These are the prayers of Lord Shiva to the Supreme Lord, Vasudeva. This is presented by Lord Shiva to the sons of King Pracinabarhi for reaching the ultimate spiritual perfection. These prayers are from the Srimad-Bhagavatam (4.24.33-74).

It is first described therein (4.24.24-32) that the sons of King Pracinabarhi approached Lord Shiva, who, in return, was very pleased to see them. Lord Shiva first told them, “You are all the sons of King Pracinabarhi, and I wish all good fortune to you. I also know what you are going to do, and therefore I am visible to you just to show you my mercy. Anyone who is surrendered to the Supreme Lord, Krishna, the controller of everything—material nature as well as the living entity—is actually very dear to me. A person who executes his [spiritual] occupational duty properly for one hundred births becomes qualified to occupy the post of Lord Brahma, and if he becomes more qualified he can approach Lord Shiva. Yet, a person who is directly surrendered to Lord Krishna, or Vishnu, in unalloyed devotional service is immediately promoted to the spiritual planets. Lord Shiva and other demigods attain these planets after the destruction of this material world. You are all devotees of the Lord, and as such I appreciate that you are as respectable as the Supreme Person Himself. I know in this way that the devotees also respect me and that I am dear to them. Thus no one can be as dear to the devotees as I am.

“Now I shall chant one mantra which is not only transcendental, pure and auspicious, but is the best prayer for anyone who is aspiring to attain the ultimate goal of life. When I chant this mantra, please hear it carefully and attentively.”

Thus, out of his causeless mercy, the exalted personality of Lord Shiva, a great devotee of Lord Narayana [Vishnu, Krishna], continued to speak this sacred set of verses to the King’s sons, who were standing with folded hands. 

Verse 33

shri-rudra uvacha

jitam ta atma-vid-varya

svastya svastir astu me

sarvasma atmane namaha

 Lord Shiva addressed the Supreme Personality of Godhead with the following prayer: O Supreme Personality of Godhead, all glories unto You. You are the most exalted of all self-realized souls. Since You are always auspicious for the self-realized, I wish that You be auspicious for me. You are worshipable by virtue of the all-perfect instructions You give. You are the Supersoul; therefore I offer my obeisances unto You as the supreme living being.

 Verse 34

namaha pankaja-nabhaya

bhuta-sukshmendriyamane

vasudevaya shantaya

kuta-sthaya sva-rochishe

            My Lord, You are the origin of the creation by virtue of the lotus flower which sprouts from Your navel. You are the supreme controller of the senses and the sense objects, and You are also the all-pervading Vasudeva. You are more peaceful, and because of Your self-illuminated existence, You are not disturbed by the six kinds of transformations.

 Verse 35

sankarshanaya sukshmaya

durantayantakaya cha

namo vishva-prabadhaya

pradyumnayantar-atmane

             My dear Lord, You are the origin of the subtle material ingredients, the master of all integration as well as the master of all disintegration, the predominating Deity named Sankarshana, and the master of all intelligence, known as the predominating Deity Pradyumna. Therefore, I offer my respectful obeisances unto You.

 Verse 36

namo namo ‘niruddhaya

hrishikeshendriyatmane

namah paramahamsaya

purnaya nibhritatmane

             My Lord, as the supreme directing Deity known as Aniruddha, You are the master of the senses and the mind. I therefore offer You my obeisances again and again. You are known as Ananta as well as Sankarshana because of Your ability to destroy the whole creation by the blazing fire from Your mouth.

 Verse 37

svargapavarga-dvaraya

nityam shuchi-shade namaha

namo hiranya-viryaya

chatur-hotraya tantave

            My Lord, O Aniruddha, You are the authority by which the doors of the higher planetary systems and liberation are opened. You are always within the pure heart of the living entity. Therefore I offer my obeisances unto You. You are the possessor of semen which is like gold, and, thus, in the form of fire, You help the Vedic sacrifices, beginning with the chatur-hotra. There fore I offer my obeisances unto You.

 Verse 38

nama urja ishe trayyaha

pataye yajna-retase

tripti-daya cha jivanam

namah sarva-rasatmane

            My Lord, You are the provider of the pitrilokas (planets of the ancestors) as well as the demigods. You are the predominating deity of the moon and the master of all three Vedas. I offer my respectful obeisances unto You because You are the original source for all living entities.

Verse 39

sarva-sattvatma-dehaya

visheshaya sthaviyase

namas trailokya-palaya

saha ojo-balaya cha

            My dear Lord, You are the gigantic universal form which contains all the individual bodies of the living entities. You are the maintainer of the three worlds [three basic planetary systems], and as such You maintain the mind, senses, body and air of life within them. I therefore offer my respectful obeisances unto You.

 Verse 40

artha-lingaya nabhase

namo ‘ntar-bahir-atmane

namah punyaya lokaya

amushmai bhuri-varchase

             My dear Lord, by expanding Your transcendental vibrations, You reveal the actual meaning of everything. You are the all-pervading sky within and without, and You are the ultimate goal of pious activities executed both within this material world and beyond it. I therefore offer my respectful obeisances again and again unto You.

Verse 41

pravrittaya nivrittaya

pitri-devaya karmane

namo ‘dharma-vipakaya

mritave duhkha-daya cha

            My dear Lord, You are the viewer of the results of pious activities. You are inclination, disinclination and their resultant activities. You are the cause of the miserable conditions of life caused by irreligion, and therefore You are death. I offer You my respectful obeisances.

Verse 42

namas ta ashisham isha

manave karanatmane

namo dharmaya brihate

krishnayakuntha-medhase

purushaya puranaya

sankhya-yogeshvaraya cha

            My dear Lord, You are the topmost of all bestowers of all benedictions, the oldest and supreme enjoyer amongst all enjoyers. You are the master of all the world’s metaphysical philosophy, for You are the supreme cause of all causes, Lord Krishna. You are the greatest of all religious principles, the supreme mind, and You have a brain which is never checked by any condition. Therefore I repeatedly offer my obeisances unto You.

 Verse 43

shakti-traya-sametaya

midhushe ‘hankritatmane

cheta-akuti-rupaya

namo vacho vibhutaye

             My dear Lord, You are the supreme controller of the worker, sense activities and the results of sense activities [karma]. Therefore, You are the controller of the body, mind and senses. You are also the supreme controller of egotism, known as Rudra. You are the source of knowledge and the activities of the Vedic injunctions.

Verse 44

darshanam no didrikshunam

dehi bhagavatarchitam

rupam priyatamam svanam

sarvendriya-gunanjanam

             My dear Lord, I wish to see You exactly in the form that Your very dear devotees worship. You have many other forms, but I wish to see Your form that is especially liked by the devotees. Please be merciful upon me and show me that form, for only that form worshipped by the devotees can perfectly satisfy all the demands of the senses.

Verses 45-46

snigdha-pravrid-ghana-shyamam

sarva-saundarya-sangraham

charv-ayata-chatur-bahu

sujata-rucirananam

padma-kosha-palashaksham

sundara-bhru sunasikam

sudvijam sukapolasyam

sama-karna-vibhushanam

             The Lord’s beauty resembles a dark cloud during the rainy season. As the rainfall glistens, His bodily features also glisten. Indeed, He is the sum total of all beauty. The Lord has four arms and an exquisitely beautiful face with eyes like lotus petals, a beautiful highly raised nose, a mind-attracting smile, a beautiful forehead, and equally beautiful and fully decorated ears.

 Verses 47-48

priti-prahasitapangam

alakai rupa-shobitam

lasat-pankaja-kinjalka

dukulam mrishta-kundalam

sphurat-kirita-valaya-

hara-nupura-makhalam

shankha-chakra-gada-padma-

mala-many-uttamarddhimat

             The Lord is superexcellently beautiful on account of His open and merciful smile and His sidelong glance upon His devotees. His black hair is curly, and His garments, waving in the wind, appear like flying saffron pollen from lotus flowers. His glittering earrings, shining helmet, bangles, garland, ankle bells, waist belt, and various other bodily ornaments combine with conchshell, disc, club and lotus flower to increase the natural beauty of the Kaustubha pearl on His chest.

Verse 49

Simha-skandha-tvisho bibhrat

Saubhaga-griva-kaustubham

Shriyanapayinya kshipta

Nikashashmorasollasat

The Lord has shoulders just like a lion’s. Upon these shoulders are garlands, necklaces and epaulets, and all of these are always glittering. Besides these, there is the beauty of the Kaustubhamani pearl, and on the dark chest of the Lord there are streaks named Shrivatsa, which are signs of the goddess of fortune. The glittering of these streaks excels the beauty of the golden streaks on a gold-testing stone. Indeed, such beauty defeats the beauty of a gold-testing stone.

Verse 50

pura-rechaka-samvigna-

vali-valgu-dalodaram

pratisankramayad vishvam

nabhyavarta-gabhiraya

            The Lord’s abdomen is beautiful due to three ripples in the flesh. Being so round, His abdomen resembles the leaf of a banyan tree, and when He exhales and inhales, the movement of the ripples appears very, very beautiful. The coils within the navel of the Lord are so deep that is appears that the entire universe sprouted out of it and yet again wishes to go back.             

 Verse 51

shyama-shrony-adhi-rochishnu

dukula-svarna-mekhalam

sama-charv-anghri-janghoru-

nimna-janu-sudarshanam

            The lower part of the Lord’s waist is dark and covered with yellow garments and a belt bedecked with golden embroidery work. His symmetrical lotus feet and the calves, thighs and joints of His legs are extraordinarily beautiful. Indeed, the Lord’s entire body appears to be well built.

Verse 52

pada sharat-padma-palasha-rochisha

nakha-dyubhir no ‘ntar-agham vidhunvata

pradarshaya sviyam apasta-sadhvasam

padam guro marga-gurus tamo-jusham

             My dear Lord, Your two lotus feet are so beautiful that they appear like two blossoming petals of the lotus flower which grows during the autumn season. Indeed, the nails of Your lotus feet emanate such a great effulgence that they immediately dissipate all the darkness in the heart of a conditioned soul. My dear Lord, kindly show me that form of Yours which always dissipates all kinds of darkness in the heart of a devotee. My dear Lord, You are the supreme spiritual master of everyone; therefore all conditioned souls covered with the darkness of ignorance can be enlightened by You as the spiritual master.

 Verse 53

etad rupam anudhyeyam

atma-shuddhim abhipsatam

yad-bhakti-yoga ‘bhayadaha

sva-dharmam anutishthatam

            My dear Lord, those who desire to purify their existence must always engage in meditation upon Your lotus feet, as described above. Those who are serious about executing their occupational duties and who want freedom from fear must take to this process of bhatki-yoga.

 Verse 54

bhavan bhaktimata labhya

durlabhah sarva-dehinam

svarajyasyapy abhimata

ekantenatma-vid-gatihi

My dear Lord, the king in charge of the heavenly kingdom is also desirous of obtaining the ultimate goal of life—devotional service. Similarly, You are the ultimate destination of those who identify themselves with You [aham brahmasmi—“I am spiritual”]. However, it is very difficult for them to attain You, whereas a devotee can very easily attain Your Lordship.

Verse 55

tam duraradhyam aradhya

satam api durapaya

ekanta-bhaktya ko vanchet

pada-mulam vina bahih

            My dear Lord, pure devotional service is even difficult for liberated persons to discharge, but devotional service alone can satisfy You. Who will take to other processes of self-realization if he is actually serious about the perfection of life?

Verse 56

yatra nirvishtam aranam

kritanto nabhimanyate

vishvam vidhvamsayan virya-

shaurya-visphurjita-bhruva

            Simply by expansion of His eyebrows, invincible time personified can immediately vanquish the entire universe. However, formidable time does not approach the devotee who has taken complete shelter at Your lotus feet.

 Verse 57

kshanardhenapi tulaye

na svargam napunar-bhavam

bhagavat-sangi-sangasya

martyanam kim utashishaha

            If one by chance associates with a devotee, even for a fraction of a moment, he no longer is subject to attraction by the results of karma or jnana [knowledge]. What interest then can he have in the benedictions of the demigods, who are subject to the laws of birth and death?

Verse 58

athanaghanghres tava kirti-tirthayor

antar-bahih-snana-vidhuta-papmanam

bhuteshv anukrosha-susattva-shilinam

syat sangamo ‘nugraha eva nas tava

             My dear Lord, Your lotus feet are the cause of all auspicious things and the destroyer of all the contamination of sin. I therefore beg Your Lordship to bless me by the association of your devotees, who are completely purified by worshiping Your lotus feet, and who are so merciful upon the conditioned souls. I think that Your real benediction will be to allow me to associate with such devotees.

Verse 59

na yasya chittam bahir-artha-vibhramam

tamo-guhayam cha vishuddham avishat

yad-bhakti-yoganugrihitam anjasa

munir vichaste nanu tatra te gatim

             The devotee whose heart has been completely cleansed by the process of devotional service and who is favored by Bhaktidevi does not become bewildered by the external energy, which is just like a dark well. Being completely cleansed of all material contamination in this way, a devotee is able to understand very happily Your name, fame, form, activities, etc.

 Verse 60

yatredam vyajyate vishvam

vishvasminn avabhati yat

tat tvam brahma param jyotir

akasham iva vistritam

            My dear Lord, the impersonal Brahma spreads everywhere, like the sunshine or the sky. And that impersonal Brahman, which spreads throughout the universe and in which the entire universe is manifested, is You.

 Verse 61

yo mayayedam puru-rupayasrijad

bibharti bhuyah kshapayaty avikriyaha

yad-bheda-buddhih sad ivatma-duhsthaya

tvam atma-tantram bhagavan pratimahi

            My dear Lord, You have manifold energies, and these energies are manifested in manifold forms. With such energies You have also created this cosmic manifestation, and although You maintain it as if it were permanent, You ultimately annihilate it. Although You are never disturbed by such changes and alterations, the living entities are disturbed by them, and therefore they find the cosmic manifestation to be different or separated from You. My Lord, You are always independent, and I can clearly see this fact. 

Verse 62

kriya-kalapair idam eva yoginaha

shraddhanvitah sadhu yajanti siddhaye

bhutendriyantah-karanopalakshitam

vede cha tantre cha ta eva kovidaha

            Me dear Lord, Your universal form consists of all five elements, the senses, mind, intelligence, false ego (which is material) and the Paramatma, Your partial expansion, who is the director of everything. Yogis other than devotees—namely the karma-yogi and jnana-yogi—worship You by their respective actions in their respective positions. It is stated both in the Vedas and in the Shastras that are corollaries of the Vedas, and indeed everywhere, that it is only You who are to be worshiped. That is the expert version of all the Vedas.

Verse 63

tvam eka adyah purushah sputa-shaktis

taya rajah-sattva-tamo vibhidyate

mahan aham kham marud agni-var-dharaha

surarshayo bhuta-gana idam yataha

            My dear Lord, You are the only Supreme Person, the cause of all causes. Before the creation of this material world, Your material energy remains in a dormant condition. When Your material energy is agitated, the three qualities—namely goodness, passion and ignorance—act, and as a result the total material energy—egotism, ether, air, fire, water, earth, and all the various demigods and saintly persons—becomes manifest. Thus the material world is created.

Verse 64

shrishtam va-shaktyedam anupravishtash

chatur-vidham puram atmamshakena

atho vidus tam purusham santam antar

bhunkte hrishikair madhu saru-gham yaha

            My dear Lord, after creating by Your own potencies, You enter within the creation in four kinds of forms. Being within the hearts of the living entities, You know them and know how they are enjoying their senses. The so-called happiness of this material creation is exactly like the bees’ enjoyment of honey after it has been collected in the honeycomb [like people who put together a home and then try to enjoy it under great duress].

 Verse 65

sa esha lokan atichanda-vego

vikarshasi tvam khalu kala-yanaha

bhutani bhutair anumeya-tattvo

ghanavalir vayur ivavishahyaha

            My dear Lord, Your absolute authority cannot be directly experienced, but one can guess by seeing the activities of the world that everything is being destroyed in due course of time. The force of time is very strong, and everything is being destroyed by something else—just as one animal is being eaten by another animal. Time scatters everything, exactly as the wind scatters clouds in the sky.

 Verse 66

pramattam uccair iti kriya-chintaya

pravriddha-lobham vishayeshu lalasam

tvam apramattah sahasabhipadyase

kshul-lelihano ‘hir ivakhum antakaha

            My dear Lord, all living entities within this material world are mad after planning for things, and they are always busy with a desire to do this or that. This is due to uncontrollable greed. The greed for material enjoyment is always existing in the living entity [particularly atheists who do not accept the authority of the Lord], but Your Lordship is always alert, and in due course of time You strike him [in the form of the laws of material existence], just as a snake seizes a mouse and very easily swallows him.

Verse 67

Kas tvat-padabjam vijahati pandito

Yas te ‘vamana-vyayamana-ketanaha

Vishankayasmad-gurur archati sma yad

Vinopapattim manavash chaturdasha

            My dear Lord, any learned person knows that unless he worships You, his entire life is spoiled. Knowing this, how could he give up worshiping Your lotus feet? Even our father and spiritual master, Lord Brahma, unhesitatingly worshiped You, and the fourteen Manus followed in his footsteps.

 Verse 68

atha tvam asi no Brahman

paramatman vipashchitam

vishvam rudra-bhaya-dhvastam

akutashchid-bhaya gatihi

            My dear Lord, all actually learned persons know You as the Supreme Brahman and the Supersoul. Although the entire universe is afraid of Lord Rudra, who ultimately annihilates everything, for the learned devotees You are the fearless destination of all.

             This ended the sacred mantra and prayer that Lord Shiva taught to the sons of King Pracinabarhi. Thereafter, he gave these princes his final instructions:

            “My dear sons of the King, just execute your occupational duty as kings with a pure heart. Just chant this prayer fixing your mind on the lotus feet of the Lord. That will bring you all good fortune, for the Lord will be very much pleased with you. The Supreme Personality of Godhead, Hari, is situated in everyone’s heart. He is also within your hearts. Therefore, chant the glories of the Lord and always meditate upon Him.

            “In this way, in the form of a prayer, I have delineated the yoga system of chanting the holy name. All of you should take this important stotra within your minds and promise to keep it in order to become great sages. By acting silently like a great sage and by giving attention and reverence, you should practice this method.

            “This prayer was first spoken to us by Lord Brahma, the master of all creators. The creators, headed by Bhrigu, were instructed in these prayers because they wanted to create. When all the prajapatis [progenitors] were ordered to create by Lord Brahma, we chanted these prayers in praise of the Supreme Being and became completely free from all ignorance. Thus, we were able to create different types of living beings. A devotee of Lord Krishna whose mind is always absorbed in Him, who with great attention and reverence chants this stotra [prayer], will achieve the greatest perfection of life without delay. Although rendering devotional service to the Supreme Personality and worshiping Him are very difficult, if one vibrates or simply reads this stotra composed and sung by me [Shiva], he will very easily be able to invoke the mercy of the Supreme Lord. The Supreme Being is the dearmost objective of all auspicious benedictions. A human being who sings this song sung by me can please the Supreme Being. Such a devotee, being fixed in the Lord’s devotional service, can acquire whatever he wants from the Supreme Lord. A devotee who rises early in the morning and with folded hands chants these prayers sung by me, Lord Shiva, and gives facility to others to hear them certainly becomes free from all bondage to fruitive activities [karma].” (Srimad-Bhagavatam 4.24.69-78)

Obeisances to Srila Bhaktivedanta Swami Prabhupada

(Said upon entering the temple room by his disciples, and sung during many arati ceremonies.)

nama om vishnu-padaya

krishna-preshthaya bhu-tale

shrimate bhaktivedanta-

svamin iti namine

namas te sarasvate deve

gaura-vani-pracharine

nirvishesha-shunyavadi-

pashcatya-desha-tarine

Translation

        I offer my respectful obeisances unto His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krishna, having taken shelter at His lotus feet.

        Our respectful obeisances are unto you, O spiritual master, servant of Sarasvati Gosvami. You are kindly preaching the message of Lord Chaitanyadeva and delivering the Western countries, which are filled with impersonalism and voidism.

Sri Sri Gurvashtaka

(Glories of the Spiritual Master, sung for early morning mangala arati,

by Srila Vishvanatha Chakravarti Thakura)

(1)

samsara-davanala-lidha-loka

tranaya karunya-ghanaghanatvam

praptasya kalyana-gunarnavasya

vande guroh shri-charanaravindam

(2)

mahaprabhoh kirtana-nritya-gita-

vaditra-madyan-manaso rasena

romancha-kampashru-taranga-bhajo

vande guroh shri-charanaravindam

(3)

shri-vigraharadhana-nitya-nana-

shringara-tan-mandira-marjanadau

yuktasya bhaktamsh cha niyunjato ‘pi

vande guroh shri-charanaravindam

(4)

chatur-vidha-shri-bhagavat-prasada-

svadv-anna-triptan hari-bhakta-sanghan

kritvaiva triptim bhajatah sadaiva

vande guroh shri-charanaravindam

(5)

shri-radhika-madhavayor apara-

madhurya-lila-guna-rupa-namnam

prati-kshanasvadana-lolupasya

vande guroh shri-charanaravindam

(6)

nikunja-yuno rati-keli-siddhyai

ya yalibhir yuktir apekshaniya

tatrati-dakshyad ati-vallabhasya

vande guroh shri-charanaravindam

(7)

sakshad-dharitvena samasta-shastrair

uktas tatha bhavyata eva sadbhih

kintu prabhor yah priya eva tasya

vande guroh shri-charanaravindam

(8)

yasya prasadad bhagavat-prasado

yasyaprasadan na gatih kuto ‘pi

dhyayan stuvams tasya yashas tri-sandhyam

vande guroh shri-charanaravindam

(9)

srimad-guror ashtakam etad uccair

brahme muhurte pathati prayatnat

yas tena vrindavana-natha-sakshat-

sevaiva labhya janusha ‘nta eva

Translation

(1) The spiritual master is receiving benediction from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities.

(2) Chanting the holy name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sankirtana movement of Lord Chaitanya Mahaprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(3) The spiritual master is always engaged in the temple worship of Shri Shri Radha and Krishna. He also engages his disciples in such worship. They dress the Deities in beautiful clothes and ornaments, clean Their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(4) The spiritual master is always offering Krishna four kinds of delicious food [analyzed as that which is licked, chewed, drunk, and sucked]. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasada, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(5) The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Radhika and Madhava, and Their qualities, names, and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(6) The spiritual master is very dear, because he is expert in assisting the gopis, who at different times make different tasteful arrangements for the perfection of Radha and Krishna’s conjugal loving affairs within the groves of Vrindavana. I offer my respectful obeisances unto the lotus feet of such a spiritual master.

(7) The spiritual master is to be honored as much as the Supreme Lord, because he is the most confidential servitor of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my humble obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Shri Hari [Krishna].

(8) By the mercy of the spiritual master one receives the benediction of Krishna. Without the grace of the spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day I should offer my respectful obeisances unto the lotus feet of my a spiritual master.

(9) That person who very attentively recites this ashtakam to Sri Gurudeva during the brahma muhurta is sure to achieve direct service to the lotus feet of Sri Krishna, the very life and soul of Vrindavana (Vrindavana-natha), upon attaining his vastu-siddhi, or pure spiritual form.

Additional Prayers Sung During Mangala Arati

The Pancha-Tattva Maha Mantra

(Jaya) shri-krishna-caitanya

prabhu nityananda

shri-advaita gadadhara

shrivasadi-gaura-bhakta-vrinda

I offer my obeisances unto the Supreme Lord, Shri Krishna Chaitanya Mahaprabhu, along with His associates, Lord Nityananda, Shri Advaita Acharya, Gadadhara, Shrivasa and all the devotees of the Lord. (This mantra is very important and is known as the Pancha-tattva Maha-mantra. In order to derive the full benefit of chanting the Hare Krishna maha-mantra, we must first take shelter of Shri Chaitanya Mahaprabhu, learn the Pancha-tattva mantra, and then chant the Hare Krishna maha-mantra. That will be very effective. So this mantra is sung in most kirtanas before singing Hare Krishna, as well as before chanting japa.)

The Hare Krishna Maha-mantra

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

Translation

“Oh Lord Krishna, Oh energy of the Lord, please engage me in Your devotional service.” (This is a simple call to the Lord and His energies. It should be chanted exactly like a small child crying for it’s mother. The transcendental sound vibration of this mantra is the essence of all the Vedas and non-different from Lord Krishna personally. In the temples, this mantra is sung during some portion of almost all kirtanas.)

Prema-Dhvani or Pranam Prayers

(Someone says these prayers after the arati, while everyone joins in with the “Jaya” at the end of each line. This is a very basic rendition, while additional lines and obeisances to other personalities and holy places can be said as well.)

1. Jaya-nitya-lila-pravishta om Vishnu-pada paramahamsa parivrajakacharya ashtottara-shata Shri Srimad His Divine Grace Srila A. C. Bhaktivedanta Swami Maharaja Prabhupada ki jaya.

2. Jaya om Vishnu-pada paramahamsa parivrajakacharya ashtottara-shata Shri Srimad Bhaktisiddhanta Sarasvati Goswami Maharaja Prabhupada ki jaya.

3. Ananta-kotivaishnava-vrinda ki jaya.

4. Namacharya Haridasa Thakura ki jaya

5. Iskcon founder acharya Srila Prabhupada ki jaya.

6. Premse kaho Shri-Krishna-Caitanya, Prabhu Nityananda, jaya Advaita, Gadadhara, Shrivasadi-gaura-bhakta-vrinda ki jaya.

7. Shri-Shri-Radha-Krishna Gopa-Gopinatha, Shyama Kund, Radha Kund, Girigovardhana ki jaya.

8. Vrindavana-dhama ki jaya.

9. Mathura-dhama ki jaya.

10. Navadvipa-dhama ki jaya.

11. Jagannatha-puri dhama ki jaya.

12. Ganga-mayi ki jaya

13. Yamuna-mayi ki jaya.

14. Tulasi-devi ki jaya.

15. Bhakti-devi ki jaya.

16. Sankirtana-yajna ki jaya.

17. Brihad-mridanga ki jaya.

18. Samaveta-bhakta-vrinda ki jaya.

19. Gaura-premananda Hari Hari bol,

20. All glories to the assembled devotees. (Hare Krishna) All glories to the assembled devotees. (Hare Krishna) All glories to Sri Guru and Gauranga.

Shri Nrisimha Pranam

(Obeisances to Lord Nrisimha, sung at the end of arati)

namas te narasimhaya

prahladahlada-dayine

hiranyakashipor vakshah-

shila-tanka-nakhalaye

ito nrisimhah parato nrisimho

yato yato yami tato nrisimhah

bahir nrisimho hridaye nrisimho

nrisimham adim sharanam prapadye

tave kara-kamala-vare nakham

adbhuta-shringam

dalita-hiranyakashipu-tanu-bhrigam

keshava-dhrita-narahari-rupa jaya jagadisha hare

Translation

        I offer my obeisances to Lord Narasimha, who gives joy to Prahlada Maharaja and whose nails are like chisels on the stonelike chest of the demon Hiranyakashipu.

        Lord Nrisimha is here and also there. Wherever I go Lord Nrisimha is there. He is in the heart and is outside as well. I surrender to Lord Nrisimha, the origin of all things and the supreme refuge.
        O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to You! Just as one can easily crush a wasp between one’s fingernails, so in the same way the body of the wasp-like demon, Hiranyakashipu, has been ripped apart by the wonderful pointed nails on Your beautiful lotus hands. (This verse is from Shri Dasavatara-stotra, the Gita-govinda, written by Jayadeva Gosvami.)

Tulasi-arati Kirtana

vrindayai tulasi-devyai

priyayai keshavasya cha

vishnu-bhakti-prade devi

satyavatyai namo namaha

Translation

(The first mantra is offering of obeisances to Shrimati Tulasi Devi. Srila Prabhupada explains that the Tulasi tree is a pure devotee of Krishna in the body of a plant. Worship of the Tulasi plant is very important in devotional service.) “I offer my repeated obeisances unto Vrinda, Shrimati Tulasi Devi, who is very dear to Lord Keshava. O goddess, you bestow devotional service to Lord Krishna and possess the highest truth.”

namo namah tulasi krishna-preyasi namo namaha

radha-krishna-seva pabo ei abhilashi

ye tomara sharana loy, tara vancha purna hoy

kripa kori’ koro tare brindavana-basi

mor ei abhilash bilas kunje dio vas

nayane heribo sada jugala-rupa-rashi

ei nivedana dharo sakhir anugata koro

seva-adhikara diye koro nija dasi

dina krishna-dase koy ei jena mora hoy

shri-radha-govinda-preme sada jena bhasi

Translation

        O Tulasi, beloved of Krishna, I bow before you again and again. My desire is to obtain the service of Shri Shri Radha-Krishna.  

        Whoever takes shelter of you has his wishes fulfilled. Bestowing your mercy on him, you make him a resident of Vrindavana.

        My desire is that you will also grant me a residence in the pleasure groves of Shri Vrindavana-dhama. Thus, within my vision I will always behold the beautiful pastimes of Radha and Krishna.

        I beg you to make me a follower of the cowherd damsels of Vraja. Please give me the privilege of devotional service and make me your own maidservant.

        This very fallen and lowly servant of Krishna prays, “May I always swim in the love of Shri Radha and Govinda.”

Devotees circumambulate the Tulasi plant while singing the following prayer:

yani kani cha papani

brahma-hatyadikani cha

tani tani pranashyanti

pradakshina pade pade

“By the circumambulation of Shrimati Tulasi Devi all the sins that one may have committed are destroyed at every step, even the sin of killing a brahman.”

The Ten Offenses in Chanting the Holy Names

(The general order of prayers in many temples is that after the Tulasi puja, the ten offenses in Chanting Hare Krishna japa are recited, usually together with whoever is at the morning program.)

1. To blaspheme the devotees who have dedicated their lives to the propagation of the holy names of the Lord.

2. To consider the names of the demigods like lord Shiva or lord Brahma to be equal to, or independent of, the name of Lord Vishnu. 

3. To disobey the orders of the spiritual master.

4. To blaspheme the Vedic literature or literature in pursuance of the Vedic version.

5. To consider the glories of chanting Hare Krishna as imagination.

6. To give mundane interpretation of the holy name of the Lord.

7. To commit sinful activities on the strength of chanting the holy names of the Lord.

8. To consider the chanting of Hare Krishna as one of the auspicious, ritualistic activities which are offered in the Vedas as fruitive activities (karma-kanda).

9. To instruct a faithless person about the glories of the holy name.

10. To not have complete faith in the chanting of the holy names and to maintain material attachments even after understanding so many instructions on this matter. It is also offensive to be inattentive while chanting.

        Anyone who claims to be a Vaishnava must carefully guard against these ten offenses in order to quickly achieve the desired success, Krishna Prema!

        Now let us offer are respectful obeisances unto all the Vaishnavas, devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone and they are full of compassion for the fallen conditioned souls.

Shri Vaishnava Pranam

(Obeisances to fellow devotees often said after the early aratis and before doing japa)

vancha-kalpatarubhyash cha

kripa-sindubhya eva cha

patitanam pavanabhyo

vaishnavebhyo namo namaha

Translation

I offer my respectful obeisances unto all the Vaishnavas, devotees of the Lord. They are just like desire trees who can fulfill the desires of everyone and they are full of compassion for the fallen conditioned souls.

Sri Sri Shikshashtaka

by Lord Caitanya Mahaprabhu

Lord Caitanya Mahaprabhu did not do much writing, but was widely renowned as a scholar in His youth. Nonetheless, He did leave these eight verses known as Sikshashtaka. These explain the essence of His mission and the philosophy of devotional service to Lord Krishna. See the article on Lord Caitanya to learn more about Him. Two more songs/prayers follow that elaborate on the sacredness of the Lord’s holy names.

(1)

cheto-darpana-marjanam bhava-maha-davagni-nirvapanam

shreyah-kairava-chandrika-vitaranam vidya-vadhu-jivanam

anandambhdhi-vardhanam prati-padam purnamritasvadanam

sarvatma-snapanam param vijayate shri-krishna-sankirtanam

Glory to the Shri Krishna sankirtana (congregational chanting of the Lord’s holy names), which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. That sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious.

(2)

namnam akari bahudha nija-sarva-shaktis

tatrarpita niyamitah smarane na kalaha

etadrishi tava kripa bhagavan mamapi

durdaivam idrisham ihajani nanuragahah

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Krishna and Govinda. In these transcendental names, you have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach you by Your holy names, but I am so unfortunate that I have no attraction for them.

