯ ಸಮಪ್ರಭ
ನಿರ್ವಿಘ್ನಂ ಕುರು ಮೇ ದೇವ ಸರ್ವ ಕಾರ್ಯೇಷು ಸರ್ವದ

vakratuṃḍa mahākāya koṭisūrya samaprabha
nirvighnaṃ kuru me deva sarvakāryeṣu sarvadā |

ಶುಕ್ಲಾಂಬರದರಂ ವಿಷ್ಣುಂ ಶಶಿವರ್ಣಂ ಚತುರ್ಭುಜಂ
ಪ್ರಸನ್ನ ವದನಂ ಧ್ಯಾಯೇತ್ ಸರ್ವ ವಿಘ್ನೋಪ ಶಾಂತಯೇ

śuklāṃbaradharaṃ viṣṇuṃ śaśivarṇaṃ caturbhujaṃ

prasannavadanaṃ dhyāyet sarva vighnopaśāṃtaye |

Let us first mediate on Lord Ganapathi, the remover of obstacles. Let us start with the name “Vishvam”, who is embodied in “Viswambara” form.
The one who control our three states Awake-Dream-Sleep is the GOD’s form “Vishva”.

Come, let Viswambara the remover of obstacles, give us state of mind to think and reflect on Vishnusahasranama. Though his 1,000 names let us think and reflect on his qualities.

 

ವಿಷ್ಣುಸಹಸ್ರನಾಮ (117 ಸ್ಲೋಕ)

<<Click each nama to hear the discourse from Sri Bannanje Govindacharya in Kannada>>

(1) ವಿಶ್ವಂ (2) ವಿಷ್ಣು: (3) ವಶತ್ಕಾರ: (4) ಭೂತ ಭವ್ಯ ಭವತ್ ಪ್ರಭು:
(5) ಭೂತಕೃತ್ (6) ಭೂತಭ್ರುತ್ (7) ಭಾವ: (8) ಭೂತಾತ್ಮ (9) ಭೂತಭಾವನ: || 14 ||

viśvaṃ viṣṇur vaṣaṭkārō bhūta bhavya bhavat prabhuḥ ।
bhūtakṛd bhūtabhṛd bhāvō bhūtātmā bhūtabhāvanaḥ ॥ 1 ॥

Vishwam (viśvaṃ)
The first Nama in Vishnu Sahasranama is Vishwam. As mentioned before Vishnu Sahasranama is the quintessence of all Vedas.
Here “Vi” also gives the meaning of Bird, “Shw “means moving. Hence the almighty God who has adopted the divinity of the Vedas “Garuda” as his vehicle is Vishwam.
Besides the meaning mentioned above there are ten other meanings of the nama Vishwam.
Chaturmukha Brahma is known as Vishwa. One who bears the creator Brahma in his navel (i.e. God) is also called Vishwam. The God bears the creator Brahma in his navel and through Brahma creates the universe. Hence the almighty God is called Vishwam.
The form of Mukya Prana is Lord Hanuman and he is also known as Vishwa.
The one who is Prana Shakti within Mukhya Prana and who gives movement to our Body, and one who enters our body as an image, and one who is omni present within and outside our body and one who is bliss knowledge the almighty God is Vishwam.
Vishnu (viṣṇur)
Usually most believe that Vishnu is associate with one person. However, what is believed by Hindus. Christians, and Muslim as almighty (God) is Vishnu. Meaning, he is Omnipotent, Omnipresent, and Omniscient. This transcends religion and is agreed by every religion that there is one God and he is Omnipotent, Omnipresent, and Omniscient.
Meaning one who is Omniscient and gives great knowledge (Vishista Wada Gnana). One who is Omnipresent inside our body, solving the endless cycle of birth, death, and rebirth, the pure breath which controls our action. Vishnu also means one who is Omnipotent to protect.
Vashatkaraha (vaṣaṭkārō)
God is also called Vashatkaraha is not known to many people. In olden days in Vedic tradition, in every home people used to worship Fire by offering purified ghee as a daily ritual. When offering purified ghee to the fire, one used to recite five mantras invoking Yagna Namaka, Yagna Purusha, Yagneshwara, Yagna Bhavana, and Yagna Boktha. The fifth invocation (Yagna Boktha) is God’s form Vashatkaraha.
Why is he called Vashatkaraha? He who when desired can create, sustain, and destroy the universe by six qualities namely: (1) Knowledge/Technical knowhow, (2) Energy, (3) Strength / Vigor, (4) Wealth – both Material and Sensory, (5) Courage, and (6) Radiance is called Vashatkaraha.
Bhuta Bhvya Bhavat Prabhuhu (bhūta bhavya bhavat prabhuḥ)
God will always protect the universe. He was present in the past; he is with us; and he will be present in the future to protect his creation. If we split this Nama (Character), it has four words (Bhuta+Bhavi+Bhavanti+Prabhu). The souls that have attained perfection (Satva) to reach Salvation are called Bhuta. Bhavi means family people, who seek material benefits (Rajasa). Bvanti means souls who are NOT perfect and cannot reach salvation (Tamasa). Hence, BhutaBhavyaBhavatPrabhu means the lord of all Souls (Satva, Rajasa, and Tamasa).
Hence the one who is the lord and was present in the past, present, and in the future and who controls Satva, Rajasa, and Tamasa souls is called BhutaBhavyaBhavatPrabhu.
Bhutakrut (bhūtakṛd)
The are two meanings for Krut. (1) Creation, and (2) Circle of Life and Death. In the same ways Bhuta has two meanings. (1) Immortal Soil, Fire, Water, Air, and Ether, and (2) Mortal Body composed of these immortal elements.
Bhutakrut means one who has created the immortal and mortal entities; one who has created the Universe made of these five immortal elements; and one who puts life in the mortal body to perform duties with attached-detachment (Yoga) to attain salvation.
Bhutakrut also means once who destroys immortal and mortal entities and the Universe.
Bhutabrut (bhūtabhṛd)
The one who bears the (a) five non-materialistic elements (energy) of creation, protection, and destruction, (b) five material elements of the universe, (c) five elements that our body is made of, and (d) one who bears the souls that have attained salvation is called Bhutabrut.
Bhavaha (bhāvō)
Creation, Protection, and Destruction is the God’s characteristics. Birth, Death, and in-between state is nature. Death succeeds Birth, Birth precedes Death. God is always present (i.e. he does not have birth, death, and in-between states). Bhava means Pure Bliss (Sachidananda Form).
Bhutatma (bhūtātmā)
The one who pervades the five elements i.e. Earth, Water, Fire, Air, and Ether and one who provides salvation to the Souls who is present in the body made of these five elements is known as Bhutatma.
Bhutabavanaha (bhūtabhāvanaḥ)

The one responsible for Creation, Protection, and Destruction of the Universe, and one who makes us experience Joy and Sorrow is known as Bhutabavanaha

(10) ಪೂತಾತ್ಮಾ (11) ಪರಮಾತ್ಮ (12) ಮುಕ್ತಾನಾಂ ಪರಮಾ ಗತಿ:
(13) ಅವ್ಯಯ: (14) ಪುರುಷ: (15) ಸಾಕ್ಷಿ (16) ಕ್ಷೇತ್ರಜ್ಞ: (17) ಅಕ್ಷರ: ಏವ ಛ || 15

pūtātmā paramātmā ca muktānāṃ paramā gatiḥ |
avyayaḥ puruṣha sākṣī kṣetrajño akṣhara eva ca || 2 ||

pūtātmā
One who is untouched by hatredness and by three qualities (Satva, Raja, and Tamas) and who is holy in form is pūtātmā
Paramātmā
Does Atma means Body? NO! does it mean the mind filled with emotions? NO! because we think through our mind. Who controls the mind? That is soul. Who controls the soul? He is Paramātmā. The soul that is higher and elder to all souls and one that is higher than Lord Brahma and all deities is Paramātmā.
Ca
ca means “and”. 
muktānāṃ paramā gatiḥ
Lord Brahma’s lifespan is 100 kalpas. One kalpa means 31 thousand 104 thousand crore years (i.e., 31,104,000,000 years). i.e., Brahma’s lifespan is 3,110,400,000,000 years.
Human achievement or effort or realization or attainment is one Kalpa (31,104,000,000 years). Once the Soul achieves salvation, the soul along with the Chaturmuka Brahma’s who have reached salvation, will be there to guide the realized souls. The mother Goddess Lakshmi (sree tatva) guides Chaturmuka Brahma’s and all the souls that have reached salvation. The one who supports and guides even Goddess Lakshmi “The GOD” is muktānāṃ paramā gatiḥ.
avyayaḥ
The one who is present in everything. The God that is present in elephant or ant is one and the same. Here vyayaḥ means, one that diminishes or is destroyed.  avyayaḥ means one who is present for eons and who do not diminish and ONE form of tenet or principle “The GOD”.
puruṣha
This is a very famous Characteristic. The essence of all Vedas is Purushasuktha. The saying’s in Purushasuktha and the effect is “the GOD’s” form puruṣha.
puruṣha means one who is eternal and bigger than everyone, and one who was present before the universe was created and after creation, and one who pervades universe and within everyone.
This word can be split into puru + ṣha. Here puru means perfect body, sha means who pervades. Hence, purusha means the one who is present in all perfect body, and who rules it. The absolute one who pervades within and outside the perfect body.
The one who is complete with knowledge, strength, energy, wealth, prowess, and brightness, and with these six qualities who controls this universe is purusha.
This word can be further split into Pu + ru + sha.
Pu, means who one who sanctifies everything. Ru, means one is present inside and who eliminates enemies, ignorance, and sorrows and who uplifts life. Sha, means who effortlessly fulfils all tasks. Hence, Purusha can be split and interpreted into various meanings.
sākṣī
sākṣī means who can see what has happened in the past, present, and future. We cannot hide in front of “The GOD”. We are naked in front of “The GOD”. We cannot hide and do anything without his knowledge. Without becoming naked in-front of “The GOD” he will not reveal himself (This is the essence of the story, when Lord Krishna stole clothes from Gopikastree’s when they were bathing, and they came naked in from of him). Hence, “The GOD” can see what has happened in the past, present, and future.
Here ākṣī means, one who have senses like us (i.e., sight, touch, smell, taste and hearing); and one who is the companion of the senses, and who uplifts us is sākṣī.
kṣetrajña
kṣetrajña means one who know the domain. Kshetra means the earth we live. The earth that is part of the Chaturmuka Brahma’s universe and the body that contains our soul is Keshtra. Hence, kṣetrajña means the one who bears this universe, the earth, and our body and who know the secret of all of them.
akṣhara
akṣhara means that which cannot be destroyed. This is not the letter, script, or syllable – these can be destroyed. What letter, script, or syllable that emanates from us is trapped in the sky, earth, and the universe and one just need to tune to these frequencies to hear team.
Besides, the one explained above, akṣhara has various other meaning. One that is spread everywhere (Omnipresent) is akṣhara.
Kshara means destruction, akṣhara means one that cannot be destroyed. Ksharana means one who pours, from eons the one who pours blessings on us is akṣhara.

akṣhara can be split into Aksha + Ra. Here Aksha means our senses, Ra means happy. Hence, akṣhara means one who is happily present in our senses. Here ‘A’ means not or not present. Hence “The GOD” is not or not present! Meaning, “The GOD” is not materialistic to be seen and he is free of any defects.

(18) ಯೋಗ: (19) ಯೋಗ  ವಿದಾಂ ನೇತಾ (20) ಪ್ರಧಾನ ಪುರುಷೀಶ್ವರ
(21) ನಾರಸಿಂಹವಪು: (22) ಶ್ರೀಮಾನ್ (23) ಕೇಶವ: (24) ಪುರುಷೋತ್ತಮ: || 16 ||

yogo yogavidāṃ netā pradhāna puruṣeśvaraḥ |
nārasiṃhavapuḥ śrīmān keśavaḥ puruṣottamaḥ || 3 ||

yogo
The one friend who is always present with you. The one who always resides in your heart when you remember him and the one who fulfils the desires of his devotees.
yogavidāṃ netā
The leader of those who know all the scriptures, hymns, philosophies, living aspects.
pradhānapuruṣeśvaraḥ
pradhāna (foremost) means Sree (Lakshmi). He is the Lord for the foremost Lakshmi and Brahma, Vayu, and Shiva.
nārasiṃhavapuḥ
The word at the first glance would one make believe, he is the Narashima rupa, who appeared in the form of half human and half lion form the pillar and destroyed (in fact uplifted) hiraynakasupa (the demon and brother of hiranyasha). Although this is one meaning, there are other various meaning for nārasiṃhavapuḥ. If you spilt the word and examine, it has various other important meanings. nāra  + siṃha + va + puḥ.
Here ‘nāra’, means the ignorance embedded in living beings, ‘siṃha’ means who solves or destroys the ignorance; ‘va’ means knowledge, ‘puḥ’ means who gives us knowledge or wisdom. Hence nārasiṃhavapuḥ means the one who solves or destroys the ignorance embedded in living beings and sows the seeds of knowledge or wisdom.
Besides this, if we examine further, ‘nāra’ (‘nā + ra’) means one who is free of defects; ‘siṃha’ means he who ferociously destroys all our defects. Hence nārasiṃhavapuḥ, means one who although ferociously destroys all our defects is free of any defects. During deluge he destroys the entire universe, during creation he brings forward the universe. This way the one who is responsible for creation and destruction of the universe and the living beings contained in the universe is known as nārasiṃhavapuḥ.
Śrīmān
The one who owns the entire universe is the richest person, hence is śrīmān. Here ‘Śrī’ means, the knower of all Vedas or pure/supreme knowledge, śrīmān means the one who the Vedas extol. ‘Śrī’ means nature Lakshmi, the spouse of Lakshmi is śrīmān.
Aitareya Upanishad tells us, Eyes (sight) are also known as ‘Śrī’, Brain (intellect) is also known as ‘Śrī’, Ears (hearing) are also known as ‘Śrī’, larynx, or voice box (sound) is also known as ‘Śrī’, Nose (breath) is also known as ‘Śrī’, because these sense organs support our Head. A human being recognizes his surroundings by eyes and ears. Eyes (sight) and ears (hearing) are like sun and moon for our body. The larynx, or voice box (sound) that represents fire is an auspicious gift from God.
For the sound to be produced by the larynx, or voice box, to enjoy the surroundings through eyes, to hear through our ears, and to understand what we hear we need brain. All these sense organs function only when we have breath (prana shakthi). Hence, these five sense organs are most important in a human being. The one who has graced us this sense organs the affectionate God is śrīmān.
keśavaḥ
keśavaḥ means one who has beautiful hair. This name came in Krishna Avatara of the God. In Krishna Avatara, Lord Krishna had beautiful curly hairs and used to attract every living being. Male, Females, Cows, and all living beings used to get attracted to Lord Krishna. Hence, he is keśavaḥ.
Also, during Krishna Avatara, Lord Krishna destroyed the demon Keshi who was sent by Kamsa in the form of Horse to kill Lord Krishna, hence Lord Krishna is also known as keśavaḥ.
This word can be split as ‘ka + eśa + va’. Here ‘ka’ means the creator of the universe Lord Brahma, eśa means the one responsible for destruction of the universe Lord Shankara; keśavaḥ means the one who is guides both creation and destruction (i.e., Lord Brahma and Lord Shankara), the external force is keśavaḥ.

Also, keśavaḥ means the rays that reaches from Sun to Earth. The one who creates energy in the Sun and facilitates the rays from the sun to reach Earth and creates electromagnetic energy to safeguard the Earth from harmful rays and who is worshipped in the form of Gayatri is keśavaḥ.

puruṣottamaḥ

The entire meaning of puruṣottamaḥ is described in detail in Bhagwadgita chapter 15. Here Lord Krishna says: There are two kinds of purusha’s in this Universe. Kṣāra purusha, i.e., from Lord Brahma to all Souls and Akṣara, i.e., beyond Lord Brahma, the Prakruti Goddess Lakshmi. Beyond these two is puruṣottamaḥ, he is called “The GOD”. He is the one who cannot be destroyed and nurtures the entire Universe. He is beyond Kṣāra and greater/elder than Akṣara. Hence across the Universe and in Vedas he is known as puruṣottamaḥ. puruṣottamaḥ is being used in 3-4 different ways. Notable person, famous person, absolute person, and one who is present in this body (pura) and external to our body. The soul that is entrapped in this perishable body bound by 15 barriers is known as ‘Kshara Purusha’. The 15 barriers that bound the perishable body is as follows:

1) Barrier of ‘Character’: this is also of two kinds. The one that is in your DNA (one that cannot be parted with) and the external environment/forces that influences your character (one that can be parted with). Once you look beyond forces such as your family influence, heredity, environment you grew up with, genetic influence.etc. the true characteristics of your Soul can be realized.

2-6) Barrier of the five physical elements: Earth and Water (Annamaya Kosha), Fire-Air-Space (Pranamaya Kosha).

7) Barrier of Senses: The lower five sense organs that allow human beings to perceive the world around them - Ear, Skin, Eyes, Tongue, and Nose known as Pancha jnanendriya; Feet, Hands, Rectum, Genitals, and Mouth knows as Pancha karmendriya the five organs of action.

8) Barrier of conscience: the bad thoughts arising in us.

9) Barrier of food

10) Barrier of strength and vigor

11-12-13) Barrier of meditation, concentration, and action

14) Barrier of ignorance: I have done this, and I have done that

15) Barrier of Name and Fame

The soul the 16th is trapped within these 15 Barriers. Goddess Lakshmi (prakruti) who has dressed up the 16th Soul with these 15 barriers is the 17th. Beyond the Barriers, Soul, Goddess Lakshmi is “The GOD” and he is known as puruṣottamaḥ. He is the one who will release us from the bondage of these 15 barriers and help us to attain salvation.

(25) ಸರ್ವ: (26) ಶರ್ವ: (27) ಶಿವ: (28) ಸ್ಥಣು: (29) ಭೂತಾದಿ: (30) ನಿಧಿರವ್ಯಯ:
(31) ಸಂಭವ: (32) ಭಾವನ: (33) ಭರ್ತಾ (34) ಪ್ರಭವ: (35) ಪ್ರಭು: (36) ಈಶ್ವರ: || 17 ||

sarvaḥ śarvaḥ śivaḥ sthāṇu: bhūtādhi nidhiravyayaḥ |
saṃbhavo bhāvano bhartā prabhavaḥ prabhu Īśvara: || 4 ||

sarvaḥ

viśvaṃ and sarvaḥ have the same meaning. God is sarvaḥ meaning he is omnipotent, omniscient, complete with all qualities. sarvaḥ means he knows everything, he is present everywhere, he is present at all times, he is the reason for every cause, and perfect.

śarvaḥ

śarvaḥ means he is present in Shiva and will destroy the Universe. He will punish abusive and sinners.

śivaḥ

Sha means happiness, Shiva means epitome of knowledge and auspicious.

Sthāṇu:

Sthāṇu: usually gives the meaning that one that does not move. Since God is omniscient, he knows everything without moving and hence is Sthāṇu. Since he is Omnipresent, he can reach anywhere without moving and hence he is Sthāṇu. He is subatomic and pervades everything and hence he is Sthāṇu:. He is bigger than the sky and smaller than the atom, he looks like he is moving and stationary (it moves, and it moves not!).

Bhūtādhi

Bhūtādhi means he is bigger than all the accomplished souls. One who is responsible for all living and non-living, movable and unmovable objects is known as Bhūtādhi. Not only this, he who sustains all the accomplished souls in him and nurtures them, and finally he is cause for destruction is known as Bhūtādhi. One who gives salvation to all accomplished souls is also know as Bhūtādhi.

Nidhiravyayaḥ

Nidhi+avyayaḥ= Nidhiravyayaḥ. Nidhi means hidden treasure. The knowledge about God is itself the biggest and non-diminishing hidden treasure. The one who is present in the center of our heart is the hidden treasure. He is Avi, meaning protector. To safeguard and protect us, he who is present within and around us is the ultimate treasure and is Nidhiravyayaḥ.

Sambhavaḥ

Sambhavaḥ means one who descends to earth when his devotees call and need him. One who is responsible for the creation and who incarnates to protect his creation. One who gives upliftment and salvation is also known as Sambhavaḥ.

Bhāvanaḥ

He is present in everyone and controls the emotions. Bhavaṁ+Nayati=Bhāvana, meaning one who gives is happiness if we do good deeds. Bhavaṁ+Apanayati= Bhāvana, meaning when we head in wrong ways, he gives us sorrows to correct us. Hence the one who is responsible for happiness and sorrows is Bhāvanaḥ.

Bhartā

Bhartā mans one who carries everything. The one who bears the universe and is the root cause.

Prabhavaḥ

One who is superior and pure knowledge and bliss is Prabhavaḥ. One who is above all and uplifts others is Prabhavaḥ. Prabhu God is Omnipotent and hence he is the lord to everyone.

Īśvara:

Eshvaru means the divinities and forces that are embodied and governs us and the universe. E.g., Shani is the presiding deity for earth; Mercury is the presiding deity for water; Ganapathi is the presiding deity for sky; Sun is the presiding deity for eyes; Moon is the presiding deity for Ears; Varuna is the presiding deity for tongue; Agni is the presiding deity for voice; Indra is the presiding deity for hand; Yagna is the presiding deity for leg; Anirudda, Brahaspathi, Varuna, Mitra, Indra, Kama, Garuda, Sesha, Rudra, Vayu are all presiding deity for mind. Saraswathi is the presiding deity for diligence. Hence each deities have a portfolio. The deities (esharu) mentioned above regulate the 15 barriers. All these deities work in accordance with God’s wishes and who is prabhurīśvaraḥ.

(37) ಸ್ವಯಂಭೂ: (38) ಶಂಭು: (39) ಆದಿತ್ಯ: (40) ಪುಷ್ಕರಾಕ್ಷ: (41) ಮಹಾಸ್ವನ:
(42) ಅನಾದಿನಿಧನ: (43) ಧಾತಾ (44) ವಿಧಾತಾ (45) ಧಾತುರುಥಾಮಃ || 18 ||

svayaṃbhūḥ śaṃbhu ādityaḥ puṣkarākṣo mahāsvanaḥ |
anādinidhano dhātā vidhātā dhāturuttamaḥ || 5 ||

svayaṃbhūḥ
svayaṃbhūḥ means the one who creates oneself and is complete (i.e., no one created him). Our creation and completeness is dependent on the creator (e.g. mother and father who gave us birth) and our surroundings that made us complete. But God is self-made and complete with no dependencies. Who is responsible for God’s creation? Nobody, he creates and appears by himself. He is self-made (for e.g., like one may say look at that there was no object here just a moments ago and it automatically appeared). To fulfil the good desires of his devotees, he by his own desire creates himself.
God is like how knowledge is born from knowledge and one light lights up another. If one lamp or fire is lit from another lamp or fire does the brightness in the original fire or lamp diminish? It will not.  God can change form from one to another. However although the original form is genuine, the form that emanates from the original form is also genuine (like one fire from another), the incarnation of God from original form is also original. He is complete in original, current, and future states.
ಓಂ ಪೂರ್ಣಮದಃ ಪೂರ್ಣಮಿದಮ್ ಪೂರ್ಣಾತ್ ಪೂರ್ಣಮುದಚ್ಯತೇ |
oṃ pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate |
That is complete, This is complete, From the completeness comes the completeness.
ಪೂರ್ಣಸ್ಯ ಪೂರ್ಣಮಾದಾಯ ಪೂರ್ಣಮೇವಾವಶಿಷ್ಯತೇ ||
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
If completeness is taken away from completeness, Only completeness remains
ಓಂ ಶಾನ್ತಿಃ ಶಾನ್ತಿಃ ಶಾನ್ತಿಃ |
oṃ śāntiḥ śāntiḥ śāntiḥ |
Om, Peace peace peace
śaṃbhu
Sham (śaṃ)-Bhuvati means Bliss and is his true Form. Sham-Bhuvati-Anena means the one who gives Bliss to others. Here Sham (śaṃ) means Bliss. e.g., oṃ śaṃ no mitraḥ śaṃ varuṇaḥ | śaṃ no bhavatvaryamā | śaṃ no indro bṛhaspatiḥ | śaṃ no viṣṇururukramaḥ | (ಓಂ ಶಂ ನೋ ಮಿತ್ರಃ ಶಂ ವರುಣಃ | ಶಂ ನೋ ಭವತ್ವರ್ಯಮಾ | ಶಂ ನೋ ಇನ್ದ್ರೋ ಬೃಹಸ್ಪತಿಃ | ಶಂ ನೋ ವಿಷ್ಣುರುರುಕ್ರಮಃ |). Here, “Sham (śaṃ)” is used as Bliss. All religion and scripture recognize God a Bliss. Who is by himself Bliss and gives Bliss to other is śaṃbhu.
ādityaḥ
One meaning of ādityaḥ is that is he the son on Adithi. Adithi is Maharshi Kashyap’s wife and the mother of all deities. Adithi had 12 children. They are called dwadash (12)  Aditya’s (children of Adithi). Vivaswan (Surya), Aryaman, Pusha, Twasta, Savitha, Baga, Dhata, Vidhatha (Parjanya), Varuna, Mitra, Indra, Urukram are the twelve Aditya’s. These twelve Aditya’s are the presiding deities for the twelve months in a year. The twelfth Aditya Urukram is Vamana form Vishnu.  Although he was born last, he was existed in prior form before the twelve Aditya’s. He is “Adi+thi” meaning, he was true Bliss in his original form and subsequent forms too, and responsible for everything.  Also in our Solar System, the one who is the energy and presiding deity for our Sun is also known and ādityaḥ.
puṣkarākṣa
Puskara means lotus, ākṣa means eyes. puṣkarākṣahas means the one who bright-wide eyes that are colored like lotus that just now blossomed (light pink). Bright-wide eyes signifies, one who is pure bliss. God is pure bliss. When one has wide-bright eyes it also signifies compassion. One who has health eyes and eyesight, and one who protects us and one with compassion is known as puṣkarākṣa.
Veda’s inform us that the whole universe is embedded in Brahma’s egg, and one that cannot be created or born and manifest itself as space and time and their contents, including planets, stars, galaxies, and all other forms of matter and energy as a branch of a 14 stemmed lotus. Hence, the God has embedded within himself the universes (Brahma’s egg) and has given birth to all the space and time and their contents, including planets, stars, galaxies, and all other forms of matter and energy (Big Bang), is called puṣkarākṣa.
mahāsvanaḥ
mahā means big and svanaḥ means bang. The one who created the big bang (Veda) is know as mahāsvanaḥ. Mahā+asu+ana = mahāsvanaḥ. Here asu mean sense organs, maha asu means the most important sense organ. Anu means movement. Amongst all sense organs, breath is most important sense organ. Hence among sense organs (asu), Breath is the most important (maha asu), also know as Mukya Prana. The one who give movement even to the Breath (maha asu) is know as mahāsvanaḥ.
Anādinidhano
There is no past and infinite, birth and death for God, he is present in our breath, during creation-sustenance-destruction and hence Anādinidhana.
Dhātā
The name dhātā has various meanings. One who can protect and sustain the Universe; One who bestows wants that befits oneself to the betterment of the society; one who is extolled by various names .etc.,
Vidhātā
Not only during materialistic existence but when in salvation, God is dhātā and hence vidhātā.
dhāturuttamaḥ

dhātuhu means one is superior to Lord Brahma. He is tridhāta, meaning, one who bears all the three - the three Vedas (Rig, Yajur, and Sama), the three worlds (Bhu - earth, Bhuvar – where siddhas and other celestial beings move and is the Earth's atmospheric sphere which also contains space which has its neighboring planets in the solar system along with stars and comets., Svar - The interval between the sun and Dhruva, extending fourteen hundred thousand leagues, is inhabited by the Devas, including Devis with their king Indra and it's references make it equivalent to the Swarga (heaven)) and beyond (Mahar - Above Dhruva, at the distance of ten million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahmā., Jana - At twice that distance is situated Janaloka, where the Sanandana (four Kumaras) and other pure-minded children of Brahmā reside., Tapa- At four times the distance, between the two last, lies the Tapa-loka (the sphere of penance), inhabited by the immortal beings and deities called Vaibhrájas, who are highly knowledgeable, pure, and enlightened, whereby they can easily travel to the uppermost realm, Satya-loka, are unconsumable by fire of destruction during the dissolution of the universe., and Satya- It is highest plane of consciousness or the highest of the heavenly realms. It is also called Brahma Loka where Brahma and his wife, Saraswati, resides. It is six times the distance (or twelve Crores, a hundred and twenty millions of leagues) and is referred to as the sphere of truth, where all the knowledge is available and the inhabitants never die, become old, become ill, have pain and anxiety.).

(46) ಅಪ್ರಮೇಯ: (47) ಹೃಷಿಕೇಶ: (48) ಪದ್ಮನಾಭ: (49) ಅಮರಪ್ರಭು:
(50) ವಿಶ್ವಕರ್ಮ (51) ಮನು: (52) ತ್ವಷ್ಟಾ (53) ಸ್ಥವಿಷ್ಟ (54) ಸ್ಥವಿರೋ ಧ್ರುವ: || 19 ||

aprameyo hṛṣīkeśaḥ padmanābha  amaraprabhuhu |
viśvakarmā manu svtaṣṭā sthaviṣṭha ssthaviro dhruvaḥ || 6 ||

aprameyo
aprameya means one who cannot be reached – physically, by our mind, however he can be understood. E.g., water in an ocean cannot be entirely held by a person or understood. However, we can collect a portion of water and bring it home and can be held and understood. A taste from a spoon full of an ocean water is not different from the taste of an entire ocean. God is also like water in an ocean. Hence, he is aprameya.
hṛṣīkeśaḥ
If you wander in search of God he is like a mirage. Hence instead of searching for God, look inside yourself and search for Him. He is present in your cardiovascular system! The lord and presiding deity of your sensory organs is known as hṛṣīkeśaḥ. Instead of seeing him through sensory organs, see him in the sensory organs.  Upanishad mentions – the one who has gifted us sensory organs, and one who is present in them and functions the sensory organs, the lord of the sensory organs, is hṛṣīkeśaḥ.
Keshava also means rays of the Sun. Sun’s rays has 7 radiations (modern science tells us 5 UVC, UVB, UVA, Visible, and Infrared, however maybe in near future science may disciver the other two) . Our body has seven chakras or spiritual centers (Pituitary Gland, Pineal Gland, Thyroid and parathyroid, Thymus Gland, Adrenal Glands, Pancreas & Gonads). The same way there are seven colors in fire.
The seven emotions emanating from the seven spiritual centers, that emerges from the seven colors of fire and reaching the seven radiations of the Sun is called Homa (that is the reason any offering through Homa to God is not done at night). The one who fills our life with 7 and gives us joy is known as hṛṣīkeśaḥ.
Padmanābha
From whom navel in lotus form through 14 branches the universe emanated is known as Padmanābha. He is the creator.
Amaraprabhuhu
Mararu means one who will die. Amara means who does not die. Death is only for the physical body, but not for the soul. All soul’s that have reached salvation are Amararu.
Although Brahma and other deities by drinking Ambrosia (Amrutha) have achieved immortality, they too after some eons (kalpa) will die, and due to constant upliftment when living will attain salvation. Since Brahma and deities live for eons, they are know as Amararu. Here Amaraprabhuhu means the owner for Brahma and other deities, and for all the soul’s that have attained salvation.
Viśvakarmā

Viśvakarmā means the architect for the universe. In ancient scriptures, the universe is defined as tree with two eyes called ‘Pravruthi’ and ‘Nivruthi’ with 55 organs. Here ‘Pravruthi’ means the Karmic soul’s that turn towards materialistic pleasures, and ‘Nivruthi’ means the soul’s that turn away from materialistic pleasures to attain salvation. As an example, God is defined as the one behind the tree, eyes, and the 55 organs. Come, let us briefly look at the 55 arrangements (organs).

1) Ēkāyanaḥ - the main nature known as tree

2-3) Viphala – The two eyes, ‘Pravruthi’ and ‘Nivruthi’

4-6) Trimoolah – The three roots, Satva, Rajas, and Tamas

7-10) Chaturasah – The four flavors, Justice, Materialistic Benefit, Good Desires, and Salvation

11-15) Panchashikha – The five barriers, Earth, Water, Fire, Air, and Sky or Sound, Touch, Beauty, Flavor, and Smell.

16-17) Shadatma – Six characteristics, infatuation, Sorrow, Hunger, Thirst, Ignorance, illness. Six stages of growth, Conception, Birth, Growth, Changes, Old Age, and Death.

22-28) Saptatwak – Outer Skin (epidermis), Inner Skin (Dermis & Hypodermis), Muscle, Blood, Oil Glands, Marrow, Skelton.

29-36) Astavitapa – Eight kind of deities, Gandarvas, Giants, Monsters, flesh-eating demons, Animals, Humans, All other all living entities, moving and not moving.

37-45) Navakshah – Nine orifice, eyes (2), ears (2), nostrils (2), mouth, navel, and anus

46-55) Dashachadah – Ten leaves, Five jnanendriya, nose, eyes, tongue, skin, and ears, and five Karmendriya, mouth, feet, hands, anus and genitals.

The architect that created such arrangement is known as Viśvakarmā.
No two objects resemble exactly one another. It is no surprise that one fingerprint does not resemble the other.

Besides what is explained above, Viśvakarmā, has various other meanings. Universe is all know as all pervasive. Hence Viśvakarmā means the controller of all pervasive and behaviors. God residing in divine architect, and grace us with architecture of temples and home.