(3)

trinad api sunicena

taror api sahishnuna

amanina manadena

kirtaniyah sada harihi

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly.

(4)

na dhanam na janam na sundarim

kavitam va jagad-isha kamaye

mama janmani janmanishvare

bhavatad bhaktir ahaituki tvayi

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want your causeless devotional service, birth after birth.

(5)

ayi nanda-tanuja kinkaram

patitam mam vishame bhavambudhau

kripaya tava pada-pankaja-

sthita-dhuli-sadrisham vichintaya

O son of Maharaja Nanda [Krishna], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet.

(6)

nayanam galad-ashru-dharaya

vadanam gadgada-ruddhaya gira

pulakair nichitam vapuh kada

tava nama-grahane bhavishyati

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name?

(7)

yugayitam nimeshena

chakshusha pravrishayitam

shunyayitam jagat sarvam

govinda-virahena me

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence.

(8)

ashlishya va pada-ratam pinashtu mam

adarshanan marma-hatam karotu va

yatha tatha va vidadhatu lampato

mat-prana-nathas tu sa eva naparaha

I know no one but Krishna as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally.

Jaya Radha-Madhava

(Sung before morning class, written by Shrila Bhaktinoda Thakura)

jaya radha-madhava kunja-bihari

gopi-jana-vallabha giri-vara-dhari

yashoda-nandana braja-jana-ranjana

jamuna-tira-vana-chari

Translation

        Krishna is the lover of Radha. He displays many amorous pastimes in the groves of Vrindavana, He is the lover of the cowherd maidens of Vraja, the holder of the great hill named Govardhana, the beloved son of Mother Yashoda, the delighter of the inhabitants of Vraja, and He wanders in the forests along the banks of the River Yamuna.

        (Srila Prabhupada was very fond of this song and sang it just before his lectures. In Allahabad and Gorakhpur, Srila Prabhupada fell into a trance after singing the first two lines, and after some time he came back into external consciousness and said: “Now just chant Hare Krishna.” Srila Prabhupada said that this song is “a picture of Vrindavana. Everything is there–Shrimati Radharani, Vrindavana, Govardhana, Yashoda, and all the cowherd boys.”)

 Mantras Chanted Before Bhagavatam Class

Om namah bhagavate vasudevaya

I offer my obeisances to the Supreme Personality of Godhead, Vasudeva.

narayanam namaskritya

naram chaiva narottamam

devim sarasvatim vyasam

tato jayam udirayet

        Before reciting this Srimad-Bhagavatam, which is the very means of conquest, one should offer respectful obeisances unto the Personality of Godhead, Narayana, unto Nara-narayana Rishi, the supermost human being, unto Mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva, the author. (Srimad-Bhagavatam 1.2.4)

Shrinvatam sva-kathah krsnah

punya-shravana-kirtanah

hridy antah stho hy abhadrani

vidhunoti suhrit satam

        Sri Krishna, the Personality of Godhead, who is the Paramatma in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (Srimad-Bhagavatam 1.2.17)

nashta-prayeshu abhadreshu

nuyam bhagavata-sevaya

bhagavaty uttama-shloke

bhaktir bhavati naishthiki

        By regular attendance in classes on the Bhagavatam and by rendering service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.

Mantras Chanted Before Class Commentary

Om ajnana-timirandhasya    jnananjana-shalakaya

chakshur unmilitam yena    tasmai shri-guruve namaha

I was born in the darkest of ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.

shri-chaitanya-mano ‘bhishtam    sthapitam yena bhu-tale

svayam rupah kada mahyam    dadati sva-padantikam

When will Srila Rupa Gosvami Prabhupada, who has established within this material world the mission to fulfill the desire of Lord Chaitanya, give me shelter under his lotus feet?

vande ‘ham shri-guroh shri-yuta-pada-kamalam shri-gurun vaishnavams cha

shri-rupam sagrajatam saha-gana-raghunathanvitam tam sa-jivam

sadvaitam savadhutam parijana-sahitam krishna-chaitanya-devam

shri-radha-krishna-padan saha-gana-lalita-shri-vishakhanvitamsh cha

I offer my respectful obeisances unto the lotus feet of my spiritual master and unto the feet of all Vaishnavas.  I offer my respectful obeisances unto the lotus feet of Shrila Rupa Gosvami along with his elder brother Sanatana Gosvami, as well as Raghunatha Dasa and Raghunatha Bhatta, Gopala Bhatta, and Shrila Jiva Gosvami. I offer my respectful obeisances to Lord Krishna Chaitanya and Lord Nityananda, along with Advaita Acharya, Gadadhara, Shrivasa, and other associates. I offer my respectful obeisances to Shrimati Radharani, and Shri Krishna along with Their associates, Shri Lalita and Vishakha.

he krishna karuna-sindho    dina bandho jagat pate

gopesha gopika-kanta    radha-kanta namo ‘stu te

O my dear Krishna, You are the friend of the distressed and the source of creation. You are the master of the gopis and the lover of Radharani. I offer my respectful obeisances unto You.

tapta-kanchana-gaurangi    radhe vrindavaneshvari

vrishabhanu-sute devi    pranamami hari-priye

I offer my respects to Radharani whose bodily complexion is like molten gold and who is the Queen of Vrindavana. You are the daughter of King Vrishabhanu, and You are very dear to Lord Krishna.

vancha-kalpatarubhyash cha    kripa-sindhubhya eva cha

patitanam pavanebhyo    vaishnavebhyo namo namaha

I offer my respectful obeisances unto all the Vaishnava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.

shri krishna chaitanya prabhu nityananda

shri advaita gadadhara shrivasadi-gaura-bhakta-vrinda

I offer my obeisances to Shri Krishna Chaitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Shrivasa and all others in the line of devotion.

Hare Krishna,  Hare Krishna, Krishna Krishna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

Sri Guru-vandana

(Sung during Guru-puja, worship of the spiritual master, by Shrila Narottama dasa Thakura)

(1)

shri-guru-charana-padma, kevala-bhakati-sadma

bando mui savadhana mate

jahara prasade bhai, e bhava toriya jai,

krishna-prapti hoy jaha ha’te

(2)

guru-mukha-padma-vakya, chittete koriya aikya

ar na koriho mane asha

shri-guru-charane rati, ei se uttama-gati

je prasade pure sarva asha

(3)

chakhu-dan dilo jei, janme janme prabhu sei

divya-jnan hride prokashito

prema-bhakti jaha hoite, avidya vinasha jate

vede gay jahara charito

(4)

shri-guru karuna-sindhu, adhama janara bandhu

lokanath lokera jivana

ha ha prabhu koro doya, deho more pada-chaya

ebe jasha ghushuk tribhavana

jaya jaya prabhupada! jaya jaya gurudeva!

Translation

(1) The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace one can cross the ocean of material suffering and obtain the mercy of Krishna.

(2) My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfills all desires.

(3) He opens my darkened eyes and fills my heart with transcendental knowledge. He is my Lord birth after birth. From him ecstatic prema emanates; by him ignorance is destroyed. The Vedic scriptures sing of his character.

(4) Our spiritual master is the ocean of mercy, the friend of the poor, and the lord and master of the devotees. O master! Be merciful unto me. Give me the shade of your lotus feet. Your fame is spread all over the three worlds. We take shelter of your lotus feet. You are the friend of the most fallen.

All glories to Srila Prabhupada! All glories to Gurudeva!

From the Brahma-samhita

(Sung during the greeting of the Deities)

venum kvanantam aravinda-dalayataksham

barhavatamsam asitambuda-sundarangam

kandarpa-koti-kamaniya-vishesha-shobham

govindam adi-purusham tam aham bhajami

angani yasya sakalendriya-vittimanti

pasyanti panti kalayanti chiram jaganti

ananda-chin-maya-saduj-jvala-virgrahasya

govindam adi-purusham tam aham bhajami

Sri Nama-Kirtana

(Another nice song sung anytime, but often after greeting the Deities,

by Shrila Bhaktivinoda Thakura)

(1)

yashomati-nandana, braja-baro-nagara

gokula-ranjana kana

gopi-parana-dhana, madana-manohara

kaliya-damana-vidhana

(2)

amala harinam amiya-vilasa

vipina-purandara, navina nagara-bora

bamshi-badana suvasa

(3)

braja-jana-palana, asura-kula-nashana

nanda-godhana-rakhowala

govinda madhava, navanita-taskara

sundara nanda-gopala

(4)

jamuna-tata-chara, gopi-basana-hara

rasa-rasika kripamoya

shri-radha-vallabha, brindabana-natabara

bhakativinod-ashraya
 

Translation

(1) Lord Krishna is the beloved son of mother Yashoda; the transcendental lover in the land of Vraja; the delight of Gokula; Kana [a nickname of Krishna]; the wealth of the lives of the gopis. He steals the mind of even Cupid and punishes the Kaliya serpent.

(2) These pure, holy names of Lord Hari are full of sweet, nectarean pastimes. Krishna is the Lord of the twelve forests of Vraja. He is ever-youthful and is the best of lovers. He is always playing on a flute, and He is an excellent dresser.

(3) Krishna is the protector of the inhabitants of Vraja; the destroyer of various demoniac dynasties; the keeper and tender of Nanda Maharaja’s cows; the giver of pleasure to the cows, land, and spiritual senses; the husband of the goddess of fortune; the butter thief; and the beautiful cowherd boy of Nanda Maharaja.

(4) Krishna wanders along the banks of the River Yamuna. He stole the garments of the young damsels of Vraja who were bathing there. He delights in the mellows of the rasa dance; He is very merciful; the lover and beloved of Shrimati Radharani; the great dancer of Vrindavana; and the shelter and only refuge of Thakura Bhaktivinoda.

Govinda Jaya Jaya

(Another nice song that is often used)

govinda jaya jaya gopala jaya jaya

radha-ramana hari govinda jaya jaya

Translation

All glories to Lord Govinda (the giver of pleasure to the senses and cows) and Lord Gopala (the transcendental Cowherd Boy). All glories to Radha-Ramana (another name of Krishna), Hari (Lord Krishna who takes away the material attachments of the devotees) and Govinda.

Gaura-Arati

(The evening arati song, by Shrila Bhaktivinoda Thakura)

(kiba) jaya jaya gorachander aratiko shobha

jahnavi-tata-vane jaga-mana-lobha

(Refrain:) jaga-mana-lobha

gauranger arotik shobha

jaga-mana-lobha

dakhine nitaicand, bame gadadhara

nikate adwaita, shrinivasa chatra-dhara

bosiyache gorachand ratna-simhasane

arati koren brahma-adi devi-gane

narahari-adi kori’ chamara dhulaya

sanjaya-mukunda-basu-ghosh-adi gaya

shanka baje ghanta baje karatala

madhura mridanga baje parama rasala

(Refrain:) madhur madhur madhur baje

shanka baje ghanta baje

madhur madhur madhur baje

(kiba) bahu-koti chandra jini’ vadana ujjvala

gala-deshe bana-mala kore jhalamala

shiva-shuka-narada preme gada-gada

bhaktivinoda dekhe gorara sampada

(Repeat first verse of song)

Translation

All glories, all glories to the beautiful arati ceremony of Lord Chaitanya. This Gaura-arati is taking place in a grove on the banks of the Jahnavi [Ganges] and is attracting the minds of all living entities in the universe.

On Lord Chaitanya’s right side is Lord Nityananda, and on His left side is Shri Gadadhara. Nearby stand Shri Advaita, and Shrivasa Thakura is holding an umbrella over Lord Chaitanya’s head.

Lord Chaitanya has sat down on a jeweled throne, and the demigods, headed by Lord Brahma, perform the arati ceremony.

Narahari Sarakara and other associates of Lord Chaitanya fan Him with chamaras, and devotees headed by Sanjaya Pandita, Mukunda Datta, and Vasu Ghosha sing sweet kirtana.

Conchshells, bells, and karatalas resound, and the mridangas play very sweetly. This kirtana music is supremely sweet and relishable to hear.

The brilliance of Lord Chaitanya’s face conquers millions upon millions of moons, and the garland of forest flowers around His neck shines.

Lord Shiva, Sukadeva Gosvami, and Narada Muni are all there, and their voices are choked with the ecstasy of transcendental love. Thus Thakura Bhaktivinoda envisions the glory of Lord Shri Chaitanya.

Prasada-sevaya

(Sung before honoring the Lord’s prasada–from Gitavali)

Sharira abidya-jal, jodendriya tahe kal,

jiva phele vishaya-sagore

ta’ra madhye jihwa ati, lobhamoy sudurmati,

ta’ke jeta kathina samsare

krishna baro doyamoy, koribare jihwa jay,

swa-prasad-anna dilo bhai

sei annamrita pao, radha-krishna-guna gao,

preme dako chaitanya-nitai

1. This material body is a network of ignorance, and the senses are one’s deadly enemies, for they throw the soul into this ocean of material sense enjoyment. Among those senses the tongue is the most voracious and uncontrollable; it is very difficult to conquer the tongue in this world.

2. Lord Krishna is very merciful and has given us the remnants of His own food just to control the tongue. Now please accept that nectarean Krishna-prasada and sing the glories of Their Lordships Sri Sri Radha and Krishna, and in love call out “Chaitanya Nitai!”

Glorification of the Lord’s Prasada

(from the Mahabharata)

maha-prasade govinde

nama-brahmani-vaishnava

svalpa-punya-vatam rajan

vishvaso naiva jayate

“O King, for those who have amassed very few pious activities, their faith in maha-prasada, in Sri Govinda, in the Holy Name and in the Vaishnava is never born [again].”

From the Kalki Purana, Chapter 34

Texts 1-2

shaunaka rishi uvacha

he suta sarvadharmajna

yattvaya kathitam pura

gangam stutva samayata

munayah kalki sannidhim

stavam tam vada gangayaha

sarvapapa pranasanam

mohaghnam shubhadam bhaktya

shrinvatam pathatamiha

            Shaunaka Rishi said: O Suta Gosvami, foremost knower of religious principals, you had mentioned that the sages went to see Lord Kalki after offering prayers to the River Ganga. We would like to hear these prayers to Ganga-devi. By faithfully hearing or reciting such prayers, one’s life becomes auspicious, all sinful reactions are destroyed, and ultimately one attains liberation from material existence.

Text 3

suta uvacha

shrinudhvamrishayah sarve

gangastavam anuttamam

sokamohaharam pumsam

rishibhih parikirttitam

            Suta Gosvami said: “My dear sages, please listen attentively as I recite the excellent prayers to the Ganga that were offered by the sages, and which remove all lamentation and distress.

Text 4

rishaya uchuhu

iyam suratarangini bhavana varidhestarini

stuta haripadambujad upagata jagatsamsadaha

sumeru shikhara amra priyajala malakshalini

prasannavadana shubha bhavabhayasya vidravini

            The great sages said: The holy Ganga descended from the heavenly planets to deliver all the conditioned souls from the vast ocean of material existence. Ganga-devi emanated from the lotus feet of Lord Hari and so everyone happily glorifies her. The water of the Ganga is enjoyed by the demigods who reside on the peak of Mount Sumeru. By bathing in her water, all one’s sinful reactions are vanquished. By pleasing Ganga-devi, one can easily gain release from the bondage of material existence.

Text 5

bhagiratham athanuga surakarimdra darpapaha

maheshamukuta prabha girishirah patakasita

surasuranaroragair ajabhavachyutaih samstuta

vimukti phalashalini kalusha nashini rajate

            This holy river followed the footsteps of King Bhagiratha. Because of her, the pride of Airavata, the carrier of Indra, was destroyed. She increases the beauty of Lord Mahadeva’s crown. She is like a white flag on top of the Himalayan mountains. Everyone glorifies her, be they demigods, demons, human beings, or serpents, or even Brahma, Vishnu or Shiva. She destroyed all sinful reactions and awards liberation.

Text 6

pitamaha kamandalu prabhava muktivijalata

shruti smriti ganastuta dvijakulala balavrita

sumeru shikharabhida nipatita trilokavrita

sudharma phalashalini sukhapalashini rajate

            She was produced from the water pot of Lord Brahma. She is the creeper grown from the seed of liberation. She is surrounded by many qualified brahmanas glorifying her by reciting passages from the revealed scriptures. She descended upon the peak of Mount Sumeru and then spread throughout the three worlds. Religiosity is her fruit and happiness is her leaves.

Text 7

charad vihagamalini sagara vamsa muktiprada

munimdra vara nandini divimata cha madakini

sada duritanashini vimala vari samdarshana

pranama guna kirttanadishu jagatsu samrajate

            By seeing her pure water, by offering her obeisances, and by singing her glories, one’s mountain of sinful reactions is destroyed. Birds walk on her banks or swim in her water. By her mercy, the sons of Sagara achieved liberation. She is considered to be the daughter of the sage, Jahnu. She is known as the Mandikini in the heavenly planets.

Text 8

mahabhidha sutangana himagirisha kutastani

saphenajalahasini sita marala sancharini

chalallahara satkara vara saroja maladhara

rasollasita gamini jaladhi kamini rajate

            She became the queen of King Shantanu. The peaks of the Himalayas are her breasts, her foamy water is her smile, white swans are her movements, her waves are her hands, and the fully blossomed lotus flowers are the flower garland that adorns her chest. In this way, she travels to the sea in a cheerful mood.

Text 9

kvachit kalakalasvana kvachid dhirayadoganaha

kvachin muniganaih stuta kvachid ananta sampujita

kvachid ravi karojvala kvachid udagra patakula

kachij jana vigahita jayati bhishmamata sati

            Somewhere by the side of the Ganga, great sages are engaged in reciting prayers, somewhere Lord Ananta worships the Supreme Lord, somewhere ferocious crocodiles are playing, somewhere the sun is reflected on the surface of the water, somewhere her water makes a loud splashing sound, and somewhere people are bathing. May the chaste mother of Bhisma be glorified.

Text 10

sa eva kushalo janah pranamatiha bhagirathim

sa eva tapasam nidhirjapati janhavim adarat

sa eva purushottamah smarati sadhu mandakini

sa eva vijayi prabhuh surataranginim sevate

            Anyone who offers obeisances to the Ganga is benefitted. He is a great ascetic who faithfully chants her names. He is the best of all persons who meditates on her. One who serves the Mandakini [Ganga] is always victorious, and is considered the master of everyone.

Text 11

bhavamala jalachitam khaga shrigala minakshatam

chalalla hari lolitam ruchira tira jambalitam

kada nijavapur muda suranaro ragaih samstuto’pyaham

trpathagamini priyamativa pashyamyaho

            O traveler throughout the three worlds, when will I see my body half-eaten by the aquatic birds and animals who reside in your pure water? When will I see my body pushed, pulled and rolled by your forceful waves? When, upon seeing me in this condition, will the demigods, best of human beings, and serpents glorify me?

Text 12

tvattire vasatim tavamalajalasnanam tava prekshanam

tvannama smaranam tava dayakatha samlapanam pavanam

gange me tava sevanaika nipuno’pyananditas chadritaha

stutva tvadgatapatako bhuvi kada shantas charishyamyaham

            O holy river, when will I reside on your shore, bathe in your pure water, chant your holy name, discuss your appearance and activities, engage in your worship, and joyfully wander throughout the world singing your glories?

Text 13

ityetad rishibih proktam

gangastavam anuttamam

svargyam yashasyam ayushyam

pathanat shrivanadapi

            By reciting or hearing these supremely auspicious prayers to Ganga that were offered by great sages, one can ascend to the spiritual world, and even in this lifetime, his fame and duration of life will be enhanced.

Text 14

sarvapapaharam pumsam

balam ayur vivarddhanam

pratar madhyahna sayahne

gangasannidhyata bhavet

            One who recites or hear these prayers, either in the morning, at noon, or in the evening, will receive the association of Ganga-devi, all his sinful reactions will be eradicated, and his strength and duration of life will increase.

Text 15

ityetad bhargavakhyanam

shukadevan maya shrutam

pathitam shravitam chatra

punyam dhanyam yashaskaram

            I heard these prayers from the mouth of Shukadeva Gosvami. One who hears or recites these sacred prayers will be awarded heaps of pious merit, wealth and fame.

The Thousand Names of Sri Radha

(Taken from the Narada Pancharata, translated by Bhaktivinoda Thakura, translated into English by Kusakratha Prabhu)

Sri Gopala-sahasra-nama

(The Thousand Names of Sri Gopala, Lord Krishna)

Introduction

Text 1

sri parvaty uvacha

kailasashikhare ramye

gauri prichchhati shankaram |
brahmandakhilanathastvam

srishtisanharakarakah || 1||
 

sri-pärvaty uvächa

kailäsa-shikhare ramye

gauri pricchati shaìkaram

brahmändäkhila-näthas tvam

srishti-samhära-kärakah
 

Sri Pärvati said: On the summit of Mount Kailäsa Goddess Gauri asked Lord Shiva: You are the master of the entire universe and its destroyer as well.
 

Text 2

tvam eva pujyase lokair

brahma-vishnu-surädibhih

nityam pathasi devesha

kasya stotram maheshvara
 

You are worshiped by Brahmä, Vishnu, all the demigods, and all the worlds. O master of the demigods, O great master, what is this prayer that you recite again and again?
 

Text 3

äshcaryam idam atyantam

jäyate mama shaìkara

tat pränesha mahä-prajïa

samshayam chindhi shaìkara
 

O Shiva, a great feeling of wonder and surprise is now born within me. O master of my life, O wise one, O auspicious one, please cut apart my doubt.
 

Text 4

shri-mahädeva uväca

dhanyäsi krita-puëyäsi

pärvati präna-vallabhe

rahasyäti-rahasyam cha

yat pricchasi varänane
 

Lord Shiva said: O Pärvati, O beloved more dear than life, You are fortunate and saintly. O girl with the beautiful face, you have asked about the most secret of all secrets.
 

Text 5

shtri-svabhävän mahä-devi

punas tvam paripricchasi

gopaniyam gopaniyam

gopaniyam prayatnatah
 

O great goddess, with a woman’s curiosity you have asked again and again. What I tell you should be kept secret. It should be kept secret. It should be kept secret with great care.

Text 6

datte ca siddhi-hänih syät

tasmäd yatnena gopayet

idam rahasyam paramam

purushärtha-pradäyakam
 

Give it to someone and you will lose your spiritual perfections. Therefore please keep this secret with great care. This is a great secret that brings the final goal of life.

Text 7

dhana-ratnaugha-mänikya-

turangam gajädikam

dadäti samaranäd eva

mahä-moksha-pradäyakam
 

Remembering this prayer brings wealth, jewels, rubies, horses, elephants, and other possessions. It also brings great liberation.
 

Text 8

tat te ‘ham sampravakshyämi

shrinushv avihitä priye

yo ‘sau niranjano devash

chit-svarüpi janärdanah
 

I will tell this to you. O beloved, please listen carefully. Lord Krishna is the Supreme Personality of Godhead. His form is spiritual. He is never touched by matter.
 

Text 9

samsära-sägarottära-

käranäya sadä nrinäm

shri-rangädika-rüpena

trailokyam vyäpya tishöhati
 

In order to rescue the people from the ocean of repeated birth and death, again and again He appears in the form of Lord Ranganätha and the forms of countless other Deities in every corner of the three worlds.
 

Texts 10 and 11

tato lokä mahä-mudhä

vishnu-bhakti-vivarjitäh

nishcayam nädhigacchanti

punar näräyaëo harih

niranjano niräkäro

bhaktänäm priti-käma-dah

vrindävana-vihäräya

gopälam rüpam udvahan
 

The great fools of this world have no devotion for Lord Vishnu. They do not understand that He is the Supreme Personality of Godhead. Always untouched by matter, the Supreme Lord, who is known as Näräyana and Hari and who delights His devotees, manifests His form as a cowherd boy to enjoy pastimes in the land of Vrindävana.
 

Text 12

murali-vadanädhäri

rädhäyai pritim ävahan

amshämshebhyah samunmilya

purna-rüpa-kalä-yutah
 

Playing on a flute, He brings great happiness to Sri Rädhä. His incarnations, partial incarnations, and the parts of His partial incarnations are all present in that form of a cowherd boy.
 

Text 13

shri-krishnachandro bhagavän

nanda-gopa-varodyatah

dharini-rüpini mätä

yashodänanda-däyini
 

That cowherd boy is Sri Krishnachandra, the Supreme Personality of Godhead. He is the son of the cowherd Nanda. His mother is Yashodä, who was the goddess Dharä and who brings great happiness.
 

Text 14

dväbhyäm prayächito nätho

devakyäm vasudevatah

brähmanäbhyarthito devo

devair api sureshvari
 

O queen of the demigods, requested by Brahmä, the demigods, and His parents, the Supreme Personality of Godhead became the son of Vasudeva and Devaki.

Text 15

jäto ‘vaëyäm mukundo ‘pi

murali-veda-recikah

tayä särdhaà vacaù kåtvä

tato jäto mahi-tale

In this way the Supreme Personality of Godhead, the giver of liberation, was born on the earth. He breathed the Vedas into His flute. With His flute He spoke. In this way He was born on the earth.

Text 16

samsära-sära-sarvasvam

shyämalam mahad ujjvalam

etaj jyotir aham vaidya

cintayämi sanätanam

I meditate on Him, the eternal dark splendor that is the treasure of the earth.

Text 17

gaura-tejo vinä yas tu

shyäma-tejah samarchayet

japed vädhyayate väpi

sa bhavet pätaki shive

O auspicious one, a person who worships, glorifies, or studies the dark splendor that is Lord Krishna but does not worship, glorify, or study the fair splendor that is Sri Rädhä finds that he lives in hell.

Text 18

sa brahma-hä suräpi cha

svarna-steyi cha pancamah

etair doshair vilipyeta

tejo bhedän maheshvari

O great goddess, a person who thinks Rädhä and Krishna are different becomes a brähmana-murderer, a wine-drinker, a thief of gold, and an outcaste. He becomes contaminated with all these sins.

Text 19

tasmäj jyotir abhüd dvedhä

rädhä-mädhava-rüpakam

tasmäd idam mahä-devi

gopälenaiva bhäsitam

The splendid Supreme Personality of Godhead is manifest in two forms. He is both Rädhä and Krishna. O great goddess, in this way the Lord is manifest as a cowherd boy.

Text 20

durväsaso muner mohe

kärttikyäm räsa-mandale

tatah prishtavati rädhä

sandeham bhedam ätmanah

When Durväsä Muni was bewildered by the räsa dance in the month of Kärttika, Sri Rädhä asked a question to break his doubt.

Text 21

niranjanät samutpannam

mayädhitam jagan-mayi

shri-krishnena tatah proktam

rädhäyai näradäya cha

O queen of the universe, then Lord Krishna explained the pure spiritual truth to Rädhä, Närada, and me.

Text 22

tato näradatah sarva-

viralä vaishnaväs tatah

kalau jänanti deveshi

gopaniyam prayatnatah

In Kali-yuga all the sincere Vaishnavas learned this truth from Närada. O queen of the demigods, please keep this secret carefully.

Text 23

shathäya kripanäyathä

dambhikäya sureshvari

brahma-hatyäm aväpnoti

tasmäd yatnena gopayet

O queen of the demigods, this truth should not be given to a wicked person, a miser, or a person filled with pride. One who does so commits the sin of killing a brähmana. Therefore, please keep this secret carefully.

Text 24

om asya shri-gopäla-sahasra-näma-stotra-mahä-mantrasya. shri-närada rishih. anushtup chandah. shri-gopälo devatä. käma-bijam. mäyä-shaktih. candrah kilakam. shri-krishnachandra-bhakti-rüpa-phala-präptaye shri-gopäla-sahasra-näma-stotra-jape viniyogah. athavä om aim klim bijam. shrim hrim shaktih. shri-vrindävana-niväsah kilakam. shri-rädhä-priyam param brahmeti mantrah. dharmädi-catur-vidha-purushärtha-siddhy-arthe jape viniyogah. om närada-rishaye namah shirasi. anushtup-chandase namo mukhe. shri-gopäla-devatäyai namo hridaye. klim kilakäya namo näbhau hrim shaktaye namo guhye. shrim kilakäya namah padayoh. klim krishnäya govindäya gopijana-vallabhäya svähä. iti mula-mantrah.

Om. This is the great mantra that is the prayer of the thousand names of Lord Gopäla. The sage of this prayer is Närada Muni. The meter is anushtup. The Deity is Lord Gopäla. The bija-syllable is the Käma-bija. The potency is Yogamäyä. The kilaka is Chandra. The prayer of the thousand names of Lord Gopäla is chanted to attain the result of devotion to Lord Krishnachandra.

The alternate bija-syllable is Om aim klim. Then the potency is Srim Hrim. The kila is Sri Vrindävana-niväsa. This mantra glorifying the Supreme Personality of Godhead, who is dear to Sri Rädhä, is chanted to attain the four goals of life, which begin with piety.

On the head is chanted “Om närada-rishaye namah” (Obeisances to Närada Muni). On the mouth is chanted anushtup-chandase namah (obeisances to the meter anushthup). Over the heart is chanted “Sri Gopäla-devatäyai namah” (Obeisances to Lord Gopäladeva). On the navel is chanted “klim kilakäya namah”. Over the private parts is chanted, “hrim shaktaye namah”. Over the feet is chanted, “Srim kilakäya namah”. Then is chanted, “klim krishnaya govindäya gopijana-vallabhäya svähä”. That is the müla-mantra.

Text 25

om kläm anugushthäbhyäm namah. om klim tarjanibhyäm namah. om klum madhyamäbhyäm namah. om klaim anämikäbhyäm namah. om klaum kanishthikäbhyäm namah. om klah kara-tala-kara-prishöhäbhyäm namah. om kläm hridayäya namah. om klim shirase svähä. om klum shikhäyai vashat. om klaim kavachäya hum. om klaum netra-trayäya vaushat. om klah asträya phat.

Then is chanted, “Om klim anugushthäbhyäh namah (obeisances to the thumb), “om klim tarjanibhyäm namah” (obeisances to the forefinger), “om klum madhyamäbhyäm namah” (obeisances to the middle finger), “om klaim anämikäbhyäm namah” (obeisances to the ring finger), “om klaum kanishthikäbhyäm namah” (obeisances to the little finger), “om klah kara-tala-kara-prishthäbhyäm namah” (obeisances to the palms of the hands), “om kläm hridayäya namah” (obeisances to the heart), “om klim shirase svähä” (obeisances to the head), “om klum shrikhäyai vashaha” (obeisances to the shikhä), “om klaim kavachäya hum” (obeisances to the armor), “om klaum netra-trayäya vaushaha” (obeisances to Lord Shiva. who has three eyes), and “om klam asträya phaha”.

Text 26

atha mula-mantra-nyäsah.

klim aìgushthäbhyäm namah. krishnäya tarjanibhyäm namah. govindäya madhyamäbhyäm namah. gopijana anämikäbhyäm namah. vallabhäya kanishthikäbhyäm namah. svähä kara-tala-kara-prishthäbhyäm namah. iti kara-nyäsah.

Mula-mantra-nyäsa

Klim aìgushthäbhyäm namah (the thumbs). Krishnäya tarjanibhyäm namah (the forefingers). Govindäya madhyamäbhyäm namah (the middle fingers). Gopijana anämikäbhyäm namah (the ring fingers). Vallabhäya kanishthikäbhyäm namah (the little fingers). Svähä kara-tala-kara-prishthäbhyäm namah (the palms of the hands). These are the kara-nyäsas.

Text 27

atha hridayädi-nyäsah.

klim hridayäya namah. krishnäya shirase svähä. govindäya shikhäyai vashat. gopijana kavacäya hum. vallabhäya netra-trayäya vaushat. svähä asträya phat. iti hridayädi-nyäsah.

Nyäsas Over the Heart and Other Places

Klim hridayäya namah (the heart). Krishnäya shirase svähä (the head). govindäya shikhäyai vashat (the shikhä). Gopijana kavacäya hum (the armor). Vallabhäya netra-trayäya vaushat. Svähä asträya phat. These are the nyäsas over the heart and other places.

Text 28

atha dhyänam.

om. kasturi-tilakam laläta-patale vakshah-sthale kaustubham

näsägre vara-mauktikam kara-tale venum kare kaìkanam

sarväìge hari-candanam su-lalitam kanthe ca muktävali

gopa-stri-pariveshtito vijayate gopäla-cudä-manih

Meditation

Om. All glories to the crest jewel of cowherd boys, who has a musk tilaka-mark on His forehead, a Kaustubha jewel on His chest, a graceful pearl on the tip of His nose, a flute in His hand, a bracelet on His wrist, graceful sandal paste on all His limbs, and a necklace of pearls on His neck, and who is surrounded by a host of gopis.