Manu
Manvantara, is a cyclic period of time identifying the duration, reign, or age of a Manu, the progenitor of mankind. There are 14 Manvantara, they are
1) Swayambu Manu, (2) Swarochisha Manu, (3) Uttama Manu, (4) Taapasa Manu, (5) Raivata Manu, (6) Chashasha Manu – The 6 Manvantara’s have already passed. (7) Vaivaswatha Manu (the current Manvantara), (8) Savarni Manu, (9) Daksha Savarni Manu, (10) Brahma Savarni Manu, (11) Dharma Savarni Manu, (12) Meru Savarni Manu, (13) Deva Savarni Manu, (14) Indra Savarni Manu – The 7 Manvantara’s mentioned will come in future.
1 human year = 1 day for the deities (uttarayana  day and dakshinayana night)
360 human years = 360 deity days = 1 year for Deva (Deva Varsha)
4,32,000 human years = 1,200 Deva Varsha = 1 Kaliyuga
8,64,000 human years = 2,400 Deva Varsha = 1 Dwaparayuga
12,96,000 human years = 3,600 Deva Varsha = 1 Tretayuga
17,28,000 human years = 4,800 Deva Varsha = 1 Krutayuga
42,20,000 human years = 12,000 Deva Varsha = 1 Mahayuga
Almost 12 Mahayuga = 1 Manvantra (1 year for the Manu)
1,000 Mahayuga = 1 Kalpa = One day for Brahma
720 Kalpa = 1 year for Brahma
Lifespan for Brahma is 100 years = 4,320,000 * 1,000 * 720 * 100 = 31,104,0000000000 (Thirty One Thousand One Hundred and Four thousand crore) human years.
We use our mind to meditate, hence manu means being present in prayers and Manvantara’s, and being Manu who knows everything is the God.
Tvaṣṭa
Tvaṣṭa means, a wood sculptor. Before this, we saw that the name Viśvakarmā as the famous designer.  Here Tvaṣṭa means famous sculptor who uses earth, water, and fire to carve this beautiful universe. Also, one who destroys the Universe during deluge.
Sthaviṣṭha
The word Sthaviṣṭha means infinite and known for his variety. He is bigger than the infinite. In Infinite form, he is incomparable and fills uniquely various infinite materials. Hence, beyond our imagination, the one with infinite form is known as Sthaviṣṭha.
ssthaviro dhruvaḥ
ssthaviro dhruvaḥ means – as explained before, he is diverse, immutable and present in every form, and external principle.

(55) ಆಗ್ರಾಹ್ಯ: (56) ಶಾಶ್ವತ: (57) ಕೃಷ್ಣ: (58) ಲೋಹಿತಾಕ್ಷ: (59) ಪ್ರತರ್ಧನ:
(60) ಪ್ರಭೂತ: (61) ತ್ರಿಕಕುಭ್ಧಮ (62) ಪವಿತ್ರಂ (63) ಮಂಗಳಂ ಪರಮ್ || 20 ||

agrāhyaḥ śāśvataḥ kṛṣṇo lohitākṣaḥ pratardanaḥ |
prabhūta strikakubdhāma pavitraṃ maṅgalaṃ (maṃgalaṃ) param || 7 ||

agrāhyaḥ
Although God is present in infinite forms in the infinite universe, but he is still immutable! He is beyond human knowledge, because he is foremost and beyond our imagination. Also, he is Agra (ಅಗ್ರ) – Ayhya – means, he is the foremost and famous amongst all that follow.
śāśvataḥ
God does not change his original form, and he is infinite and always present, hence he is śāśvataḥ.
Kr̥ṣṇa
From an outlook, it seems the name is Kr̥ṣṇa avatara born to Vasudeva and Devaki. However Kr̥ṣṇa is also the name of his original form. Gangacharya when naming the child, informs Mata Yashoda that: “I am not naming this child. All the names in this universe belong to him, I am just reminding you the name of his original form. He is Shyama, Sundara, Vasudeva, Sree Krishna.” By stating these words, he names or rather reminds everyone that the child’s name is Kr̥ṣṇa.
One form who took birth as sons of Dharma through his wife Murti who was a daughter of Daksha is Kr̥ṣṇa (Nara, Narayana, Hari, Krishna). Out of 1000 forms, Krishna is also one. Primarily, Kr̥ṣṇa means black. Neelamegha Shyama (dark complexion with a distinct hue of blue). Neela also means perfect. That is why the most beautiful Draupati was called Kr̥ṣṇe. Dronacharya impressive in his white beard, wearing white clothes and was dark in color. Here black also signifies knowledge. When we are angry, we turn red. Similarly, one who is knowledgeable has dark complexion with a distinct hue of blue. Hence the knowledge himself and the most handsome person Kr̥ṣṇa too the form as Neelamegha Shyama (dark complexion with a distinct hue of blue). The name Kr̥ṣṇa also has various other meanings. Before the birth of Kr̥ṣṇa, Devaki carried Saṅkarṣaṇa (Balarama) in her womb. He preserved Saṅkarṣaṇa and was born as the eight child and hence is known as Kr̥ṣṇa. After his birth, every action of him was destruction of evil an attraction for the good. He destroyed the evil Putani, Shatakasur, Keshi, Kamsa .etc., Similarly he attracted birds, cows, cowherds, Gopika stree .etc., By standing in Arjuna’s chariot he destroyed the opponents by his mere looks, hence he is Kr̥ṣṇa. He destroyed the evil doers and protected the good and hence he is Kr̥ṣṇa. He was born to protect the good and safeguard Dharma and hence he is Kr̥ṣṇa. Kr̥ṣṇa can be split into Krishi+Kna= Kr̥ṣṇa, Krishi means earth, Kna means valor or bliss. Hence Kr̥ṣṇa means to safe guard the earth and protect Dharma he took blissful form. lohitākṣaḥ

Loka + Hita + Aksha – means for the betterment of the society and to fulfil the good desires of his devotees the one whose eyes are like lotus. If one wants to know the meaning of this name, we need to understand some situations when God pretended to be angry. Let us see the situation during the epic battle of Mahabharata when Bhimsha and Arjuna fought against each other. Arjuna without his desire was fighting against Bhimsha who had brought him up with love and affection. Seeing that Arjuna not fighting with desire and full potential, Krisna pretends to be angry. Before the start of the epic battle of Mahabharatha, Krishna had vowed that he will not bear arms. Despite his vow, Krishna grabs hold of a broken wheel of a chariot and charges toward Bhimsha to kill him. During this situation, the eyes of Krishna appeared like crimson red Lotus. Seeing this Bhimsha folds both his hands in reverence and says: “O God, I had made a vow before you that I will make you bear arms during the battle. You had vowed that you will not bear arms and use Chakra. However, to fulfil my vow, you bore arms in the form of broken wheel of a chariot (Chakra). I am blessed, you ignored your vow but never ignored the vow of your devotee.  Veda’s mention you are savior of your devotees.” In this situation one can observe the divine grace that God bestows on his devotees. We can also observe similar situation during the Lord’s Narashima avatara. After mutilating Hiranyakashapu and wearing Hiranyakashapu’s intestine as a garland, he pretended as though his anger did not subside and his eyes appeared like crimson red Lotus. The deities pretended that they were scared seeing that ‘God’ in that anger state and did not come forward to console the ‘God’– even Goddess Lakshmi pretended she was scared and could not console the ‘God’. To uplift Praladha, they requested 5-year-old Praladha to console the Lord. Praladha goes forward and seats himself on the ‘Lord’s’ lap and consoles the ‘Lord’. The Lord then asks Praladha what he wants, and Praladha says ‘you are the one who is the Lord of my senses, what shall I ask from you? However, since you asked me, please forgive my father Hiranyakashapu’s sin and grant him Moksha. The lord smiles and says, you do not ask me this boon ask me something else, since the day you were born as Hiranyakashapu’s son your father already attained Mokasha. The situations we observed above gives us an understanding how ‘God’ bearing eyes colored like crimson red Lotus will destroy evil to upheld good. The one with eyes colored like crimson red Lotus is lohitākṣaḥ.

pratardanaḥ

The use of abbreviations originated from Sanskrit.  In Sanskrit, abbreviations are very often used. pratardanaḥ can be split as pra + tardana or pra + tarda + nayati. pra + tardana, here ‘prakrusta’ means excellent and ‘pra’ is the abbreviation for prakrusta. tardana means the one who destroys. Hence pratardana means one who destroys the forces that harm excellence. pra + tarda + nayati, here ‘pra’ is the abbreviation for Prahalada. ‘tarda’ means harm. ‘nayati’ means that destroys. Hence pratardanaḥ means, the one who destroyed Hiranyakashpu who harmed Prahalada, and protected the society from evil.

Prabhūta

‘Bhuma’ means complete. ‘Prabhuti’ means the state of accomplished souls i.e., Bliss. Prabhūta means one who is complete and bliss.

Trikakubdhāma

Tri + Kakut + Dhama = trikakubdhāma; here ‘Tri’ means three, ‘Kakt’ means pinnacle or worlds, ‘Dhama’ one who resides. Trikakubdhāma means one who resides at the three pinnacles or in three worlds. Earth, Sky, and Heavens are the three pinnacles or worlds. There are three positions in these three pinnacles.  On earth it is ‘Swetha Dweepa’, in sky it is ‘Anantasana’, in heavens it is ‘Vaikunta’. Three radiant forms – Brahma, Vishnu, and Maheshwara. Three letters in Omkara - Aa, Uu and Ma. For these three letters, the three words – “Bhur Bhuvaḥ Swaḥ”. From these three words, three metre (as in music, refers to the regularly recurring patterns and accents such as bars and beats) – “Tat-savitur Vareñyaṃ, Bhargo Devasya Dheemah, Dhiyo Yonaḥ Prachodayāt”. The three orders presented in three metre – ‘Purusha Suktah’ (the first order 1-5, the second order 6-10, and the third order 11-16). From the orders the most famous three Veda’s – ‘Rig Veda, Yajur Veda, and Sama Veda’. Hence everything mentioned is a pinnacle. Hence Trikakubdhāma means: one who resides in three worlds; one resides in the three permanent positions in these three worlds; one who resides in the three radiant forms; the one who is established in the three letters ‘Om’; the one who is praised in three metre; the one who is praised in three orders in Purusha Suktha; the one who is praised in three Vedas .etc., In summary Trikakubdhāma means one who is present in three worlds in three forms, in all letters, in all scriptures and orders.

pavitraṃ

Once God leaves this body, the body becomes inauspicious. Hence, one who is capable of making one auspicious is ‘Pavitra’. However, this mortal Body is not Auspicious. Our Body is like Lotus born in muddy water.The mud or impurities present in this body are many, one achieves auspiciousness once one leaves this mortal body. Permanent auspiciousness is when one reach salvation. The one who grants Salvation is know and pavitraṃ.

maṅgalaṃ (maṃgalaṃ) param

maṅgalaṃ means upliftment or Kalyana (Upa in Upanishad also conveys the same meaning). Usually, marriage is called Kalyana. The women wear Mangalasutra after wedding. However, all weddings do not lead to upliftment! By which wedding, man and woman achieve spiritual upliftment is called Kalyana. The wedding that leads us to spiritual downfall is not upliftment but inauspicious. The death that leads us to salvation is Kalyana, suicide is inauspicious and leads to spiritual downfall. One who dedicates his good Karma (SatKarma) to God is auspicious (like Pandavas did). One who does Karma to benefit oneself is inauspicious (DushKarma). Just performing SatKarma is not upliftment, but one who does not perform DushKarma after doing SatKarma is upliftment and that is salvation. God is auspicious and leads us always towards upliftment by making us perform SatKarma – hence he is maṅgalaṃ (maṃgalaṃ) param.

(64) ಈಶಾನ (65) ಪ್ರಾಣದ: (66) ಪ್ರಾಣ: (67) ಜ್ಯೇಷ್ಠ: (68) ಶ್ರೇಷ್ಟ: (69) ಪ್ರಜಾಪತಿ:
(70) ಹಿರಣ್ಯಗರ್ಭ: (71) ಭೂಗರ್ಭ: (72) ಮಾಧವ (73) ಮಧುಸೂದನ: || 21 ||

īśānaḥ prāṇadaḥ prāṇo jyeṣṭhaḥ śreṣṭhaḥ prajāpatiḥ |
hiraṇyagarbho bhūgarbho mādhavo madhusūdanaḥ || 8 ||

 

īśānaḥ (ಈಶಾನಃ)

īśā means external forces that control us. īśānaḥ means the ruler of these external forces.

prāṇadaḥ (ಪ್ರಾಣದಃ)

prāṇa + daḥ = prāṇadaḥ. Here daḥ conveys opposite meanings i.e., one who gives, and one who snatches.  prāṇadaḥ means one who has given us life, and one who has given us sense organs, and essential skills and knowledge; in the end one who snatches the materialist body and graces one who is eligible with salvation is called prāṇadaḥ.  

prāṇo (ಪ್ರಾಣೋ)

prā (ಪ್ರ) + ā (ಆ) + ṇa (ಣ) = prāṇa. prā (ಪ್ರ) means auspicious, one who is does not have sorrows, and special. ā (ಆ) means one who is perfect. ṇa (ಣ) means the personification of happiness. Hence God is prā + ā + ṇa = prāṇa.  

jyeṣṭhaḥ (ಜ್ಯೇಷ್ಠಃ)

jyeṣṭhaḥ means elderly. One who is the creator and controller of all souls is known as jyeṣṭhaḥ.  

śreṣṭhaḥ (ಶ್ರೇಷ್ಠಃ)

One does not become superior because of age. Some are superior in knowledge, some are superior in terms of materialistc wealth, and some are superior in terms of strength. Hence where God is present and graces us there is superiority and hence he is śreṣṭhaḥ.  

prajāpatiḥ (ಪ್ರಜಾಪತಿಃ)

Chaturmukha (lord Brahma) is know as prajāpatiḥ. The one who is embodied in Chaturmukha (lord Brahma) and custodian of all souls, God, is prajāpatiḥ.  

hiraṇyagarbho (ಹಿರಣ್ಯಗರ್ಭೋ)

hiraṇya means Gold or Silver. As seen before, the Universe is described as an egg in the form of a Lotus. It is envisioned that the Universe got created from God’s navel in the form of lotus. As poets envision, this Universe when observed from distant far looks like a thousand Sun’s in the form a Golden egg. The one who has embodied this wonderful universe in this Navel is known as hiraṇyagarbha (ಹಿರಣ್ಯಗರ್ಭ).  

Bhūgarbho (ಭೂಗರ್ಭೋ)

Here the word bhū (ಭೂ) means nature and earth. The one who carries the nature and one part that is earth in his lap is called bhūgarbha (ಭೂಗರ್ಭ). Earth’s gravitational force is also called sankarshana (attraction). Sankarshana is also the appropriate name for Adishesha. God who is present in Sankarshana (gravitational force) keeps the earth in-check and protects the earth. Thr creator and protector of the earth (God) is bhūgarbha (ಭೂಗರ್ಭ).  

mādhava (ಮಾಧವ)  

mā means Mother Lakshmi. Hence mādhava means husband of Mother Lakshmi. Mā also means knowledge. God is the ruler of knowledge; hence he is mādhava. Lord Krishna was born in Madhu lineage and hence Lord Krishna is also known as mādhava. In Vedas the word mātṛ (ಮಾತೃ) is also used as ಮಾತು (voice / sound) or ವಾಜ್ಮಯ (collection). The Seven greatest works Rigveda, Yajurveda, Samaveda, Atharvaveda, Ramayana, Mahabharatha, and Puranas are also know an  mātṛ (ಮಾತೃ). Hence the one whom is praised or extolled in mātṛ (ಮಾತೃ) is mādhava (ಮಾಧವ).

madhusūdanaḥ (ಮಧುಸೂದನಃ)

The word madhu conveys various meanings such as sex, desire, or utlimate bliss. First one sees an object, next he or she wants to posses it, and next he or she wants to expirence it and when he or she is not able to possedd or expirence it this leads to anger. These forces present within us are the root cause of all troubles. To get rid of these forces (madhu) within us, one should seek protection for God. He is the only one that can defeat or demolish these (madhu) and hence he is known as madhusūdanaḥ (ಮಧುಸೂದನಃ), the destroyer of madhu. Madhu also means happiness and If you futher analyse the meaning of madhusūdanaḥ, it means destroyer of happiness. Do not be afraid that, what is this, madhusūdanaḥ, means destroyer of happiness? The One who destroys the happiness of those who follows the path of unrighteousness and arrogance is madhusūdanaḥ. The one who uplift good and righteous people is madhusūdanaḥ.

(74) ಈಶ್ವರ: (75) ವಿಕ್ರಮೀ (76) ಧನ್ವೀ (77) ಮೇಧಾವೀ (78) ವಿಕ್ರಮ: (79) ಕ್ರಮ:
(80) ಅನುಥಮ (81) ದುರಾಧರ್ಷ: (82) ಕೃತಜ್ಞ: (83) ಕೃತಿ: (84) ಆತ್ಮವಾನ್ || 22 ||

īśvaro vikramī dhanvī medhāvī vikramaḥ kramaḥ |
anuttamo durādharṣaḥ kṛtajñaḥ kṛtirātmavān || 9 ||

īśvaraḥ (ಈಶ್ವರ:)

īśvaraḥ means the controller of all forces that control the universe.

vikramī (ವಿಕ್ರಮೀ) To understand the meaning of this Nama, one should recollect the Vamana incarnation of the God. As you may be already aware, God when incarnated as Vamana asked the greatest donor, Bali Cakravarthi to donate three steps of land. Without listening to his Guru Shukracharya, Bali Chakrvarti promised and agreed to Lord Vamana to donate three steps of land. Lord Vaman with his first step occupies the entire earth and with the second step the heavens. Now Bali smiles at the Lord and offers his head for the Lord Vamana to use as his third step. Pleased with Bali, the Lord makes Bali the lord of the underworld. Bali hence became the lord of the underworld. Hence the Lord is called trivikrama (ತ್ರಿವಿಕ್ರಮ್). If we analyze the meaning of this story, then only one will understand the hidden meaning. All beings who undergo circle of life and death and household responsibiltes, are Bali. to get blessed from God, one has to strengthen (ಬಲಿಷ್ಠ) their heart, mind, and spritual sense. To practice spiritual upliftment there are three steps. The first step is to understand, respect, and worship God as the small idol placed in our place of worship.  As we keep worshipping the idol one gets to the realization that he is spread in the entire universe (omnipresent). Once we realize he is spread in the universe, one realizes that he is also in me and one has to bow our head. Only then we will realize God, and he will bless and protect us. the one who gives us strength (ಬಲಿಷ್ಠ) and uplift us is known as vikramī (ವಿಕ್ರಮೀ).

dhanvī (ಧನ್ವೀ)

dhanvī means archer, also means one who holds the bow in the hand. Here bow symbolizes that one which destroys evil. To establish Dharma, God holds bow in his hand. God does not need any special weapons. Since God destroys evil, he is known as dhanvī (ಧನ್ವೀ).  

medhāvī (ಮೇಧಾವೀ)

medhā means memory and recollecting, what we hear, what we see.  and what we read forever. The heart wishes, the intellect grasps, and the mind retains. One who can recollect forever what they hear, see, and read are called medhāvī (ಮೇಧಾವೀ). God who has gifted us heart, intellect, and mind (medhā ) is the owner and is medhāvī (ಮೇಧಾವೀ).  

vikramaḥ (ವಿಕ್ರಮಃ)

vikramaḥ means one who does not have an order or system, meaning God is not bound to any order or system. What God follow become an order or system for us.  

kramaḥ (ಕ್ರಮಃ)

As mentioned before God is vikramaḥ, the Universe he has created is orderly and follow prescribed rules. Every object in the Universe follows prescribed mathematical rules. For example, one can mathematically calculate when there is going to be an eclipse in the past, present, and future. Every object in the universe rotates and revolves with prescribed speed. These mathematical rules are so precise. The one who created the mathematics and rules is kramaḥ (ಕ್ರಮಃ).  

anuttamo (ಅನುತ್ತಮೋ)

God’s step is infinite and all steps that an object in the universe takes is embed in God’s infinite step. Anuttama means superior among superior. None is superior to the God.  

durādharṣaḥ (ದುರಾಧರ್ಷಃ)

The one which is beyond our imagination is know as durādharṣaḥ. It is impossible to complete understand the God, even Goddess Lakshmi is for eons is still trying to understand him. His actions, and resolution cannot be changed. Hence, he is durādharṣaḥ.

kṛtajñaḥ (ಕೃತಜ್ಞಃ)

In preceding names (name) we have seen that God is not bound to any order or system, no objects can overrule his order, he is superior, beyond imagination .etc. Now a question may arise within us? Why does God discriminate? He makes one rich, the other poor, he gives happiness to one, and gives sorrow to one .etc., why is this? The answer to this question is itself the meaning of kṛtajñaḥ (ಕೃತಜ್ಞಃ). kṛtajñaḥ (ಕೃತಜ್ಞಃ) means without forgetting the one who gives it back. The one who gives back the reaction (good and bad) for every action (good and bad) we have performed in the is called kṛtajñaḥ (ಕೃತಜ್ಞಃ). Many times our action and reaction span this lifetime or from previous birth, one may have created good deeds in one birth, and he/she may reap good benefits after 100’s of birth’s – nothing is lost. Many time the good action we perform in one birth, we reap good benefits in the same birth.  

kṛti (ಕೃತಿ)

Knowledge, strength, valor, and action is his characterstics. The one who created the entire universe and multi-verse by his desire is know as kṛti (ಕೃತಿ).  

Ātmavān (ಆತ್ಮವಾನ್) The materialistic meaning of Ātma (ಆತ್ಮ) is our body. God is not made up of elements that eventually returns to there original state when we die, like earth. fire, water, and air that our materiastic body is made of. He is omipreent, omniscient, and omnipotent, he can materialize in any form. Knowledge is his characterstics. The father of all souls is know as Ātmavān (ಆತ್ಮವಾನ್).

(85) ಸುರೇಶ: (86) ಶರಣಮ್ (87) ಶರ್ಮ (88) ವಿಶ್ವರೇತಾ (89) ಪ್ರಜಾಭವ:
(90) ಅಹ: (91) ಸಂವತ್ಸರ: (92) ವ್ಯಾಲ: (93) ಪ್ರತ್ಯಯ: (94) ಸರ್ವದರ್ಶನ: || 23 ||

sureśaḥ śaraṇaṃ śarma viśvaretāḥ prajābhavaḥ |
ahaḥ saṃvatsaro vyālaḥ pratyaya ssarvadarśanaḥ || 10 ||

sureśaḥ (ಸುರೇಶಃ)

Suraru means Deities, God is the ruler of Deities and hence he is sureśaḥ (ಸುರೇಶಃ).

śaraṇaṃ (ಶರಣಂ)

Basically Sharanu originally means refuge. However by usage the original meaning was lost and is used as excessive. Based on  original meaning, God is our refuge and we cannot be rufuge to God and he is the rufuge for all beings.

Śarma (ಶರ್ಮ)

Śarma means ultimate bliss. The ultimate knowledge and bliss God is Śarma.

viśvaretāḥ (ವಿಶ್ವರೇತಾಃ)

From a surface, since the Universe (multi verse) is created from God’s sperm it conveys the meaning God is viśvaretāḥ. Retan means ultimate bliss. viśvaretāḥ means the ultimate bliss for all living beings in the Universe (Multi Verse). Retassu (ರೆತಸ್ಸು) also means substantial. Hence the one who is substantial in the entire universe (multi verse) is viśvaretāḥ (ವಿಶ್ವರೇತಾಃ).

prajābhavaḥ (ಪ್ರಜಾಭವಃ)

Devotees who follow the path of righteousness and who seek true knowledge are know as prajā (ಪ್ರಜಾ). bhavaḥ (ಭವಃ) means one who bestows untimate bliss. Hence, the one who bestows ultimate bliss to the devotees who follow the path of righteousness and who seek true knowledge is know as prajābhavaḥ (ಪ್ರಜಾಭವಃ).

ahaḥ (ಅಹಃ)

From a peripheral ahaḥ (ಅಹಃ) means “me”. In every work we speak we use the word ‘I” or “me”. Let us understand the meaning of “I” or “Me”. Does “I” or “Me” mean my hand, my leg, my head, my heart ...my body? NO! my breath? NO! my Soul? NO! Because who controls these? GOD! hence he is ahaḥ (ಅಹಃ). We have developed the arrogance that, any work done, we say “I did this, I did that”, but we do not realize and have forgotten that it is God who pervades in us and does the work, we are just instruments in the Gods hand.

ahaḥ (ಅಹಃ) also means light, meaning he pervades the Sun and gives light and heat to us. Hence who pervades our materialistic body in the form of heat and the Sun in the form of light and heat is ahaḥ (ಅಹಃ).

saṃvatsara (ಸಂವತ್ಸರ)

saṃvatsara means year in Sanskrit. In one saṃvatsara there are 360 days and 360 nights. 100 saṃvatsaras is the life span of a Human being (36,000 days and 36,000 nights). A Human body is comprised of 72,000 channels and 360 bones and as-of-today modern science have discovered around 270 bones in human infants, which fuse to become 206 to 213 bones in the human adult. Hence when one prepares yagna kunda or Havan Kunda (the center place in a Yagna or Havan in which the fire is put and all the oblations/offerings are made), we use 360 bricks. Our Body which is comprised of 360 bones is also a yagna kunda or Havan Kunda. The one who pervades and control all the 72,000 channels and body made of 360 bones is saṃvatsara (ಸಂವತ್ಸರ).

vyālaḥ (ವ್ಯಾಲಃ)

The lexicon meaning of vyālaḥ means: intoxicated elephant, hissing snake, or an wild animal waiting for an opportunity to kill its prey. Do not be misled and scared hearing these meanings. God is vi (ವಿ) + ā (ಆ) + laa (ಲಾ). Means he is the destroyer of all defects. During Big Crunch, or Rip, or Freeze everything will be absorbed in Him. From an outlook the end of the Universe looks like a violent event. However, even during this violent event, God will lovingly accept everything, and gives living beings or life a rest, and during creation he brings forth life. This amazing energy God is vyālaḥ (ವ್ಯಾಲಃ).

Pratyaya (ಪ್ರತ್ಯಯ)

Pratyaya (ಪ್ರತ್ಯಯ) means the embodiment of knowledge, one who knows everything and is present in everything (omniscient and omnipresent).

sarvadarśanaḥ (ಸರ್ವದರ್ಶನಃ)

God is the eye for the Universer (Multi Verse). Everthing is visible to his eyes. You cannot hide anything from him. Who is extolled in the Vedas and Sastras, the GOD is sarvadarśanaḥ (ಸರ್ವದರ್ಶನಃ)


(95) ಆಜ: (96) ಸರ್ವೇಶ್ವರ: (97) ಸಿದ್ಧ: (98) ಸಿದ್ಧಿ: (99) ಸರ್ವಾದಿ: (100) ಅಚ್ಯುತ:
(101) ವೃಷಾಕಪಿ: (102) ಆಮೇಯಾತ್ಮಾ (103) ಸರ್ವಯೋಗವಿನಿಸೃತ: || 24 ||

ajaḥ sarveśvaraḥ siddhaḥ siddhiḥ sarvādiracyutaḥ |
vṛṣākapirameyātmā sarvayogavinissṛtaḥ || 11 ||

ajaḥ (ಅಜಃ)

ajaḥ (ಅಜಃ) means one who is not born from anyone; however, he is born in everyone. Looks like opposite meanings, correct? Correct, God is not born from anyone. However, he is present as light in every womb and simultaneously is born in various forms. The womb and the sanctum sanctorum are called Garbha (ಗರ್ಭ). In the temple, when one invokes the omnipresent God in the idol, the God being invited will come. Similarly, God who is omnipresent will be present as energy/light in the womb and will be simultaneously born in various forms from numerous wombs. Hence, he is known as ajaḥ (ಅಜಃ).

sarveśvaraḥ (ಸರ್ವೇಶ್ವರಃ)

One who comes when called with devotion, and the one who is the controller/ruler of all forces (Īśa, ಈಶ) is known as sarveśvaraḥ (ಸರ್ವೇಶ್ವರಃ).

siddhaḥ (ಸಿದ್ಧಃ)

All the Scriptures and knowledge (Sashtra and Veda) written or spoken in the entire universe explain the tenet of the one and only accomplished God. The one who is present in all Shastras and Vedas, the one who is present in all devotees, independent reality (Paramapurusha), and one who is present in one form (Roopa) is Siddha.

siddhiḥ (ಸಿದ್ಧಿಃ)

The one who bestows us with the four Purushartha (i.e., object of pursuit for living beings) - artha (prosperity and economic values), kama (sensual pleasures), dharma (righteousness and morality), and moksha (liberation from the cycle of reincarnation) is known as siddhiḥ (ಸಿದ್ಧಿಃ). The one who bestows success for our good action (satkarma) is siddhiḥ (ಸಿದ್ಧಿಃ).

Sarvādi (ಸರ್ವಾದಿ)

He was present before existence and accepts everything, and he is responsible for everything and hence he is known as Sarvādi (ಸರ್ವಾದಿ) - The universe began as just a single point, then expanded and stretched to grow as large as it is right now—and it is still stretching! And finally, will collapse into a single point and that single point is known as Sarvādi (ಸರ್ವಾದಿ) and he is God.

acyutaḥ (ಅಚ್ಯುತಃ)

He who accepts everything and is untouched by dereliction (ಚ್ಯುತಿ) and the one who is complete in his action and characteristics is acyutaḥ (ಅಚ್ಯುತಃ) – he creates, sustains, and destroys the multiverse, but is always complete in his duties and characteristics and is untouched by his action.

vṛṣākapi (ವೃಷಾಕಪಿ)

From a surface It looks like vṛṣākapi (ವೃಷಾಕಪಿ) = vṛṣā (ವೃಷ) + kapi (ಕಪಿ). vṛṣā (ವೃಷ) means one is responsible for rains (ಮಳೆ ಸೂರಿಸುವವನು) and kapi (ಕಪಿ), Kam + Payate, means one who makes us drink water. However, vṛṣā (ವೃಷಾ) means the essence of Dharma; one can also interpret this as the one who pours what we desire.  Akapi (ಅಕಪಿ) means one who destroys sorrows. Hence, vṛṣākapi (ವೃಷಾಕಪಿ) means one who pours rain through Dharma (faith) what we desire, one who destroys sorrows, one who grants us perfect happiness, and he himself is in the state of complete bliss.

Ameyātmā (ಅಮೇಯಾತ್ಮಾ)

Our heart and mind have limitations and we cannot comprehend beyond this. It is impossible to comprehend God by our mind. Hence God is known as Ameyātmā (ಅಮೇಯಾತ್ಮಾ). Although it is impossible to fully comprehend God, he is subatomic and pervades in us. We can comprehend five elements earth, water, fire, air, sky, and the materials made of these five elements. However, God is different from these. We cannot comprehend the energy i.e., God that we are made of. We should try to comprehend God through our inner self (eyes), and not looking outside into the materialistic world.

sarvayogavinissṛtaḥ (ಸರ್ವಯೋಗವಿನಿಸ್ಸೃತಃ)

Here the word yoga means relation or means or idea. We are in relation to the object surrounding us. God is present everywhere (he is omnipresent), however, he is not related to attached to anything. Good example of this is space, it is present everywhere, but is not related to or attached to anything. We can feel and sense earth/soil, water, fire, or air. However even though space is present everywhere, it is not attached to anything. God is also like space. Although he is present everywhere, he is not attached to anything. Hence the God is known as sarvayogavinissṛtaḥ (ಸರ್ವಯೋಗವಿನಿಸ್ಸೃತಃ).

(104) ವಸು: (105) ವಸುಮನಾ: (106) ಸತ್ಯ: (107) ಸಮಾತ್ಮಾ (108) ಸಂಮಿತ (ಅಸಂಮಿತ) (109) ಸಮ:
(110) ಅಮೋಘ: (111) ಪುಂಡರೀಕಾಕ್ಷ: (112) ವೃಷಕರ್ಮಾ (113) ವೃಷಾಕೃತಿಃ || 25 ||

vasurvasumanāḥ satyaḥ samātmā saṃmitaḥ samaḥ |
amoghaḥ puṃḍarīkākṣo vṛṣakarmā vṛṣākṛtiḥ || 12 ||

vasu (ವಸು:)

In Practice, vasu means wealth or richness. Usually when one mentions wealth or richness, it reminds us of money. However, wealth and richness differ by person. Usually, one that gives us pleasure and happiness, we believe that to be wealth. Some perceive earth as wealth while others believe handsome man or beautiful women or money as wealth. What is real wealth? The one when distributed grows and leads us to goodness and makes us remembered for thousands and thousands of years that is real wealth. That is knowledge. Unnecessary knowledge is not real wealth. The one that uplifts us and the knowledge of that which uplifts us is real knowledge. Hence real wealth is the true knowledge of the God. That God who is the epitome of wealth and richness is vasu (ವಸು:)

vasumanāḥ (ವಸುಮನಾ:)

Here Vasu means one who knows God. Mainly the deities and one who knows and realizes that God is present with oneself are known as Vasu. One with pure and noble heart and mind are also known as Vasu. Hence the one who graces his presence to the Vasu’s is known as vasumanāḥ (ವಸುಮನಾ:).

satyaḥ (ಸತ್ಯಃ)

The word sat (ಸತ್) has various meanings. The creator, the sustainer, the destroyer etc. Also sat means knowledge-ignorance-relatedness-salvation. Hence satyaḥ (ಸತ್ಯಃ) means one who is the creator, sustainer, destroyer, the knowledge, one who instills ignorance, one who creates relationships and bestows salvation, the God is satyaḥ (ಸತ್ಯಃ).