Text 29

phullendivara-käntim indu-vadanam barhävatämsa-priyam

shrivatsänkam udära-kaustubha-dharam pitämbaram sundaram

gopinäm nayanotpalärcita-tanum go-gopa-sanghävritam

govindam kala-venu-vädana-param divyäìga-bhusham bhaje

I worship Lord Govinda, who is splendid like a blossoming blue lotus, whose face is like the moon, who is charming with a peacock-feather crown, who bears the mark of Srivatsa, who wears a great Kaustubha jewel, who is handsome in yellow garments, whose form is worshiped by the gopis’ lotus eyes, who is surrounded by cows and cowherd boys, who sweetly plays the flute, and whose limbs are splendid with ornaments.

Sri Gopala-sahasra-nama

Text 1

om klim devah kämadevah

käma-bija-shiromanih

shri-gopälo mahi-pälo

sarva-vedänta-päragah

Om. Klim. The Supreme Personality of Godhead is handsome like Kämadeva. He is the crest jewel of Kämadevas. He is a handsome cowherd boy (sri-gopäla), the protector of the earth (mahi-päla), the learned scholar who has gone to farther shore of all the Vedas (sarva-vedänta-päraga).

Text 2

dharani-pälako dhanyah

pundarikah sanätanah

go-patir bhü-patih shastä

prahartä vishvato-mukhah

He is the protector of the earth (dharani-pälaka), glorious (dhanya), graceful like a blue lotus flower (pundarika), eternal (sanätana), the master of the cows (go-pati), the master of the earth (bhu-pati), the great ruler (shastä), the destroyer (prahartä), and He is all-pervading (visvato-mukha).

Text 3

ädi-kartä mahä-kartä

mahä-kälah pratäpavän

jagaj-jivo jagad-dhätä

jagad-bhartä jagad-vasuh

He is the original creator (ädi-kartä), the great creator (mahä-kartä), great time (mahä-käla), the most powerful (pratäpavän), the life of the universe (jagaj-jiva), the maintainer of the universe (jagad-dhätä and jagad-bhartä), and the wealth of the universe (jagad-vasu).

Text 4

matsyo bhimah kuhu-bhartä

hartä varäha-murtimän

näräyano hrishikesho

govindo garuda-dhvajah

He is the fish-incarnation (matsya), fearsome (bhima), the master of the new-moon (kuhu-bhartä), He who takes away everything (hartä), the boar-incarnation (varäha-murtimän), the resting place of all living entities (näräyana), the master of the senses (hrishikesa), the Lord who pleases the cows, land, and senses (govinda), and the Lord whose flag is marked with the sign of Garuda (garuda-dhvaja).

Text 5

gokulendro mahä-candrah

sharvari priya-kärakah

kamalä-mukha-loläkshah

pundarika-shubhävahah

He is the moon of Gokula (gokulendra), the great moon (mahä-candra), the night (sarvari), charming (priya-käraka), the Lord whose restless eyes glance at the goddess of fortune (kamalä-mukha-loläksha), and splendid like a blue lotus flower (pundarika-subhävaha).

Text 6

durväsäh kapilo bhaumah

sindhu-sägara-sangamah

govindo gopatir gotrah

kälindi-prema-purakah

He is is Durväsä (durväsä), Kapila (kapila), the ruler of the earth (bhauma), the holy place where the Gangä meets the ocean (sindhu-sägara-sangama), the Lord who pleases the cows, land, and senses (govinda), the master of the cows (gopati), the protector of the cows (gotra), and a flood of love flowing in the Yamunä (kälindi-prema-puraka).

Text 7

gopa-svämi gokulendro

govardhana-vara-pradah

nandädi-gokula-trätä

dätä däridrya-bhaïjanah

He is the master of the cowherds (gopa-svämi), the king of Gokula (gokulendra), the Lord who granted a boon to Govardhana (govardhana-vara-prada), the protector of Nanda and the other people of Gokula (nandädi-gokula-trätä), the generous philanthropist (dätä), and the Lord who breaks poverty (däridrya-bhaïjana).

Text 8

sarva-maìgala-dätä ca

sarva-käma-pradäyakah

ädi-kartä mahi-bhartä

sarva-sägara-sindhu-jah

He is the giver of all auspiciousness (sarva-maìgala-dätä), the fulfiller of all desires (sarva-käma-pradäyaka), the original creator (ädi-kartä), the maintainer of the earth (maha-bhartä), and the father of all rivers and oceans (sarva-sägara-sindhu-ja).

Text 9

gaja-sämi gajoddhäri

kämi käma-kalä-nidhih

kalaìka-rahitash candro

bimbäsyo bimba-sattamah

He is powerful like an elephant (gaja-sämi and gajoddhäri), passionate (kämi), a treasury of amorous arts (käma-kalä-nidhi), pure (kalaìka-rahita), splendid like the moon (candra), with a face splendid like the moon (bimbäsya), and splendid like the moon (bimba-sattama).

Text 10

mälä-kärah kripä-kärah

kokila-svara-bhushanah

rämo nilämbaro devo

hali durdama-mardanah

He is expert at making flower garlands (mälä-kära), merciful (kripä-kära), decorated with a voice like the cuckoos’ singing (kokila-svara-bhushana), Lord Balaräma (räma), dressed in blue garments (nilämbara), the Supreme Personality of Godhead (deva), the holder of the plow (hali), and the crusher of the invincible (durdama-mardana).

Text 11

sahasräksha-puri-bhettä

mahä-märici-näshanah

shivah shivatamo bhettä

baläräti-präpujakah

He is the Lord who broke the city of thousand-eyed Indra (sahasräksha-puri-bhettä), the killer of the great Marici (mahä-märici-näsana, (auspicious – shiva), most auspicious (shivatama), the great destroyer (bhettä), and worshiped by powerful enemies (baläräti-präpujaka).

Text 12

kumäri vara-däyi ca

varenyo mina-ketanah

naro näräyano dhiro

rädhä-patir udära-dhih

He is soft and gentle (kumäri), the giver of boons (vara-däyi), the best (varenya), handsome like Kämadeva (mina-ketana), the Lord whose form is like that of a human being (nara), the resting place of all living entities (näräyana), saintly (dhira), the master of Rädhä (rädhä-pati), and generous at heart (udära-dhi).

Text 13

sripatih srinidhih srimän

mäpatih pratiräjahä

vrindäpatih kula-grämi

dhämi brahma-sanätanah

He is the master of the goddess of fortune (sripatih), an ocean of handsomeness, glory, and opulence (srinidhi), handsome and glorious (srimän), the master of the goddess of fortune (mäpati), the destroyer of enemy kings (pratiräjahä), the master of Vrindä-devi (vrindäpati), the leader of the village (kula-grämi), splendid (dhämi), and the eternal Supreme Personality of Godhead (brahma-sanätana).

Text 14

revati-ramano rämash

cancalash cäru-locanah

rämayana-shariro ‘yam

rämi rämah sriyahpatih

He enjoys pastimes with Revati (revati-ramana), and He is Lord Balaräma (räma). He is restless (cancala), and has handsome eyes (cäru-locana). His transcendental form is the home of Lord Räma’s pastimes (rämayana-sharira). He is Lord Räma (rämi and räma), and He is the master of the goddess of fortune (sriyahpati).

Text 15

sharvarah çarvari sharvah

sarvatra-shubha-däyakah

rädhärädhayitärädhi

rädhä-citta-pramodakah

 He is night (sarvara and sarvari). He is all-pervading (sarva). He brings auspiciousness everywhere (sarvatra-shubha-däyaka). He worships Sri Rädhä (rädhärädhayitä). He is the supreme object of worship (ärädhi). He delights Rädhä’s heart (rädhä-citta-pramodaka).

Text 16

rädhä-rati-sukhopeto

rädhä-mohana-tat-parah

rädhä-vashi-karo rädhä-

hridayämbhoja-shatpadah

He enjoys pastimes with Rädhä (rädhä-rati-sukhopeta). He is enchanted by Rädhä (rädhä-mohana-tat-para). He has Rädhä under His control (rädhä-vasi-kara). He is a bee attracted to the lotus of Sri Rädhä’s heart (rädhä- hridayämbhoja-shatpada).

Text 17

rädhälingana-sammoho

rädhä-nartana-kautukah

rädhä-saïjäta-sampriti

rädhä-käma-phala-pradah

He is enchanted by Rädhä’s embraces (rädhäliìgana-sammoha). He is eager to dance with Rädhä (rädhä-nartana-kautuka). He is delighted by Rädhä (rädhä-saïjäta-sampriti). He fulfills Rädhä’s desires (rädhä-käma-phala-prada).

Text 18

vrindä-patih kosha-nidhih

koka-shoka-vinäshakah

candrä-patish candra-patish

canda-kodanda-bhaïjanah

He is the master of Vrindä-devi (vrindä-pati) and He is a great treasury of transcendental opulences (kosha-nidhi). He destroys the koka birds’ grief (koka-shoka-vinäshaka). He is the master of Candrävali (candrä-pati), the master of the moon (candra-pati), and the breaker of the great bow (canda-kodanda-bhaïjana).

Text 19

rämo däsharathi rämo

bhrigu-vamsa-samudbhavah

ätmärämo jita-krodha-

moho mohändha-bhaïjanah

He is Räma (räma), the son of Dasharatha (däsharathi), and born in the Bhrigu dynasty (bhrigu-vamsa-samudbhava). He is filled with spiritual bliss (ätmäräma). He has conquered illusion and anger (jita-krodha-moha). He has broken the blindness of material illusions (mohändha-bhaïjana).

Text 20

vrishabhänur bhavo bhävih

käshyapih karunä-nidhih

kolähalo hali häli

heli haladhara-priyah

He is a sun rising among the heroic warriors (vrishabhänu). He is the universal form (bhava) and the father of all existence (bhävi). He is the son of Kashyapa (käshyapi). He is an ocean of mercy (karunä-nidhi). His voice is like thunder (kolähala). He is Balaräma, the holder of the plow (hali and häli). He rebukes His enemies (heli). He is dear to Lord Balaräma (haladhara-priya).

Text 21

rädhä-mukhäbja-märtando

bhäskaro ravijo vidhuh

vidhir vidhätä varuno

väruno väruni-priyah

He is the sun that makes the lotus of Sri Rädhä’s face bloom (rädhä-mukhäbja-märtanda). He is glorious like the sun (bhäskara and ravija). He is glorious like the moon (vidhu). He is the creator (vidhi and vidhätä). He is the controller of Varuna (varuna), the descendent of Varuna (väruna), and the beloved of Väruni (väruni-priya).

Text 22

rohini-hridayänandi

vasudevätmajo bali

nilämbaro rauhineyo

jaräsandha-vadho ‘malah

He is the bliss of Rohini’s heart (rohini-hridayänandi), the son of Vasudeva (vasudevätmaja), powerful (bali), dressed in blue garments (nilämbara), the son of Rohini (rauhineya), the killer of Jaräsandha (jaräsandha-vadha), and supremely pure (amala).

Text 23

nägo navämbho virudo

virahä varado bali

go-patho vijayi vidvän

sipivishnah sanätanah

He is the serpent Ananta (näga). He is the cause of new rains (navämbha). He is a tumultuous sound (viruda), the killer of heroic warriors (virahä), the giver of benedictions (varada), powerful (bali), the Lord who follows the path of the cows (go-patha), victorious (vijayi), wise (vidvän), effulgent (sipivishna), and eternal (sanätana).

Text 24

parashuräma-vaco-grähi

vara-grähi shrigäla-hä

damaghoshopadeshnä cha

ratha-grähi sudarshanah

He is Lord Rämachandra, who followed the orders of Parashuräma (parashuräma-vaco-grähi). He accepted a boon (vara-grähi), killed a jackel (srigäla-hä), taught a lesson to Damaghosha (damaghoshopadeshnä), and rode on a chariot (ratha-grähi). He is handsome (sudarshana).

Text 25

vira-patni yashas-trätä

jarä-vyädhi-vighätakah

dvärikä-väsa-tattva-jïo

hutäshana-vara-pradah

He has a heroic wife (vira-patni), is the protector of fame (yasas-trätä), destroys disease and old age (jarä-vyädhi-vighätaka), and is the wise ruler of Dvärakä (dvärikä-väsa-tattva-jïa). He gives the results of argnihotra-yajïas (hutäshana-vara-prada).

Text 26

yamunä-vega-samhäri

nilämbara-dharah prabhuh

vibhuh sharäsano dhanvi

ganesho gana-näyakah

He stopped the current of the Yamunä (yamunä-vega-samhäri), wears blue garments (nilämbara-dhara), is the all-powerful Supreme Lord (prabhu and vibhu), carries a great quiver (saräsana), is the best of archers (dhanvi), and is the ruler of all (ganesha and gana-näyaka).

Text 27

lakshmano lakshano lakshyo

raksho-vamsha-vinäshanah

vämano vämani bhuto

vamano vamanäruhah

He is Lakshmana (lakshmana). He is virtue (lakshana). He is seen by His devotees (lakshya). He kills the demons’ dynasties (raksho-vamsha-vinäshana). He is Lord Vämana (vämana). He became a dwarf (vämani-bhuta). He manifested a gigiantic form (vamana and vamanäruha).

Text 28

yashodä-nandanah kartä

yamalärjuna-mukti-dah

ulukhali mahä-mäni

räma-baddhähvayi shami

He is the joy of Yashodä (yashodä-nandana), the creator (kartä), the giver of liberation to the yamala arjuna trees (yamalärjuna-mukti-da), the boy tied to a ginding mortar (ulukhali), noble-hearted (mahä-mäni), bound with a rope (däma-baddhähvayi), and peaceful (shami).

Text 29

bhaktänukäri bhagavän

keshavo ‘cala-dhärakah

keshi-hä madhu-hä mohi

vrishäsura-vighätakah

He becomes the follower of His devotees (bhaktänukäri). He is the supremely opulent Personality of Godhead (bhagavän). He is the master of Brahmä and Shiva (keshava). He lifted Govardhana Hill (acala-dhäraka), killed Keshi (keshi-hä), killed Madhu (madhu-hä), is bewildering to the demons (mohi), and killed Arishtäsura (vrishäsura-vighätaka).

Text 30

aghäsura-vinäshi cha

putanä-moksha-däyakah

kubjä-vinodi bhagavän

kamsa-mrityur mahä-makhi

He killed Aghäsura (aghäsura-vinäshi), liberated Pütanä (pütanä-moksha-däyaka), enjoyed pastimes with Kubjä (kubjä-vinodi), is the Supreme Personality of Godhead (bhagavän), became the death of Kamsa (kamsa-mrityu), and is worshiped in all yajïas (mahä-makhi).

Text 31

ashvamedho väjapeyo

gomedho naramedhavän

kandarpa-koti-lävaëyash

candra-koti-su-shitalah

He is the ashvamedha-yajïa (ashvamedha), väjapeya-yajïa (väjapeya), gomedha-yajïa (gomedha), and naramedha-yajïa (naramedhavän). He is more handsome than many millions of Kämadevas (kandarpa-koti-lävanya), and more pleasingly cool than many millions of moons (candra-koti-su-shitala).

Text 32

ravi-koti-pratikäsho

vayu-koti-mahä-balah

brahmä brahmända-kartä cha

kamalä-vänchita-pradah

He is more splendid than many millions of suns (ravi-koti-pratikäsha), more powerful than many millions of blowing winds (väyu-koti-mahä-bala), the greatest (brahmä), the creator of the universes (brahmända-kartä), and the Lord who fulfills the goddess of fortune’s desires (kamalä-vänchita-prada).

Text 33

kamali kamaläkshash cha

kamalä-mukha-lolupah

kamalä-vrata-dhäri cha

kamaläbhah purandarah

He is the master of the goddess of fortune (kamali). His eyes are like lotus flowers (kamaläksha). He yearns to gaze on the goddess of fortune’s face (kamalä-mukha-lolupa). He vows to stay by the goddess of fortune (kamalä-vrata-dhäri). He is splendid like a lotus flower (kamaläbha). He is the greatest of kings (purandara).

Text 34

saubhägyädhika-citto ‘yam

mahä-mäyi mahotkatah

tärakärih sura-trätä

märica-kshobha-kärakah

His heart is filled with good fortune (saubhägyädhika-citta). He is the master of transcendental potencies (mahä-mäyi). He is the most powerful (mahotkata). He is the enemy of Täraka (tärakäri), the protector of the demigods (sura-trätä), and the source of trouble for Marica (märica-kshobha-käraka).

Text 35

vishvämitra-priyo dänto

rämo räjiva-locanah

laìkädhipa-kula-dhvamsi

vibhishana-vara-pradah

He is dear to Vishvämitra (vishvämitra-priya), and He is self-controlled (dänta). He is Lord Rämacandra (räma), whose eyes are lotus flowers (räjiva-locana), who destroyed the dynasty of Laìkä’s king (laìkädhipa-kula-dhvamsi), and who gave a boon to Vibhishana (vibhishana-vara-prada).

Text 36

sitänanda-karo rämo

viro väridhi-bandhanah

khara-dushana-samhäri

säketa-pura-väsanah

He is the delight of Sitä (sitänanda-kara), the supreme enjoyer (räma), the greatest of heroes (vira), the Lord who built a bridge across the ocean (väridhi-bandhana), and the killer of Khara and Dushana (khara-düshana-samhäri). He resides in Ayodhyä (säketa-pura-väsana).

Text 37

chandrävali-patih kulah

keshi-kamsa-vadho ‘marah

mädhavo madhu-hä mädhvi

mädhviko mädhavi vibhuh

He is the master of Candrävali (candrävali-pati). He enjoys pastimes on the Yamunä’s shore (kula). He killed Keshi and Kamsa (keshi-kamsa-vadha). He never dies (amara). He killed the Madhu demon (mädhava and madhu-hä). He is sweet like nectar (mädhvi, mädhvika, and mädhavi). He is all-powerful (vibhu).

Text 38

muncätavi-gähamäno

dhenukärir dharätmajah

vamshivata-vihäri cha

govardhana-vanäshrayah

He entered the Muncätavi forest (muncätavi-gähamäna), became the enemy of Dhenukäsura (dhenukäri), is the son of Dharä (dharätmaja), enjoyed pastimes at Vamshivana (vamshivata-vihäri), and entered the forest at Govardhana Hill (govardhana-vanäshraya).

Text 39

tathä tälavanoddeshi

bhändiravana-saìkha-hä

trinävarta-kathä-käri

vrishabhänusutä-patih

He entered Tälavana (tälavanoddesi), killed Shaìkhäsura in Bhandiravana (bhändiravana-saìkha-hä), killed Trinävarta (trinävarta-kathä-käri), and is the master of King Vrishabhänu’s daughter (vrishabhänusutä-pati).

Text 40

rädhä-präna-samo rädhä-

vadanäbja-madhuvratah

gopi-ranjana-daiva-jïo

lilä-kamala-pujitah

He thinks Rädhä as dear as life (rädhä-präna-sama). He is a bee attracted to Rädhä’s lotus face (rädhä-vadanäbja-madhuvrata). He delights the gopis (gopi-ra jana-daiva-jïa). He is worshiped with a pastime lotus-flower (lili-kamala-püjita).

Text 41

kridä-kamala-sandoho

gopikä-priti-ranjanah

ranjako ranjano rango

rangi ranga-mahiruhah

He plays with a pastime lotus-flower (kridä-kamala-sandoha), and He delights the gopis (gopikä-priti-raijana). He is passionate (ranjaka, ranjana, ranga, and rangi). He is a tree of bliss (ranga-mahiruha).

Text 42

kämah kämäri-bhakto ‘yam

puräna-purushah kavih

närado devalo bhimo

bälo bäla-mukhämbujah

He is handsome like Kämadeva (käma). He is devoted to Kämadeva’s enemy, Shiva (kämäri-bhakta). He is the ancient Supreme Personality of Godhead (puräna-purusha), the wisest (kavi). He is the deliverer of the people (närada). He is the Supreme Personality of Godhead (devala). He is ferocious (bhima). He is a child (bäla). His face is a newly blossoming lotus flower (bäla-mukhämbuja).

Text 43

ambujo brahma säkshi cha

yogi datta-varo munih

rishabhah parvato grämo

nadi-pavana-vallabhah

He is graceful like a lotus flower (ambuja). He is the greatest (brahma), the witness (säkshi), the greatest yogi (yogi), the giver of boons (datta-vara), the greatest sage (muni), the best (rishabha), a mountain (parvata), a village (gräma), and dear to the purifier of the rivers (nadi-pavana-vallabha).

Text 44

padma-näbhah sura-jyeshtho

brahmä rudro ‘hi-bhushitah

ganänäm-träna-kartä cha

ganesho grahilo grahih

His navel is a lotus flower (padma-näbha). He is the leader of the demigods (sura-jyeshtha). He is Brahmä (brahmä). He is Shiva (rudra). He is decorated with snakes (ahi-bhushita). He is the protector of the living entities (ganänäm-träna-kartä), and the master of the living entities (ganesha). He takes everything away (grahila and grahi).

Text 45

ganäshrayo ganädhyakshah

kridi krita-jagat-trayah

yädavendro dvärakendro

mathurä-vallabho dhuri

He is the shelter of the living entities (ganäshrayoa), the ruler of the living entities (ganädhyaksha), playful (kridi), the creator of the three worlds (krita-jagat-traya), the king of the Yädavas (yädavendra), the king of Dvärakä (dvärakendra), the beloved of the people of Mathurä (mathurä-vallabha), and the maintainer of all (dhuri).

Text 46

bhramarah kuntali kunti-

suta-rakshi mahä-makhi

yamunä-vara-dätä cha

kashyapasya-vara-pradah

He is a rake (bhramara). His hair is graceful (kuntali). He is the protector of Kunti’s sons (kunti-suta-rakshi). He is worshiped in all yajïas (mahä-makhi). He gave a boon to the Yamunä (yamunä-vara-dätä). He gave a boon to Kashyapa Muni (kashyapasya-vara-prada).

Text 47

shaìkhacuda-vadhoddamo

gopi-rakshana-tat-parah

päncajanya-karo rämi

tri-rämi vanajo jayah

He killed Shaìkhachuda (shaìkhachuda-vadhoddäma). He devotedly protected the gopis (gopi-rakshana-tat-para). He blew the Pänchajanya conchshell (pänchajanya-kara). He is the supreme enjoyer (rämi). He is the enjoyer of the three worlds (tri-rämi). He was born in a forest (vanaja). He is victory (jaya).

Text 48

phälgunah phälguna-sakho

virädha-vadha-kärakah

rukmini-präna-näthash cha

satyabhämä-priyaìkarah

He is the friend of Arjuna (phälguna and phälguna-sakha), the killer of Virädha (virädha-vadha-käraka), the life-Lord of Rukmini (rukmini-präna-nätha), and the beloved of Satyabhämä (satyabhämä-priyaìkara).

Text 49

kalpa-vriksho mahä-vriksho

däna-vriksho mahä-phalah

aìkusho bhusuro bhämo

bhämako bhrämako harih

He is a kalpa-vriksha tree (kalpa-vriksha, mahä-vriksha, and däna-vriksha), the greatest result (mahä-phala), an elephant goad (aìkusha), the master of the earth (bhusura), splendid (bhäma and bhämaka), the greatest cheater (bhrämaka), and the Lord who takes away everything (hari).

Text 50

saralaù shäshvato viro

yadu-vamsi shivätmakah

pradyumno bala-kartä cha

prahartä daitya-hä prabhuh

He is honest and straightforward (sarala), eternal (shäshvata), heroic (vira), a descendent of King Yadu (yadu-vamsi), an auspicious son (shivätmaka), Pradyumna (pradyumna), the most powerful (bala-kartä), the Lord who takes away everything (prahartä), the killer of the demons (daitya-hä), and the all-powerful Supreme Personality of Godhead (prabhu).

Text 51

mahä-dhano mahä-viro

vana-mälä-vibhüshanah

tulasi-däma-shobhädhyo

jälandhara-vinäshanah

He is the most wealthy (mahä-dhana), the most heroic (mahä-vira), decorated with a forest garland (vana-mälä-vibhushana), splendid with a Tulasi garland (tulasi-däma-shobhädhya), and the killer of Jälandhara (jälandhara-vinäshana).

Text 52

shurah süryo mrikandash cha

bhäskaro vishva-pujitah

ravis tamo-hä vahnish cha

vädavo vadavänalah

He is the most powerful warrior (shüra), splendid like the sun (sürya, mrikanda, bhäskara, and ravi), worshiped by all the world (vishva-pujita), and the destroyer of darkness (tamo-hä). He is like fire (vahni). He is like a volcano (vädava and vadavänala).

Text 53

daitya-darpa-vinäshi cha

garudo garudägrajah

gopi-nätho mahi-nätho

vrindä-nätho ‘varodhakah

He destroys the demons’ pride (daitya-darpa-vinäshi). He is Garuda (garuda). He is Garuda’s elder brother (garudägraja). He is the master of the gopis (gopi-nätha), the master of the earth (mahi-nätha), and the master of Vrindä-devi (vrindä-nätha). He is the great impediment (avarodhaka).

Text 54

prapanci panca-rüpash cha

latä-gulmash cha go-patih

gangä-cha-yamunä-rüpo

godä-vetravati tathä

He is the creator of the material world (prapanchi), the Lord who assumes five forms (panca-rüpa), the father of the bushes and vines (latä-gulma), the master of the cows (go-pati), the personified Gangä and Yamunä (gangä-cha-yamunä-rüpa), the Godävari river (godä), and the Vetravati river (vetravati).

Text 55

kaveri narmadä täpi

gandaki sarayüs tathä

räjasas tämasah sattvi

sarvängi sarva-locanah

He is the Kaveri river (kaveri), the Narmadä river (narmadä), the Täpi river (täpi), the Gandaki river (gandaki), and the Sarayu river (sarayu). He is the mode of passion (räjasa), the mode of ignorance (tämasa), and the mode of goodness (sattvi). Everything has come from His limbs (sarvängi). His eyes see everywhere (sarva-locana).

Text 56

sudhämayo ‘mritamayo

yogini-vallabhah shivah

buddho buddhimatäm-shreshöho

vishnur jishnuh shaci-patih

He is sweet like nectar (sudhämaya and amritamaya). He is dear to the queen of yoga (yogini-vallabha). He is auspicious (shiva), intelligent (buddha), the best of the intelligent (buddhimatäm-shreshtha), the all powerful Supreme Personality of Godhead (vishnu and jishnu), and the master of Shachi (shaci-pati).

Text 57

vamshi vamsha-dharo loko

viloko moha-näshanah

ravarävi ravo rävo

bälo bäla-balähakah

He plays a flute (vamshi and vamsha-dhara). He is the master of the world (loka), beyond the world (viloka), the destroyer of illusion (moha-näshana), the preacher of the Vedas (ravarävi), the Vedas personified (rava and räva), a child (bäla), and dark like a new cloud (bäla-balähaka).

Text 58

shivo rudro nalo nilo

languli langaläshrayah

päradah pävano hamso

hamsärudho jagat-patih

He is auspicious (shiva), and ferocious (rudra). He was Nala (nala), Nila (nila), a monkey (languli and langaläshraya), the Lord who made it possible to cross to the farther shore (pärada), the supreme purifier (pävana), a swan (hamsa), riding on a swan (hamsärudha), and the master of the universe (jagat-pati).

Text 59

mohini-mohano mäyi

mahä-mäyo mahä-makhi

vrisho vrishäkapih kälah

käli damana-kärakah

He is the enchanter of Mohini (mohini-mohana), the master of the illusory potency (mäyi and mahä-mäya), the object of worship in all yajnas (mahä-makhi), a bull (vrisha), the Supreme Personality of Godhead (vrishäkapi), time (käla), the master of time (käli), and the conqueror (damana-käraka).

Text 60

kubjä-bhägya-prado viro

rajaka-kshaya-kärakah

komalo väruno räjä

jalajo jaladhärakah

He is the giver of auspiciousness to Kubjä (kubjä-bhägya-prada), a hero (vira), the killer of a washerman (rajaka-kshaya-käraka), soft and gentle (komala), the master of Varuna (väruna), a king (räjä), graceful like a lotus flower (jalaja), and dark like a monsoon cloud (jaladhäraka).

Text 61

härakah sarva-päpa-ghnah

parameshthi pitämahäh

khadga-dhäri kripä-käri

rädhä-ramana-sundarah

He takes away everything (häraka), and destroys all sins (sarva-päpa-ghna). He is the supreme master (parameshthi), and the grandfather of all (pitämahä). He holds a sword (khadga-dhäri). He is merciful (kripä-käri). He is Shri Rädhä’s handsome lover (rädhä-ramana-sundara).

Text 62

dvädashäranya-sambhogi

shesha-näga-phanälayah

kämah shyämah sukhah shridah

shripatih shrinidhih kritih

He enjoys pastimes in twelve forests (dvädashäranya-sambhogi), and reclines on the hoods of the serpent Shesha (shesha-näga-phanälaya). He is handsome like Kämadeva (käma), dark (shyäma), blissful (sukha), the giver of opulence (shrida), the master of the goddess of fortune (shripati), a treasury of transcendental opulences (shrinidhi), and the creator of the world (kriti).

Text 63

harir haro naro näro

narottama ishu-priyah

gopäli-chitta-hartä cha

kartä samsära-tärakah

He takes away everything (hari and hara). His form resembles that of a human being (nara). He is the father of all (nära). He is the best of men (narottama), the best of archers (ishu-priya), the lover who steals the gopis’ hearts (gopäli-chitta-hartä), the creator (kartä), and the deliverer from the world of repeated birth and death (samsära-täraka).

Text 64

ädi-devo mahä-devo

gauri-gurur anäshrayah

sädhur madhur vidhur dhätä

bhrätäkrura-paräyanah

He is the Supreme Personality of Godhead (ädi-deva and mahä-deva), the master of fair Rädhä (gauri-guru), the Lord who needs no shelter (anäshraya), saintly (sädhu), sweet (madhu), all-powerful (vidhu), generous (dhätä), kind like a brother (bhrätä), and devoted to Akrura (akrura-paräyana).

Text 65

rolambi cha hayagrivo

vänarärir vanäshrayah

vanam vani vanädhyaksho

mahä-vandyo mahä-munih

He is like a bee (rolambi). He is Hayagriva (hayagriva), the enemy of a gorilla (vänaräri), the Lord who stays in a forest (vanäshraya), the Lord who is the forest of Vrindävana (vanam), the Lord who stays in the forest (vani), the ruler of the forest (vanädhyaksha), the supreme object of worship (mahä-vandya), the most wise (mahä-muni).

Text 66

syamantaka-mani-präjno

vijno vighna-vighätakah

govardhano vardhaniyo

vardhäni vardhana-priyah

He is the Lord who knows the powers of the Syamantaka Jewel (syamantaka-mani-präjna), all-knowing (vijna), the destroyer of obstacles (vighna-vighätaka), Govardhana Hill (govardhana), the greatest (vardhaniya, vardhäni, and vardhana-priya).

Text 67

vardhanyo vardhano vardhi

värdhinyah sumukha-priyah

vardhito vriddhako vriddho

vrindäraka-jana-priyah

He is the greatest (vardhanya, vardhana, vardhi, värdhinya, vardhita, vriddhaka, and vriddha), and He loves His devotees (sumukha-priya and vrindäraka-jana-priya)

Text 68

gopäla-ramani-bhartä

sämbakushtha-vinäshanah

rukmini-haranah prema

premi candrävali-patih

He is the husband of the beautiful gopis (gopäla-ramani-bhartä), the killer of Sämbakushtha (sämba-kushtha-vinäshana), the kidnapper of Rukmini (rukmini-harana), love personified (prema), affectionate (premi), and the master of Chandrävali (chandrävali-pati).

Text 69

shri-kartä vishva-bhartä cha

naro näräyano bali

gano gana-patish chaiva

dattätreyo mahä-munih

He is the creator of wealth (shri-kartä), the maintainer of the world (vishva-bhartä), like a human being (nara), the resting place of all living entities (näräyana), powerful (bali), manifest in a great multitude of incarnations (gana), the master of all living entities (gana-pati), Dattätreya (dattätreya), and the greatest sage (mahä-muni).