Samātmā (ಸಮಾತ್ಮಾ)

God is Sarveshu Samana, means he treats everyone without discrimination. This multiverse is like a garden and God is the gardener. The souls are seeds! If these seeds are kept in the house, they do not bear fruits. When the seeds are planted and nurtured, according to their characteristics they will bear fruits. For the tamarind to be sour the gardener is not responsible. It is because of its characteristics (Jeeva Swaroopa). In the same way, in this multiverse we see various living beings exists due to their characteristics. God like a gardener nurtures the souls. Living beings will grow based on their inherent characteristics and karma (action). God does not punish the souls but trains them. God in all his incarnations, his actions are similar and there is no difference. God is perfect. However, his manifestation looks different. The energy or figure present in all beings is same but reflections are different. The energy or figure present in an ant or an elephant is the same. Such God is known as Samātmā (ಸಮಾತ್ಮಾ).

saṃmitaḥ (ಸಂಮಿತಃ) - asaṃmitaḥ (ಅಸಂಮಿತಃ)

As explained before God is Samātmā (ಸಮಾತ್ಮಾ), and this is known by all living beings who has pure knowledge. Hence, he is saṃmitaḥ (ಸಂಮಿತಃ). Although he is present equally everywhere, no one is equivalent to him. Hence, he is also asaṃmitaḥ (ಅಸಂಮಿತಃ).

samaḥ (ಸಮಃ)

The word samaḥ (ಸಮಃ) or equal is popularly used in all languages. However, many do not know that it is a characteristic of God. Usually everyone understands, equal means same. If we break this word, we get important abbreviations sa (ಸ) and ma (ಮ). sa (ಸ), means all, ma (ಮ) means knowledge or happiness. Hence samaḥ (ಸಮಃ) means all knowledge or happiness, pure knowledge, or bliss. Hence breaking the word gives superior meanings in Sanskrit. You may notice in invitation, it is addressed as sa-kutumba (ಸ-ಕುಟುಂಬ), sa-parivara (ಸ- ಪರಿವಾರ). Here sa, means including. Ma (ಮ) also means mother, voice, or promise. However, samaḥ (ಸಮಃ) means the one who is extolled in the Vedas, and all letters extol him. Such God without experience you cannot know him. Once you know God, we come to know that all intelligence explains God. Such God is always with his consort Goddess Lakshmi. Due to all these reasons, he is known as samaḥ (ಸಮಃ).

amoghaḥ (ಅಮೋಘಃ)

moghaḥ (ಮೋಘಃ) means waste, amoghaḥ (ಅಮೋಘಃ) means useful. Whose resolution is not wasted is amoghaḥ (ಅಮೋಘಃ). Gods’ resolution is never wasted. His resolution cannot be changed by anyone. Why did God create this Universe (multiverse)? What use does he have in creating the Universe (Multiverse)? This Universe (Multiverse) is moghaḥ (ಮೋಘಃ), waste to God. However, it is amoghaḥ (ಅಮೋಘಃ), useful to us. Since God has created this Universe (Multiverse) for the benefit of living beings he is known as amoghaḥ (ಅಮೋಘಃ).

puṃḍarīkākṣo (ಪುಂಡರೀಕಾಕ್ಷೋ)

In Amarakosha, puṃḍarīkākṣo (ಪುಂಡರೀಕಾಕ್ಷೋ) means eyes like white lotus. However, puṃḍarīkākṣo (ಪುಂಡರೀಕಾಕ್ಷೋ) means eyes like crimson red Lotus. God eyes is like blooming crimson red Lotus. Usually when we are happy, our eyes/pupil enlarge. However, God is the epitome of happiness. Out of four instruments held by God in four hands, one of them is Lotus. These four instruments (Disc, Conch, Mace, and Louts), signifies Dharma (right behavior and social order), Artha (wealth), Kama (good desire), and Moksha (salvation) respectively. Hence puṃḍarīka (ಪುಂಡರೀಕ) means one who gives salvation/moksha. From God’s navel the Universe (Multiverse) came into existence in the form of a Lotus. The one who in his heart has embedded the entire Universe (Multiverse) is known as Puṇḍarīkākṣa (ಪುಂಡರೀಕಾಕ್ಷ).

vṛṣakarmā (ವೃಷಕರ್ಮಾ)

Before explaining this characteristic of the God, let us first look into a sloka from Bhagwat Gita

Yada yada hi dharmasya glanirbhavati bharata |

ಯದಾ ಯದಾ ಹಿ ಧರ್ಮಸ್ಯ ಗ್ಲಾನಿರ್ಭವತಿ ಭಾರತ|
Abhythanamadharmasya tadatmanam srijamyaham ||

ಅಭ್ಯುತ್ಥಾನಮ ಧರ್ಮಸ್ಯ ತದಾತ್ಮಾನಂ ಸೃಜಾಮ್ಯಹಂ||

Paritranaya sadhunang vinashay cha dushkritam |

ಪರಿತ್ರಾಣಾಯ ಸಾಧೂನಾಂ ವಿನಾಶಾಯ ಚ ದುಷ್ಕೃತಾಂ|
Dharmasangsthapanarthay sambhabami yuge yuge ||

ಧರ್ಮಸಂಸ್ಥಾಪನಾರ್ಥಾಯ ಸಂಭವಾಮಿ ಯುಗೇ ಯುಗೇ||

The main meaning of this sloka is, When Dharma (right behavior and social order) is destroyed, to protect the righteous people with good behavior, and punish evil doers, and to establish order of right behavior and social order, I will incarnate again and again.

vṛṣa (ವೃಷ) means Dharma (right behavior and social order). vṛṣakarmā (ವೃಷಕರ್ಮಾ) means the actions performed by God to establish Dharma (right behavior and social order). God will incarnate again and again to establish Dharma and that is his Karma (act, action). The one who incarnates again and again to fulfill the desires of his devotees and to establish Dharma is known as vṛṣakarmā (ವೃಷಕರ್ಮಾ).

vṛṣākṛtiḥ (ವೃಷಾಕೃತಿಃ)

As explained before, God will incarnate on Earth to protect the Dharma (right behavior and social order). While doing so he incarnates in various forms. Since he incarnates in various forms to protect Dharma he is known as vṛṣākṛtiḥ (ವೃಷಾಕೃತಿಃ). All the forms he incarnates will be as desired and wished by his devotees and hence he is vṛṣākṛtiḥ (ವೃಷಾಕೃತಿಃ).


(114) ರುಧ್ರ: (115) ಬಹುಶಿರಾ: (116) ಭಭು: (117) ವಿಶ್ವಯೋನಿ: (118) ಸುಚಿಶ್ರವಾ:
(119) ಅಮೃತ: (120) ಶಾಶ್ವತಸ್ಥಣು: (121) ವರಾರೋಹ: (122) ಮಹಾತಪಾ: || 26 ||

rudro bahuśirā babhrurviśvayoniḥ śuciśravāḥ |
amṛtaḥ śāśvataḥ sthāṇurvarāroho mahātapāḥ || 13 ||

rudraḥ (ರುದ್ರಃ)

From a surface It looks like rudra (ರುದ್ರ) means one who gives us sorrows and who will burn us. When writing the meaning of rudra suktha from the Vedas, Sāyaṇa (ಸಾಯಣ) wrote rudra (ರುದ್ರ) means fire – let us briefly see who is Sāyaṇa (ಸಾಯಣ) also called Sāyaṇācārya who was a Sanskrit Mimamsa scholar from the Vijayanagara Empire of South India, near modern day Bellary. An influential commentator on the Vedas, he flourished under King Bukka Raya I and his successor Harihara II. More than a hundred works are attributed to him, among which are commentaries on nearly all parts of the Vedas. He also wrote on several subjects like medicine, morality, music, and grammar. He had an elder brother named Madhava (sometimes identified as Vidyaranya), According to tradition, Vidyaranya helped establish the Vijayanagara Empire sometime in 1336, and served as a mentor and guide to three generations of kings who ruled over the Vijayanagara Empire.

Ok now to the characteristics rudraḥ (ರುದ್ರಃ), Out of five elements, when one touches fire, tears will roll from the eyes since we will be hurt. Hence Agni is also Rudra. Why does God give sorrows? God will give sorrows only to sinners. His main intention in giving sorrows is punishment. When we face difficulties, one should realize that there is God’s grace hidden behind these difficulties (karunya). If we break the word rudra (ರುದ್ರ) = ruk (ರುಕ್) + draa (ದ್ರಾ); here ruk (ರುಕ್) means diseases, and draa (ದ್ರಾ) means one who destroys or helps us escape. Hence rudra (ರುದ್ರ) means destroyer of diseases. This word can also be broken as rut (ರುತ್) + dra (ದ್ರಾ). Here rut (ರುತ್) means sorrows and draa (ದ್ರಾ) means one who destroys or helps us escape. Hence rudra (ರುದ್ರ) also means destroyer of sorrows.

Bahuśirā (ಬಹುಶಿರಾ)

The purusha suktha extol God as sahasra’śīrṣā puru’ṣaḥ | sahasrākṣaḥ sahasra’pāt | (ಸಹಸ್ರ’ಶೀರ್ಷಾ ಪುರು’ಷಃ | ಸಹಸ್ರಾಕ್ಷಃ ಸಹಸ್ರ’ಪಾತ್ |. Here Bahuśirā (ಬಹುಶಿರಾ) means one with thousands of heads. Even in Bhagwad Gita during Vishwa Darshana, we hear this. As explained before, God is present as energy in all living beings, hence he is Bahuśirā (ಬಹುಶಿರಾ).

Since head (ತಲೆ) shelters five organs or Shree - ಶ್ರೀ (eyes, ears, voice, nose, and taste) it is called sirassu (ಸಿರಸ್ಸು). Since God shelters all organs and thousands of heads, he is known as Bahuśirā (ಬಹುಶಿರಾ).

Babhru (ಬಭ್ರು)
The characterstics describes the ultimate bliss form of the God. God like the rising sun is crimson red. He is like dark complexion with a distinct hue of blue. Usually in the temple God’s idol is dark complexion with a distinct hue of blue in color and halo that is represented as a brass frame kept behind the idol (prabhavali) is silver or gold in color. Here the dark complexion with a distinct hue of blue represents striking and eternity. Crimson red represent bliss. Babhru (ಬಭ್ರು) means representing strength and valor (ba, ಬ), good desire (bhru, ಭ್ರು – one who fulfils good desire). Hence God who is eternal, bliss, strong, and having good desire is know as Babhru (ಬಭ್ರು).

viśvayoniḥ (ವಿಶ್ವಯೋನಿಃ)

In sanskrit Yōniḥ (ಯೋನಿಃ) means one who is responsible. The one who is reponsible for the entire universe (multi-verse) and the mother/father is known as viśvayoniḥ (ವಿಶ್ವಯೋನಿಃ).

śuciśravāḥ (ಶುಚಿಶ್ರವಾಃ)

Śravas'su (ಶ್ರವಸ್ಸು) means fame, God is famous (Puṇyakirti, ಪುಣ್ಯ ಕೀರ್ತಿ), The one who is famous helps good souls to be famous. Just by singing and remembering glories of his characteristics (like Vishnusahasranama), we become pure and famous. Hence the one who is pure and famous and makes us pure and famous is known as śuciśravāḥ (ಶುಚಿಶ್ರವಾಃ). God has various pure names and characterstics. There is unusal strength in all his characterstics. Hence Purandara Dasaru, sang, ನೀನ್ಯಾಕೋ ನಿನ್ನ ಹಂಗ್ಯಾಕೋ ನಿನ್ನ ನಾಮಾದ ಬಲವೊಂದಿದ್ದರೆ ಸಾಕೊ (Neenyako ninna hungyaako ninna nAmada bala ondiddarey saako_ i.e. There is no need of you or your obligation, The strength of your name alone is sufficient.

amṛtaḥ (ಅಮೃತಃ)

when one hear amṛtaḥ (ಅಮೃತಃ), we think about elixir (a liquid that would supposedly make people able to go on living forever). However, in Sanskrit, birth is called death, means one day everyone is going to die. There are four types of death.

1. Loss of form – e.g., when a clay pot breaks, it loses its form and becomes part of earth

2. Loss of materialistic body – e.g., Once we lose life, our materialistic body is lost

3. Sorrow is also a form of death

4. Imperfection in death

However, God is untouched by these four types of death. Hence, he is elixir (amṛtaḥ, ಅಮೃತಃ). According to Upanishads, God has three positions. elixir (amṛtaḥ, ಅಮೃತಃ), safety, and fearlessness. The lifespan of deities are long. Lord Hanuman (Vayu) and Brahmas lifespan is thirce that of deities. The husband of Goddess Lakshmi, who has granted long lifespan to Lord Hanuman (Vayu), Lord Brahma, and Deities is amṛtaḥ (ಅಮೃತಃ).

śāśvataḥ sthāṇur (ಶಾಶ್ವತಃ ಸ್ಥಾಣು)

śāśvataḥ (ಶಾಶ್ವತಃ) means one who does not undergo change. sthāṇu (ಸ್ಥಾಣು) means position. We undergo change in our form like, childhood, youth, adult, and oldage. However, although God in the form of energy has filled every matter and space, he does not have a form. He does not undergo change in form and position he is omnipresent.

Varāroho (ವರಾರೋಹ)

The one who uplifts accomplished souls to salvation is known as Varāroho (ವರಾರೋಹ). Varam-Arohati, means the one who uplifts souls to salvation based on the level of accomplishments. Brahma due to his accomplishment is uplifted to Satyaloka by God (satya meaning truth, loka meaning world, hence meaning the world of truth), Indra due to his accomplishment is uplifted to Devaloka by God (The deva lokas are usually described as places of eternal light and goodness, like Heaven). The God along with Goddess Lakshmi, reside in Nitya Loka and is Varāroho (ವರಾರೋಹ).

mahātapāḥ (ಮಹಾತಪಾಃ)

Any subject to think and know in-depth is tapassu (ತಪಸ್ಸು). Everyone’s development are fruits of thinking and knowing in-depth. The costume one wears is not important but to know the subject is important. One winning anger and bad desires and knowing a subject in-depth is tapassu (ತಪಸ್ಸು). Usually, winning desire is easy bit not anger. The reason one gets angry is when we are afraid that we will lose what we desire. Great sages could not win anger, for example Vishwamitra. After coming out of desire for Menaka, sage Vishwamitra undergoes penance, and the nRambha tries to divert Vishawamitra from the penance. Again, Vishwamitra gets angry on Rambha and curses her to be turned into stone.  Here even after winning desire, we see that sage Vishwamitra loses to anger. We have a great example about how to meditate on God. The sons of Dharma and Moorthy, Nara and Narayana, gives a great example. When Tilotame came to spoil the meditation of Nara and Narayana, they welcome Tilotama with reverence and they created Uvarshi, and gifts Uravashi to Lord Indra. When we give up desires and anger and through meditation when we realize God, such ‘Parama Brahma’ means Sree Tatva, Goddess Lakshmi who is always in the state of Salvation and ‘Parama Maha Brahma’ means Narayana is mahātapāḥ (ಮಹಾತಪಾಃ). The force and energy behind meditation is Lord Shiva (Hara). The Hari and Hara energies are like cream in milk. Shiva energy originated from God’s heart. Such a energy and one who is meditated by giving away desire and anger is mahātapāḥ (ಮಹಾತಪಾಃ).