Text 70

vyäso näräyano divyo

bhavyo bhävuka-dhärakah

shvah sreyäsam shivam bhadram

bhävukam bhävikam shubham

He is Vyäsa (vyäsa), Näräyana (näräyana), splendid (divya), blissful and auspicious (bhavya), the maintainer of the saintly devotees (bhävuka-dhäraka), the spiritual world (shvah), the best (sreyäsa), and auspiciousness (shiva, bhadra, bhävuka, bhävika, and shubha).

Text 71

shubhätmakah shubhah shastä

prashastä megha-näda-hä

brahmanya-devo dinänäm-

uddhära-karana-kshamah

He is auspicious (shubhätmaka and shubha), and the supreme ruler and chastiser (shastä and prashastä). His voice defeats thunder (megha-näda-hä). He is the Deity worshiped by the brähmanas (brahmanya-deva), and He is the deliverer of the fallen (dinänäm-uddhära-karana-kshama).

Text 72

krishnah kamala-paträkshah

krishnah kamala-lochanah

krishnah kämi sadä krishnah

samasta-priya-kärakah

He is all-attractive (krishna). His eyes are lotus petals (kamala-paträksha). He is dark (krishna), His eyes are lotus flowers (kamala-lochana), He is the source of all transcendental bliss (krishna). He is the fulfiller of all desires (kämi). He is Lord Krishna eternally (sadä-krishna). He pleases everyone (samasta-priya-käraka).

Text 73

nando nandi mahänandi

mädi mädanakah kili

mili hili gili goli

golo golälayo guli

He is full of transcendental bliss (nanda, nandi, mahänandi, mädi, and mädanaka). He enjoys pastimes (kili), meets His devotees (mili), dances (hili), eats (gili), protects the cows (goli and gola), resides in Goloka (golälaya), and protects His devotees (guli).

Text 74

gugguli märako shäkhi

vatah pippalakah kriti

mleccha-hä käla-hartä cha

yashodä-yasha eva cha

He is worshiped with offerings of guggula incense (gugguli). He is splendid like Kämadeva (märaka). He is the master of all the branches of the Vedas (shäkhi). He is the banyan tree (vata) and the pippala tree (pippalaka). He is the creator (kriti), the killer of the uncivilized atheists (mleccha-hä), the Lord who puts and end to time (käla-hartä), and the fame of Yashodä (yashodä-yasha).

Text 75

acyutah keshavo vishnur

harih satyo janärdanah

hamso näräyano lilo

nilo bhakti-paräyanah

He is infallible (acyuta), the master of Brahmä and Shiva (keshava), all-pervading (vishnu), the Lord who takes away everything (hari), the Supreme Truth (satya), the Lord who removes the sufferings of His devotees (janärdana), a swan (hamsa), the resting place of all living entities (näräyana), playful (lila), dark (nila), and pleased by devotional service (bhakti-paräyana).

Text 76

jänaki-vallabho rämo

virämo vighna-näshanah

sahasrämshur mahä-bhänur

vira-bähur mahodadhih

He is dear to Sitä (jänaki-vallabha). He is Lord Rämacandra (räma). He is the end of obstacles (viräma), the destroyer of obstacles (vighna-näshana), splendid like the sun with a thousand rays of light (sahasrämshu), splendid like the sun (mahä-bhänu), with the arms of a hero (vira-bähu), and fathomless like the ocean (mahodadhi).

Text 77

samudro ‘bdhir akupärah

päräväraha sarit-patih

gokulänanda-käri cha

pratijnä-paripälakah

He is fathomless like the ocean (samudra and abdhi), Lord Kurma (akupära), the universal form (pärävära), the master of the rivers (sarit-pati), the delight of Gokula (gokulänanda-käri), and the Lord who keeps His promise (pratijnä-paripälaka).

Text 78

sadä-rämah kripä-rämo

mahä-rämo dhanur-dharah

parvatah parvatäkäro

gayo geyo dvija-priyah

He is always blissful (sadä-räma), always merciful (kripä-räma), filled with bliss (mahä-räma), the greatest archer (dhanur-dhara), Govardhana Hill (parvata and parvatäkära), the master of transcendental opulence (gaya), the Lord glorified by the devotees’ songs (geya), and the Lord dear to the brähmanas (dvija-priya).

Text 79

kambaläshvataro rämo

rämäyana-pravärtakah

dyaur divo divaso divyo

bhavyo bhävi-bhayäpahah

He is glorious (kambaläshvatara), Lord Rämacandra (räma), the origin of the Rämäyana (rämäyana-pravärtaka), and the spiritual world (dyau, diva, divasa, and divya). He is auspiciousness (bhavya). He removes the fears of they who live in the world of repeated birth and death (bhävi-bhayäpaha).

Text 80

pärvati-bhägya-sahito

bhrätä lakshmi-viläsavän

viläsi sähasi sarvi

garvi garvita-lochanah

He is the good fortune of Pärvati (pärvati-bhägya-sahita). He is like a brother (bhrätä). He enjoys pastimes with the goddess of fortune (lakshmi-viläsavän). He is playful (viläsi) and tolerant (sähasi). He is the Lord of all (sarvi). He is confident (garvi). His eyes shine with confidence (garvita-lochana).

Text 81

murärir loka-dharma-jno

jivano jivanäntakah

yamo yamädir yamano

yä
mi yäma-vidhäyakah

He is the enemy of Mura (muräri), the knower of the path of religion in this world (loka-dharma-jna), the life of all that lives (jivana), the goal of life (jivanäntaka), and the chastiser of the wicked (yama, yamädi, yamana, yä
mi, and yäma-vidhäyaka).

Text 82

vamshuli pamsuli pamsuh

pändur arjuna-vallabhah

lalitä-chandrikä-mäli

mäli mälämbujäshrayah

He plays a flute (vamshuli). He is the master of the gopis (pamsuli and pamsu), splendid (pändu), the dear friend of Arjuna (arjuna-vallabha), decorated with Lalitä-Chandrikä garlands (lalitä-chandrikä-mäli), decorated with a graland (mäli), and decorated with a garland of lotus flowers (mälämbujäshraya).

Text 83

ambujäksho mahä-yaksho

dakshamsh chintämanih prabhuh

manir dina-manish chaiva

kedäro badari-shrayah

His eyes are lotus flowers (ambujäksha). He is the supreme object of worship (mahä-yaksha). He is expert (daksha). He is a chintämani jewel (chintämani), the supreme master (prabhu), a jewel (mani), the sun (dina-mani), and Mount Kedära (kedära). He resides in Badarikäshrama (badari-shraya).

Text 84

badari-vana-samprito

vyäsah satyavati-sutah

amaräri-nihantä cha

sudhä-sindhur vidhudayah

He is happy to stay in Badari forest (badari-vana-samprita), Vyäsa (vyäsa), the son of Satyavati (satyavati-suta), the killer of the demigods’ enemies (amaräri-nihantä), an ocean of nectar (sudhä-sindhu), and glorious like the rising of the moon (vidhüdaya).

Text 85

chandro ravih shivah shuli

chakri chaiva gadädharah

shri-kartä shripatih shridah

shridevo devaki-sutah

He is the moon (chandra), the sun (ravi), Lord Shiva (shiva), the holder of the trident (shuli), the holder of the chakra (chakri), the holder of the club (gadädhara), the giver of wealth (shri-kartä and shridah), the master of the goddess of fortune (shripatih and shrideva), and the son of Devaki (devaki-suta).

Text 86

shripatih pundarikäkshah

padma-näbho jagat-patih

väsudevo ‘prameyätmä

keshavo garuda-dhvajah

He is the master of the goddess of fortune (shripati), lotus-eyed (pundarikäksha), with a lotus navel (padma-näbha), the master of the universes (jagat-pati), all-pervading (väsudeva), limitless (aprameyätmä), the master of Brahmä and Shiva (keshava), and the Lord whose flag is marked with the sign of Garuda (garuda-dhvaja).

Text 87

näräyanah param-dhäma

deva-devo maheshvarah

chakra-pänih kalä-purio

veda-vedyo dayä-nidhih

He is the resting place of all living entities (näräyana), the supreme abode (param-dhäma), the master of the demigods (deva-deva), the supreme master (maheshvara), the Lord who holds the chakra in His hand (chakra-päni), perfect and complete (kalä-purna), to be known by studying the Vedas (veda-vedya), and an ocean of mercy (dayä-nidhi).

Text 88

bhagavän sarva-bhutesho

gopälah sarva-pälakah

ananto nirguno ‘nanto

nirvikalpo niranjanah

He is the Supreme Personality of Godhead (bhagavän), the master of all living entities (sarva-bhutesha), the protector of the cows (gopäla), the protector of all (sarva-pälaka), limitless (ananta), untouched by the modes of material nature (nirguna), infallible (nirvikalpa), and untouched by matter (niranjana).

Text 89

nirädhäro nirakäro

niräbhäso niräshrayah

purushah pranavätito

mukundah parameshvarah

He is independent (nirädhära), without a material form (nirakära), infallible (niräbhäsa), independent (niräshraya), the supreme person (purusha), the sacred syllable Om (pranavätita), the giver of liberation (mukunda), and the supreme controller (parameshvara).

Text 90

kshanävanih särvabhaumo

vaikuntho bhakta-vatsalah

vishnur dämodarah krishno

mädhavo mathurä-patiù

He is a festival of happiness for the earth (kshanävani), the master of the earth (särvabhauma), the master of the spiritual world (vaikuntha), affectionate to His devotees (bhakta-vatsala), all-pervading (vishnu), the Lord whose waist was tied with a rope (dämodara), all-attractive (krishna), the husband of the goddess of fortune (mädhava), and the king of Mathurä (mathurä-pati).

Text 91

devaki-garbha-sambhuto

yashodä-vatsalo harih

shivah saìkarshanah shambhur

bhuta-nätho divaspatih

He was born from Devaki’s womb (devaki-garbha-sambhuta). He dearly loves Mother Yashodä (yashodä-vatsala). He removes all obstacles (hari and sankarshana), is auspicious (shiva and shambhu), is the master of all living entities (bhuta-nätha), and is the master of the spiritual world (divaspati).

Text 92

avyayah sarva-dharma-jno

nirmalo nirupadravah

nirväna-näyako nityo

nila-jimuta-sannibhah

He is imperishable (avyaya), the knower of all religious principles (sarva-dharma-jna), and supremely pure (nirmala). He is the savior from all calamities (nirupadrava), and the giver of liberation (nirväna-näyaka). He is eternal (nitya). He is splendid like a monsoon cloud (nila-jimuta-sannibha).

Text 93

kaläkshayash cha sarva-jnah

kamalä-rupa-tat-parah

hrishikeshah pita-väsä

vasudeva-priyätmajah

He resides in the spiritual world (kaläkshaya). He knows everything (sarva-jna). He is enchanted by the goddess of fortune’s beauty (kamalä-rupa-tat-para). He is the master of the senses (hrishikesha), dressed in yellow garments (pita-väsä), and the dear son of King Vasudeva (vasudeva-priyätmaja).

Text 94

nanda-gopa-kumäräryo

navanitäshanah prabhuh

puräna-purushah shreshthah

shaìkha-pänih su-vikramah

He is the worthy son of the gopa Nanda (nanda-gopa-kumärärya). He enjoys pastimes of eating fresh butter (navanitäshana). He is the supreme master (prabhu), the ancient supreme person (puräna-purusha), the best (shreshtha), the Lord who holds a conchshell in His hand (shaìkha-päni), and supremely powerful (su-vikrama).

Text 95

aniruddhash chakra-rathah

shärnga-pänish chatur-bhujah

gadädharah surärti-ghno

govindo nandakäyudhah

He is invincible (aniruddha). He is the warrior whose weapon is the Sudarshana-chakra (chakra-ratha). He holds the Sharnga bow in His hand (shärnga-päni). He has four arms (chatur-bhuja), holds the club (gadädhara), kills the demigods’ enemies (surärti-ghna), and is the pleasure of the cows, land, and senses (govinda). His weapon is the Nandaka sword (nandakäyudha).

Text 96

vrindävana-charah shaurir

venu-vädya-vishäradah

triiävartäntako bhimah

sähaso bähu-vikramah

He walks in Vrindävana forest (vrindävana-chara). He is the descendent of King Shurasena (shauri). He expertly plays the flute (venu-vädya-vishärada). He ended Trinävarta’s life (trinävartäntaka). He is ferocious (bhima and sähasa), and very powerful (bähu-vikrama).

Text 97

shakatäsura-samhäri

bakäsura-vinäshanah

dhenukäsura-sanghätah

putanärir nrikesiri

He killed Shakatäsura (shakatäsura-samhäri), killed Bakäsura (bakäsura-vinäshana), and killed Dhenukäsura (dhenukäsura-saìghäta). He is the enemy of Putanä (putanäri). He is Lord Nrisimha (nrikesiri).

Text 98

pitämaho guruh säkshi

pratyag-ätma sadä-shivah

aprameyah prabhuh präjno

‘pratarkyah svapna-vardhanah

He is the grandfather (pitämaha), the spiritual master (guru), the witness (säkshi), the all-pervading Supersoul (pratyag-ätmä), always auspicious (sadä-shiva), limitless (aprameya), the supreme master (prabhu), all-knowing (präjna), inconceivable (apratarkya), and the creator of the dream that is the world of birth and death (svapna-vardhana).

Text 99

dhanyo manyo bhavo bhävo

dhirah shänto jagad-guruh

antar-yämishvaro divyo

daivajno devatä-guruh

He is glorious (dhanya), the supreme object of worship (manya), the supreme reality (bhava and bhäva), the wisest (dhira), peaceful (shänta), the master of the universes (jagad-guru), the Supersoul present in everyone’s heart (antar-yämi), the supreme controller (ishvara), glorious (divya), all-knowing (daivajna), and the master of the demigods (devatä-guru).

Text 100

kshiräbdhi-shayano dhätä

lakshmiväl lakshmanägrajah

dhätri-patir ameyätmä

chandrashekhara-pujitah

He is Lord Vishnu who resides in the milk-ocean (kshiräbdhi-shayana). He is the creator (dhätä), opulent (lakshmivän), the elder brother of Lakshmana (lakshmanägraja), the master of the earth (dhätri-pati), limitless (ameyätmä), and worshiped by Lord Shiva (chandrashekhara-püjita).

Text 101

loka-säkshi jagac-chakshuh

punya-charitra-kirtanah

koti-manmatha-saundaryo

jagan-mohana-vigrahah

He is the witness of all living entities (loka-säkshi), the eye of the universes (jagac-chakshu), the Lord whose transcendental pastimes are glorified by the saintly devotees (punya-charitra-kirtana), more handsome than ten million Kämadevas (koti-manmatha-saundarya), and the Lord whose transcendental form enchants all the worlds (jagan-mohana-vigraha).

Text 102

manda-smita-tamo gopo

gopikä-pariveshtitah

phulläravinda-nayanash

cänurändhra-nishudanah

He has the most graceful gentle smile (manda-smita-tama). He is the protector of the cows (gopa). He is surrounded by the gopis (gopikä-pariveshtita). His eyes are like blossoming lotus flowers (phulläravinda-nayana). He killed the demon Chänura (chänurändhra-nishudana).

Text 103

indivara-dala-shyämo

barhi-barhävatamsakah

murali-ninadählädo

divya-mälyämbaräshrayah

He is dark like a blue-lotus petal (indivara-dala-shyäma). He wears a peacock-feather crown (barhi-barhävatamsaka). He enjoys playing the flute (murali-ninadähläda). He wears a splendid garland (divya-mälyämbaräshraya).

Text 104

su-kapola-yugah su-bhru-

yugalah su-lalätakah

kambu-grivo vishäläksho

lakshmivän shubha-darshanah

His cheeks are graceful (su-kapola-yuga). His eyebrows are graceful (su-bhru-yugala). His forehead is graceful (su-lalätaka). His neck is graceful like a conchshell (kambu-griva). His eyes are large (vishäläksha). He is glorious and opulent (lakshmivän). He is handsome and pleasing to the eyes (shubha-darshana).

Text 105

pina-vakshäsh chatur-bähush

chatur-mürtis tri-vikramah

kalaìka-rahitah shuddho

dushta-shatru-nivarhanah

His chest is broad (pina-vakshä). He has four arms (chatur-bähu). He appears in four forms (chatur-murti). He stepped over the three worlds (tri-vikrama). He is pure (kalaìka-rahita and shuddha). He kills the demons (dushta-shatru-nivarhana).

Text 106

kirita-kundala-dharah

katakängada-manditah

mudrikä-bharanopetah

kati-sutra-viräjitah

He wears earrings and a crown (kirita-kundala-dhara). He is decorated with bracelets and armlets (katakängada-mandita). He wears rings on His fingers (mudrikä-bharanopeta). He wears a splendid belt (kati-sutra-viräjita).

Text 107

manjira-ranjita-padah

sarväbharana-bhushitah

vinyasta-päda-yugalo

divya-mangala-vigrahah

He wears tinkling anklets (manjira-ranjita-pada). He is decorated with all ornaments (sarväbharana-bhushita). He placed His lotus feet on the ground (vinyasta-päda-yugala). His form is splendid and auspicious (divya-mangala-vigraha).

Text 108

gopikä-nayanänandah

purna-chandra-nibhänanah

samasta-jagad-änandah

sundaro loka-nandanah

He is the bliss of the gopis’ eyes (gopikä-nayanänanda). His face is splendid like a full moon (purna-chandra-nibhänana). He is the bliss of all the worlds (samasta-jagad-änanda and loka-nandana). He is handsome (sundara).

Text 109

yamunä-tira-sanchäri

rädhä-manmatha-vaibhavah

gopa-näri-priyo dänto

gopi-vasträpahärakah

He walks on the Yamunä’s shore (yamunä-tira-sanchäré). He is the Kämadeva that attracts Shri Rädhä (rädhä-manmatha-vaibhava). He loves the gopis (gopa-näri-priya). He is saintly and self-controlled (dänta). He stole the gopis’ garments (gopi-vasträpahärak).

Text 110

shringära-murtih shridhämä

tärako mula-käranam

srishti-samrakshanopäyah

kruräsura-vibhanjanah

He is conjugal love personified (shringära-mhrti). He is splendid and glorious (shridhämä. He is the deliverer (täraka). He is the root of all existence (mula-käranam). He is the protector of the worlds (srishti-samrakshanopäya). He cuts apart the cruel demons (kruräsura-vibhanjana).

Text 111

narakäsura-samhäri

murärir vaira-mardanah

äditeya-priyo daitya-

bhi-karash chendu-shekharah

He killed Narakäsura (narakäsura-samhäri). He is the enemy of Mura (muräri). He crushes His enemies (vaira-mardana). He is loved by the demigods (äditeya-priya). He fills the demons with fear (daitya-bhi-kara). The moon is His crown (indu-shekhara).

Text 112

jaräsandha-kula-dhvamsi

kamsärätih su-vikramah

punya-slokah kirtaniyo

yädavendro jagan-nutah

He destroyed Jaräsandha’s dynasty (jaräsandha-kula-dhvamsi). He was the enemy of Kamsa (kamsäräti). He is supremely powerful (su-vikrama), praised in graceful verses (punya-sloka), the greatest object of prayers of praise (kirtaniya), the king of the Yädavas (yädavendra), and praised by all the world (jagan-nuta).

Text 113

rukmini-ramanah satya-

bhämä-jämbavati-priyah

mitravindä-nägnajiti-

lakshmanä-samupäsitah

He is the lover of Rukmini (rukmini-ramana), dear to Satyabhämä and Jämbavati (satyabhämä-jämbavati-priya), and worshiped by Mitravindä, Nägnajiti, and Lakshmanä (mitravindä-nägnajiti-lakshmanä-samupäsita).

Text 114

sudhäkära-kule-jäto

‘nanta-prabala-vikramah

sarva-saubhägya-sampanno

dvärakäyäm-upasthitah

He was born in the dynasty of the moon-god (sudhäkära-kule-jäta). His power is limitless (ananta-prabala-vikrama). He is all glorious and fortunate (sarva-saubhägya-sampanna), and He resides in Dvärakä (dvärakäyäm-upasthita).

Text 115

bhadräsurya-sutä-nätho

lilä-mänusha-vigrahah

sahasra-shodasha-strisho

bhoga-mokshaika-däyakah

He is the master of Shri Rädhä (bhadräsurya-sutä-nätha). He enjoys pastimes as a human being (lilä-mänusha-vigraha). He has 16,108 wives (sahasra-shodasha-strisha). He gives both material enjoyment and liberation (bhoga-mokshaika-däyaka).

Text 116

vedänta-vedyah samvedyo

vedyo brahmända-näyakah

govardhana-dharo näthah

sarva-jiva-dayä-parah

He is known by study of Vedänta (vedänta-vedya). He is the highest object of knowledge (samvedya and vedya). He is the ruler of the universes (brahmända-näyaka). He lifted Govardhana Hill (govardhana-dhara). He is the supreme master (nätha). He is merciful to all living entities (sarva-jiva-dayä-para).

Text 117

murtimän sarva-bhutätmä

ärta-träna-paräyanah

sarva-jnah sarva-sulabhah

sarva-shästra-vishäradah

His form is transcendental (murtimän). He is the Supersoul present in everyone’s heart (sarva-bhutätmä). He is the protector from suffering (ärta-träna-paräyana), all-knowing (sarva-jna), easily attainable by all (sarva-sulabha), and learned in all the scriptures (sarva-shästra-vishärada).

Text 118

shad-gunaishvarya-sampannah

purna-kämo dhuran-dharah

mahänubhävah kaivalya-

däyako loka-näyakah

He is the master of six opulences (shad-gunaishvarya-sampanna), and His desires are all fulfilled (purna-käma). He is filled with all virtues and glories (dhuran-dhara and mahänubhäva). He is the giver of liberation (kaivalya-däyaka) and the master of the worlds (loka-näyaka).

Text 119

ädi-madhyänta-rahitah

shuddha-sattvika-vigrahah

asamänah samastätmä

sharanägata-vatsalah

He has neither beginning, middle, nor end (ädi-madhyänta-rahita). His form is situated in pure goodness (shuddha-sattvika-vigraha). He has no equal (asamäna). He is the all-pervading Supersoul (samastätmä). He is affectionate to the surrendered souls (sharanägata-vatsala).

Text 120

utpatti-sthiti-samhära-

käranam sarva-käranam

gambhirah sarva-bhäva-jnah

sac-chid-änanda-vigrahah

He is the cause of creation, maintenance, and destruction (utpatti-sthiti-samhära-käranam). He is the cause of all (sarva-käranam). He is profound (gambhira). He knows everything (sarva-bhäva-jna). His form is eternal and full of knowledge and bliss (sac-chid-änanda-vigraha).

Text 121

vishvaksenah satya-sandhah

satyavän satya-vikramah

satya-vratah satya-samjnah

sarva-dharma-paräyanah

His armies are everywhere (vishvaksena). He is the supreme reality (satya-sandha and satyavän). He is supremely powerful (satya-vikrama), faithful (satya-vrata), wise (satya-samjna), and pious (sarva-dharma-paräyana).

Text 122

apannärti-prasamano

draupadi-mäna-rakshakah

kandarpa-janakah präjno

jagan-nätaka-vaibhavah

He removes all sufferings (apannärti-prasamana). He protected Draupadi’s honor (draupadi-mäna-rakshaka). He is the father of Kämadeva (kandarpa-janaka). He is the most wise (präjna). In His pastimes He becomes a dancer in this world (jagan-nätaka-vaibhava).

Text 123

bhakti-vashyo gunätitah

sarvaishvarya-pradäyakah

damaghosha-suta-dveshi

bäna-bähu-vikhandanah

He is conquered by devotion (bhakti-vashya). He is beyond the touch of the modes of material nature (gunätita). He is the giver of all powers and opulences (sarvaishvarya-pradäyaka). He is the enemy of Damaghosha’s son (damaghosha-suta-dveshi). He cut Bänäsura’s arms (bäna-bähu-vikhandana).

Text 124

bhishma-bhakti-prado divyah

kauravänvaya-näshanah

kaunteya-priya-bandhush cha

pärtha-syandana-särathih

He gave devotional service to Bhishma (bhishma-bhakti-prada). He is glorious (divya). He destroyed the Kaurava dynasty (kauravänvaya-näshana). He is the dear friend of Kunti’s sons (kaunteya-priya-bandhu). He drove Arjuna’s chariot (pärtha-syandana-särathi).

Text 125

närasimho mahä-virah

stambha-jäto mahä-balah

prahläda-varadah satyo

deva-pujyo ‘bhayaìkarah

He is Lord Nrisimha (närasimha), a great hero (mahä-vira), born from a pillar (stambha-jäta), very powerful (mahä-bala), the giver of benedictions to Prahläda (prahläda-varada), the supreme reality (satya), worshiped by the demigods (deva-pujya), and the giver of fearlessness (abhayaìkara).

Text 126

upendra indrävara-jo

vämano bali-bandhanah

gajendra-varadah svämi

sarva-deva-namaskritah

He is the younger brother of Indra (upendra and indrävara-ja), Vämana (vämana). He bound King Bali (bali-bandhana). He gave a benediction to Gajendra (gajendra-varada). He is the supreme master (svämi). All the demigods bow down before Him (sarva-deva-namaskritah.

Text 127

shesha-paryaìka-shayano

vainateya-ratho jayi

avyähata-balaishvarya-

sampannah purna-mänasah

He reclines on the couch of Shesha (shesha-paryaìka-shayana). He flies on Garuda (vainateya-ratha). He is victorious (jayi). His power and opulence are limitless and eternal (avyähata-balaishvarya-sampanna). The desires in His heart are always fulfilled (purna-mänasa).

Text 128

yogeshvareshvarah säkshi

kshetra-jno jnana-däyakah

yogi-hrit-pankajäväso

yogamäyä-samanvitah

He is the master of the kings of yoga (yogeshvareshvara). He is the witness (säkshi and kshetra-jna). He is the giver of transcendental knowledge (jnana-däyaka). He resides in the lotus of the yogis’ hearts (yogi-hrit-pankajäväsa). He is the master of Yogamäyä (yogamäyä-samanvita).

Text 129

näda-bindu-kalätitash

chatur-varga-phala-pradah

sushumnä-märga-sancäri

dehasyäntara-samsthitah

He is the näda-bindu letter (näda-bindu-kalätita). He gives the results of the four vargas (chatur-varga-phala-prada). He travels on the Sushumnä path (sushumnä-märga-sancäri). He is the Supersoul in the body of every conditioned soul (dehasyäntara-samsthita).

Text 130

dehendriya-manah-präna-

säkshi chetah-pradäyakah

sukshmah sarva-gato dehi

jnäna-darpana-gocharah

He is the witness of the body, senses, mind, and life (dehendriya-manah-präna-säkshi). He gives consciousness (cetah-pradäyaka). He is the most subtle (sukshma). He is all-pervading (sarva-gata). His form is transcendental (dehi). He is seen in the mirror of transcendental knowledge (jnäna-darpana-gochara).

Text 131

tattva-trayätmako ‘vyakta-

kundali-samupäshritah

brahmanyah sarva-dharma-jnah

shänto dänto gata-klamah

He is the master of the three tattvas (tattva-trayätmaka). He is unmanifested (avyakta). Goddess Käli takes shelter of Him (kundali-samupäshrita). He is worshiped by the brähmanas (brahmanya). He knows all the truths of religion (sarva-dharma-jna). He is peaceful (shänta), self-controlled (dänta), and tireless (gata-klama).

Text 132

shriniväsah sadänando

vishvamurtir mahä-prabhuh

sahasra-shirshäh purushah

sahasräkshah sahasra-pät

He is the home of the goddess of fortune (shriniväsa). His bliss is eternal (sadänanda). He is the universal form (vishvamurti). He is the Supreme Lord (mahä-prabhu). He has a thousand heads (sahasra-shirshä). He is the supreme person (purusha). He has a thousand eyes (sahasräksha). He has a thousand feet (sahasra-pät).

Text 133

samasta-bhuvanädhärah

samasta-präna-rakshakah

samasta-sarva-bhäva-jno

gopikä-präna-vallabhah

He is the resting place of all the worlds (samasta-bhuvanädhära). He is the protector of all life (samasta-präna-rakshaka). He knows everything (samasta-sarva-bhäva-jna). To the gopis He is more dear than life (gopikä-präna-vallabha).

Text 134

nityotsavo nitya-saukhyo

nitya-shrir nitya-mangalah

vyuhärchito jagan-näthah

shri-vaikuntha-purädhipah

He is an eternal festival of transcendental bliss (nityotsava and nitya-saukhya). His glory and handsomeness is eternal (nitya-shri). His auspiciousness is eternal (nitya-mangala). He is worshiped by a great host of devotees (vyuhärchita). He is the master of the universes (jagan-nätha). He is the king of the spiritual world (shri-vaikuntha-purädhipa).

Text 135

purnananda-ghani-bhuto

gopa-vesha-dharo harih

kaläpa-kusuma-shyämah

komalah shänta-vigrahah

He is filled with perfect transcendental bliss (purnananda-ghani-bhuta). He is dressed like a cowherd boy (gopa-vesha-dhara). He takes away what is inauspicious (hari). He is dark like an atasi flower (kaläpa-kusuma-shyäma). He is soft and delicate (komala). He is peaceful (shänta-vigraha).

Text 136

gopäìganävrito ‘nanto

vrindävana-samäshrayah

venu-väda-ratah shreshtho

devänäm-hita-kärakah

He is surrounded by a host of gopis (gopäìganävrita). He is limitless (ananta). He stays in Vrindävana (vrindävana-samäshraya). He is fond of playing the flute (venu-väda-rata). He is the best (shreshtha). He brings auspiciousness to the demigods (devänäm-hita-käraka).

Text 137

bäla-kridä-samäsakto

navanitasya-taskarah

gopäla-kämini-järash

chaura-jära-shikhä-manih

He enjoys childhood pastimes (bäla-kridä-samäsakta). He steals butter (navanitasya-taskara). He is the paramour of the passionate gopis (gopäla-kämini-jära). He is the crest jewel of thieves (chaura-jära-shikhä-mani).

Text 138

param-jyotih paräkäshah

paräväsah parisphutah

ashtädasäksharo-mantro

vyäpako loka-pävanah

He is splendid (param-jyoti). He is the great sky (paräkäsha). He is the supreme abode (paräväsa). He appears before His devotees (parisphuta). He is present in the eighteen-syllable mantra (ashtädasäksharo-mantra). He is all-pervading (vyäpaka). He is the purifier of the worlds (loka-pävana).

Text 139

sapta-koti-mahä-mantra-

shekharo deva-shekharah

vijnänam jnäna-sandhänas

tejo-räshir jagat-patih

He is the crown of seventy million great mantras (sapta-koti-mahä-mantra-shekhara). He is the crown of the demigods (deva-shekhara). He is transcendental knowledge (vijnänam and jnäna-sandhäna). He is effulgent (tejo-räshi). He is the master of the worlds (jagat-pati).

Text 140

bhakta-loka-prasannätmä

bhakta-mandära-vigrahah

bhakta-däridrya-damano

bhaktänäm-priti-däyakah

In His heart He is pleased with His devotees (bhakta-loka-prasannätmä). To His devotees He is like a mandära tree (bhakta-mandära-vigraha). He removes His devotees’ poverty (bhakta-däridrya-damana). He delights His devotees (bhaktänäm-priti-däyaka).

Text 141

bhaktädhina-manäh pujyo

bhakta-loka-shivaìkarah

bhaktäbhishta-pradah sarva-

bhaktäghaugha-nikrintanah

In His heart He is conquered by His devotees (bhaktädhina-manä). He is the supreme object of worship (pujya). He gives auspiciousness to His devotees (bhakta-loka-shivaìkara). He fulfills His devotees’ desires (bhaktäbhishta-prada). He destroys the great flood of all His devotees’ sins (sarva-bhaktäghaugha-nikrintana).

Text 142

apära-karunä-sindhur

bhagavän bhakta-tat-parah

He is a shoreless ocean of mercy (apära-karunä-sindhu). He is the opulent Supreme Personality of Godhead (bhagavän). He loves His devotees (bhakta-tat-para).

The Glories of the Holy Names

Text 1

atha mähätmyam

iti shri-rädhikä-nätha-

sahasra-näma-kirtanam

smaranät päpa-räshinäm

khandanam mrityu-näshanam

Thus I have spoken the thousand names of Shri Rädhä’s master. By remembering these names one breaks into pieces many multitudes of sins. In this way one kills death.