(123) ಸರ್ವಗ: (124) ಸರ್ವವಿದ್ಬನು: (125) ವಿಶ್ವಕ್ಸೇನ: (126) ಜನಾರ್ದನ:
(127) ವೇದ: (128) ವೇದವಿತ್ (129) ಅವ್ಯಂಗ: (130) ವೇದಾಂಗ: (131) ವೇದವಿತ್ (132) ಕವಿ: || 27 ||


(133) ಲೋಕಾಧ್ಯಕ್ಷ: (134) ಸುರಾದ್ಯಕ್ಷ: (135) ಧರ್ಮಾದ್ಯಕ್ಷ: (136) ಕೃತಾಕೃತ:
(137) ಚತುರಾತ್ಮಾ (138) ಚತುರ್ವ್ಯುಹ: (139) ಚತುದಂಷ್ಟ್ರ (140) ಚತುರ್ಭುಜ: || 28 ||


(141) ಬ್ರಾಜಿಷ್ಣು: (142) ಭೋಜನಂ (143) ಭೋಕ್ತಾ (144) ಸಹಿಷ್ಣು: (145) ಜಗದಾದಿಜ:
(146) ಅನಘಃ (147) ವಿಜಯಃ (148) ಜೇತಾ (149) ವಿಶ್ವಯೋನಿಃ (150) ಪುನರ್ವಸುಃ || 29 ||


(151) ಉಪೇಂದ್ರ (152) ವಾಮನಃ (153) ಪ್ರಾಂಶುಃ (154) ಅಮೋಘಃ (155) ಶುಚಿಃ (156) ಊರ್ಜಿತಃ
(157) ಅತೀಂದ್ರಃ (158) ಸಂಗ್ರಹಃ (159) ಸರ್ಗಃ (160) ಧೃತಾತ್ಮಾ (161) ನಿಯಮಃ (162) ಯಮಃ || 30 ||


(163) ವೇಧ್ಯಃ (164) ವೈದ್ಯಃ (165) ಸದಾಯೋಗೀ: (166) ವೀರಹಾ (167) ಮಾಧವಃ (168) ಮಧುಃ
(169) ಅತೀಂದ್ರಿಯಃ (170) ಮಹಾಮಾಯಃ (171) ಮಹೋತ್ಸಾಹಃ (172) ಮಹಾಬಲಃ || 31 ||


(173) ಮಹಾಬುದ್ಧಿಃ (174) ಮಹಾವೀರ್ಯಃ (175) ಮಹಾಶಕ್ತಿಃ (176) ಮಹಾದ್ಯುತಿಃ
(177) ಅನಿರ್ದೇಶ್ಯವಪುಃ (178) ಶ್ರೀಮಾನ್ (179) ಅಮೇಯಾತ್ಮಾ (180) ಮಹಾದ್ರಿಧೃಕ್ || 32 ||


(181) ಮಹೇಷ್ವಾಸಃ (182) ಮಹೀಭರ್ತಾ (183) ಶ್ರೀನಿವಾಸಃ (184) ಸತಾಂಗತಿಃ
(185) ಅನಿರುದ್ಧಃ (186) ಸುರಾನಂದಃ (187) ಗೋವಿಂದಃ (188) ಗೋವಿದಾಂಪತಿಃ || 33 ||


(189) ಮರೀಚಿಃ (190) ದಮನಃ (191) ಹಂಸಃ (192) ಸುಪರ್ಣಃ (193) ಭುಜಗೋತ್ತಮಃ
(194) ಹಿರಣ್ಯನಾಭಃ (195) ಸುತಪಾಃ (196) ಪದ್ಮನಾಭಃ (197) ಪ್ರಜಾಪತಿಃ || 34 ||


(198) ಅಮೃತ್ಯುಃ (199) ಸರ್ವದೃಕ್ (200) ಸಿಂಹಃ (201) ಸಂಧಾತಾ (202) ಸಂಧಿಮಾನ್ (203) ಸ್ಥಿರಃ
(204) ಅಜಃ (205) ದುರ್ಮರ್ಷಣಃ (206) ಶಾಸ್ತಾ (207) ವಿಶ್ರುತಾತ್ಮಾ (208) ಸುರಾರಿಹಾ || 35 ||


(209) ಗುರುಃ (210) ಗುರುತಮಃ (211) ಧಾಮಃ (212) ಸತ್ಯಃ (213) ಸತ್ಯಪರಾಕ್ರಮಃ
(214) ನಿಮಿಷಃ (215) ಅನಿಮಿಷಃ (216) ಸ್ರಗ್ವೀ (217) ವಾಚಸ್ಪತಿಃ (218) ಉದಾರಧೀಃ || 36 ||


(219) ಅಗ್ರಣೀಃ (220) ಗ್ರಾಮಣೀಃ (221) ಶ್ರೀಮಾನ್ (222) ನ್ಯಾಯಃ (223) ನೇತಾ (224) ಸಮೀರಣಃ
(225) ಸಹಸ್ರಮೂರ್ಧಾ (226) ವಿಶ್ವಾತ್ಮಾ (227) ಸಹಸ್ರಾಕ್ಷಃ (228) ಸಹಸ್ರಪಾತ್ || 37 ||


(229) ಆವರ್ತನಃ (230) (ಅ)ನಿವೃತ್ತಾತ್ಮಾ (231) ಸಂವೃತಃ (232) ಸಂಪ್ರಮರ್ದನಃ
(233) ಅಹಃಸಂವರ್ತಕಃ (234) ವಹ್ನಿ (235) ಅನಿಲಃ (236) ಧರಣೀಧರಃ || 38 ||


(237) ಸುಪ್ರಸಾದಃ (238) ಪ್ರಸನ್ನಾತ್ಮಾ (239) ವಿಶ್ವಧೃಕ್ (240) ವಿಶ್ವಭುಕ್ (241) ವಿಭುಃ
(242) ಸತ್ಕರ್ತಾ (243) ಸತ್ಕೃತಃ (244) ಸಾಧುಃ (245) ಜಹ್ನು (246) ನಾರಾಯಣಃ (247) ನರಃ || 39 ||


(248) ಅಸಂಖ್ಯೇಯಃ (249) ಅಪ್ರಮೇಯಾತ್ಮಾ (250) ವಿಶಿಷ್ಟಃ (251) ಶಿಷ್ಟಕೃತ್ (252) ಶಿಶುಚಿಃ
(253) ಸಿದ್ಧಾರ್ಥಃ (254) ಸಿದ್ಧಸಂಕಲ್ಪಃ (255) ಸಿದ್ಧಿದಃ (256) ಸಿದ್ಧಿಸಾಧನಃ || 40 ||


(257) ವೃಷಾಹೀ (258) ವೃಷಭಃ (259) ವಿಷ್ಣುಃ (260) ವೃಶಪರ್ವಾ (261) ವೃಷೋದರಃ
(262) ವರ್ಧನಃ (263) ವರ್ಧಮಾನಃ (264) ವಿವಿಕ್ತಃ (265) ಶ್ರುತಿಸಾಗರಃ || 41 ||


(266) ಸುಭುಜಃ (267) ದುರ್ಧರಃ (268) ವಾಗ್ಮೀ (269) ಮಹೇಂದ್ರಃ (270) ವಸುದಃ (271) ವಸುಃ
(272) ನೈಕರೂಪಃ (273) ಬೃಹದ್ರೂಪಃ (274) ಶಿಪಿವಿಷ್ಟಃ (275) ಪ್ರಕಾಶನಃ || 42 ||


(276) ಓಜಸ್ತೇಜೋದ್ಯುತಿಧರಃ (277) ಪ್ರಕಾಶಾತ್ಮಾ (278) ಪ್ರತಾಪನಃ
(279) ಋದ್ಧಃ (280) ಸ್ಪಷ್ಟಾಕ್ಷರೋ ಮಂತ್ರಃ (ಸ್ಪಷ್ಟಾಕ್ಷರಃ+ಮಂತ್ರಃ) (281) ಚಂದ್ರಾಂಶುಃ (282) ಭಾಸ್ಕರದ್ಯುತಿಃ || 43 ||


(283) ಅಮೃತಾಂಶೂದ್ಭವಃ (284) ಭಾನುಃ (285) ಶಶಬಿಂದುಃ (286) ಸುರೇಶ್ವರಃ
(287) ಔಷಧಂ (288) ಜಗತಃ ಸೇತುಃ (289) ಸತ್ಯಧರ್ಮಪರಾಕ್ರಮಃ || 44 ||


(290) ಭೂತಭವ್ಯಭವನ್ನಾಥಃ (291) ಪವನಃ (292) ಪಾವನಃ (293) ಅನಲಃ
(294) ಕಾಮಹಾ (295) ಕಾಮಕೃತ್ (296) ಕಾಂತಃ (297) ಕಾಮಃ (298) ಕಾಮಪ್ರದಃ (299) ಪ್ರಭುಃ || 45 ||


(300) ಯುಗಾದಿಕೃತ್ (301) ಯುಗಾವರ್ತಃ (302) ನೈಕಮಾಯಃ (303) ಮಹಾಶನಃ
(304) ಅದೃಶ್ಯಃ (305) ವ್ಯಕ್ತರೂಪಃ (ಅವ್ಯಕ್ತರೂಪಃ) (306) ಸಹಸ್ರಜಿತ್ (307) ಅನಂತಜಿತ್ || 46 ||


(308) ಇಷ್ಟಃ (309) ಅವಿಶಿಷ್ಟಃ (ವಿಶಿಷ್ಟಃ) (310) ಶಿಷ್ಟೇಷ್ಟಃ (311) ಶಿಖಂಡೀ (312) ನಹುಷಃ (313) ವೃಷಃ
(314) ಕ್ರೋಧಹಾ (315) ಕ್ರೋಧಕೃತ್ (316) ಕರ್ತಾ (317) ವಿಶ್ವಬಾಹುಃ (318) ಮಹೀಧರಃ || 47 ||


(319) ಅಚ್ಯುತಃ (320) ಪ್ರಥಿತಃ (321) ಪ್ರಾಣಃ (322) ಪ್ರಾಣದಃ (323) ವಾಸವಾನುಜಃ
(324) ಅಪಾಂನಿಧಿಃ (325) ಅಧಿಷ್ಟಾನಮ್ (326) ಅಪ್ರಮತ್ತಃ (327) ಪ್ರತಿಷ್ಠಿತಃ || 48 ||


(328) ಸ್ಕಂದಃ (329) ಸ್ಕಂದಧರಃ (330) ಧುರ್ಯಃ (331) ವರದಃ (332) ವಾಯುವಾಹನಃ
(333) ವಾಸುದೇವಃ (334) ಬೃಹದ್ಭಾನುಃ (335) ಆದಿದೇವಃ (336) ಪುರಂದರಃ || 49 ||


(337) ಅಶೋಕಃ (338) ತಾರಣಃ (339) ತಾರಃ (340) ಶೂರಃ (341) ಶೌರಿಃ (342) ಜನೇಶ್ವರಃ
(343) ಅನುಕೂಲಃ (344) ಶತಾವರ್ತಃ (345) ಪದ್ಮೀ (346) ಪದ್ಮನಿಭೇಕ್ಷಣಃ || 50 ||


(347) ಪದ್ಮನಾಭಃ (348) ಅರವಿಂದಾಕ್ಷಃ (349) ಪದ್ಮಗರ್ಭಃ (350) ಶರೀರಭೃತ್
(351) ಮಹರ್ದ್ಧಿಃ (352) ಋದ್ಧಃ (353) ವೃದ್ಧಾತ್ಮಾ (354) ಮಹಾಕ್ಷಃ (355) ಗರುಡದ್ವಜಃ || 51 ||


(356) ಅತುಲಃ (357) ಶರಭಃ (358) ಭೀಮಃ (ಅಭೀಮಃ) (359) ಸಮಯಜ್ಞಃ (360) ಹವಿರ್ಹರಿಃ
(361) ಸರ್ವಲಕ್ಷಣಲಕ್ಷಣ್ಯಃ (362) ಲಕ್ಷ್ಮೀವಾನ್ (363) ಸಮಿತಿಂಜಯಃ || 52 ||


(364) ವಿಕ್ಷರಃ (365) ರೋಹಿತಃ (366) ಮಾರ್ಗಃ (367) ಹೇತುಃ (368) ದಾಮೋದರಃ (369) ಸಹಃ
(370) ಮಹೀಧರಃ (371) ಮಹಾಭಾಗಃ (372) ವೇಗವಾನ್ (373) ಅಮಿತಾಶನಃ || 53 ||


(374) ಉದ್ಭವಃ (375) ಕ್ಷೋಭಣಃ (376) ದೇವಃ (377) ಶ್ರೀಗರ್ಭಃ (378) ಪರಮೇಶ್ವರಃ
(379) ಕರಣಂ (380) ಕಾರಣಂ (381) ಕರ್ತಾ (382) ವಿಕರ್ತಾ (383) ಗಹನಃ (384) ಗುಹಃ || 54 ||


(385) ವ್ಯವಸಾಯಃ (386) ವ್ಯವಸ್ಥಾನಃ (387) ಸಂಸ್ಥಾನಃ (388) ಸ್ಥಾನದಃ (389) ಧ್ರುವಃ
(390) ಪರರ್ದ್ಧಿಃ (391) ಪರಮಸ್ಪಷ್ಟಃ (392) ಸ್ತುಷ್ಟಃ (393) ಪುಷ್ಟಃ (394) ಶುಭೇಕ್ಷಣಃ || 55 ||


(395) ರಾಮಃ (396) ವಿರಾಮಃ (397) ವಿರಜಃ (398) ಮಾರ್ಗಃ (399) ನೇಯಃ (400) ನಯಃ (401) ಅನಯಃ
(402) ವೀರಃ (403) ಶಕ್ತಿಮತಾಂ ಶ್ರೇಷ್ಠಃ (404) ಧರ್ಮಃ (405) ಧರ್ಮವಿದುತ್ತಮಃ || 56 ||


(406) ವೈಕುಂಠಃ (407) ಪುರುಷಃ (408) ಪ್ರಾಣಃ (409) ಪ್ರಾಣದಃ (410) ಪ್ರಣವಃ (411) ಪೃಥುಃ
(412) ಹಿರಣ್ಯಗರ್ಭಃ (413) ಶತ್ರುಘ್ನಃ (414) ವ್ಯಾಪ್ತಃ (415) ವಾಯುಃ (416) ಅಧೋಕ್ಷಜಃ || 57 ||


(417) ಋತುಃ (418) ಸುದರ್ಶನಃ (419) ಕಾಲಃ (420) ಪರಮೇಷ್ಠೀ (421) ಪರಿಗ್ರಹಃ
(422) ಉಗ್ರಃ (423) ಸಂವಸ್ಸರಃ (424) ದಕ್ಷಃ (425) ವಿಶ್ರಾಮಃ (426) ವಿಶ್ವದಕ್ಷಿಣಃ || 58 ||


(427) ವಿಸ್ತಾರಃ (428) ಸ್ಥಾವರಃ (429) ಸ್ಥಾಣುಃ (430) ಪ್ರಮಾಣಮ್ (431) ಬೀಜಮವ್ಯಯಮ್
(432) ಅರ್ಥಃ (433) ಅನರ್ಥಃ (434) ಮಹಾಕೊಶಃ (435) ಮಹಾಭೋಗಃ (436) ಮಹಾಧನಃ || 59 ||


(437) ಅನಿರ್ವಿಣ್ಣಃ (438) ಸ್ಥವಿಷ್ಠಃ (439) ಭೂಃ (ಅಭೂಃ) (440) ಧರ್ಮಯೂಪಃ (441) ಮಹಾಮಖಃ
(442) ನಕ್ಷತ್ರನೇಮಿಃ (443) ನಕ್ಷತ್ರೀ (444) ಕ್ಷಮಃ (445) ಕ್ಷಾಮಃ (446) ಸಮೀಹನಃ || 60 ||


(447) ಯಜ್ಞಃ (448) ಇಜ್ಯಃ (449) ಮಹೇಜ್ಯಃ (450) ಕ್ರತುಃ (451) ಸತ್ರಮ್ (452) ಸತಾಂಗತಿಃ
(453) ಸರ್ವದರ್ಶೀ (454) ವಿಮುಕ್ತಾತ್ಮಾ (455) ಸರ್ವಜ್ಞಃ (456) ಜ್ಞಾನಮುತ್ತಮಮ್ || 61 ||


(457) ಸುವ್ರತಃ (458) ಸುಮುಖಃ (459) ಸೂಕ್ಷ್ಮಃ (460) ಸುಘೋಷಃ (461) ಸುಖದಃ (462) ಸುಹೃತ
(463) ಮನೋಹರಃ (464) ಜಿತಕ್ರೋಧಃ (465) ವೀರಬಾಹುಃ (466) ವಿದಾರಣಃ || 62 ||


(467) ಸ್ವಾಪನಃ (468) ಸ್ವವಶಃ (469) ವ್ಯಾಪೀ (470) ನೈಕಾತ್ಮಾ (471) ನೈಕಕರ್ಮಕೃತ್
(472) ವತ್ಸರಃ (473) ವತ್ಸಲಃ (474) ವತ್ಸೀ
(475) ರತ್ನಗರ್ಭಃ (476) ಧನೇಶ್ವರಃ || 63 ||


(477) ಧರ್ಮಗುಪ್ (478) ಧರ್ಮಕೃತ್ (479) ಧರ್ಮೀ (480) ಸತ್ (481) ಅಸತ್ (482) ಕ್ಷರಮ್ (483) ಅಕ್ಷರಮ್
(484) ಅವಿಜ್ಞಾತಾ (485) ಸಹಸ್ರಾಂಶುಃ (486) ವಿಧಾತಾ (487) ಕೃತಲಕ್ಷಣಃ || 64 ||


(488) ಗಭಸ್ತಿನೇಮಿಃ (489) ಸತ್ವಸ್ಥಃ (490) ಸಿಂಹಃ (491) ಭೂತಮಹೇಶ್ವರಃ
(492) ಆದಿದೇವಃ (493) ಮಹಾದೇವಃ (494) ದೇವೇಶಃ (495) ದೇವಭೃದ್ಗುರುಃ || 65 ||


(496) ಉತ್ತರಃ (497) ಗೋಪತಿಃ (498) ಗೋಪ್ತಾ (499) ಜ್ಞಾನಗಮ್ಯಃ (500) ಪುರಾತನಃ
(501) ಶರೀರಭೂತಭೃತ್ (502) ಭೋಕ್ತಾ (503) ಕಪೀಂದ್ರಃ (504) ಭೂರಿದಕ್ಷಿಣಃ || 66 ||


(505) ಸೋಮಪಃ (506) ಅಮೃತಪಃ (507) ಸೋಮಃ (508) ಪುರುಜಿತ್ (509) ಪುರುಸತ್ತಮಃ
(510) ವಿನಯಃ (511) ಜಯಃ (512) ಸತ್ಯಸಂಧಃ (513) ದಾಶಾರ್ಹಃ (514) ಸಾತ್ವತಾಂಪತಿಃ || 67 ||