Texts 2-4

vaishnavänäm priya-karam

mahä-roga-niväranam

brahma-hatyä-surä-pänam

para-stri-gamanam tathä

para-dravyapäharanam

para-dvesha-samanvitam

mänasam vächikam käyam

yat-päpam päpa-sambhavam

sahasra-näma-pathanät

sarvam nashyati tat-kshanät

mahä-däridrya-yukto yo

vaishnavo vishnu-bhaktimän

These names delight the Vaishnavas and cure the greatest diseases. When one chants these thousand names his sins of killing brähmanas, drinking wine, adultery, theft, hating others, and all other sins performed with the body, mind, and words, are at once destroyed. By chanting these names one becomes free of great poverty. One becomes a Vaishnava, devoted to Lord Vishnu.

Texts 5 and 6

kärttikyäm sampathed rätrau

shatam ashtottaram kramät

pitämbara-dharo dhimän

sugandhi-pushpa-chandanaih

pustakam pujayitvä tu

naivedyädibhir eva cha

rädhä-dhyänänkito dhiro

vana-mälä-vibhushitah

During an evening in the month of Kärttika a wise devotee of Lord Krishna should chant these names 108 times. With fragrant flowers, sandal paste, foods, and other offerings he should worship the book of these names. He should meditate on Shri Shri Rädhä-Krishna. He should meditate on the Lord decorated with a garland of forest flowers.

Text 7

shatam ashtottaram devi

pathen näma-sahasrakam

chaitra-shukle cha krishne cha

kuhu-sankränti-väsare

On the Kuhü-sankränti day of the bright and dark fortnights of the month of Chaitra (March-April) one should chant these thousand names 108 times.

Text 8

pathitavyam prayatnena

trailokyam mohayet kshanät

tulasi-mälayä yukto

vaishnavo bhakti-tat-parah

With great devotion one should offer Lord Vishnu a tulasi garland and should carefully chant these thousand names. In this way one brings the three worlds under his control.

Texts 9-12

ravi-väre cha shukle cha

dvädashyäm shräddha-väsare

brähmanam pujayitvä cha

bhojayitvä vidhänatah

pathen näma-sahasram cha

tatah siddhih prajäyate

mahä-nishäyäm satatam

vaishnavo yah pathet sadä

deshäntara-gatä lakshmih

samäyäti na samshayah

trailokye cha mahä-devi

sundaryah käma-mohitäh

mugdhäh svayam samäyänti

vaishnavam cha bhajanti tah

rogi rogät pramuchyeta

baddho muchyeta bandhanät

On a Sunday, a bright fortnight, dvädashi, and the shräddha-väsara day one should worship the brähmanas, offer them a feast, and then one should chant these thousand names. In that way one attains perfection. A Vaishnava who regularly chants these names late at night finds that the goddess of fortune comes to his home from far away. Of this there is no doubt. O great goddess, Bewildered with desire, the most beautiful girls in the three worlds voluntarily come and worship him. If he is diseased he becomes free of his disease. If he is imprisoned, he becomes free from prison.

Text 13

gurvini janayet putram

kanyä vindati sat-patim

räjäno vashyatäm yänti

kim punah kshudra-mänaväh

His saintly wife will bear him a son. His daughter will find a good husband. Great kings will become his submissive servants. How much more so will ordinary people serve him?

Text 14

sahasra-näma-shravanät

pathanät pujanät priye

dhäranät sarvam äpnoti

vaishnavo nätra samshayah

O beloved, by hearing, chanting, worshiping, and remembering these thousand holy names a Vaishnava attains everything. Of this there is no doubt.

Texts 15 and 16

vamshivate cänya-vate

tathä pippalake ‘thavä

kadamba-päda-patale

gopäla-murti-sannidhau

yah pathed vaishnavo nityam

sa yäti hari-mandiram

krishnenoktam rädhikäyai

mayi proktam purä shive

A Vaishnava who regularly chants these holy names at Vamshivata, under another vata tree, under a pippala tree, under a kadamba tree, or in the presence of the Deity of Lord Gopäla, goes to the transcendental world of Lord Hari. O auspicious one, Lord Krishna spoke these thousand names to Shri Rädhä, and they were also spoken to me.

Text 17

näradäya mayä proktam

näradena prakäshitam

mayä tvayi varärohe

proktam etat su-durlabham

I spoke them to Närada Muni, and then Närada Muni spoke them to others. O girl with the beautiful thighs, now I have spoken these very rare holy names to you.

Text 18

gopaniyam prayatnena

na prakäshyam kathanchana

shathäya päpine chaiva

lampatäya visheshatah

Please carefully keep them secret. Never reveal them to a dishonest person, a sinner, or a rake.

Text 19

na dätavyam na dätavyam

na dätavyam kadächana

deyam shishyäya shäntäya

vishnu-bhakti-ratäya cha

They should never be given to such persons. Never be given. Never be given. They should be given to a sincere disciple, a peaceful saint, or a devotee of Lord Vishnu.

Text 20

go-däna-brahma-yajnasya

väjapeya-shatasya cha

ashvamedha-sahasrasya

phalam päthe bhaved dhruvam

A person who chants these holy names attains the result of giving cows in charity, offering a brahma-yajna, a hundred väjapeya-yajnas, or a thousand ashvamedha-yajnas.

Text 21

mohanam stambhanam chaiva

maranocchätanädikam

yad yad vänchati chittena

tat tat präpnoti vaishnavah

A Vaishnava who chants these holy names attains the wishes of his heart. If he wishes to bewilder, stun, destroy, ruin, or in another way harm his enemy, he will attain his desire.

Texts 22 and 23

ekädashyäm narah snätvä

sugandhi-dravya-tailakaih

ähäram brähmane dattvä

dakshinäm svarna-bhushanam

tata ärambha-kartäsya

sarvam präpnoti mänavah

shatävrittam sahasram cha

yah pathed vaishnavo janah

A Vaishnava who on ekädashi bathes with fragrant oil, offers a brähmana food and dakshinä of golden ornaments, and then chants these thousand holy names one hundred times attains all his desires.

Text 24

shri-vrindävanachandrasya

prasädät sarvam äpnuyät

yad-grihe pustakam devi

pujitam chaiva tishthati

O goddess, a person who in his home worships the book of these thousand holy names attains everything by the mercy of Lord Vrindävanachandra.

Text 25

na märi na cha durbhiksham

nopasarga-bhayam kvachit

sarpädi-bhuta-yakshädyä

nashyanti nätra samshayah

He does not die. He is not afflicted with poverty. He need not be afraid. Snakes, ghosts, yakshas and others that may try to attack him will perish. Of this there is no doubt.

Text 26

shri-gopälo mahä-devi

vaset tasya grihe sadä

grihe yasya sahasram cha

nämnäm tishthati pujitam

O goddess, Lord Gopäla stays in the home of one who worships these thousand holy names.

TEXT NUMBERS OF THE HOLY NAMES

Each name, arranged in alphabetical order, is followed by the text where it is found.

Abdhi, Text 77 * Abhayankara, Text 125 * Acala-dharaka, Text 29 * Acyuta, 75 * Adi-deva, 64 * Adi-karta, 3, 8 * Adi-madhyanta-rahita, 119 * Aditeya-priya, 111 * Aghasura-vinasi, 30 * Ahi-bhusita, 44 * Akupara, 77 * Amala, 22 * Amara, 37 * Amarari-nihanta, 84 * Ambuja, 43 * Ambujaksa, 83 * Ameyatma, 100 * Amrtamaya, 56 * Ananta, 88, 136 * Ananta-prabala-vikrama, 114 * Anasraya, 64 * Aniruddha, 95 * Ankusa, 49 * Antar-yami, 99 * Apannarti-prasamana, 122 * Apara-karuna-sindhu, 142 * Aprameya-prabhu, 98 * Aprameyatma, 86 * Apratarkya, 98 * Aradhi, 15 * Arjuna-vallabha, 82 * Arta-trana-parayana, 117 * Asamana, 119 * Astadasaksaro-mantra, 138 * Asvamedha, 31 * Atmarama, 19 * Avarodhaka, 53 * Avyahata-balaisvarya-sampanna, 127 * Avyakta-kundali-samupasrita, 131 * Avyaya, 92 * * Badari-sraya, 83 * Badari-vana-samprita, 84 * Bahu-vikrama, 96 * Bakasura-vinasana, 97 * Bala, 42, 57 * Bala-balahaka, 57 * Bala-karta, 50 * Bala-krida-samasakta, 137 * Bala-mukhambuja, 42 * Balarati-prapujaka, 11 * Bali, 22, 69 * Bali-bandhana, 126 * Bana-bahu-vikhandana, 123 * Barhi-barhavatamsaka, 103 * Bhadram, 70 * Bhadrasurya-suta-natha, 115 * Bhagavan, 29, 30, 88, 142 * Bhakta-daridrya-damana, 140 * Bhakta-loka-prasannatma, 140 * Bhakta-loka-sivankara, 141 * Bhakta-mandara-vigraha, 140 * Bhakta-tat-para, 142 * Bhakta-vatsala, 90 * Bhaktabhista-prada, 141 * Bhaktadhina-mana, 141 * Bhaktanam-priti-dayaka, 140 * Bhaktanukari, 29 * Bhakti-parayana, 75 * Bhakti-vasya, 123 * Bhama, 49 * Bhamaka, 49 * Bhandiravana-sankha-ha, 39 * Bhaskara, 21, 52 * Bhauma, 6 * Bhava, 20, 99 * Bhavi, 20 * Bhavi-bhayapaha, 79 * Bhavikam, 70 * Bhavuka-dharaka, 70 * Bhavukam, 70 * Bhavya, 70, 79 * Bhetta, 11 * Bhima, 4, 42 * Bhima-sahasa, 96 * Bhisma-bhakti-prada, 124 * Bhoga-moksaika-dayaka, 115 * Bhramaka, 49 * Bhramara, 46 * Bhrata, 80 * Bhratakrura-parayana, 64 * Bhrgu-vamsa-samudbhava, 19 * Bhu-pati, 2 * Bhusura, 49 * Bhuta, 27, 135 * Bhuta-natha, 91 * Bimba-sattama, 9 * Bimbasya, 9 * Brahma, 32, 43, 44 * Brahma-sanatana, 13 * Brahmanda-karta, 32 * Brahmanya, 131 * Brahmanya-deva, 71 * Buddha, 56 * Buddhimatam-srestha, 56 * * Cakra-pani, 87 * Cakra-ratha, 95 * Cakri, 85 * Cancala, 14 * Canda-kodanda-bhanjana, 18 * Candra, 9, 85 * Candra-koti-su-sitala, 31 * Candra-pati, 18 * Candrapati, 18 * Candrasekhara-pujita, 100 * Candravali-pati, 37, 68 * Canurandhra-nisudana, 102 * Caru-locana, 14 * Catur-bahu, 105 * Catur-bhuja, 95 * Catur-murti, 105 * Catur-varga-phala-prada, 129 * Caura-jara-sikha-mani, 137 * Cendu-sekhara, 111 * Ceta-pradayaka, 130 * Cintamani, 83 * * Daitya-bhi-kara, 111 * Daitya-darpa-vinasi, 53 * Daitya-ha, 50 * Daivajna, 99 * Daksam, 83 * Damaghosa-suta-dvesi, 123 * Damaghosopadesta, 24 * Damana-karaka, 59 * Damodara, 90 * Dana-vrksa, 49 * Danta, 35, 109, 131 * Daridrya-bhanjana, 7 * Dasarathi, 19 * Data, 7 * Datta-vara, 43 * Dattatreya, 69 * Daya-nidhi, 87 * Dehasyantara-samsthita, 129 * Dehendriya-mana-prana-saksi, 130 * Dehi, 130 * Deva, 10 * Deva-deva, 87 * Deva-pujya, 125 * Deva-sekhara, 139 * Devaki-garbha-sambhuta, 91 * Devaki-suta, 85 * Devala, 42 * Devanam-hita-karaka, 136 * Devata-guru, 99 * Dhami, 13 * Dhanur-dhara, 78 * Dhanvi, 26 * Dhanya, 2, 99 * Dharani-palaka, 2 * Dharatmaja, 38 * Dhata, 64, 100 * Dhatri-pati, 100 * Dhenukari, 38 * Dhenukasura-sanghata, 97 * Dhira, 12, 99 * Dhuran-dhara, 118 * Dhuri, 45 * Dina-mani, 83 * Dinanam, 71 * Diva, 79 * Divasa, 79 * Divaspati, 91 * Divya, 70, 79, 99, 124 * Divya-malyambarasraya, 103 * Divya-mangala-vigraha, 107 * Draupadi-mana-raksaka, 122 * Durdama-mardana, 10 * Durvasa, 6 * Dusta-satru-nivarhana, 105 * Dvadasaranya-sambhogi, 62 * Dvarakayam-upasthita, 114 * Dvarakendra, 45 * Dvarika-vasa-tattva-jna, 25 * Dvija-priya, 78 * Dyau, 79 * * Gadadhara, 85, 95 * Gaja-sami, 9 * Gajendra-varada, 126 * Gajoddhari, 9 * Gambhira, 120 * Gana, 69 * Gana-nayaka, 26 * Gana-pati, 69 * Ganadhyaksa, 45 * Gananam-trana-karta, 44 * Ganasraya, 45 * Gandaki, 55 * Ganesa, 26, 44 * Ganga-ca-yamuna-rupa, 54 * Garuda, 53 * Garuda-dhvaja, 4, 86 * Garudagraja, 53 * Garvi, 80 * Garvita-locana, 80 * Gata-klama, 131 * Gauri-guru, 64 * Gaya, 78 * Geya, 78 * Gili, 73 * Go-patha, 23 * Go-pati, 2, 54 * Goda-vetravati, 54 * Gokulananda-kari, 77 * Gokulendra, 5, 7 * Gola, 73 * Golalaya, 73 * Goli, 73 * Gomedha, 31 * Gopa, 102 * Gopa-nari-priya, 109 * Gopa-svami, 7 * Gopa-vesa-dhara, 135 * Gopala, 88 * Gopala-kamini-jara, 137 * Gopala-ramani-bharta, 68 * Gopali-citta-harta, 63 * Gopanganavrta, 136 * Gopati, 6 * Gopi-natha, 53 * Gopi-raksana-tat-para, 47 * Gopi-ranjana-daiva-jna, 40 * Gopi-vastrapaharaka, 109 * Gopika-nayanananda, 108 * Gopika-parivestita, 102 * Gopika-prana-vallabha, 133 * Gopika-priti-ranjana, 41 * Gotra, 6 * Govardhana, 66 * Govardhana-dhara, 116 * Govardhana-vanasraya, 38 * Govardhana-vara-prada, 7 * Govinda, 4, 6, 95 * Grahi, 44 * Grahila, 44 * Grama, 43 * Gugguli, 74 * Guli, 73 * Gunatita, 123 * Guru, 98 * * Haladhara-priya, 20 * Hali, 10, 20 * Hamsa, 58, 75 * Hamsarudha, 58 * Hara, 63 * Haraka, 61 * Hari, 49, 63, 75, 91, 135 * Harta, 4 * Hayagriva, 65 * Heli, 20 * Hili, 73 * Hrsikesa, 4, 93 * Hutasana-vara-prada, 25 * * Indivara-dala-syama, 103 * Indravara-ja, 126 * Isu-priya, 63 * Isvara, 99 * * Jagac-caksu, 101 * Jagad-bharta, 3 * Jagad-dhata, 3 * Jagad-guru, 99 * Jagad-vasu, 3 * Jagaj-jiva, 3 * Jagan-mohana-vigraha, 101 * Jagan-nataka-vaibhava, 122 * Jagan-natha, 134 * Jagan-nuta, 112 * Jagat-pati, 58, 86, 139 * Jaladharaka, 60 * Jalaja, 60 * Jalandhara-vinasana, 51 * Janaki-vallabha, 76 * Janardana, 75 * Jara-vyadhi-vighataka, 25 * Jarasandha-kula-dhvamsi, 112 * Jarasandha-vadha, 22 * Jaya, 47 * Jayi, 127 * Jisnu, 56 * Jita-krodha-moha, 19 * Jivana, 81 * Jivanantaka, 81 * Jnana-darpana-gocara, 130 * Jnana-dayaka, 128 * Jnana-sandhana, 139 * * Kaivalya-dayaka, 118 * Kala, 59 * Kala-harta, 74 * Kala-purna, 87 * Kalaksaya, 93 * Kalanka-rahita, 105 * Kalankara-hita, 9 * Kalapa-kusuma-syama, 135 * Kali, 59 * Kalindi-prema-puraka, 6 * Kalpa-vrksa, 49 * Kama, 42, 62 * Kama-kala-nidhi, 9 * Kamala-locana, 72 * Kamala-mukha-lolaksa, 5 * Kamala-mukha-lolupa, 33 * Kamala-patraksa, 72 * Kamala-rupa-tat-para, 93 * Kamala-vanchita-prada, 32 * Kamala-vrata-dhari, 33 * Kamalabha, 33 * Kamalaksa, 33 * Kamali, 33 * Kamari-bhakta, 42 * Kambalasvatara, 79 * Kambu-griva, 104 * Kami, 9, 72 * Kamsa-mrtyu, 30 * Kamsarati, 112 * Kandarpa-janaka, 122 * Kandarpa-koti-lavanya, 31 * Kapila, 6 * Karta, 28, 63 * Karuna-nidhi, 20 * Kasyapasya-vara-prada, 46 * Kasyapi, 20 * Katakangada-mandita, 106 * Kati-sutra-virajita, 106 * Kaunteya-priya-bandhu, 124 * Kauravanvaya-nasana, 124 * Kaveri, 55 * Kavi, 42 * Kedara, 83 * Kesava, 29, 75, 86 * Kesi-ha, 29 * Kesi-kamsa-vadha, 37 * Khadga-dhari, 61 * Khara-dusana-samhari, 36 * Kili, 73 * Kirita-kundala-dhara, 106 * Kirtaniya, 112 * Koka-soka-vinasaka, 18 * Kokila-svara-bhusana, 10 * Kolahala, 20 * Komala, 60, 135 * Kosa-nidhi, 18 * Koti-manmatha-saundarya, 101 * Krida-kamala-sandoha, 41 * Kridi, 45 * Krpa-kara, 10 * Krpa-kari, 61 * Krpa-rama, 78 * Krsna, 72, 90 * Krta-jagat-traya, 45 * Krti, 62, 74 * Krurasura-vibhanjana, 110 * Ksanavani, 90 * Ksetra-jna, 128 * Ksirabdhi-sayana, 100 * Kubja-bhagya-prada, 60 * Kubja-vinodi, 30 * Kuhu-bharta, 4 * Kula, 37 * Kula-grami, 13 * Kumari, 12 * Kuntali, 46 * Kunti-suta-raksi, 46 * * Laksana, 27 * Laksmana, 27 * Laksmanagraja, 100 * Laksmi-vilasavan, 80 * Laksmivan, 100, 104 * Laksya, 27 * Lalita-candrika-mali, 82 * Langalasraya, 58 * Languli, 58 * Lankadhipa-kula-dhvamsi, 35 * Lata-gulma, 54 * Lila, 75 * Lila-kamala-pujita, 40 * Lila-manusa-vigraha, 115 * Loka, 57 * Loka-dharma-jna, 81 * Loka-nandana, 108 * Loka-nayaka, 118 * Loka-pavana, 138 * Loka-saksi, 101 * * Madanaka, 73 * Madhava, 37, 90 * Madhavi, 37 * Madhu, 64 * Madhu-ha, 29, 37 * Madhvi, 37 * Madhvika, 37 * Madi, 73 * Maha-bala, 125 * Maha-bhanu, 76 * Maha-candra, 5 * Maha-deva, 64 * Maha-dhana, 51 * Maha-kala, 3 * Maha-karta, 3 * Maha-makhi, 30, 46, 59 * Maha-mani, 28 * Maha-marici-nasana, 11 * Maha-maya, 59 * Maha-mayi, 34 * Maha-muni, 65, 69 * Maha-phala, 49 * Maha-prabhu, 132 * Maha-rama, 78 * Maha-vandya, 65 * Maha-vira, 51, 125 * Maha-vrksa, 49 * Maha-yaksa, 83 * Mahanandi, 73 * Mahanubhava, 118 * Mahesvara, 87 * Mahi-bharta, 8 * Mahi-natha, 53 * Mahi-pala, 1 * Mahodadhi, 76 * Mahotkata, 34 * Mala-kara, 10 * Malambujasraya, 82 * Mali, 82 * Manda-smita-tama, 102 * Mani, 83 * Manjira-ranjita-pada, 107 * Manya, 99 * Mapati, 13 * Maraka, 74 * Marica-ksobha-karaka, 34 * Mathura-pati, 90 * Mathura-vallabha, 45 * Matsya, 4 * Mayi, 59 * Megha-nada-ha, 71 * Mili, 73 * Mina-ketana, 12 * Mitravinda-nagnajiti-laksmana-samupasita, 113 * Mleccha-ha, 74 * Moha-nasana, 57 * Mohandha-bhanjana, 19 * Mohi, 29 * Mohini-mohana, 59 * Mrkanda, 52 * Mudrika-bharanopeta, 106 * Mukunda, 89 * Mula-karanam, 110 * Muncatavi-gahamana, 38 * Muni, 43 * Murali-ninadahlada, 103 * Murari, 81, 111 * Murtiman, 117 * * Nada-bindu-kalatita, 129 * Nadi, 43 * Naga, 23 * Nala, 58 * Nanda, 73 * Nanda-gopa-kumararya, 94 * Nandadi-gokula-trata, 7 * Nandakayudha, 95 * Nandi, 73 * Nara, 12, 63, 69 * Narada, 42 * Narakasura-samhari, 111 * Naramedhavan, 31 * Narasimha, 125 * Narayana, 4, 12, 69, 70, 75, 87 * Narmada, 55 * Narottama, 63 * Natha, 116 * Navambha, 23 * Navanitasana, 94 * Navanitasya-taskara, 137 * Nila, 58, 75 * Nila-jimuta-sannibha, 92 * Nilambara, 10, 22 * Nilambara-dhara, 26 * Nirabhasa, 89 * Niradhara, 89 * Nirakara, 89 * Niranjana, 88 * Nirasraya, 89 * Nirguna, 88 * Nirmala, 92 * Nirupadrava, 92 * Nirvana-nayaka, 92 * Nirvikalpa, 88 * Nitya, 92 * Nitya-mangala, 134 * Nitya-saukhya, 134 * Nitya-sri, 134 * Nityotsava, 134 * Nrkesiri, 97 * * Padma-nabha, 44, 86 * Pamsu, 82 * Pamsuli, 82 * Panca-rupa, 54 * Pancajanya-kara, 47 * Pandu, 82 * Parada, 58 * Parakasa, 138 * Param-dhama, 87 * Param-jyoti, 138 * Paramesthi, 61 * Paramesvara, 89 * Parasurama-vaco-grahi, 24 * Paravara, 77 * Paravasa, 138 * Parisphuta, 138 * Partha-syandana-sarathi, 124 * Parvata, 43, 78 * Parvatakara, 78 * Parvati-bhagya-sahita, 80 * Pavana, 58 * Pavana-vallabha, 43 * Phalguna, 48 * Phalguna-sakha, 48 * Phullaravinda-nayana, 102 * Pina-vaksa, 105 * Pippalaka, 74 * Pita-vasa, 93 * Pitamaha, 61, 98 * Prabhu, 26, 50, 83, 94 * Pradyumna, 50 * Praharta, 2, 50 * Prahlada-varada, 125 * Prajna, 98, 122 * Pranavatita, 89 * Prapanci, 54 * Prasasta, 71 * Pratapavan, 3 * Pratijna-paripalaka, 77 * Pratirajaha, 13 * Pratyag-atma, 98 * Prema, 68 * Premi, 68 * Priya-karaka, 5 * Pujya, 141 * Pundarika, 2 * Pundarika-subhavaha, 5 * Pundarikaksa, 86 * Punya-caritra-kirtana, 101 * Punya-sloka, 112 * Purana-purusa, 42, 94 * Purandara, 33 * Purna-candra-nibhanana, 108 * Purna-kama, 118 * Purna-manasa, 127 * Purnananda-ghani, 135 * Purusa, 89, 132 * Putana-moksa-dayaka, 30 * Putanari, 97 * * Radha-citta-pramodaka, 15 * Radha-hrdayambhoja-satpada, 16 * Radha-kama-phala-prada, 17 * Radha-manmatha-vaibhava, 109 * Radha-mohana-tat-para, 16 * Radha-mukhabja-martanda, 21 * Radha-nartana-kautuka, 17 * Radha-pati, 12 * Radha-prana-sama, 40 * Radha-ramana-sundara, 61 * Radha-rati-sukhopeta, 16 * Radha-sanjata-sampriti, 17 * Radha-vadanabja-madhuvrata, 40 * Radha-vasi-kara, 16 * Radhalingana-sammoha, 17 * Radharadhayita, 15 * Raja, 60 * Rajaka-ksaya-karaka, 60 * Rajasa, 55 * Rajiva-locana, 35 * Rakso-vamsa-vinasana, 27 * Rama, 10, 14, 19, 35, 36, 76, 79 * Rama-baddhahvayi, 28 * Ramana, 14 * Ramayana-pravartaka, 79 * Ramayana-sarira, 14 * Rami, 14, 47 * Ranga, 41 * Ranga-mahiruha, 41 * Rangi, 41 * Ranjaka, 41 * Ranjana, 41 * Ratha-grahi, 24 * Rauhineya, 22 * Rava, 57 * Ravaravi, 57 * Ravi, 52, 85 * Ravi-koti-pratikasa, 32 * Ravija, 21 * Revati, 14 * Rohini-hrdayanandi, 22 * Rolambi, 65 * Rsabha, 43 * Rudra, 44, 58 * Rukmini-harana, 68 * Rukmini-prana-natha, 48 * Rukmini-ramana, 113 * * Sac-cid-ananda-vigraha, 120 * Saci-pati, 56 * Sad-gunaisvarya-sampanna, 118 * Sada, 72 * Sada-rama, 78 * Sada-siva, 98 * Sadananda, 132 * Sadhu, 64 * Sahasi, 80 * Sahasra-pat, 132 * Sahasra-sirsa, 132 * Sahasra-sodasa-strisa, 115 * Sahasraksa, 132 * Sahasraksa-puri-bhetta, 11 * Sahasramsu, 76 * Sakatasura-samhari, 97 * Saketa-pura-vasana, 36 * Sakhi, 74 * Saksi, 43, 98, 128 * Samasta-bhuvanadhara, 133 * Samasta-jagad-ananda, 108 * Samasta-prana-raksaka, 133 * Samasta-priya-karaka, 72 * Samasta-sarva-bhava-jna, 133 * Samastatma, 119 * Samba-kustha-vinasana, 68 * Sambhu, 91 * Sami, 28 * Samsara-taraka, 63 * Samudra, 77 * Samvedya, 116 * Sanatana, 2, 23 * Sankarsana, 91 * Sankha-pani, 94 * Sankhacuda-vadhoddama, 47 * Santa, 99, 131 * Santa-vigraha, 135 * Sapta-koti-maha-mantra-sekhara, 139 * Sarala, 50 * Saranagata-vatsala, 119 * Sarasana, 26 * Sarayu, 55 * Sarit-pati, 77 * Sarnga-pani, 95 * Sarva, 15 * Sarva-bhaktaghaugha-nikrntana, 141 * Sarva-bhava-jna, 120 * Sarva-bhutatma, 117 * Sarva-bhutesa, 88 * Sarva-deva-namaskrta, 126 * Sarva-dharma-jna, 92, 131 * Sarva-dharma-parayana, 121 * Sarva-gata, 130 * Sarva-jiva-daya-para, 116 * Sarva-jna, 93, 117 * Sarva-kama-pradayaka, 8 * Sarva-karanam, 120 * Sarva-locana, 55 * Sarva-mangala-data, 8 * Sarva-palaka, 88 * Sarva-papa-ghna, 61 * Sarva-sagara-sindhu-ja, 8 * Sarva-sastra-visarada, 117 * Sarva-saubhagya-sampanna, 114 * Sarva-sulabha, 117 * Sarva-vedanta-paraga, 1 * Sarvabharana-bhusita, 107 * Sarvabhauma, 90 * Sarvaisvarya-pradayaka, 123 * Sarvangi, 55 * Sarvara, 15 * Sarvari, 5, 15 * Sarvatra-subha-dayaka, 15 * Sarvi, 80 * Sasta, 2, 71 * Sasvata, 50 * Sattvi, 55 * Satya, 75, 125 * Satya-bhama-jambavati-priya, 113 * Satya-samjna, 121 * Satya-sandha, 121 * Satya-vikrama, 121 * Satya-vrata, 121 * Satyabhama-priyankara, 48 * Satyavan, 121 * Satyavati-suta, 84 * Saubhagyadhika-citta, 34 * Sauri, 96 * Sesa-naga-phanalaya, 62 * Sesa-paryanka-sayana, 127 * Sindhu-sagara-sangama, 6 * Sipivista, 23 * Sitananda-kara, 36 * Siva, 11, 56, 58, 85, 91 * Sivam, 70 * Sivatama, 11 * Sivatmaka, 50 * Srestha, 94, 136 * Sreyasam, 70 * Srgala-ha, 24 * Sri-gopala, 1 * Sri-karta, 69, 85 * Sri-vaikuntha-puradhipa, 134 * Srida, 62, 85 * Srideva, 85 * Sridhama, 110 * Sriman, 13 * Srinidhi, 13, 62 * Srinivasa, 132 * Sripati, 13, 62, 85, 86 * Sriyahpati, 14 * Srngara-murti, 110 * Srsti-samraksanopaya, 110 * Stambha-jata, 125 * Su-bhru-yugala, 104 * Su-kapola-yuga, 104 * Su-lalataka, 104 * Su-vikrama, 94, 112 * Subha, 71 * Subha-darsana, 104 * Subham, 70 * Subhatmaka, 71 * Sudarsana, 24 * Suddha, 105 * Suddha-sattvika-vigraha, 119 * Sudha-sindhu, 84 * Sudhakara-kule-jata, 114 * Sudhamaya, 56 * Sukha, 62 * Suksma, 130 * Suli, 85 * Sumukha-priya, 67 * Sundara, 108 * Sura, 52 * Sura-jyestha, 44 * Sura-trata, 34 * Surarti-ghna, 95 * Surya, 52 * Susumna-marga-sancari, 129 * Sva, 70 * Svami, 126 * Svapna-vardhana, 98 * Syama, 62 * Syamantaka-mani-prajna, 66 * * Talavanoddesi, 39 * Tamasa, 55 * Tamo-ha, 52 * Tapi, 55 * Taraka, 110 * Tarakari, 34 * Tatha, 39, 54, 55 * Tattva-trayatmaka, 131 * Tejo-rasi, 139 * Tri-rami, 47 * Tri-vikrama, 105 * Trnavarta-katha-kari, 39 * Trnavartantaka, 96 * Tulasi-dama-sobhadhya, 51 * * Udara-dhi, 12 * Uddhara-karana-ksama, 71 * Ulukhali, 28 * Upendra, 126 * Utpatti-sthiti-samhara-karanam, 120 * * Vadava, 52 * Vadavanala, 52 * Vahni, 52 * Vaikuntha, 90 * Vainateya-ratha, 127 * Vaira-mardana, 111 * Vajapeya, 31 * Vali, 23 * Vamana, 27, 126 * Vamanaruha, 27 * Vamani, 27 * Vamsa-dhara, 57 * Vamsi, 57 * Vamsivata-vihari, 38 * Vamsuli, 82 * Vana-mala-vibhusana, 51 * Vanadhyaksa, 65 * Vanaja, 47 * Vanam, 65 * Vanarari, 65 * Vanasraya, 65 * Vani, 65 * Vara-dayi, 12 * Vara-grahi, 24 * Varada, 23 * Varaha-murtiman, 4 * Vardhana, 67 * Vardhana-priya, 66 * Vardhani, 66 * Vardhaniya, 66 * Vardhanya, 67 * Vardhi, 67 * Vardhinya, 67 * Vardhita, 67 * Varenya, 12 * Varidhi-bandhana, 36 * Varuna, 21, 60 * Varuni-priya, 21 * Vasudeva, 86 * Vasudeva-priyatmaja, 93 * Vasudevatmaja, 22 * Vata, 74 * Vayu-koti-maha-bala, 32 * Veda-vedya, 87 * Vedanta-vedya, 116 * Vedya-brahmanda-nayaka, 116 * Venu-vada-rata, 136 * Venu-vadya-visarada, 96 * Vibhisana-vara-prada, 35 * Vibhu, 26, 37 * Vidhata, 21 * Vidhi, 21 * Vidhu, 21, 64 * Vidhudaya, 84 * Vidvan, 23 * Vighna-nasana, 76 * Vighna-vighataka, 66 * Vijayi, 23 * Vijna, 66 * Vijnanam, 139 * Vilasi, 80 * Viloka, 57 * Vinyasta-pada-yugala, 107 * Vira, 36, 50, 60 * Vira-bahu, 76 * Vira-patni, 25 * Viradha-vadha-karaka, 48 * Viraha, 23 * Virama, 76 * Viruda, 23 * Visalaksa, 104 * Visnu, 56, 75, 90 * Visva-bharta, 69 * Visva-pujita, 52 * Visvaksena, 121 * Visvamitra-priya, 35 * Visvamurti, 132 * Visvato-mukha, 2 * Vrddha, 67 * Vrddhaka, 67 * Vrnda-natha, 53 * Vrnda-pati, 18 * Vrndapati, 13 * Vrndaraka-jana-priya, 67 * Vrndavana-cara, 96 * Vrndavana-samasraya, 136 * Vrsa, 59 * Vrsabhanu, 20 * Vrsabhanusuta-pati, 39 * Vrsakapi, 59 * Vrsasura-vighataka, 29 * Vyapaka, 138 * Vyasa, 70, 84 * Vyuharcita, 134 * * Yadavendra, 45, 112 * Yadu-vamsi, 50 * Yama, 81 * Yama-vidhayaka, 81 * Yamadi, 81 * Yamalarjuna-mukti-da, 28 * Yamana, 81 * Yami, 81 * Yamuna-tira-sancari, 109 * Yamuna-vara-data, 46 * Yamuna-vega-samhari, 26 * Yasas-trata, 25 * Yasoda-nandana, 28 * Yasoda-vatsala, 91 * Yasoda-yasa, 74 * Yogamaya-samanvita, 128 * Yogesvaresvara, 128 * Yogi, 43 * Yogi-hrt-pankajavasa, 128 * Yogini-vallabha, 56 *

Taken from Srimad-Bhagavatam 6.8.1-42

TEXTS 1-2

sri-rajovacha

yaya guptah sahasrakshaha

savahan ripu-sainikan

tri-lokya bubhuje shriyam

bhagavams tan  mamakhyahi

varma narayanatmakam

yathatatayinah shatrun

yena gupto ‘jayan mridhe

King Pariksit inquired from Sukadeva Gosvami: My lord, kindly explain the Visnu mantra armor that protected King Indra and enabled him to conquer his enemies, along with their carriers, and enjoy the opulence of the three worlds. Please explain to me that Narayana armor, by which King Indra achieved success in battle, conquering the enemies who were endeavoring to kill him.