(515) ಜೀವಃ (516) ವಿನಯಿತಾಸಾಕ್ಷೀ (517) ಮುಕುಂದಃ (518) ಅಮಿತವಿಕ್ರಮಃ
(519) ಅಂಭೋನಿಧಿಃ (520) ಅನಂತಾತ್ಮಾ (521) ಮಹೋದಧಿಶಯಃ (522) ಅಂತಕಃ || 68 ||


(523) ಅಜಃ
(524) ಮಹಾರ್ಹಃ (525) ಸ್ವಾಭಾವ್ಯಃ (526) ಜಿತಾಮಿತ್ರಃ (527) ಪ್ರಮೋದನಃ
(528) ಆನಂದಃ
(529) ನಂದನಃ (530) ನಂದಃ (531) ಸತ್ಯಧರ್ಮಾ (532) ತ್ರಿವಿಕ್ರಮಃ || 69 ||


(533) ಮಹರ್ಷಿಃ (534) ಕಪಿಲಾಚಾರ್ಯಃ (535) ಕೃತಜ್ಞಃ (536) ಮೇದಿನೀಪತಿಃ
(537) ತ್ರಿಪದಃ (538) ತ್ರಿದಶಾಧ್ಯಕ್ಷಃ (539) ಮಹಾಶೃಂಗಃ (540) ಕೃತಾಂತಕೃತ್ || 70 ||


(541) ಮಹಾವರಾಹಃ (542) ಗೋವಿಂದಃ (543) ಸುಷೇಣಃ (544) ಕನಕಾಂಗದೀ
(545) ಗುಹ್ಯಃ (546) ಗಭೀರಃ (547) ಗಹನಃ (548) ಗುಪ್ತಃ (549) ಚಕ್ರಗದಾಧರಃ || 71 ||


(550) ವೇಧಾಃ (551) ಸ್ವಾಂಗಃ (552) ಅಜಿತಃ (553) ಕೃಷ್ಣಃ (554) ದೃಡಃ (555) ಸಂಕರ್ಷಣಃ (556) ಅಚ್ಯುತಃ
(557) ವರುಣಃ (558) ವಾರುಣಃ (559) ವೃಕ್ಷಃ (560) ಪುಷ್ಕರಾಕ್ಷಃ (561) ಮಹಾಮನಾಃ || 72 ||


(562) ಭಗವಾನ್ (563) ಭಗಹಾ (564) ಆನಂದೀ (565) ವನಮಾಲೀ (566) ಹಲಾಯುಧಃ
(567) ಆದಿತ್ಯಃ (568) ಜ್ಯೋತಿರಾದಿತ್ಯಃ (569) ಸಹಿಷ್ಣುಃ (570) ಗತಿಸತ್ತಮಃ || 73 ||


(571) ಸುಧನ್ವಾ (572) ಖಂಡಪರಶುಃ (573) ದಾರುಣಃ (574) ದ್ರವಿಣಪ್ರದಃ
(575) ದಿವಸ್ಪೃಕ್ (576) ಸರ್ವದೃಗ್ ವ್ಯಾಸಃ (577) ವಾಚಸ್ಪತಿಃ (578) ಅಯೋನಿಜಃ || 74 ||


(579) ತ್ರಿಸಾಮಾ (580) ಸಾಮಗಃ (581) ಸಾಮ (582) ನಿರ್ಬಾಣಂ (583) ಭೇಷಜಮ್ (584) ಭಿಷಕ್
(585) ಸಂನ್ಯಾಸಕೃತ್ (586) ಶಮಃ (587) ಶಾಂತಃ (588) ನಿಷ್ಠಾ (589) ಶಾಂತಿಃ (590) ಪರಾಯಣಮ್ || 75 ||


(591) ಶುಭಾಂಗಃ (592) ಶಾಂತಿದಃ (593) ಸ್ರಷ್ಟಾ (594) ಕುಮುದಃ (595) ಕುವಲೇಶಯಃ
(596) ಗೋಹಿತಃ (597) ಗೋಪತಿಃ (598) ಗೋಪ್ತಾ (599) ವೃಷಭಾಕ್ಷಃ (600) ವೃಷಪ್ರಿಯಃ || 76 ||


(601) ಅನಿವರ್ತೀ (602) ನಿವೃತ್ತಾತ್ಮಾ
(603) ಸಂಕ್ಷೇಪ್ತಾ (604) ಕ್ಷೇಮಕೃಚ್ಛಿವಃ
(605) ಶ್ರೀವತ್ಸವಕ್ಷಾಃ (606) ಶ್ರೀವಾಸಃ (607) ಶ್ರೀಪತಿಃ (608) ಶ್ರೀಮತಾಂವರಃ || 77 ||


(609) ಶ್ರೀದಃ (610) ಶ್ರೀಶಃ (611) ಶ್ರೀನಿವಾಸಃ (612) ಶ್ರೀನಿಧಿಃ (613) ಶ್ರೀವಿಭಾವನಃ
(614) ಶ್ರೀಧರಃ (615) ಶ್ರೀಕರಃ (616) ಶ್ರೇಯಃ (617) ಶ್ರೀಮಾನ್ (618) ಲೋಕತ್ರಯಾಶ್ರಯಃ || 78 ||


(619) ಸ್ವಕ್ಷಃ (620) ಸ್ವಂಗಃ (621) ಶತಾನಂದಃ (622) ನಂದಿಃ (623) ಜ್ಯೋತಿರ್ಗಣೇಶ್ವರಃ
(624) ವಿಜಿತಾತ್ಮಾ (625) ಅವಿಧೇಯಾತ್ಮಾ (ವಿಧೇಯಾತ್ಮಾ) (626) ಸತ್ಕೀರ್ತಿಃ (627) ಛಿನ್ನಸಂಶಯಃ || 79 ||


(628) ಉದೀರ್ಣಃ (629) ಸರ್ವತಶ್ಚಕ್ಷುಃ (630) ಅನೀಶಃ (631) ಶಾಶ್ವತಸ್ಥಿರಃ
(632) ಭೂಶಯಃ (633) ಭೂಷಣಃ (634) ಭೂತಿಃ (635) ವಿಶೋಕಃ (636) ಶೋಕನಾಶನಃ || 80 ||


(637) ಅರ್ಚಿಷ್ಮಾನ್ (638) ಅರ್ಚಿತಃ (639) ಕುಂಭಃ (640) ವಿಶುದ್ಧಾತ್ಮಾ (641) ವಿಶೋಧನಃ
(642) ಅನಿರುದ್ಧಃ (643) ಅಪ್ರತಿರಥಃ (644) ಪ್ರದ್ಯುಮ್ನಃ (645) ಅಮಿತವಿಕ್ರಮಃ || 81 ||


(646) ಕಾಲನೇಮಿನಿಹಾ (647) ವೀರಃ (648) ಶೌರಿಃ (649) ಶೂರಜನೇಶ್ವರಃ
(650) ತ್ರಿಲೋಕಾತ್ಮಾ (651) ತ್ರಿಲೋಕೇಶಃ (652) ಕೇಶವಃ (653) ಕೇಶಿಹಾ (654) ಹರಿಃ || 82 ||


(655) ಕಾಮದೇವಃ (656) ಕಾಮಪಾಲಃ (657) ಕಾಮೀ (658) ಕಾಂತಃ (659) ಕೃತಾಗಮಃ
(660) ಅನಿರ್ದೇಶ್ಯವಪು (661) ವಿಷ್ಣುಃ (662) ವೀರಃ (663) ಅನಂತಃ (664) ಧನಂಜಯಃ || 83 ||


(665) ಬ್ರಹ್ಮಣ್ಯಃ (666) ಬ್ರಹ್ಮಕೃತ್ (667) ಬ್ರಹ್ಮಾ (668) ಬ್ರಹ್ಮ (669) ಬ್ರಹ್ಮವಿವರ್ಧನಃ
(670) ಬ್ರಹ್ಮವಿತ್ (671) ಬ್ರಾಹ್ಮಣಃ (672) ಬ್ರಹ್ಮೀ (673) ಬ್ರಹ್ಮಜ್ಞಃ (674) ಬ್ರಾಹ್ಮಣಪ್ರಿಯಃ || 84 ||


(675) ಮಹಾಕ್ರಮಃ (676) ಮಹಾಕರ್ಮಾ (677) ಮಹಾತೇಜಾಃ (678) ಮಹೋರಗಃ
(679) ಮಹಾಕ್ರತುಃ (680) ಮಹಾಯಜ್ವಾ (681) ಮಹಾಯಜ್ಞ (682) ಮಹಾಹವಿಃ || 85 ||


(683) ಸ್ತವ್ಯಃ (684) ಸ್ತವಪ್ರಿಯಃ (685) ಸ್ತೋತ್ರಮ್ (686) ಸ್ತುತಿಃ (687) ಸ್ತೋತಾ (688) ರಣಪ್ರಿಯಃ
(689) ಪೂರ್ಣಃ (690) ಪೂರಯಿತಾ (691) ಪುಣ್ಯಃ (692) ಪುಣ್ಯಕೀರ್ತಿಃ (693) ಅನಾಮಯಃ || 86 ||


(694) ಮನೋಜವಃ (695) ತೀರ್ಥಕರಃ (696) ವಸುರೇತಾಃ (697) ವಸುಪ್ರದಃ
(698) ವಸುಪ್ರದಃ
(699) ವಾಸುದೇವಃ (700) ವಸುಃ (701) ವಸುಮನಾಃ (702) ಹವಿಃ || 87 ||


(703) ಸದ್ಗತಿಃ (704) ಸತ್ಕೃತಿಃ (705) ಸತ್ತಾ (706) ಸದ್ಭೂತಿಃ (707) ಸತ್ಪರಾಯಣಃ
(708) ಶೂರಸೇನ (709) ಯದುಶ್ರೇಷ್ಠಃ (710) ಸನ್ನಿವಾಸಃ (711) ಸುಯಾಮುನಃ || 88 ||


(712) ಭೂತಾವಾಸಃ (713) ವಾಸುದೇವಃ
(714) ಸರ್ವಾಸುನಿಲಯಃ (715) ಅನಲಃ
(716) ದರ್ಪಹಾ
(717) ದರ್ಪದಃ (718) ದೃಪ್ತಃ (719) ದುರ್ಧರಃ (720) ಅಪರಾಜಿತಃ || 89 ||


(721) ವಿಶ್ವಮೂರ್ತಿಃ (722) ಮಹಾಮೂರ್ತಿಃ (723) ದೀಪ್ತಮೂರ್ತಿಃ (724) ಅಮೂರ್ತಿಮಾನ್
(725) ಅನೇಕಮೂರ್ತಿಃ (726) ಅವ್ಯಕ್ತಃ (727) ಶತಮೂರ್ತಿಃ (728) ಶತಾನನಃ || 90 ||


(729) ಏಕಃ (730) ನೈಕಃ (731) ಸವಃ (732) ಕಃ (733) ಕಿಮ್
(734) ಯತ್ (735) ತತ್ (736) ಪದಮನುತ್ತಮಮ್ (ಪದಮ್+ಅನುತ್ತಮಮ್)
(737) ಲೋಕಬಂಧುಃ (738) ಲೋಕನಾಥಃ (739) ಮಾಧವಃ (740) ಭಕ್ತವತ್ಸಲಃ || 91 ||


(741) ಸುವರ್ಣವರ್ಣಃ (742) ಹೇಮಾಂಗಃ (743) ವರಾಂಗಃ (744) ಚಂದನಾಂಗದೀ
(745) ವೀರಹಾ (746) ವಿಷಮಃ (ಅವಿಷಮಃ) (747) ಶೂನ್ಯಃ (748) ಘೃತಾಶೀಃ (749) ಅಚಲಃ (750) ಚಲಃ || 92 ||


(751) ಅಮಾನೀ (752) ಮಾನದಃ (753) ಮಾನ್ಯಃ (754) ಲೋಕಸ್ವಾಮೀ (755) ತ್ರಿಲೋಕಧೃಕ್
(756) ಸುಮೇಧಾಃ (757) ಮೇಧಜಃ (758) ಧನ್ಯಃ (759) ಸತ್ಯಮೇಧಾಃ (760) ಧರಾಧರಃ || 93 ||


(761) ತೇಜೋವೃಷಃ (762) ದ್ಯುತಿಧರಃ (763) ಸರ್ವಶಸ್ತ್ರಭೃತಾಂವರಃ
(764) ಪ್ರಗ್ರಹಃ (765) ನಿಗ್ರಹಃ (766) ವ್ಯಗ್ರಃ (767) ನೈಕಶೃಂಗಃ (768) ಗದಾಗ್ರಜಃ || 94 ||


(769) ಚತುಮೂರ್ತಿಃ (770) ಚತುರ್ಬಾಹುಃ (771) ಚತುರ್ವ್ಯೂಹಃ (772) ಚತುರ್ಗತಿಃ
(773) ಚತುರಾತ್ಮಾ (774) ಚತುರ್ಭಾವಃ
(775) ಚತುರ್ವೇದಃ (776) ಏಕಪಾತ್ || 95 ||


(777) ಸಮಾವರ್ತಃ (778) ಅನಿವೃತ್ತಾತ್ಮಾ(ನಿವೃತ್ತಾತ್ಮಾ) (779) ದುರ್ಜಯಃ (780) ದುರತಿಕ್ರಮಃ
(781) ದುರ್ಲಭಃ (782) ದುರ್ಗಮಃ (783) ದುರ್ಗಃ (784) ದುರಾವಾಸಃ (785) ದುರಾರಿಹಾ || 96 ||


(786) ಶುಭಾಂಗಃ (787) ಲೋಕಸಾರಂಗಃ (788) ಸುತಂತುಃ (789) ತಂತುವರ್ಧನಃ
(790) ಇಂದ್ರಕರ್ಮಾ (791) ಮಹಾಕರ್ಮಾ (792) ಕೃತಕರ್ಮಾ (793) ಕೃತಾಗಮಃ || 97 ||


(794) ಉದ್ಭವಃ (795) ಸುಂದರಃ (796) ಸುಂದಃ (797) ರತ್ನನಾಭಃ (798) ಸುಲೋಚನಃ
(799) ಅರ್ಕಃ (800) ವಾಜಸನಃ (801) ಶೃಂಗೀ (802) ಜಯಂತಃ (803) ಸರ್ವವಿಜ್ಜಯೀ || 98 ||


(804) ಸುವರ್ಣಬಿಂದು (805) ಅಕ್ಷೋಭ್ಯಃ (806) ಸರ್ವವಾಗೀಶ್ವರೇಶ್ವರಃ
(807) ಮಹಾಹ್ರದಃ (808) ಮಹಾಗರ್ತಃ (809) ಮಹಾಭೂತಃ (810) ಮಹಾನಿಧಿಃ || 99 ||


(811) ಕುಮುದಃ (812) ಕುಂದರಃ (813) ಕುಂದಃ (814) ಪರ್ಜನ್ಯಃ (815) ಪಾವನಃ (816) ಅನಿಲಃ
(817) ಅಮೃತಾಶಃ (818) ಅಮೃತವಪುಃ (819) ಸರ್ವಜ್ಞಃ (820) ಸರ್ವತೋಮುಖಃ || 100 ||


(821) ಸುಲಭಃ (822) ಸುವ್ರತಃ
(823) ಸಿದ್ಧಃ (824) ಶತ್ರುಜಿತ್ (825) ಶತ್ರುತಾಪನಃ
(826) ನ್ಯಗ್ರೋಧಃ (827) ಉದುಂಬರಃ (828) ಅಶ್ವತ್ಥಃ (829) ಚಾಣೂರಾಂಧ್ರನಿಸೂದನಃ || 101 ||


(830) ಸಹಸ್ರಾರ್ಚಿಃ (831) ಸಪ್ತಜಿಹ್ವಃ (832) ಸಪ್ತೈಧಾಃ (833) ಸಪ್ತವಾಹನಃ
(834) ಅಮೂರ್ತಿಃ
(835) ಅನಘಃ (836) ಅಚಿಂತ್ಯಃ (837) ಭಯಕೃತ್ (838) ಭಯನಾಶನಃ || 102 ||


(839) ಅಣುಃ (840) ಬೃಹತ್ (841) ಕೃಶಃ (842) ಸ್ಥೂಲಃ (843) ಗುಣಭೃತ್ (844) ನಿರ್ಗುಣಃ (845) ಮಹಾನ್
(846) ಅಧೃತಃ (847) ಸ್ವಧೃತಃ (848) ಸ್ವಾಸ್ಯಃ (849) ಪ್ರಾಗ್ವಂಶಃ (850) ವಂಶವರ್ಧನಃ || 103 ||