TEXT 3

shri-bhagavan uvacha

vritah purohitas tvashtro

mahendrayanuprecchate

narayanakhyam varmaha

tad ihaika-manah shrinu

Sri Sukadeva Gosvami said: King Indra, the leader of the demigods, inquired about the armor known as Narayana-kavaca from Visvarupa, who was engaged by the demigods as their priest. Please hear Visvarupa’s reply with great attention.

TEXTS 4–6

shri-vishvarüpa uvächa

dhautanghri-panir achamya

sapavitra udan-mukhah

krita-svanga-kara-nyaso

manträbhyäm vag-yatah shucih

narayana-param varma

sannahyed bhaya agate

padayor janunor ürvor

udare hridy athorasi

mukhe shirasy änupürvyäd

omkaradini vinyaset

om namo näräyanäyeti

viparyayam athäpi vä

TRANSLATION

Visvarupa said: If some form of fear arrives, one should first wash his hands and legs clean and then perform acamana by chanting this mantra: om apavitrah pavitro va sarvavastham gato ‘pi va. yah smaret pundarikaksam sa bahyabhyantarah sucih. sri-visnu sri-visnu sri-visnu. Then one should touch kusa grass and sit gravely and silently, facing north. When completely purified, one should touch the mantra composed of eight syllables to the eight parts of his body and touch the mantra composed of twelve syllables to his hands. Thus, in the following manner, he should bind himself with the Narayana coat of armor. First, while chanting the mantra composed of eight syllables [om namo narayanaya], beginning with the pranava, the syllable om, one should touch his hands to eight parts of his body, starting with the two feet and progressing systematically to the knees, thighs, abdomen, heart, chest, mouth and head. Then one should chant the mantra in reverse, beginning from the last syllable [ya], while touching the parts of his body in the reverse order. These two processes are known as utpatti-nyasa and samhara-nyasa respectively.

TEXT 7

kara-nyäsam tatah kuryäd

dvädashäkshara-vidyayä

pranavädi-ya-käräntam

anguly-angushtha-parvasu

TRANSLATION

Then one should chant the mantra composed of twelve syllables [om namo bhagavate vasudevaya]. Preceding each syllable by the omkara, one should place the syllables of the mantra on the tips of his fingers, beginning with the index finger of the right hand and concluding with the index finger of the left. The four remaining syllables should be placed on the joints of the thumbs.

TEXTS 8–10

nyased dhridaya omkaram

vi-karam anu murdhani

sha-karam tu bhruvor madhye

na-karam shikhaya nyaset

ve-käram netrayor yunjyan

na-käram sarva-sandhishu

ma-karam astram uddishya

mantra-murtir bhaved budhah

savisargam phad-antam tat

sarva-dikshu vinirdishet

om vishnave nama iti

TRANSLATION

One must then chant the mantra of six syllables [om visnave namah]. One should place the syllable “om” on his heart, the syllable “vi” on the top of his head, the syllable “sa” between his eyebrows, the syllable “na” on his tuft of hair [sikha], and the syllable “ve” between his eyes. The chanter of the mantra should then place the syllable “na” on all the joints of his body and meditate on the syllable “ma” as being a weapon. He should thus become the perfect personification of the mantra. Thereafter, adding visarga to the final syllable “ma,” he should chant the mantra “mah astraya phat” in all directions, beginning from the east. In this way, all directions will be bound by the protective armor of the mantra.

TEXT 11

ätmänam paramam dhyäyed

dhyeyam shat-shaktibhir yutam

vidyä-tejas-tapo-mürtim

imam mantram udäharet

TRANSLATION

After finishing this chanting, one should think himself qualitatively one with the Supreme Personality of Godhead, who is full in six opulences and is worthy to be meditated upon. Then one should chant the following protective prayer to Lord Narayana, the Narayana-kavaca.

TEXT 12

om harir vidadhyän mama sarva-rakshäm

nyastänghri-padmah patagendra-prishthe

darari-carmasi-gadeshu-cäpa-

päshän dadhäno ’shta-guno ’sta-bähuh

TRANSLATION

The Supreme Lord, who sits on the back of the bird Garuda, touching him with His lotus feet, holds eight weapons–the conchshell, disc, shield, sword, club, arrows, bow and ropes. May that Supreme Personality of Godhead protect me at all times with His eight arms. He is all-powerful because He fully possesses the eight mystic powers [anima, laghima, etc.].

TEXT 13

jaleshu mäm rakshatu matsya-mürtir

yädo-ganebhyo varunasya päshät

sthaleshu mäyävatu-vämano ’vyät

trivikramah khe ’vatu vishvarüpah

TRANSLATION

May the Lord, who assumes the body of a great fish, protect me in the water from the fierce animals that are associates of the demigod Varuna. By expanding His illusory energy, the Lord assumed the form of the dwarf Vamana. May Vamana protect me on the land. Since the gigantic form of the Lord, Visvarupa, conquers the three worlds, may He protect me in the sky.

TEXT 14

durgeshv atavy-äji-mukhädishu prabhuh

päyän nrishimho ’sura-yüthapärih

vimunchato yasya mahätta-häsam

disho vinedur nyapatamsh cha garbhäha

TRANSLATION

May Lord Nrsimhadeva, who appeared as the enemy of Hiranyakasipu, protect me in all directions. His loud laughing vibrated in all directions and caused the pregnant wives of the asuras to have miscarriages. May that Lord be kind enough to protect me in difficult places like the forest and battlefront.

TEXT 15

rakshatv asau mädhvani yajna-kalpah

sva-damshtrayonnita-dharo varähah

rämo ’dri-küteshv atha vipraväse

salakshmano ’vyäd bharatägrajo ’smän

TRANSLATION

The Supreme indestructible Lord is ascertained through the performance of ritualistic sacrifices and is therefore known as Yajnesvara. In His incarnation as Lord Boar, He raised the planet earth from the water at the bottom of the universe and kept it on His pointed tusks. May that Lord protect me from rogues on the street. May Parasurama protect me on the tops of mountains, and may the elder brother of Bharata, Lord Ramacandra, along with His brother Laksmana, protect me in foreign countries.

TEXT 16

mäm ugra-dharmäd akhilät pramädän

näräyanah pätu narash cha häsät

dattas tv ayogäd atha yoga-näthah

päyäd guneshah kapilah karma-bandhät

TRANSLATION

May Lord Narayana protect me from unnecessarily following false religious systems and falling from my duties due to madness. May the Lord in His appearance as Nara protect me from unnecessary pride. May Lord Dattatreya, the master of all mystic power, protect me from falling while performing bhakti-yoga, and may Lord Kapila, the master of all good qualities, protect me from the material bondage of fruitive activities.

TEXT 17

sanat-kumäro ’vatu kämadeväd

dhayashirshä mäm pathi deva-helanät

devarshi-varyah purushärchanäntarät

kürmo harir mäm nirayäd asheshät

TRANSLATION

May Sanat-kumara protect me from lusty desires. As I begin some auspicious activity, may Lord Hayagriva protect me from being an offender by neglecting to offer respectful obeisances to the Supreme Lord. May Devarsi Narada protect me from committing offenses in worshiping the Deity, and may Lord Kurma, the tortoise, protect me from falling to the unlimited hellish planets.

TEXT 18

dhanvantarir bhagavän pätv apathyäd

dvandväd bhayäd rshabho nirjitätmä

yajnash cha lokäd avatäj janäntäd

balo ganät krodha-vashäd ahindrah

TRANSLATION

May the Supreme Personality of Godhead in His incarnation as Dhanvantari relieve me from undesirable eatables and protect me from physical illness. May Lord Rsabhadeva, who conquered His inner and outer senses, protect me from fear produced by the duality of heat and cold. May Yajna protect me from defamation and harm from the populace, and may Lord Balarama as Sesa protect me from envious serpents.

TEXT 19

dvaipäyano bhagavän aprabodhäd

buddhas tu päshanda-gana-pramädät

kalkih kaleh käla-malät prapätu

dharmävanäyoru-kritävatäraha

TRANSLATION

May the Personality of Godhead in His incarnation as Vyasadeva protect me from all kinds of ignorance resulting from the absence of Vedic knowledge. May Lord Buddhadeva protect me from activities opposed to Vedic principles and from laziness that causes one to madly forget the Vedic principles of knowledge and ritualistic action. May Kalkideva, the Supreme Personality of Godhead, who appeared as an incarnation to protect religious principles, protect me from the dirt of the age of Kali.

TEXT 20

mäm keshavo gadayä prätar avyäd

govinda äsangavam ätta-venuh

näräyaëah prähna udätta-shaktir

madhyan-dine vishnur arindra-pänihi

TRANSLATION

May Lord Kesava protect me with His club in the first portion of the day, and may Govinda, who is always engaged in playing His flute, protect me in the second portion of the day. May Lord Narayana, who is equipped with all potencies, protect me in the third part of the day, and may Lord Visnu, who carries a disc to kill His enemies, protect me in the fourth part of the day.

TEXT 21

devo ’parähne madhu-hogradhanvä

säyam tri-dhämävatu mädhavo mäm

doshe hrishikesha utärdha-rätre

nishitha eko ’vatu padmanäbhah

TRANSLATION

May Lord Madhusudana, who carries a bow very fearful for the demons, protect me during the fifth part of the day. In the evening, may Lord Madhava, appearing as Brahma, Visnu and Mahesvara, protect me, and in the beginning of night may Lord Hrsikesa protect me. At the dead of night [in the second and third parts of night] may Lord Padmanabha alone protect me.

TEXT 22

shrivatsa-dhämäpara-rätra ishah

pratyüsha isho ’si-dharo janärdanah

dämodaro ’vyäd anusandhyam prabhäte

vishveshvaro bhagavän käla-mürtihi

TRANSLATION

May the Supreme Personality of Godhead, who bears the Srivatsa on His chest, protect me after midnight until the sky becomes pinkish. May Lord Janardana, who carries a sword in His hand, protect me at the end of night [during the last four ghatikas of night]. May Lord Damodara protect me in the early morning, and may Lord Visvesvara protect me during the junctions of day and night.

TEXT 23

cakram yugäntänala-tigma-nemi

bhramat samantäd bhagavat-prayuktam

dandagdhi dandagdhy ari-sainyam äshu

kaksam yathä väta-sakho hutäshaha

TRANSLATION

Set into motion by the Supreme Personality of Godhead and wandering in all the four directions, the disc of the Supreme Lord has sharp edges as destructive as the fire of devastation at the end of the millennium. As a blazing fire burns dry grass to ashes with the assistance of the breeze, may that Sudarsana cakra burn our enemies to ashes.

TEXT 24

gade ’shani-sparshana-visphulinge

nishpindhi nishpindhy ajita-priyäsi

kushmända-vainäyaka-yaksha-raksho-

bhüta-grahämsh cürmaya cürmayärin

TRANSLATION

O club in the hand of the Supreme Personality of Godhead, you produce sparks of fire as powerful as thunderbolts, and you are extremely dear to the Lord. I am also His servant. Therefore kindly help me pound to pieces the evil living beings known as Kusmandas, Vainayakas, Yaksas, Raksasas, Bhutas and Grahas. Please pulverize them.

TEXT 25

tvam yätudhäna-pramatha-preta-mätri-

pishächa-vipragraha-ghora-drishtin

darendra vidrävaya krishna-pürito

bhima-svano ’rer hridayäni kampayan

TRANSLATION

O best of conchshells, O Pancajanya in the hands of the Lord, you are always filled with the breath of Lord Krsna. Therefore you create a fearful sound vibration that causes trembling in the hearts of enemies like the Raksasas, pramatha ghosts, Pretas, Matas, Pisacas and brahmana ghosts with fearful eyes.

TEXT 26

tvam tigma-dhäräsi-varäri-sainyam

isha-prayukto mama chindhi chindhi

chakshumshi charman chata-chandra chädaya

dvishäm aghonäm hara päpa-cakshushäm

TRANSLATION

O king of sharp-edged swords, you are engaged by the Supreme Personality of Godhead. Please cut the soldiers of my enemies to pieces. Please cut them to pieces! O shield marked with a hundred brilliant moonlike circles, please cover the eyes of the sinful enemies. Pluck out their sinful eyes.

TEXTS 27–28

yan no bhayam grahebhyo ’bhüt

ketubhyo nribhya eva cha

sarishpebhyo damshtribhyo

bhütebhyo ’mhobhya eva cha

sarväny etäni bhagavan-

näma-rüpänukirtanät

prayäntu sankshayam sadyo

ye nah shreyah-pratipakäh

TRANSLATION

May the glorification of the transcendental name, form, qualities and paraphernalia of the Supreme Personality of Godhead protect us from the influence of bad planets, meteors, envious human beings, serpents, scorpions, and animals like tigers and wolves. May it protect us from ghosts and the material elements like earth, water, fire and air, and may it also protect us from lightning and our past sins. We are always afraid of these hindrances to our auspicious life. Therefore, may they all be completely destroyed by the chanting of the Hare Krsna maha-mantra.

TEXT 29

garudo bhagavän stotra-

stobhash chandomayah prabhuù

rakshatv ashesha-kricchrebhyo

vishvaksenah sva-nämabhih

TRANSLATION

Lord Garuda, the carrier of Lord Visnu, is the most worshipable lord, for he is as powerful as the Supreme Lord Himself. He is the personified Vedas and is worshiped by selected verses. May he protect us from all dangerous conditions, and may Lord Visvaksena, the Personality of Godhead, also protect us from all dangers by His holy names.

TEXT 30

sarväpadbhyo harer näma-

rüpa-yänäyudhäni nah

buddhindriya-manah-pränän

päntu pärshada-bhüshanäha

TRANSLATION

May the Supreme Personality of Godhead’s holy names, His transcendental forms, His carriers and all the weapons decorating Him as personal associates protect our intelligence, senses, mind and life air from all dangers.

TEXT 31

yathä hi bhagavän eva

vastutah sad asac cha yat

satyenänena nah sarve

yäntu näsham upadraväha

TRANSLATION

The subtle and gross cosmic manifestation is material, but nevertheless it is nondifferent from the Supreme Personality of Godhead because He is ultimately the cause of all causes. Cause and effect are factually one because the cause is present in the effect. Therefore the Absolute Truth, the Supreme Personality of Godhead, can destroy all our dangers by any of His potent parts.

TEXTS 32–33

yathaikätmyänubhävänäm

vikalpa-rahitah svayam

bhüshanäyudha-lingäkhyä

dhatte shaktih sva-mäyayä

tenaiva satya-mänena

sarva-jno bhagavän harih

pätu sarvaih svarüpair nah

sadä sarvatra sarva-gah

TRANSLATION

The Supreme Personality of Godhead, the living entities, the material energy, the spiritual energy and the entire creation are all individual substances. In the ultimate analysis, however, together they constitute the supreme one, the Personality of Godhead. Therefore those who are advanced in spiritual knowledge see unity in diversity. For such advanced persons, the Lord’s bodily decorations, His name, His fame, His attributes and forms and the weapons in His hand are manifestations of the strength of His potency. According to their elevated spiritual understanding, the omniscient Lord, who manifests various forms, is present everywhere. May He always protect us everywhere from all calamities.

TEXT 34

vidikshu dikshürdhvam adhah samantäd

antar bahir bhagavän närasimhah

prahäpayal loka-bhayam svanena

sva-tejasä grasta-samasta-tejäh

TRANSLATION

Prahlada Maharaja loudly chanted the holy name of Lord Nrsimhadeva. May Lord Nrsimhadeva, roaring for His devotee Prahlada Maharaja, protect us from all fear of dangers created by stalwart leaders in all directions through poison, weapons, water, fire, air and so on. May the Lord cover their influence by His own transcendental influence. May Nrsimhadeva protect us in all directions and in all corners, above, below, within and without.

TEXT 35

maghavann idam äkhyätam

varma näräyanätmakam

vijeshyase ’njasä yena

damshito ’sura-yüthapän

TRANSLATION

Visvarupa continued: O Indra, this mystic armor related to Lord Narayana has been described by me to you. By putting on this protective covering, you will certainly be able to conquer the leaders of the demons.

TEXT 36

etad dhärayamänas tu

yam yam pashyati chakshushä

padä vä samsprishet sadyah

sädhvasät sa vimucyate

TRANSLATION

If one employs this armor, whomever he sees with his eyes or touches with his feet is immediately freed from all the above-mentioned dangers.

TEXT 37

na kutashcid bhayam tasya

vidyäm dhärayato bhavet

räja-dasyu-grahädibhyo

vyädhy-ädibhyash cha karhicit

TRANSLATION

This prayer, Narayana-kavaca, constitutes subtle knowledge transcendentally connected with Narayana. One who employs this prayer is never disturbed or put in danger by the government, by plunderers, by evil demons or by any type of disease.
 

TEXT 38
 

imäm vidyäm purä kashcit

kaushiko dhärayan dvijah

yoga-dhäranayä svängam

jahau sa maru-dhanvani

TRANSLATION

O King of heaven, a brahmana named Kausika formerly used this armor when he purposely gave up his body in the desert by mystic power.

TEXT 39
 

tasyopari vimänena

gandharva-patir ekadä

yayau citrarathah stribhir

vrito yatra dvija-kshayah

TRANSLATION

Surrounded by many beautiful women, Citraratha, the King of Gandharvaloka, was once passing in his airplane over the brahmana’s body at the spot where the brahmana had died.
 

TEXT 40
 

gaganän nyapatat sadyah

savimäno hy aväk-shiräh

sa välikhilya-vacanäd

asthiny ädäya vismitah

präsya präci-sarasvatyäm

snätvä dhäma svam anvagät

TRANSLATION

Suddenly Citraratha was forced to fall from the sky headfirst with his airplane. Struck with wonder, he was ordered by the great sages named the Valikhilyas to throw the brahmana’s bones in the nearby River Sarasvati. He had to do this and bathe in the river before returning to his own abode.

TEXT 41

shri-shuka uvächa

ya idam shrinuyät käle

yo dhärayati chädritah

tam namasyanti bhütäni

muchyate sarvato bhayät

TRANSLATION

Sri Sukadeva Gosvami said: My dear Maharaja Pariksit, one who employs this armor or hears about it with faith and veneration when afraid because of any conditions in the material world is immediately freed from all dangers and is worshiped by all living entities.

TEXT 42

etäm vidyäm adhigato

vishvarüpäc chatakratuh

trailokya-lakshmim bubhuje

vinirjitya mridhe ’surän

TRANSLATION

King Indra, who performed one hundred sacrifices, received this prayer of protection from Visvarupa. After conquering the demons, he enjoyed all the opulences of the three worlds.

näma

A Thousand Names of Lord

Balaräma

The Balarama Pranams

namas te halagraha
namas te musalayudha
namas te revati-kanta
namas te bhakta-vatsala

namas te dharani-dhara
namas te balanam srestha
pralambare namas te ‘stu
ehi mam krsna-purvaja

From Garga-samhita Canto 8: Chapter Thirteen

Text 1

duryodhana uvaca

balabhadrasya devasya
pradvipaka maha-mune
namnam sahasram me bruhi
guhyam deva-ganair api

Duryodhana said: O great sage Pradvipaka, please tell me the thousand names of Lord Balarama, names kept secret from even the demigods.

Text 2

sri-pradvipaka uvaca

sadhu sadhu maha-raja
sadhu te vimalam yasah
yat prcchase param idam
gargoktam deva-durlabham

sri-pradvipaka uvaca-Sri Pradvipaka said; sadhu-good; sadhu-good;
maha-raja-O king; sadhu-good; te-of you; vimalam-pure; yasah-fame; yat-what;
prcchase-you ask; param-great; idam-this; gargoktam-spoken by Garga Muni;
deva-to the demigods; durlabham-rare.

Sri Pradvipaka said: Well done! Well done! Well done! O king, your fame is spotless. Your question has been answered by Garga Muni in words rarely heard by even the demigods.

Text 3

namnam saharsam divyanam
vaksyami tava cagratah
gargacaryena gopibhyo
dattam krsna-tate subhe

namnam-of names; saharsam-thousand; divyanam-divine; vaksyami-I will tell;
tava-to you; ca-and; agratah-in the Spresence; gargacaryena-by Garga Muni;
gopibhyah-to the gopis; dattam-given; krsna-tate-on the shore of the Yamuna;
subhe-beautiful.

I will tell you Lord Balarama’s thousand transcendental names, names that Garga Muni gave to the gopis on the beautiful bank of the Yamuna.

Text 4

om asya sri-balabhadra-sahasra-nama-stotra-mantrasya gargacarya rsih anustup
chandah sankarsanah paramatma devata balabhadra iti bijam revatiti saktih
ananta iti kilakam balabhadra-prity-arthe jape viniyogah.

Om. Of the mantra-prayer of the thousand names of Lord Balarama the sage is Garga Muni, the meter is anustup, the Deity is Lord Balarama, the Supreme Personality of Godhead, the bija is Balabhadra, the sakti is Revati, the kilaka is Ananta, and the purpose of chanting the names is the pleasure of Lord Balarama.

Text 4 (b)

atha dhyanam

sphurad-amala-kiritam kinkini-kankanarham
calad-alaka-kapolam kundala-sri-mukhabjam
tuhina-giri-manojnam nila-meghambaradhyam
hala-musala-visalam kama-palam samide

Meditation

I glorify Lord Balarama, decorated with a glittering crown, bracelets, tinkling ornaments, moving locks of hair on His cheeks, splendid earrings on
His handsome lotus face, and garments dark like monsoon clouds, holding a great club and plow, fulfilling all desires, and handsome like a mountain of
ice and snow.

Text 5

om balabhadro ramabhadro
ramah sankarsano ‘cyutah
revati-ramano devah
kama-palo halayudhah

Om. Lord Balarama is supremely powerful and happy (balabhadra), the supreme enjoyer (ramabhadra and (rama), all-attractive (sankarsana), infallible
(acyuta), the lover of Revati (revati-ramana), the splendid Supreme Personality of Godhead (deva), the Lord who fulfills desires (kama-pala), and He who carries a plow-weapon (halayudha).

Text 6

nilambarah sveta-varno
baladevo ‘cyutagrajah
pralambaghno maha-viro
rauhineyah pratapavan

He is dressed in blue garments (nilambara), fair-complexioned (sveta-varna), splendid and powerful (baladeva), the elder brother of the infallible
Supreme Personality of Godhead (acyutagraja), the killer of Pralamba (pralambaghna), a great hero (maha-vira), the son of Rohini (rauhineya), and very powerful (pratapavan).

Text 7

talanko musali hali
harir yadu-varo bali
sira-panih padma-panir
lagudi venu-vadanah

He bears the insignia of a palm tree (talanka), holds a club (musali), holds a plow (hali), takes away all that is inauspicious (hari), is the best of the Yadus (yadu-vara), is powerful (bali), holds a plow in His hand (sira-pani), has lotus hands (padma-pani), holds a club (lagudi), and plays the flute (venu-vadana).

Text 8

kalindi-bhedano viro
balah prabalah urdhvagah
vasudeva-kalanantah
sahasra-vadanah svarat

He divided the Yamuna (kalindi-bhedana). He is a heroic (vira), powerful (bala, and prabala), exalted (urdhvaga), a plenary expansion of Lord Krsna (vasudeva- Skala), and limitless (ananta), has a thousand heads (sahasra-vadana), and is independent (svarat).

Text 9

vasur vasumati-bharta
vasudevo vasuttamah
yaduttamo yadavendro
madhavo vrsni-vallabhah

He is opulent (vasu), the goddess of fortune’s husband (vasumati-bharta), the son of Vasudeva (vasudeva), the best of the Vasus (vasuttama), the best
of the Yadavas (yaduttama), the king of the Yadavas (yadavendra), the goddess of fortune’s husband (madhava), and dear to the Vrsnis (vrsni-vallabha).

Text 10

dvarakeso mathureso
dani mani maha-manah
purnah puranah purusah
paresah paramesvarah

He is the king of Dvaraka (dvarakesa), the king of Mathura (mathuresa), generous (dani), noble (mani), noble-hearted (maha-mana), perfect (purna), the ancient Supreme Personality of Godhead (purana), the Supreme Person (purusa), the Supreme Master (paresa), and the Supreme Controller (paramesvara).

Text 11

paripurnatamah saksat
paramah purusottamah
anantah sasvatah seso
bhagavan prakrteh parah

He is the perfect Supreme Personality of Godhead (paripurnatama), the Supreme Personality of Godhead directly (saksat-parama), the Supreme Person (purusottama), limitless (ananta), eternal (sasvata), Lord Sesa (sesa), the supremely opulent Lord (bhagavan), and beyond the world of matter (prakrteh para).

Text 12

jivatma paramatma ca
hy antaratma dhruvo ‘vyayah
catur-vyuhas catur-vedas
catur-murtis catus-padah

He is the father of all living entities (jivatma), the Supersoul present in everyone’s heart (paramatma and antaratma), eternal (dhruva), imperishable (avyaya), the origin of the catur-vyuha expansions (catur-vyuha), the author of the four Vedas (catur-veda), the origin of the catur-vyuha (catur-murti), and the master of the four worlds (catus-pada).

Text 13

pradhanam prakrtih saksi
sanghatah sanghavan sakhi
maha-mana buddhi-sakhas
ceto ‘hankara avrtah

He is pradhana (pradhana), prakrti (prakrti), the witness (saksi), accompanied by His associates (sanghata, sanghavan, and sakhi), noble-hearted (maha-mana), and the best counselor (buddhi-sakha). He is consciousness (ceta), and ego (ahankara). He is accompanied by His associates (avrta).

Text 14

indriyeso devatatma
jnanam karma ca sarma ca
advitiyo dvitiyas ca
nirakaro niranjanah

He is the master of the senses (indriyesa), the Supreme Personality of Godhead (devata), the Supersoul (atma), knowledge (jnana), action (karma), auspiciousness (sarma), one without a second (advitiya), different from the individual living entities (dvitiya), a person whose form is not material (nirakara), and not touched by matter (niranjana).

Text 15

virat samrat mahaughas ca
dharah sthasnus carisnuman
phanindrah phani-rajas ca
sahasra-phana-manditah

He is the entire universe (virat), the supreme monarch (samrat), a great flood (mahaugha), the maintainer of all (dhara), unmoving (sthasnu), going everywhere (carisnuman), the king of serpents (phanindra, and phani-raja), and the serpent with a thousand hoods (sahasra-phana-mandita).

Text 16

phanisvarah phani sphurtih
phutkari citkarah prabhuh
mani-haro mani-dharo
vitali sutali tali

He is the king of serpents (phanisvara, and phani), the Supreme Personality of Godhead who has appeared in the material world (sphurti), a hissing serpent (phutkari, and citkara), the supreme master (prabhu), and decorated with a jewel necklace (mani-hara, and mani-dhara). He resides in Vitalaloka (vitali), Sutalaloka (sutali), and Talaloka (tali).

Text 17

atali sutalesas ca
patalas ca talatalah
rasatalo bhogitalah
sphurad-danto mahatalah

He resides in Atalaloka (atali), and is the king of Sutalaloka (sutalesa). He resides in Patalaloka (patala), Talatalaloka (talatala), and Rasatalaloka (rasatala). He has great hoods (bhogitala), and glittering fangs (sphurad-danta). He resides on Mahatalaloka (mahatala).

Text 18

vasukih sankhacudabho
devadatto dhananjayah
kambalasvo vegataro
dhrtarasto maha-bhujah

He is Vasuki (vasuki). He is splendid like a conch-jewel (sankhacudabha), is the benefactor of the demigods (devadatta), and is the winner of wealth (dhananjaya). He is Kambalasva (kambalasva). He is the fastest (vegatara), the king (dhrtarasta), and the hero of mighty arms (maha-bhuja).

Text 19

varuni-mada-mattango
mada-ghurnita-locanah
padmaksah padma-mali ca
vanamali madhusravah

He is intoxicated by drinking varuni (varuni-mada-mattanga), His eyes roll in intoxication (mada-ghurnita-locana), His eyes are lotus flowers (padmaksa), He wears a lotus garland (padma-mali), and a forest garland (vanamali), and His fame is sweet (madhusrava).

Text 20

koti-kandarpa-lavanyo
naga-kanya-samarcitah
nupuri katisutri ca
kataki kanakangadi

He is more handsome than millions of Kamadevas (koti-kandarpa-lavanya), and He is worshiped by the naga-kanyas (naga-kanya-samarcita). He wears tinkling anklets (nupuri), a belt (katisutri), golden bracelets (kataki), and golden armlets (kanakangadi).

Text 21

Smukuti kundali dandi
sikhandi khanda-mandali
kalih kali-priyah kalo
nivata-kavacesvarah

He wears a crown (mukuti) and earrings (kundali). He carries a staff (dandi). He wears a peacock featHer (sikhandi), and a khanda-mandala (khanda-mandali). He likes to fight (kali and kali-priya), He is time (kala), and He is fitted with armor (nivata-kavacesvara).

Text 22

samhara-krd rudra-vapuh
kalagnih pralayo layah
mahahih paninih sastra-
bhasya-karah patanjalih

He destroys the universe (samhara-krt). He is the forms of the Rudras (rudra-vapu), the fire of time (kalagni), the destruction of the universe (pralaya and laya), a great serpent (mahahi), Panini (panini), the author of commentaries (sastra-bhasya-kara), and Patanjali (patanjali).

Text 23

katyayanah pakvimabhah
sphotayana urangamah
vaikuntho yajniko yajno
vamano harino harih

He is Katyayana (katyayana), and He is glorious (pakvimabhah and sphotayana). He is the serpent Ananta (urangama). He is the master of the spiritual world (vaikuntha), the performer of yajnas (yajnika) yajna itself (yajna), Vamana (vamana), fair-complexioned (harina), and Lord Hari (hari).

Text 24

krsno visnur maha-visnuh
prabhavisnur visesa-vit
hamso yogesvaro kurmo
varaho narado munih

He is Krsna (krsna), Visnu (visnu), Maha-visnu (maha-visnu), all-powerful (prabhavisnu), all-knowing (visesa-vit), like a swan (hamsa), the master of yoga (yogesvara), Kurma (kurma), Varaha (varaha), Narada (narada), and a great sage (muni).

Text 25

sanakah kapilo matsyah
kamatho deva-mangalah
Sdattatreyah prthur vrddha
rsabho bhargavottamah

He is Sanaka (sanaka), Kapila (kapila), Matsya (matsya and kamatha), the auspiciousness of the demigods (deva-mangala), Dattatreya (dattatreya),
Prthu (prthu), Vrddha (vrddha), Rsabha (rsabha), and the best of the Bhrgu dynasty (bhargavottama).

Text 26

dhanvantarir nrsimhas ca
kalkir narayano narah
ramacandro raghavendrah
kosalendro raghudvahah

He is Dhanvantari (dhanvantari), Nrsimha (nrsimha), Kalki (kalki), Narayana (narayana), Nara (nara), and Ramacandra (ramacandra, raghavendra, kosalendra, and raghudvaha).

Text 27

kakutsthah karuna-sindhu
rajendrah sarva-laksanah
suro dasarathis trata
kausalyananda-vardhanah

He is the most exalted (kakutstha), and ocean of mercy (karuna-sindhu), the king of kings (rajendra), all glorious (sarva-laksana), heroic (sura), the son of Dasaratha (dasarathi), the great protector (trata), and the bliss of Kausalya (kausalyananda-vardhana).

Text 28

saumitrir bharato dhanvi
satrughnah satru-tapanah
nisangi kavaci khadgi
sari jyahata-kosthakah

He is the son of Sumitra (saumitri), Bharata (bharata), a great bowman (dhanvi), Satrughna (satrughna and satru-tapana), a great bowman (nisangi),
a warrior wearing armor (kavaci), a warrior carrying a sword (khadgi), and a great bowman (sari and jyahata-kosthaka).

Text 29

baddha-godhanguli-tranah
sambhu-kodanda-bhanjanah
yajna-trata yajna-bharta
marica-vadha-karakah

He wears the shoulder and finger armor of a bowman (baddha-godhanguli-trana). He broke Lord Siva’s bow (sambhu-kodanda-bhanjana). He protected the yajna (yajna- Strata and yajna-bharta). He killed Marica (marica-vadha-karaka).

Text 30

asuraris tatakarir
vibhisana-sahaya-krt
pitr-vakya-karo harsi
viradharir vanecarah

He is the enemy of the demons (asurari), the enemy of Tataka (tatakari), the ally of Vibhisana (vibhisana-sahaya-krt), a son who followed His father’s
order (pitr-vakya-kara), (harsi), happy (viradhari), and the Lord who wandered in the forest (vanecara).

Text 31

munir muni-priyas citra-
kutaranya-nivasa-krt
kabandhaha dandakeso
ramo rajiva-locanah

He is a sage (muni), dear to the sages (muni-priya), a resident of Citrakuta forest (citrakutaranya-nivasa-krt), the killer of Kabandha (kabandhaha), the
master of Dandaka forest (dandakesa), Lord Rama (rama), and lotus-eyed (rajiva-locana).

Text 32

matanga-vana-sancari
neta pancavati-patih
sugrivah sugriva-sakho
hanumat-prita-manasah

He wandered in Matanga forest (matanga-vana-sancari). He is supreme leader (neta). He is the master of Pancavati forest (pancavati-pati). He has
a graceful neck (sugriva), and is the friend of Sugriva (sugriva-sakha). In His heart He loves Hanuman (hanumat-prita-manasa).

Text 33

setubandho ravanarir
lanka-dahana-tat-parah
ravanyarih puspakastho
janaki-virahaturah

He built the bridge at Setubandha (setubandha), is the enemy of Ravana (ravanari), burned Lanka to the ground (lanka-dahana-tat-para), is the enemy
of Ravana (ravanyari), traveled in a flower-chariot (puspakastha), and was distressed in separation from Sita (janaki-virahatura).

Text 34

ayodhyadhipatih srimal
lavanarih surarcitah
surya-vamsi candra-vamsi
vamsi-vadya-visaradah

He was the king of Ayodhya (ayodhyadhipati), handsome and glorious (srimal), the enemy of Lavanasura (lavanari), worshiped by the devas (surarcita), born in the Surya dynasty (surya-vamsi), born in the Candra dynasty (candra-vamsi), and expert at playful the flute (vamsi-vadya-visarada).

Text 35

gopatir gopa-vrndeso
gopo gopisatavrtah
gokuleso gopa-putro
gopalo go-ganasrayah

He is the master of the surabhi cows (gopati), the master of the gopas (gopa-vrndesa), a gopa (gopa), surrounded by hundred of gopis
(gopisatavrta), the master of Gokula (gokulesa), the son of a gopa (gopa-putra), the protector of the cows (gopala), and the shelter of the cows (go-ganasraya).

Text 36

putanarir bakaris ca
trnavarta-nipatakah
agharir dhenukaris ca
pralambarir vrajesvarah

He is the enemy of Putana (putanari), the enemy of Baka (bakari), the killer of Trnavarta (trnavarta-nipataka), the enemy of Aghasura (aghari), the enemy
of Dhenuka (dhenukari), the enemy of Pralamba (pralambari), and the king of Vraja (vrajesvara).

Text 37

arista-ha kesi-satrur
vyomasura-vinasa-krt
agni-pano dugdha-pano
vrndavana-latasritah

He is the killer of Arista (arista-ha), the enemy of Kesi (kesi-satru), the killer of Vyomasura (vyomasura-vinasa-krt), the swallower of a forest-fire
(agni-pana), a child who drinks milk (dugdha-pana), and a boy who stays among the flowering vines of Vrndavana forest (vrndavana-latasrita).

Text 38

yasomati-suto bhavyo
rohini-lalitah sisuh
rasa-mandala-madhya-stho
rasa-mandala-mandanah

He is the son of Yasoda (yasomati-suta), glorious, charming, handsome, and auspicious (bhavya), a child who plays with Rohini (rohini-lalita), a child
(sisu), the dancer in the middle of the rasa-dance circle (rasa-mandala-madhya-stha), and the ornament of the rasa-dance circle (rasa-mandala-mandana).

Text 39

gopika-sata-yutharthi
sankhacuda-vadhodyatah
govardhana-samuddharta
sakra-jid vraja-raksakah

He yearns to enjoy pastimes with hundreds of gopis (gopika-sata-yutharthi). He is the killer of Sankhacuda (sankhacuda-vadhodyata), the lifter of
Givardhana Hill (govardhana-samuddharta), the warrior who defeated Indra (sakra-jid), and the protector of Vraja (vraja-raksaka).

Text 40

vrsabhanu-varo nanda
anando nanda-vardhanah
nanda-raja-sutah srisah
kamsarih kaliyantakah

He is the groom King Vrsabhanu chose for his daughter (vrsabhanu-vara). He is bliss personified (nanda and ananda), delightful (nanda-vardhana), the
son of King Nanda (nanda-raja-suta), the master of the goddess of fortune (srisa), the enemy of Kamsa (kamsari), and the subduer of Kaliya (kaliyantaka).

Text 41

rajakarir mustikarih
kamsa-kodanda-bhanjanah
canurarih kuta-hanta
salaris tosalantakah

He is the enemy of a washerman (rajakari), the enemy of Mustika (mustikari), the breaker of Kamsa’s bow (kamsa-kodanda-bhanjana), the enemy of Canura (canurari), the killer of Kuta (kuta-hanta), the enemy of Sala (salari), and the killer of Tosala (tosalantaka).

Text 42

kamsa-bhratr-nihanta ca
malla-yuddha-pravartakah
gaja-hanta kamsa-hanta
kala-hanta kalanka-ha

He is the killer of Kamsa’s brothers (kamsa-bhratr-nihanta), San expert wrestler (malla-yuddha-pravartaka), the killer of an elephant (gaja-hanta),
the killer of Kamsa (kamsa-hanta), the killer of Kala (kala-hanta), and the killer of Kalanka (kalanka-ha).

Text 43

magadharir yavana-ha
pandu-putra-sahaya-krt
catur-bhujah syamalangah
saumyas caupagavi-priyah

He is the enemy of Jarasandha (magadhari), the killer of Kalayavana (yavana-ha), the ally of the Pandavas (pandu-putra-sahaya-krt), four-armed
Lord Narayana (catur-bhuja), dark-complexioned Lord Krsna (syamalanga), gentle (saumya), and dear to Aupagavi (aupagavi-priya).

Text 44

yuddha-bhrd uddhava-sakha
mantri mantra-visaradah
vira-ha vira-mathanah
sankha-cakra-gada-dharah

He is a warrior (yuddha-bhrd), the friend of Uddhava (uddhava-sakha), a counselor (mantri), expert at giving counsel (mantra-visarada), a killer of
great warriors (vira-ha and vira-mathana), and the holder of a conch, disc, and club (sankha-cakra-gada-dhara).

Text 45

revati-citta-harta ca
raivati-harsa-vardhanah
revati-prana-nathas ca
revati-priya-karakah

He charmed Revati’s heart (revati-citta-harta), delighted Revati (raivati-harsa-vardhana), is the Lord of Revati’s life (revati-prana-natha), and is the delight of Revati (revati-priya-karaka).

Text 46

jyotir jyotismati-bharta
revatadri-vihara-krt
dhrta-natho dhanadhyakso
danadhyakso dhanesvarah

He is splendor (jyoti), the master of Jyotismati (jyotismati-bharta), the enjoyer of pastimes on Mount Revata (revatadri-vihara-krt), the master of patience and tolerance (dhrta-natha), the final judge (dhanadhyaksa), (danadhyaksa), and the master of wealth (dhanesvara).

Text 47

maithilarcita-padabjo
manado bhakta-vatsalah
duryodhana-gurur gurvi
gada-siksa-karah ksami

His lotus feet were worshiped by the people of Mithila (maithilarcita-padabja), He gives honor to others (manada), He loves His devotees (bhakta-vatsala), He is the guru of Duryodhana (duryodhana-guru), He is devoted to His guru (gurvi), He taught the art of fighting with a club (gada-siksa-kara), and He is tolerant and forgiving (ksami).

Text 48

murarir madano mando
‘niruddho dhanvinam varah
kalpa-vrksah kalpa-vrksi
kalpa-vrksa-vana-prabhuh

He is the enemy of Mura (murari), handsome like Kamadeva (madana), gentle (manda), invincible (aniruddha), the best of bowmen (dhanvinam vara), a kalpa-vrksa tree (kalpa-vrksa and kalpa-vrksi), and the master of a forest of (kalpa-vrksa trees (kalpa-vrksa-vana-prabhu).

Text 49

symantaka-manir manyo
gandivi kairavesvarah
kumbhanda-khandana-karah
kupakarna-prahara-krt

He is the owner of the Syamantaka jewel (symantaka-mani), glorious (manya), the friend of Arjuna (gandivi), the king of the Kauravas (kauravesvara), the
killer of Kumbandha (kumbhanda-khandana-kara), and the killer of Kupakarna (kupakarna-prahara-krt).

Text 50

sevyo raivata-jamata
madhu-madhava-sevitah
balistha-pusta-sarvango
hrstah pustah praharsitah

He is the final object of devotional service (sevya), the son-in-law of King Revata (raivata-jamata), served by Lord Krsna and the residents of Mathura
(madhu-madhava-sevita), most powerful in every limb (balistha-pusta-sarvanga), happy (hrsta and praharsita), and stout and strong (pusta).

Text 51

varanasi-gatah kruddhah
sarvah paundraka-ghatakah
sunandi sikhari silpi
dvividanga-nisudanah

He traveled to Varanasi (varanasi-gata). He may become angry (kruddha). He is everything (sarva). He killed Paundraka (paundraka-ghataka). He carries the sword Sunanda (sunandi), wears a crown (sikhari), is artistic (silpi), and killed Dvivida (dvividanga-nisudana).

Note: Sunanda is the name of Lord Krsna’s sword.

Text 52

hastinapura-sankarsi
rathi kaurava-pujitah
visva-karma visva-dharma
deva-sarma daya-nidhih

He dragged the city of Hastinapura (hastinapura-sankarsi), is a great chariot-warrior (rathi), is worshiped by the Kauravas (kaurava-pujita),
created the universes (visva-karma), is the giver of religion to the universes (visva-dharma), is the happiness of the demigods (deva-sarma), and is an ocean of mercy (daya-nidhi).

Text 53

maha-raja-cchatra-dharo
maha-rajopalaksanah
siddha-gitah siddha-kathah
sukla-camara-vijitah

He holds the royal parasol (maha-raja-cchatra-dhara), has all the qualities of a great king (maha-rajopalaksana), is glorified by the siddhas (siddha-gita and siddha-katha), and is fanned with white camaras (sukla-camara-vijita).

Text 54

taraksah kiranasas ca
bimbosthah su-smita-cchavih
karindra-kara-kodandah
pracando megha-mandalah

His eyes are glittering stars (taraksa), His nose is graceful like a parrot’s beak (kiranasa), His lips are bimba fruits (bimbostha), His gentle
smile is splendid and glorious (su-smita-cchavi), His arms are elephants’ trunks (karindra-kara-kodanda), He is ferocious (pracanda), and He is splendid like a host of monsoon clouds (megha-mandala).

Text 55

kapata-vaksah pinamsah
padma-pada-sphurad-dyutih
maha-vibhutir bhuteso
bandha-moksi samiksanah

His chest is a great door (kapata-vaksa), His shoulders are broad (pinamsa), His feet are splendid lotus flowers (padma-pada-sphurad-dyuti), He is very powerful and glorious (maha-vibhuti), He is the master of all living entities (bhutesa), He is the liberator from material bondage (bandha-moksi), and He is the most wise and intelligent (samiksana).

Text 56

caidya-satruh satru-sandho
dantavakra-nisudakah
ajata-satruh papa-ghno
hari-dasa-sahaya-krt

He is the enemy of Sisupala (caidya-satru), the end of His enemies (satru-sandha), the killer of Dantavakra (dantavakra-nisudaka), a person who
has no enemy (ajata-satru), the destroyer of sins (papa-ghna), and the allyof Lord Krsna’s servants (hari-dasa-sahaya-krt).

Text 57

sala-bahuh salva-hanta
tirtha-yayi janesvarah
naimisaranya-yatrarthi
gomati-tira-vasa-krt

His arms are like palm trees (sala-bahu). He is the killer of Salva (salva-hanta), a pilgrim (tirtha-yayi), the master of all living entities (janesvara), a pilgrim to Naimisaranya (naimisaranya-yatrarthi), and He who lived by the Gomati river (gomati-tira-vasa-krt).

Text 58

gandaki-snana-van sragvi
vaijayanti-virajitah
amlana-pankaja-dharo
vipasi sona-samplutah

He bathed in the Gandaki river (gandaki-snana-van), wears a garland (sragvi), is splendid with a Vaijayanti garland (vaijayanti-virajita), holds
an unfading lotus (amlana-pankaja-dhara), visited the Vipasa river (vipasi), and bathed in the Sona river (sona-sampluta).

Text 59

prayaga-tirtha-rajas ca
S sarayuh setu-bandhanah
gaya-siras ca dhanadah
paulastyah pulahasramah

He visited Prayaga, the king of holy places (prayaga-tirtha-raja), and He also visited the Sarayu river (sarayu), and Setubandha (setu-bandhana). He
touched His head to the holy city of Gaya (gaya-sira). He gives wealth in charity (dhanada). He visited the sage Pulastya (paulastya), and He visited the asrama of the sage Pulaha (pulahasrama).

Text 60

ganga-sagara-sangarthi
sapta-godavari-patih
veni bhimarthi goda
tamraparni vatodaka

He visited Ganga-sagara (ganga-sagara-sangarthi). He is the master of the seven Godavaris (sapta-godavari-pati). He is the Veni (veni), Bhimarathi (bhimarathi), Goda (goda), Tamraparni (tamraparni), and Vatodaka rivers (vatodaka).

Text 61

krtamala maha-punya
kaveri ca payasvini
pratici suprabha veni
triveni sarayupama

He is the Krtamala) (krtamala), Maha-punya (maha-punya), Kaveri (kaveri), Payasvini (payasvini), Pratici (pratici), Suprabha (suprabha), Veni (veni), Triveni (triveni), and and Sarayupama rivers (sarayupama).

Text 62

krsna pampa narmada ca
ganga bhagirathi nadi
siddhasramah prabhasas ca
bindur bindu-sarovarah

He is the Krsna (krsna), Pampa (pampa), Narmada (narmada), Ganga (ganga), and Bhagirathi rivers (bhagirathi). He is all sacred rivers (nadi). He is
Siddhasrama (siddhasrama), Prabhasa (prabhasa), Bindu (bindu), and Bindu-sarovara (bindu-sarovara).

Text 63

puskarah saindhavo jambu
nara-narayanasramah
kuruksetra-pati ramo
jamadagnyo maha-munih

He is Puskara (puskara), Saindhava (saindhava), Jambu (jambu), and Nara-narayanasrama (nara-narayanasrama). He is the master of Kuruksetra (kuruksetra-pati). He is Lord Rama (rama). He is Parasurama (jamadagnya). He is a great sage (maha-muni).

Text 64

ilvalatmaja-hanta ca
sudama-saukhya-dayakah
visva-jid visva-nathas ca
triloka-vijayi jayi

He killed Narakasura (ilvalatmaja-hanta), delighted Sudhama (sudama-saukhya-dayaka), conquered the universe (visva-jid), is the master of the universe (visva-natha), is the master of the three worlds (triloka-vijayi), and is victorious (jayi).

Text 65

vasanta-malati-karsi
gado gadyo gadagrajah
gunarnavo guna-nidhir
guna-patro gunakarah

He is glorious with vasanta and malati flowers (vasanta-malati-karsi). He is strong like a great mace (gada). He is expert at fighting with a mace (gadya). He is the elder brother of Gada (gadagraja). He is an ocean of virtues (gunarnava and guna-nidhi), and a reservoir of virtues (guna-patra and gunakara).

Text 66

rangavalli-jalakaro
nirgunah saguno brhat
drstah sruto bhavad bhuto
bhavisyac calpa-vigrahah

He is decorated with vine-flowers (rangavalli), enjoys water-pastimes (jalakara), is beyond the modes of material nature (nirguna), is filled with
transcendental qualities (saguna), is the greatest (brhat), is seen by the great devotees (drsta), is heard by the great devotees (sruta), and is the present (bhavad), the past (bhuta), and the future (bhavisyat). He is the Supersoul, whose form is so small He stays in every atom (alpa-vigraha).

Text 67

anadir adir anandah
pratyag-dhama nirantarah
gunatitah samah samyah
sama-drn nirvikalpakah

He is without beginning (anadi), is the beginning of everything (adi), is bliss personified (ananda), is the Supersoul who stays in everyone’s heart (pratyag-dhama), is eternal S(nirantara), is beyond the modes of nature (gunatita), is equal to all (sama, samya and nirvikalpaka), and sees everyone with equal vision (sama-drk).

Text 68

gudha-vyudho guno gauno
gunabhaso gunavrtah
nityo ‘ksaro nirvikaro
‘ksaro ‘jasra-sukho ‘mrtah

He is concealed (gudha) and He is openly manifested (vyudha). He is filled with transcendental virtues (guna, gauna, gunabhasa, and gunavrta). He eternal (nitya), imperishable (aksara), unchanging (nirvikara), undying (aksara), always happy (ajasra-sukha), and like nectar (amrta).

Text 69

sarvagah sarvavit sarthah
sama-buddhih sama-prabhah
akledyo ‘cchedya apurno
‘sosyo ‘dahyo nivartakah

He is all-pervading (sarvaga), all-knowing (sarvavit), the most valuable (sartha), equal to all (sama-buddhi and sama-prabha), untouched by water
(akledya), unbreakable (acchedya), perfect and complete (apurna), never dried or withered (asosya), and never to be burned by fire (adahya). He is the destroyer of the worlds (nivartaka).

Text 70

brahma brahma-dharo brahma
jnapako vyapakah kavih
adhyatmako ‘dhibhutas ca-
dhidaivah svasrayasrayah

He is Brahman (brahma), the origin of Brahman (brahma-dhara), the origin of demigod Brahma (brahma), the supreme teacher (jnapaka), all-pervading (vyapaka), and the greatest philosopher (kavi). He is present in the hearts of all living entities (adhyatmaka). He is present in the
material elements (adhibhuta). He is present among the demigods (adhidaiva). He is the shelter of all shelters (svasrayasraya).

Text 71

maha-vayur maha-viras
cesta-rupa-tanu-sthitah
prerako bodhako bodhi
trayo-vimsatiko ganah

He is the great wind (maha-vayu). He is a great hero (maha-vira). As the power of action He stays in every body (cesta- Srupa-tanu-sthita). He inspires the living entities (preraka), and enlightens them (bodhaka). He is the mist wise (bodhi). He is the master of the demigods (trayo-vimsatika-gana).

Text 72

amsamsas ca naraveso
‘vataro bhupari-sthitah
mahar janas tapah satyam
bhur bhuvah svar iti tridha

He expands in many incarnations (amsamsa). He appears as a sakty-avesa incarnation (naravesa). He descends to the material world (avatara and bhupari-sthita). He is Maharloka (mahah), Janaloka (jana), Tapoloka (tapah), and Satyaloka (satyam). He is the three planetary systems: Bhuloka (bhu), Bhuvarloka (bhuvah), Svarloka (svah).

Text 73

naimittikah prakrtika
atyantika-mayo layah
sargo visargah sargadir
nirodho rodha utiman

Although He appears in the material world (naimittika and prakrtika), He is eternal (atyantika-maya). He is cosmic devastation (laya), cosmic creation (sarga), the secondary stage of cosmic creation (visarga), and the beginning of creation (sargadi). He is the greatest obstacle (nirodha and rodha), and the greatest protector (utiman).

Text 74

manvantaravataras ca
manur manu-suto ‘naghah
svayambhuh sambhavah sankuh
svayambhuva-sahaya-krt

He appears as the Manvantaravataras (manvantaravatara). He is Manu (manu) and the sons of Manu (manu-suta). He is sinless (anagha), self-born (svayambhu), and a friend of Lord Siva (sambhava). He is like a great lance (sanku). He is the ally of Svayambhuva Manu (svayambhuva-sahaya-krt).

Text 75

suralayo deva-girir
merur hemarcito girih
giriso gana-nathas ca
gairiso giri-gahvarah

He is the home of the demigods (suralaya), the mountain of the demigods (deva-giri), Mount Meru (meru), splendid like gold (hemarcita), and a great ountain (giri). He stays on a mountain (girisa). He is the master of the devotees (gana-natha) and a friend of Lord Siva (gairisa). He stays in a mountain cave (giri-gahvara).

Text 76

vindhyas trikuto mainakah
subalah paribhadrakah
patangah sisirah kanko
jarudhih saila-sattamah

He is the Vindhya mountains (vindhya), Mount Trikuta (trikuta), and Mount Mainaka (mainaka). He is very powerful (subala). He is the paribhadraka tree (paribhadraka), the sun (patanga), the winter season ( sisira), Yama (kanka), Jarudhi (jarudhi), and the best of mountains (saila-sattama).

Text 77

kalanjaro brhat-sanur
dari-bhrn nandikesvarah
santanas taru-rajas ca
mandarah parijatakah

He is Kalanjara (kalanjara) and Brhat-sanu (brhat-sanu). He stays in a mountain cave (dari-bhrt). He is Nandikesvara (nandikesvara), the santana tree (santana), the king of trees (taru-raja), the mandara tree (mandara), and the parijata tree (parijataka).

Text 78

jayanta-krj jayantango
jayanti-dig jayakulah
vrtra-ha devalokas ca
sasi kumuda-bandhavah

He is victorious (jayanta-krt jayantanga, jayanti-dig, and jayakula). He is the killer of Vrtra (vrtra-ha). He is the planets of the demigods (devaloka), and the moon (sasi and kumuda-bandhava).

Text 79

naksatresah sudha-sindhur
mrgah pusyah punarvasuh
hasto ‘bhijic ca sravano
vaidhrtir bhaskarodayah

He is the moon (naksatresa), an ocean of nectar (sudha-sindhu), the star Mrgasirsa (mrga), the star Pusya (pusya), the star Punarvasu (punarvasu), the star Hasta (hasta), the star Abhijit (abhijit), and the star Sravana (sravana). He is the vaidhrti formation of the stars (vaidhrti), and He is the sunrise (bhaskarodaya).

Text 80

aindrah sadhyah subhah suklo
vyatipato dhruvah sitah
sisumaro devamayo
brahmaloko vilaksanah

He is the star Aindra (aindra). He is Sadhyaloka (sadhya). He is the auspicious conjunction of stars (subha). He is the bright fortnight (sukla). He is the astrological condition known as vyatipata (vyatipata). He is Dhruvaloka (dhruva). He is the bright fortnight (sita), the Sisumara-cakra (sisumara), the planets of the demigods (devamaya), and Brahmaloka (brahmaloka). He is beyond the material world (vilaksana).

Text 81

ramo vaikuntha-nathas ca
vyapi vaikuntha-nayakah
svetadvipo jita-pado
lokalokacalasritah

He is Lord Rama (rama). He is the master of Vaikuntha (vaikuntha-natha and vaikuntha-nayaka). He is all-pervading (vyapi), the master of Svetadvipa (svetadvipa), the Lord who has conquered everything (jita-pada), and the Lord who stays on Mount Lokaloka (lokalokacalasrita).

Text 82

bhumi-vaikuntha-devas ca
koti-brahmanda-karakah
asankhya-brahmanda-patir
golokeso gavam-patih

He is the master of Bhumi-vaikuntha (bhumi-vaikuntha-deva), the creator of millions of universes (koti-brahmanda-karaka), the master of countless universes (asankhya-brahmanda-pati), the master of Goloka (golokesa), and the master of the cows (gavam-pati).

Text 83

goloka-dhama-dhisano
gopika-kantha-bhusanah
sridharah sridharo lila-
dharo giri-dharo dhuri

He resides in Goloka (goloka-dhama-dhisana). The gopis’ embraces have become His necklace (gopika-kantha-bhusana). He is the master of the goddess of fortune (sridhara). He is the master of all handsomeness, glory, and opulence (sridhara). He is playful (lila-dhara). He lifted Govardhana Hill (giri-dhara). He is the maintainer of the world (dhuri).

Text 84

kunta-dhari trisuli ca
bibhatsi gharghara-svanah
sula-sucy-arpita-gajo
gaja-carma-dharo gaji

He is Lord Siva who carries a trident (kunta-dhari and trisuli), who is terrifying (bibhatsi), who roars ferociously (gharghara-svana), who with His trident attacked an elephant (sula-sucy-arpita-gaja), who wears an elephant-skin garemnt (gaja-carma-dhara), and who rides on an elephant (gaji).

Text 85

antra-mali munda-mali
vyali dandaka-mandaluh
vetala-bhrd bhuta-sanghah
kusmanda-gana-samvrtah

He is Lord Nrsimha who wears a garland of entrails (antra-mali). He is Lord Siva who wears a necklace of skulls (munda-mali), who is ferocious (vyali), who carries a club (dandaka-mandalu), who is accompanied by Vetalas (vetala-bhrd), who is accompanied by ghosts (bhuta-sangha), and who is accompanied by Kusmandas (kusmanda-gana-samvrta).

Text 86

pramathesah pasu-patir
mrdaniso mrdo vrsah
krtanta-kala-sangharih
kutah kalpanta-bhairavah

He is Lord Siva who is the master of the Pramathas (pramathesa), the master of the Pasus (pasu-pati), the husband of Parvati (mrdanisa), gentle (mrda), powerful (vrsa), the killer of His enemies (krtanta-kala-sanghari), most exalted (kuta), and who appears as Bhairava at the end of time (kalpanta-bhairava).

Text 87

sad-anano vira-bhadro
daksa-yajna-vighatakah
kharparasi visasi ca
sakti-hastah sivarthadah

He is Karttikeya, who has six heads (sad-anana). He is Virabhadra (vira-bhadra). He destroyed the Daksa-yajna (daksa-yajna-vighataka). He eats from a bowl that is a skull (kharparasi). He drinks poison (visasi), holds a sakti weapon in His hand (sakti-hasta), and grants auspiciousness (sivarthada).

Text 88

pinaka-tankara-karas
cala-jhankara-nupurah
panditas tarka-vidvan vai
veda-pathi srutisvarah

When He releases arrows from His bow it makes a great twanging sound (pinaka-tankara-kara). He wears tinkling anklets (cala-jhankara-nupura). He is wise (pandita), a master logician (tarka-vidvan), learned in the Vedas (veda-pathi), and the master of the Vedas (srutisvara).

Text 89

vedanta-krt sankhya-sastri
mimamsi kana-nama-bhak
kanadir gautamo vadi
vado naiyayiko nayah

He is the author of Vedanta (vedanta-krt), learned in Sankhya (sankhya-sastri), learned in Mimamsa (mimamsi), known by the name Kanada (kana-nama-bhak and kanadi), known as Gautama (gautama), and expert in philosophical debate (vadi, vada, naiyayika, and naya).

Text 90

vaisesiko dharma-sastri
sarva-sastrartha-tattva-gah
vaiyakarana-krc chando
vaiyyasah prakrtir vacah

He is learned in the Vaisesa philosophy (vaisesika), learned in the dharma-sastras (dharma-sastri), learned in all the scriptures (sarva-sastrartha-tattva-ga), the author of grammar (vaiyakarana-krt), learned in the meters of poetry (chanda), the Vyasa’s son (vaiyyasa), nature (prakrti), and speech (vacah).

Text 91

parasari-samhita-vit
kavya-krn nataka-pradah
pauranikah smrti-karo
vaidyo vidya-visaradah

He is learned in the Parasara-sastra (parasari-samhita-vit), the author of poetry (kavya-krt), the giver of dramas (nataka-prada), learned in the Puranas (pauranika), the author of the Vedas (smrti-kara), the first physician (vaidya), and very learned (vidya-visarada).

Text 92

Salankaro laksanartho
vyangya-viddhanavad-dhvanih
vakya-sphotah pada-sphotah
sphota-vrttis ca sartha-vit

He is the ornaments of poetry (alankara), the secondary meanings of words (laksanartha), the hinted meanings of words (vyangya-viddhanavad-dhvani), and the meaning that first comes to mind when one hears a statement (vakya-sphota, pada-sphota, and (sphota-vrtti). He knows the meanings of words (sartha-vit).

Text 93

srngara ujjvalah svaccho
‘dbhuto hasyo bhayanakah
asvattho yava-bhoji ca
yava-krito yavasanah

He is decoration (srngara), splendor (ujjvala and svaccha), wonder (adbhuta), joking (hasya), fear (bhayanaka), the banyan tree (asvattha), and the philosopher Kanada (yava-bhoji, yava-krita, and yavasana).

Text 94

prahlada-raksakah snigdha
aila-vamsa-vivardhanah
gatadhir ambarisango
vigadhir gadhinam varah

He is the protector of Prahlada (prahlada-raksaka), affectionate (snigdha), the glory of the Aila dynasty (aila-vamsa-vivardhana), free of anxiety (gatadhi), Ambarisa (ambarisanga), Gadhi (vigadhi), the best of Gadhi’s descendents (gadhinam vara).

Text 95

nana-mani-samakirno
nana-ratna-vibhusanah
nana-puspa-dharah puspi
puspa-dhanva su-puspitah

He is decorated with many jewels (nana-mani-samakirna and nana-ratna-vibhusana) and decorated with many flowers (nana-puspa-dhara, puspi, and su-puspita). He is Kamadeva who holds a bow of flowers (puspa-dhanva).

Text 96

nana-candana-gandhadhyo
nana-puspa-rasarcitah
nana-varna-mayo varno
nana-vastra-dharah sada

He is fragrant with sandal paste (nana-candana-gandhadhya), Sanointed with the fragrant juices of many flowers (nana-puspa-rasarcita), decorated with garments and ornaments of many colors (nana-varna-maya), glorious (varna), always dressed in opulent and elaborate garments (nana-vastra-dhara sada).