(851) ಭಾರಭೃತ್ (852) ಕಥಿತಃ (853) ಯೋಗೀ (854) ಯೋಗೀಶಃ (855) ಸರ್ವಕಾಮದಃ
(856) ಆಶ್ರಮಃ (857) ಶ್ರಮಣಃ (858) ಕ್ಷಾಮಃ (859) ಸುಪರ್ಣಃ (860) ವಾಯುವಾಹನಃ || 104 ||


(861) ಧನುರ್ಧರಃ (862) ಧನುರ್ವೇದಃ (863) ದಂಡಃ (864) ದಮಯಿತಾ (865) ದಮಃ
(866) ಅಪರಾಜಿತಃ
(867) ಸರ್ವಸಹಃ (868) ನಿಯಂತಾ (869) ನಿಯಮಃ(ಅನಿಯಮಃ) (870) ಯಮಃ(ಅಯಮಃ) || 105 ||


(871) ಸತ್ವವಾನ್ (872) ಸಾತ್ವಿಕಃ (873) ಸತ್ಯಃ (874) ಸತ್ಯಧರ್ಮಪರಾಯಣಃ
(875) ಅಭಿಪ್ರಾಯಃ (876) ಪ್ರಿಯಾರ್ಹಃ (877) ಅರ್ಹಪ್ರಿಯಕೃತ್ (878) ಪ್ರೀತಿವರ್ಧನಃ || 106 ||


(879) ವಿಹಾಯಸಗತಿಃ (880) ಜ್ಯೋತಿಃ (881) ಸುರುಚಿಃ (882) ಹುತಭುಗ್ವಿಭುಃ
(883) ರವಿಃ
(884) ವಿರೋಚನಃ (885) ಸೂರ್ಯಃ (886) ಸವಿತಾ (887) ರವಿಲೋಚನಃ || 107 ||


(888) ಅನಂತಃ
(889) ಹುತಭುಗ್ಭೋಕ್ತಾ (890) ಸುಖದಃ (891) ನೈಕಜಃ (892) ಅಗ್ರಜಃ
(893) ಅನಿರ್ವಿಣ್ಣಃ
(894) ಸದಾಮರ್ಷೀ (895) ಲೋಕಾಧಿಷ್ಠಾನಮ್ (896) ಅದ್ಭುತಃ || 108 ||


(897) ಸನಾತ್ (898) ಸನಾತನತಮಃ (899) ಕಪಿಲಃ (900) ಕಪಿಃ (901) ಅಪ್ಯಯಃ
(902) ಸ್ವಸ್ತಿದಃ (903) ಸ್ವಸ್ತಿಕೃತ್ (904) ಸ್ವಸ್ತಿ (905) ಸ್ವಸ್ತಿಭುಕ್ (906) ಸ್ವಸ್ತಿದಕ್ಷಿಣಃ || 109 ||


(907) ಅರೌದ್ರಃ (908) ಕುಂಡಲೀ (909) ಚಕ್ರೀ (910) ವಿಕ್ರಮೀ (911) ಊರ್ಜಿತಶಾಸನಃ
(912) ಶಬ್ದಾತಿಗಃ (913) ಶಬ್ದಸಹಃ (914) ಶಿಶಿರಃ (915) ಶರ್ವರೀಕರಃ || 110 ||


(916) ಅಕ್ರೂರಃ (917) ಪೇಶಲಃ (918) ದಕ್ಷಃ (919) ದಕ್ಷಿಣಃ (920) ಕ್ಷಮಿಣಾಂವರಃ
(921) ವಿದ್ವತ್ತಮಃ (922) ವೀತಭಯಃ (923) ಪುಣ್ಯಶ್ರವಣಕೀರ್ತನಃ || 111 ||


(924) ಉತ್ತಾರಣಃ (925) ದುಷ್ಕೃತಿಹಾ
(926) ಪುಣ್ಯಃ (927) ದುಃಸ್ವಪ್ನನಾಶನಃ
(928) ವೀರಹಾ (929) ರಕ್ಷಣಃ (930) ಸಂತಃ (931) ಜೀವನಃ (932) ಪರ್ಯವಸ್ಥಿತಃ || 112 ||


(933) ಅನಂತರೂಪಃ (934) ಅನಂತಶ್ರೀಃ (935) ಜಿತಮನ್ಯುಃ (936) ಭಯಾಪಹಃ

(937) ಚತುರಶ್ರಃ (938) ಗಭೀರಾತ್ಮಾ (939) ವಿದಿಶಃ (940) ವ್ಯಾದಿಶಃ (941) ದಿಶಃ || 113 ||


(942) ಅನಾದಿಃ
(943) ರ್ಭೂರ್ಭುವೋ ಲಕ್ಷ್ಮೀಃ (944) ಸವೀರಃ (945) ರುಚಿರಾಂಗದಃ
(946) ಜನನಃ (947) ಜನಜನ್ಮಾದಿಃ (948) ಭೀಮಃ (949) ಭೀಮಪರಾಕ್ರಮಃ || 114 ||


(950) ಆಧಾರನಿಲಯಃ (951) ಧಾತಾ (ಅಧಾತಾ)
(952) ಪುಷ್ಪಹಾಸಃ (953) ಪ್ರಜಾಗರಃ
(954) ಊರ್ಧ್ವಗಃ (955) ಸತ್ಪಥಾಚಾರಃ (956) ಪ್ರಾಣದಃ (957) ಪ್ರಣವಃ (958) ಪಣಃ || 115 ||


(959) ಪ್ರಮಾಣಮ್ (960) ಪ್ರಾಣನಿಲಯಃ (961) ಪ್ರಾಣಭೃತ್ (962) ಪ್ರಾಣಜೀವನಃ
(963) ತತ್ವಮ್ (964) ತತ್ವವಿತ್ (965) ಎಕಾತ್ಮಾ (966) ಜನ್ಮಮೃತ್ಯುಜರಾತಿಗಃ || 116 ||


(967) ಭೂರ್ಭುವಃಸ್ವಸ್ತರುಃ (968) ತಾರಃ (969) ಸವಿತಾ (970) ಪ್ರಪಿತಾಮಹಃ
(971) ಯಜ್ಞಃ (972) ಯಜ್ಞಪತಿಃ (973) ಯಜ್ವಾ (974) ಯಜ್ಞಾಂಗಃ (975) ಯಜ್ಞವಾಹನಃ || 117 ||


(976) ಯಜ್ಞಭೃತ್ (977) ಯಜ್ಞಕೃತ್ (978) ಯಜ್ಞೀ (979) ಯಜ್ಞಭುಕ್ (980) ಯಜ್ಞಸಾಧನಃ
(981) ಯಜ್ಞಾಂತಕೃತ್ (982) ಯಜ್ಞಗುಹ್ಯಮ್
(983) ಅನ್ನಮ್ (984) ಅನ್ನಾದ ಏವ ಛ || 118 ||


(985) ಆತ್ಮಯೋನಿಃ (986) ಸ್ವಯಂಜಾತಃ (987) ವೈಖಾನಃ (988) ಸಾಮಗಾಯನಃ
(989) ದೇವಕೀನಂದನಃ
(990) ಸ್ರಷ್ಟಾ (991) ಕ್ಷಿತೀಶಃ (992) ಪಾಪನಾಶನಃ || 119 ||


(993) ಶಂಖಭೃತ್ (994) ನಂದಕೀ (995) ಚಕ್ರೀ (996) ಶಾರ್ಙ್ಗಧನ್ವಾ (997) ಗದಾಧರಃ
(998) ರಥಾಂಗಪಾಣಿಃ
(999) ಅಕ್ಷೋಭ್ಯಃ (1000) ಸರ್ವಪ್ರಹರಣಾಯುಧಃ || 120 ||

|| ಸರ್ವಪ್ರಹರಣಾಯುಧೋಂ ನಮಃ ಇತಿ ||

|| ಸರ್ವಪ್ರಹರಣಾಯುಧೋಂ ನಮಃ ಇತಿ ||

ಫಲಶ್ರುತಿಃ (22 ಸ್ಲೋಕ)

ಇತೀದಂ ಕೀರ್ತನೀಯಸ್ಯ ಕೇಶವಸ್ಯ ಮಹಾತ್ಮನಃ |
ನಾಮ್ನಾಂ ಸಹಸ್ರಂ ದಿವ್ಯಾನಾಮಶೇಷೇಣ ಪ್ರಕೀರ್ತಿತಮ್ || 121 ||


ಯ ಇದಂ ಶೃಣುಯಾನ್ನಿತ್ಯಂ ಯಶ್ಚಾಪಿ ಪರಿಕೀರ್ತಯೇತ್ |
ನಾಶುಭಂ ಪ್ರಾಪ್ನುಯಾತ್ ಕಿಂಚಿತ್ ಸೋಮುತ್ರೇಹ ಚ ಮಾನವಃ || 122 ||

ವೇದಾಂತಗೋ ಬ್ರಾಹ್ಮಣಃ ಸ್ಯಾತ್ ಕ್ಷತ್ರಿಯೋ ವಿಜಯೀ ಭವೇತ್ |
ವೈಶ್ಯೋ ಧನಸಮೃದ್ಧಃ ಸ್ಯಾತ್ ಶೂದ್ರಸ್ಸುಖಮವಾಪ್ನುಯಾತ್ || 123 ||

ಧರ್ಮಾರ್ಥೀ ಪ್ರಾಪ್ನುಯಾದ್ಧರ್ಮಂ ಅರ್ಥಾರ್ಥೀ ಚಾರ್ಥಮಾಪ್ನುಯಾತ್ |
ಕಾಮಾನವಾಪ್ನುಯಾತ್ ಕಾಮೀ ಪ್ರಜಾರ್ಥೀ ಚಾಪ್ನುಯಾತ್ ಪ್ರಜಾಮ್ || 124 ||

ಭಕ್ತಿಮಾನ್ ಯಃ ಸದೋತ್ಥಾಯ ಶುಚಿಸ್ತದ್ಗತಮಾನಸಃ |
ಸಹಸ್ರಂ ವಾಸುದೇವಸ್ಯ ನಾಮ್ನಾಮೇತತ್ ಪ್ರಕೀರ್ತಯೇತ್ || 125 ||

ಯಶಃ ಪ್ರಾಪ್ನೋತಿ ವಿಪುಲಂ ಯಾತಿ ಪ್ರಾಧಾನ್ಯಮೇವ ಚ |
ಅಚಲಾಂ ಶ್ರಿಯಮಾಪ್ನೋತಿ ಶ್ರೇಯಃ ಪ್ರಾಪ್ನೋತ್ಯನುತ್ತಮಮ್ || 126 ||

ನ ಭಯಂ ಕ್ವಚಿದಾಪ್ನೋತಿ ವೀರ್ಯಂ ತೇಜಶ್ಚ ವಿಂದತಿ |
ಭವತ್ಯರೋಗೋ ದ್ಯುತಿಮಾನ್ ಬಲರೂಪಗುಣಾನ್ವಿತಃ || 127 ||

ರೋಗಾರ್ತೋ ಮುಚ್ಯತೇ ರೋಗಾದ್ಬದ್ಧೋ ಮುಚ್ಯೇತ ಬಂಧನಾತ್ |
ಭಯಾನ್ಮುಚ್ಯೇತ ಭೀತಸ್ತು ಮುಚ್ಯೇತಾಪನ್ನ ಆಪದಃ || 128 ||

ದುರ್ಗಾಣ್ಯತಿತರತ್ಯಾಶು ಪುರುಷಃ ಪುರುಷೋತ್ತಮಮ್ |
ಸ್ತುವನ್ನಾಮಸಹಸ್ರೇಣ ನಿತ್ಯಂ ಭಕ್ತಿಸಮನ್ವಿತಃ || 129 ||

ವಾಸುದೇವಾಶ್ರಯೋ ಮರ್ತ್ಯೋ ವಾಸುದೇವಪರಾಯಣಃ |
ಸರ್ವಪಾಪವಿಶುದ್ಧಾತ್ಮಾ ಯಾತಿ ಬ್ರಹ್ಮ ಸನಾತನಮ್ || 130 ||

ನ ವಾಸುದೇವಭಕ್ತಾನಾಮಶುಭಂ ವಿದ್ಯತೇ ಕ್ವಚಿತ್ |
ಜನ್ಮಮೃತ್ಯುಜರಾವ್ಯಾಧಿಭಯಂ ನೈವೋಪಜಾಯತೇ || 131 ||

ಇಮಂ ಸ್ತವಮಧೀಯಾನಃ ಶ್ರದ್ಧಾಭಕ್ತಿಸಮನ್ವಿತಃ |
ಯುಜ್ಯೇತಾತ್ಮಾಸುಖಕ್ಷಾಂತಿಶ್ರೀಧೃತಿಸ್ಮೃತಿಕೀರ್ತಿಭಿಃ || 132 ||

ನ ಕ್ರೋಧೋ ನ ಚ ಮಾತ್ಸರ್ಯಂ ನ ಲೋಭೋ ನಾಶುಭಾ ಮತಿಃ |
ಭವಂತಿ ಕೃತಪುಣ್ಯಾನಾಂ ಭಕ್ತಾನಾಂ ಪುರುಷೋತ್ತಮೇ || 133 ||

ದ್ಯೌಸ್ಸಚಂದ್ರಾರ್ಕನಕ್ಷತ್ರಾ ಖಂ ದಿಶೋ ಭೂರ್ಮಹೋದಧಿಃ |
ವಾಸುದೇವಸ್ಯ ವೀರ್ಯೇಣ ವಿಧೃತಾನಿ ಮಹಾತ್ಮನಃ || 134 ||

ಸಸುರಾಸುರಗಂಧರ್ವಂ ಸಯಕ್ಷೋರಗರಾಕ್ಷಸಮ್ |
ಜಗದ್ವಶೇ ವರ್ತತೇದಂ ಕೃಷ್ಣಸ್ಯ ಸಚರಾಚರಮ್ || 135 ||

ಇಂದ್ರಿಯಾಣಿ ಮನೋ ಬುದ್ಧಿಃ ಸತ್ತ್ವಂ ತೇಜೋ ಬಲಂ ಧೃತಿಃ |
ವಾಸುದೇವಾತ್ಮಕಾನ್ಯಾಹುಃ, ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞ ಏವ ಚ || 136 ||

ಸರ್ವಾಗಮಾನಾಮಾಚಾರಃ ಪ್ರಥಮಂ ಪರಿಕಲ್ಯ್ಪತೇ |
ಆಚಾರಪ್ರಭವೋ ಧರ್ಮೋ ಧರ್ಮಸ್ಯ ಪ್ರಭುರಚ್ಯುತಃ || 137 ||

ಋಷಯಃ ಪಿತರೋ ದೇವಾ ಮಹಾಭೂತಾನಿ ಧಾತವಃ |
ಜಂಗಮಾಜಂಗಮಂ ಚೇದಂ ಜಗನ್ನಾರಾಯಣೋದ್ಭವಮ್ || 138 ||

ಯೋಗೋ ಜ್ಞಾನಂ ತಥಾ ಸಾಂಖ್ಯಂ ವಿದ್ಯಾಃ ಶಿಲ್ಪಾದಿಕರ್ಮ ಚ |
ವೇದಾಶ್ಶಾಸ್ತ್ರಾಣಿ ವಿಜ್ಞಾನಮೇತತ್ಸರ್ವಂ ಜನಾರ್ದನಾತ್ || 139 ||

ಏಕೋ ವಿಷ್ಣುರ್ಮಹದ್ಭೂತಂ ಪೃಥಗ್ಭೂತಾನ್ಯನೇಕಶಃ |
ತ್ರೀನ್‌ಲೋಕಾನ್ವ್ಯಾಪ್ಯ ಭೂತಾತ್ಮಾ ಭುಂಕ್ತೇ ವಿಶ್ವಭುಗವ್ಯಯಃ || 140 ||

ಇಮಂ ಸ್ತವಂ ಭಗವತೋ ವಿಷ್ಣೋರ್ವ್ಯಾಸೇನ ಕೀರ್ತಿತಮ್ |
ಪಠೇದ್ಯ ಇಚ್ಛೇತ್ಪುರುಷಃ ಶ್ರೇಯಃ ಪ್ರಾಪ್ತುಂ ಸುಖಾನಿ ಚ || 141 ||

ವಿಶ್ವೇಶ್ವರಮಜಂ ದೇವಂ ಜಗತಃ ಪ್ರಭವಾಪ್ಯಯಮ್ |
ಭಜಂತಿ ಯೇ ಪುಷ್ಕರಾಕ್ಷಂ ನ ತೇ ಯಾಂತಿ ಪರಾಭವಮ್ || 142 ||

ಇತಿ ಶ್ರೀಮನ್ಮಹಾಭಾರತೇ ಅನುಶಾಸನಪರ್ವಣಿ ಶ್ರೀವಿಷ್ಣುಸಹಸ್ರನಾಮ ಸ್ತೋತ್ರಂ ಸಂಪೂರ್ಣಮ್.
||ಸರ್ವೇ ಜನಾಃ ಸುಖಿನೋ ಭವಂತು||

|| ಶ್ರೀ ಕೃಷ್ಣಾರ್ಪಣ ಮಸ್ತು||

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