Text 97

nana-padma-karah kausi
nana-kauseya-vesa-dhrk
ratna-kambala-dhari ca
dhauta-vastra-samavrtah

He holds many lotus flowers in His hand (nana-padma-kara), is dressed in silk garments (kausi nana-kauseya-vesa-dhrk), wears a jewel cloak (ratna-kambala-dhari), and is dressed in splendid clean garments (dhauta-vastra-samavrta).

Text 98

uttariya-dharah purno
ghana-kancuka-sanghavan
pitosnisah sitosniso
raktosniso dig-ambarah

He wears an upper garment (uttariya-dhara). He is perfect (purna). He wears strong armor (ghana-kancuka-sanghavan), a yellow turban (pitosnisa), a white turban (sitosnisa), or a red turban (raktosnisa). Sometimes He wears the four directions as His garment (dig-ambara).

Text 99

divyango divya-racano
divya-loka-vilokitah
sarvopamo nirupamo
golokanki-krtanganah

His limbs are splendid (divyanga), He is decorated with great splendor (divya-racana), the residents of Devaloka gaze on Him (divya-loka-vilokita), He is the best of all (sarvopama), He is without peer ( nirupama), and He stays with His associates in the realm of Goloka (golokanki-krtangana).

Text 100

krta-svotsanga-go lokah
kundali-bhuta asthitah
mathuro mathura-darsi
calat-khanjana-locanah

He stays in Goloka (krta-svotsanga-goloka), He is Lord Ananta (kundali-bhuta), He is all-pervading (asthita), He stays in Mathura (mathura), He gazes at the sights of Mathura (mathura-darsi), and His eyes are like restless khanjana birds (calat-khanjana-locana).

Text 101

dadhi-harta dugdha-haro
navanita-sitasanah
takra-bhuk takra-hari ca
dadhi-caurya-krta-sramah

As a child He is a yogurt thief (dadhi-harta), a milk thief (dugdha-hara), an eater of butter (navanita-sitasana), a drinker of buttermilk (takra-bhuk), a thief of buttermilk (takra-hari), and exhausted by stealing yogurt (dadhi-caurya-krta-srama).

Text 102

prabhavati-baddha-karo
dami damodaro dami
sikata-bhumi-cari ca
bala-kelir vrajarbhakah

As a child His hands were tied by His powerful mother (prabhavati-baddha-kara), He was tied up (dami), He was tied at the waist (damodara), He was tied up (dami), He crawled on the ground (sikata-bhumi-cari), and He enjoyed the pastimes of a child (bala-keli). He was a child in Vraja (vrajarbhaka).

Text 103

dhuli-dhusara-sarvangah
kaka-paksa-dharah sudhih
mukta-keso vatsa-vrndah
kalindi-kula-viksanah

As a child all His limbs were sometimes covered with dust (dhuli-dhusara-sarvanga), He was decorated with crow’s feathers (kaka-paksa-dhara), He was intelligent (sudhi), His hair was sometimes dishevelled (mukta-kesa), He stayed with the calves (vatsa-vrnda), and He gazed at the Yamuna’s shore (kalindi-kula-viksana).

Text 104

jala-kolahali kuli
panka-prangana-lepakah
sri-vrndavana-sancari
vamsivata-tata-sthitah

He played in the Yamuna’s waves (jala-kolahali), and on its shore (kuli), As He crawled in the courtyard He became anointed with mud (panka-prangana-lepaka), He wandered in Vrndavana forest (sri-vrndavana-sancari), and He rested at Vamsivata (vamsivata-tata-sthita).

Text 105

Smahavana-nivasi ca
lohargala-vanadhipah
sadhuh priyatamah sadhyah
sadhv-iso gata-sadhvasah

He resided in Mahavana (mahavana-nivasi), He was the king of Lohargalavana (lohargala-vanadhipa), He was a great saint (sadhu), the most dear (priyatama), attainable by the devotees (sadhya), the Lord of the devotees (sadhv-isa), and fearless (gata-sadhvasa).

Text 106

ranga-natho vittaleso
mukti-natho ‘gha-nasakah
su-kirtih su-yasah sphito
yasasvi ranga-ranjanah

He is the Lord of Rangaksetra (ranga-natha), the Lord of Vittala (vittalesa), the Lord of liberation (mukti-natha), the destroyer of sins (agha-nasaka), glorious (su-kirti, su-yasa, sphita), and yasasvi), and the delight of the devotees (ranga-ranjana).

Text 107

raga-satko raga-putro
ragini-ramanotsukah
dipako megha-mallarah
sri-rago mala-kosakah

He is the six kinds of ragas (raga-satka). He is the ragas Raga-putra (raga-putra), Ragini-ramanotsuka (ragini-ramanotsuka), Dipaka (dipaka), Megha-mallara (megha-mallara), Sri-raga (sri-raga), and Mala-kosaka (mala-kosaka).

Text 108

hindolo bhairavakhyas ca
svara-jati-smaro mrduh
talo mana-pramanas ca
svara-gamyah kalaksarah

He is the raas Hindola (hindola) and Bhairava (bhairavakhya). He is love born by hearing beautiful melodies (svara-jati-smara). He is gentle (mrdu). He is graceful musical rhythms (tala and mana-pramana). He is melody (svara-gamya), and He is graceful singing (kalaksara).

Text 109

sami syami satanandah
sata-yamah sata-kratuh
jagarah supta asuptah
susuptah svapna urvarah

He self-controlled (sami). He is dark-complexioned Lord Krsna (syami). He has a hundred blisses (satananda), He forgives a hundred offenses (sata-yama), He performed a hundred yaj{.sy 241}as (sata-kratu), He is awake and alert (jagara), He sleeps (supta, asupta, susupta, svapna). He is great (urvara).

Text 110

urjah sphurjo nirjaras ca
vijvaro jvara-varjitah
jvara-jij jvara-karta ca
jvara-yuk tri-jvaro jvarah

He is power (urja), and glory (sphurja). He is free from the fever of anxiety (nirjara, vijvara, jvara-varjita, and jvara-jit), He lights the fever of anxiety in the demons (jvara-karta), He is passionate (jvara-yuk), He is the three passions (tri-jvara), and He is passion (jvara).

Text 111

jambavan jambukasanki
jambudvipo dvipari-ha
salmalih salmali-dvipah
plaksah plaksavanesvarah

He is Jambavan (jambavan), He does not trust the demons (jambukasanki), He resides in Jambudvipa (jambudvipa), He killed an elephant that attacked Him (dvipari-ha), He is Salmali (salmali), He resides in Salmalidvipa (salmali-dvipa), He is Plaksa (plaksa), and He is the master of Plaksavana forest (plaksavanesvara).

Text 112

kusa-dhari kusah kausi
kausikah kusa-vigrahah
kusasthali-patih kasi-
natho bhairava-sasanah

He holds a blade of kusa grass (kusa-dhari, kusa, kausi, kausika, and kusa-vigraha). He is the king of Dvaraka (kusasthali-pati), the king of Varanasi (kasi-natha), and the master of Bhairava (bhairava-sasana).

Text 113

dasarhah satvato vrsnir
bhojo ‘ndhaka-nivasa-krt
andhako dundubhir dyotah
pradyotah satvatam-patih

He is the great descendent of King Dasarha (dasarha), and a great king of the Satvata dynasty (satvata), the Vrsni dynasty S(vrsni), and the Bhoja dynasty (bhoja). He stays among the kings of the Andhaka dynasty (andhaka-nivasa-krt and andhaka). He is glorified by the sounding of Dundubhi drums (dundubhi). He is glorious (dyota and pradyota). He is the master of the Satvatas (satvatam-pati).

Text 114

suraseno ‘nuvisayo
bhoja-vrsny-andhakesvarah
ahukah sarva-niti-jna
ugraseno mahogra-vak

He is Surasena (surasena), He is Anuvisaya (anuvisaya), He is the king of the Bhoja, Vrsni, and Andhaka dynasties (bhoja-vrsny-andhakesvara), He is Ahuka (ahuka), He knows what is right (sarva-niti-jna), He is Ugrasena (ugrasena), and He can speak very fiercely (mahogra-vak).

Text 115

ugrasena-priyah prarthyah
paryo yadu-sabha-patih
sudharmadhipatih sattvam
vrsni-cakravrto bhisak

He is dear to King Ugrasena (ugrasena-priya), the devotees offer prayers to Him (prarthya), He is the Pandavas (partha), He is the leader of the assembled Yadavas (yadu-sabha-pati), He is the leader of the Sudharma assembly (sudharmadhipati), He is existence (sattvam), He is surrounded by the Vrsnis (vrsni-cakravrta), and He is the supreme physician (bhisak).

Text 116

sabha-silah sabha-dipah
sabhagnis ca sabha-ravih
sabha-candrah sabha-bhasah
sabha-devah sabha-patih

He is an exalted member of the assembly (sabha-sila), He is a lamp shining in the assembly (sabha-dipa), the fire of the assembly (sabhagni), the sun of the assembly (sabha-ravi), the moon of the assembly (sabha-candra), the splendor of the assembly (sabha-bhasa), the Deity of the assembly (sabha-deva), and the master of the assembly (sabha-pati).

Text 117

prajarthadah praja-bharta
praja-palana-tat-parah
dvaraka-durga-sancari
dvaraka-graha-vigrahah

He fulfills the desires of the citizens (prajarthada), Smaintains the citizens (praja-bharta), protects the citizens (praja-palana-tat-para), guards the Dvaraka fort (dvaraka-durga-sancari), and stays in Dvaraka (dvaraka-graha-vigraha).

Text 118

dvaraka-duhkha-samharta
dvaraka-jana-mangalah
jagan-mata jagat-trata
jagad-bharta jagat-pita

He removes all sufferings from Dvaraka (dvaraka-duhkha-samharta). He is the auspiciousness of Dvaraka’s citizens (dvaraka-jana-mangala), the mother of the universes (jagan-mata), the protector of the universes (jagat-trata), the maintainer of the universes (jagad-bharta), and the father of the universes (jagat-pita).

Text 119

jagad-bandhur jagad-bhrata
jagan-mitro jagat-sakhah
brahmanya-devo brahmanyo
brahma-pada-rajo-dadhat

He is the friend of the universes (jagad-bandhu, jagan-mitra, and jagat-sakha), the creator of the universes (jagad-dhata), and the Deity worshiped by the brahmanas (brahmanya-deva and brahmanya). He respectfully touches the dust of the brahmanas’ feet (brahma-pada-rajo-dadhat).

Text 120

brahma-pada-rajah-sparsi
brahma-pada-nisevakah
vipranghri-jala-putango
vipra-seva-parayanah

He respectfully touches the dust of the brahmanas’ feet (brahma-pada-rajah-sparsi), He serves the brahmanas’ feet (brahma-pada-nisevaka), He purifies Himself by sprinkling on His head the water that has washed the brahmanas’ feet (vipranghri-jala-putanga), and He devotedly serves the brahmanas (vipra-seva-parayana).

Text 121

vipra-mukhyo vipra-hito
vipra-gita-maha-kathah
vipra-pada-jalardrango
vipra-padodaka-priyah

He is the best of the brahmanas (vipra-mukhya), the auspiciousness of the brahmanas (vipra-hita), the supreme master whose glories are sung by the brahmanas (vipra-gita-maha-katha), Sand the supreme master who sprinkles on Himself the water that has washed the brahmanas’ feet (vipra-pada-jalardranga and vipra-padodaka-priya).

Text 122

vipra-bhakto vipra-gurur
vipro vipra-padanugah
aksauhini-vrto yoddha
pratima-panca-samyutah

He is devoted to the brahmanas (vipra-bhakta), the guru of the brahmanas (vipra-guru), a brahmana (vipra), a follower of the brahmanas (vipra-padanuga), accompanied by an aksauhini military division (aksauhini-vrta), a great warrior (yoddha), and manifested as five Deities (pratima-panca-samyuta).

Text 123

catur angirah padma-varti
samantoddhrta-padukah
gaja-koti-prayayi ca
ratha-koti-jaya-dhvajah

He is Catu (catu), Angira (angira), and Padmavarti (padma-varti). Samanta Muni worships His feet (samantoddhrta-paduka). He is powerful like ten million elephants (gaja-koti-prayayi). His flag of victory flies over the defeat of ten million chariot-warriors (ratha-koti-jaya-dhvaja).

Text 124

maharathas catiratho
jaitram syandanam asthitah
narayanastri brahmastri
rana-slaghi ranodbhatah

He is a great chariot warrior (maharatha and atiratha). He rides a victory-chariot jaitram-syandanam-asthita). He wields the narayanastra weapon (narayanastri) and the brahmastra weapon (brahmastri). He is a famous warrior (rana-slaghi and ranodbhata).

Text 125

madotkato yuddha-viro
devasura-bhayankarah
kari-karna-marut-prejat-
kuntala-vyapta-kundalah

He is a ferocious warrior (madotkata), a hero in battle (yuddha-vira), and frightening even to the demigods and demons (devasura-bhayankara). Moving in the wind, His long hair and earrings are like a great elephant’s ear (kari-karna-marut-prejat-kuntala-vyapta-kundala).

Text 126

agrago vira-sammardo
mardalo rana-durmadah
bhatah pratibhatah procyo
bana-varsisutoyadah

He is the first before all others (agraga). He crushes the enemy warriors in battle (vira-sammarda, mardala, rana-durmada, bhata, and pratibhata). He is glorious (procya). He rains a shower of arrows on the enemy (bana-varsi and isu-toyada).

Text 127

khadga-khandita-sarvangah
sodasabdah sad-aksarah
vira-ghosah klista-vapur
vajrango vajra-bhedanah

With His sword He cuts the enemy to pieces (khadga-khandita-sarvanga). He is a sixteen-year-old youth eternally (sodasabda). He does not suffer the six
material distresses (sad-aksara). He makes a heroic roar (vira-ghosa). He brings distress to His enemies (klista-vapu). His limbs are powerful like a series of thunderbolts (vajranga). He breaks apart the thunderbolt weapons of His enemies (vajra-bhedana).

Text 128

rugna-vajro bhagna-dantah
satru-nirbhartsanodyatah
atta-hasah patta-dharah
patta-rajni-patih patuh

He breaks apart the thunderbolt weapons of His enemies (rugna-vajra). He breaks His enemies’ teeth (bhagna-danta). He rebukes His enemies (satru-nirbhartsanodyata). He laughs loudly (atta-hasa). He wears silk garments (patta-dhara). He is the husband of a noble queen (patta-rajni-pati). He is very intelligent (patu).

Text 129

kalah pataha-vaditro
hunkaro garjita-svanah
sadhur bhakta-paradhinah
svatantrah sadhu-bhusanah

He is time (kala). Pataha drums are sounded to celebrate His victory (pataha-vaditra). He roars ferociously (hunkara and garjita-svana). He is saintly (sadhu), submissive to His devotees (bhakta-paradhina), independent (svatantra), and decorated with the ornaments of saintly qualities (sadhu-bhusana).

Text 130

asvatantrah sadhumayah
sadhu-grasta-mana manak
sadhu-priyah sadhu-dhanah
sadhu-jnatih sudha-ghanah

He is not independent (asvatantra). He is dependent on His devotees (sadhumaya). His heart is rapt in thinking of His devotees (sadhu-grasta-mana). He loves His devotees and they love Him (sadhu-priya). He is charitable to His devotees (sadhu-dhana). He is His devotees’ kinsman (sadhu-jnati). He is a monsoon cloud of nectar (sudha-ghana).

Text 131

sadhu-cari sadhu-cittah
sadhu-vasi subhaspadah
iti namnam sahasram tu
balabhadrasya kirtitam

He stays among His devotees (sadhu-cari and sadhu-vasi). His devotees stay in His heart (sadhu-citta). He is the abode of auspiciousness.
These are the thousand names of Lord Balarama.

Text 132

sarva-siddhi-pradam nrnam
catur-varga-phala-pradam
sata-varam pathed yas tu
sa vidyavan bhaved iha

He becomes wise who a hundred times recites these names, which give the four goals of life and all perfection.

Text 133

indiram ca vimurtim ca-
bhijanam rupam eva ca
bala-bhojas ca pathanat
sarvam prapnoti manavah

One who recites these names pleases Lord Balarama and thus Sattains all wealth, glory, good descendents, and handsomeness.

Text 134

ganga-kule ‘tha kalindi-
kule devalaye tatha
sahasravarta-pathena
balat siddhih prajayate

By reciting these names a thousand times on the Ganga’s shore, on the Yamuna’s shore, or in the Lord’s temple, by Lord Balarama’s mercy one attains perfection.

Text 135

putrarthi labhate putram
dhanartho labhate dhanam
bandhat pramucyate baddho
rogi rogan nivartate

One who desires a son attains a good son. One who desires wealth attains wealth. One who is imprisoned becomes free from prison. One who is diseased becomes cured of his disease.

Text 136

ayutavarta-pathe ca
purascarya-vidhanatah
homa-tarpana-godana-
viprarcana-krtodyamat

patalam paddhatim stotram
kavacam tu vidhaya ca
maha-mandala-bharta syan
mandito mandalesvaraih

One who performs purascarya, recites the patala, paddhati, stotra, and kavaca, recites these names ten thousand times, offers homa and tarpana, gives cows in charity, and worships the brahmanas becomes a great king decorated with a great host of vassal-kings.
 

Text 138

mattebha-karna-prahita
mada-gandhena vihvala
alankaroti tad-dvaram
bhramad-bhrngavali bhrsam

Pushed by an elephant’s ear, and maddened by the sweet fragrance they find there, a host of bees decorates his door.

Text 139

nishkäranah pathed yas tu
     prity-artham revati-pateh
nämnäm sahasram räjendra
     sa jivan-mukta ucyate

     O great king, one who without any personal motive, only to please Lord Balaräma, recites these thousand names, is said to be liberated in this life.

Text 140

sadä vaset tasya grihe
     balabhadro ‘cyutägrajah
mahä-patäky api janah
     pathen näma-sahasrakam

     Lord Balaräma, the elder brother of Lord Krishna, eternally resides in the home of even a great sinner who recites these thousand names.

Text 141

chittvä meru-samam päpam
     bhuktvä sarva-sukham tn iha
parät param mahä-räja
     golokam dhäma yäti hi

     O great king, that person destroys a host of sins equal to Mount Meru. He enjoys great happiness, and then He goes to the realm of Goloka, which is above the highest place in the spiritual world.

Text 142

     shri-närada uväca iti shrutvacyutägrajasya baladevasya panängam-dhritimän dhärtaräshtrah saparyayä sahitayä parayä bhaktyä prädvipäkam- püjayäm äsa tam anujnäpyäshisham-dattvä prädvipäko munindro gajähvayät sväshramam-jagäma.

     Shri Närada said: After hearing these five procedures for worshiping Lord Balaräma, the saintly son of Dhritarashttra worshiped Pradvipka Muni with great devotion. After giving his blessings, Pradvipka, the king of sages, left Hastinäpura and returned to his own äshrama.

Text 143

     bhagavato ‘nantasya balabhadrasya para-brahmanah kathäm-yah shrinute shrävayate tayänanda-mayo bhavati.

     One who hears or repeats these descriptions of limitless Lord Balaräma. the Supreme Personality of Godhead, becomes filled with bliss.

Text 144

idam mayä te kathitam nripendra
     sarvärthadam sri-balabhadra-khandam
shrinoti yo dhäma hareh sa yäti
     vishokam änandam akhanda-rupam

     O great king, thus I have recited for you the Balaräma-khanda, which fulfills all desires. Anyone who hears it goes to Lord Krishna’s transcendental abode, which is eternal, full of bliss, and free of any suffering.

TEXT NUMBERS OF LORD BALARAMA’S THOUSAND NAMES

(The name is placed first and the Text Number follows.)

Abhijit, 79 ; Acchedya, 69 ; Acyuta, 5 ; Acyutagraja, 6 ; Adahya, 69 ; Adbhuta, 93 ; Adhibhuta, 70 ; Adhidaiva, 70 ; Adhyatmaka, 70 ; Adi, 67 ; Advitiya, 14 ; Agha-nasaka, 106 ; Aghari, 36 ; Agni-pana, 37 ; Agraga, 126 ; Ahankara, 13 ; Ahuka, 114 ; Aila-vamsa-vivardhana, 94 ; Aindra, 80 ; Ajasra-sukha, 68 ; Ajata-satru, 56 ; Akledya, 69 ; Aksara, 68 ; Aksauhini-vrta, 122 ; Alankara, 92 ; Alpa-vigraha, 66 ; Ambarisanga, 94 ; Amlana-pankaja-dhara, 58 ; Amrta, 68 ; Amsamsa, 72 ; Anadi, 67 ; Anagha, 74 ; Ananda, 40, 67 ; Ananta, 11 ; Andhaka, 113 ; Andhaka-nivasa-krt, 113 ; Angira, 123 ; Aniruddha, 48 ; Antaratma, 12 ; Antra-mali, 85 ; Anuvisaya, 114 ; Apurna, 69 ; Arista-ha, 37 ; Asankhya-brahmanda-pati, 82 ; Asosya, 69 ; Asthita, 100, 124 ; Asupta, 109 ; Asurari, 30 ; Asvatantra, 130 ; Asvattha, 93 ; Atali, 17 ; Atiratha, 124 ; Atta-hasa, 128 ; Atyantika-maya, 73 ; Aupagavi-priya, 43 ; Avatara, 72 ; Avrta, 13 ; Avyaya, 12 ; Ayodhyadhipati, 34 ;  ; Baddha-godhanguli-trana, 29 ; Bakari, 36 ; Bala, 8 ; Bala-keli, 2 ; Balabhadra, 5 ; Baladeva, 6 ; Bali, 7 ; Balistha-pusta-sarvanga, 50 ; Bana-varsi, 126 ; Bandha-moksi, 55 ; Bhagavan, 11 ; Bhagirathi, 62 ; Bhagna-danta, 128 ; Bhairava-sasana, 112 ; Bhairavakhya, 108 ; Bhakta-paradhina, 129 ; Bhakta-vatsala, 47 ; Bharata, 28 ; Bhargavottama, 25 ; Bhaskarodaya, 79 ; Bhata, 126 ; Bhavad, 66 ; Bhavisyat, 66 ; Bhavya, 38 ; Bhayanaka, 93 ; Bhimarthi, 60 ; Bhisak, 115 ; Bhogitala, 17 ; Bhoja, 113 ; Bhoja-vrsny-andhakesvara, 114 ; Bhu, 72 ; Bhumi-vaikuntha-deva, 82 ; Bhupari-sthita, 72 ; Bhuta, 66 ; Bhuta-sangha, 85 ; Bhutesa, 55 ; Bhuva, 72 ; Bibhatsi, 84 ; Bimbostha, 54 ; Bindu, 62 ; Bindu-sarovara, 62 ; Bodhaka, 71 ; Bodhi, 71 ; Brahma, 70 ; Brahma-dhara, 70 ; Brahma-pada-nisevaka, 120 ; Brahma-pada-rajah-sparsi, 120 ; Brahma-pada-rajo-dadhat, 119 ; Brahmaloka, 80 ; Brahmanya, 119 ; Brahmanya-deva, 119 ; Brahmastri, 124 ; Brhat, 66 ; Brhat-sanu, 77 ; Buddhi-sakha, 13 ;  ; Caidya-satru, 56 ; Cala-jhankara-nupura, 88 ; Calat-khanjana-locana, 100 ; Candra-vamsi, 34 ; Canurari, 1; Carisnuman, 15 ; Catu, 123 ; Catur-bhuja, 43 ; Catur-murti, 12 ; Catur-veda, 12 ; Catur-vyuha, 12 ; Catus-pada, 12 ; Cesta-rupa-tanu-sthita, 71 ; Ceta, 13 ; Chanda, 90 ; Citkara, 16 ; Citra-kutaranya-nivasa-krt, 31 ;  ; Dadhi-caurya-krta-srama, 101 ; Dadhi-harta, 101 ; Daksa-yajna-vighataka, 87 ; Dami, 102 ; Damodara, 102 ; Danadhyaksa, 46 ; Dandaka-mandalu, 85 ; Dandakesa, 31 ; Dandi, 21 ; Dani, 10 ; Dantavakra-nisudaka, 56 ; Dari-bhrn, 77 ; Dasarathi, 27 ; Dasarha, 113 ; Dattatreya, 25 ; Daya-nidhi, 52 ; Deva, 5 ; Deva-giri, 75 ; Deva-mangala, 25 ; Deva-sarma, 52 ; Devadatta, 18 ; Devaloka, 78 ; Devamaya, 80 ; Devasura-bhayankara, 125 ; Devatatma, 14 ; Dhanada, 59 ; Dhanadhyaksa, 46 ; Dhananjaya, 18 ; Dhanesvara, 46 ; Dhanvantari, 26 ; Dhanvi, 28 ; Dhanvinam, 48 ; Dhara, 15 ; Dharma-sastri, 90 ; Dhauta-vastra-samavrta, 97 ; Dhenukari, 36 ; Dhrta-natha, 46 ; Dhrtarasta, 18 ; Dhruva, 12, 80 ; Dhuli-dhusara-sarvanga, 103 ; Dhuri, 83 ; Dig-ambara, 98 ; Dipaka, 107 ; Divya-loka-vilokita, 99 ; Divya-racana, 9 ;Divyanga, 99 ; Dravayu, 22 ; Drsta, 66 ; Dugdha-hara, 101 ; Dugdha-pana, 37 ; Dundubhi, 113 ; Duryodhana-guru, 47 ; Dvaraka-duhkha-samharta, 118 ; Dvaraka-durga-sancari, 117 ; Dvaraka-graha-vigraha, 117 ; Dvaraka-jana-mangala, 118 ; Dvarakesa, 10 ; Dvipari-ha, 111 ; Dvitiya, 14 ; Dvividanga-nisudana, 51 ; Dyota, 113 ;  ; Gada, 65 ; Gada-siksa-kara, 47 ; Gadagraja, 65 ; Gadhinam, 94 ; Gadya, 65 ; Gairisa, 75 ; Gaja-carma-dhara, 84 ; Gaja-hanta, 42 ; Gaja-koti-prayayi, 123 ; Gaji, 84 ; Gana, 71 ; Gana-natha, 75 ; Gandaki-snana-van, 58 ; Gandivi, 49 ; Ganga, 62 ; Ganga-sagara-sangarthi, 60 ; Garjita-svana, 129 ; Gata-sadhvasa, 105 ; Gatadhi, 94 ; Gauna, 68 ; Gautama, 89 ; Gavam-pati, 82 ; Gaya-sira, 59 ; Ghana-kancuka-sanghavan, 98 ; Gharghara-svana, 84 ; Giri, 75 ; Giri-dhara, 83 ; Giri-gahvara, 75 ; Girisa, 75 ; Go-ganasraya, 35 ; Goda, 60 ; Gokulesa, 35 ; Goloka-dhama-dhisana, 83 ; Golokanki-krtam-gana, 99 ; Golokesa, 82 ; Gomati-tira-vasa-krt, 57 ; Gopa, 35 ; Gopa-putra, 35 ; Gopa-vrndesa, 35 ; Gopala, 35; Gpati, 35 ; Gopika-kantha-bhusana, 83 ; Gopika-sata-yutharthi, 39 ; Gopisatavrta, 35 ; Govardhana-samuddharta, 39 ; Gudha-vyudha, 68 ; Guna, 68 ; Guna-nidhi, 65 ; Guna-patra, 65 ; Gunabhasa, 68 ; Gunakara, 65 ; Gunarnava, 65 ; Gunatita, 67 ; Gunavrta, 68 ; Gurvi, 47 ;  ; Halayudha, 5 ; Hali, 7 ; Hamsa, 24 ; Hanumat-prita-manasa, 32 ; Hari, 7, 23 ; Hari-dasa-sahaya-krt, 56 ; Harina, 23 ; Harsi, 30 ; Hasta, 79 ; Hastinapura-sankarsi, 52 ; Hasya, 93 ; Hemarcita, 75 ; Hindola, 108 ; Hrsta, 50 ; Hunkara, 129 ; Hy, 12 ;  ; Ilvalatmaja-hanta, 64 ; Indriyesa, 14 ;  ; Jagad-bandhu, 119 ; Jagad-bharta, 118 ; Jagad-bhrata, 119 ; Jagan-mata, 118 ; Jagan-mitra, 119 ; Jagara, 109 ; Jagat-pita, 118 ; Jagat-sakha, 119 ; Jagat-trata, 118 ; Jaitram, 124 ; Jala-kolahali, 104 ; Jamadagnya, 63 ; Jambavan, 111 ; Jambu, 63 ; Jambudvipa, 111 ; Jambukasanki, 111 ; Jana, 72 ; Janaki-virahatura, 33 ; Janesvara, 57 ; Jarudhi, 76 ; Jayakula, 78 ; Jayanta-krt, 78 ; Jayantanga, 78 ; Jayanti-dig, 78 ; Jayi, 64 ; Jita-pada, 81 ; Jivatma, 2 ; nanam, 14 ; Jnapaka, 70 ; Jvara, 110 ; Jvara-jit, 110 ; Jvara-karta, 110 ; Jvara-varjita, 110 ; Jvara-yuk, 110 ; Jyahata-kosthaka, 28 ; Jyoti, 46 ; Jyotismati-bharta, 46 ;  ; Kabandhaha, 31 ; Kairavesvara, 49 ; Kaka-paksa-dhara, 103 ; Kakutstha, 27 ; Kala, 21, 129 ; Kala-hanta, 42 ; Kalagni, 22 ; Kalaksara, 108 ; Kalanjara, 77 ; Kalanka-ha, 42 ; Kali, 21 ; Kali-priya, 21 ; Kalindi-bhedana, 8 ; Kalindi-kula-viksana, 103 ; Kaliyantaka, 40 ; Kalki, 26 ; Kalpa-vrksa, 48 ; Kalpa-vrksa-vana-prabhu, 48 ; Kalpa-vrksi, 48 ; Kalpanta-bhairava, 86 ; Kama-pala, 5 ; Kamatha, 25 ; Kambalasva, 18 ; Kamsa-bhratr-nihanta, 42 ; Kamsa-hanta, 42 ; Kamsa-kodanda-bhanjana, 41 ; Kamsari, 40 ; Kana-nama-bhak, 89 ; Kanadi, 89 ; Kanakangadi, 20 ; Kanka, 76 ; Kapata-vaksa, 55 ; Kapila, 25 ; Kari-karna-marut-prejat-kuntala-vyapta-kundala, 125 ; Karindra-kara-kodanda, 54 ; Karma, 14 ; Karuna-sindhu, 27 ; Kasi-natha, 112 ; Kataki, 20 ; Katisutri, 20 ; Katyayana, 23 ; Kaurava-pujita, 52 ; Kausalyananda-vardhana, 27 ; Kausi, 97, 112 ; ausik, 112 ; Kavaci, 28 ; Kaveri, 61 ; Kavi, 70 ; Kavya-krn, 91 ; Kesi-satru, 37 ; Khadga-khadnita-sarvanga, 127 ; Khadgi, 28 ; Khanda-mandali, 21 ; Kharparasi, 87 ; Kiranasa, 54 ; Klista-vapu, 127 ; Kosalendra, 26 ; Koti-brahmanda-karaka, 82 ; Koti-kandarpa-lavanya, 20 ; Krsna, 24, 62 ; Krta-svotsanga-ga, 100 ; Krtamala, 61 ; Krtanta-kala-sanghari, 86 ; Kruddha, 51 ; Ksami, 47 ; Kuli, 104 ; Kumbhanda-khandana-kara, 49 ; Kumuda-bandhava, 78 ; Kundali, 21 ; Kundali-bhuta, 100 ; Kunta-dhari, 84 ; Kupakarna-prahara-krt, 49 ; Kurma, 24 ; Kuruksetra-pati, 63 ; Kusa, 112 ; Kusa-dhari, 112 ; Kusa-vigraha, 112 ; Kusasthali-pati, 112 ; Kusmanda-gana-samvrta, 85 ; Kuta, 86 ; Kuta-hanta, 41 ;  ; Lagudi, 7 ; Laksanartha, 92 ; Lanka-dahana-tat-para, 33 ; Lavanari, 34 ; Laya, 22, 73 ; Lila-dhara, 83 ; Lohargala-vanadhipa, 105 ; Loka, 100 ; Lokalokacalasrita, 81 ;  ; Mada-ghurnita-locana, 19 ; Madana, 48 ; Madhava, 9 ; Madhu-madhava-sevita, 50 ; Madhusrava, 19 ; Madotkata, 125 ; Magadhari, 43 ; Maha, 72 ; Maha-bhuja, 18 ; aha-maa, 10, 13 ; Maha-muni, 63 ; Maha-punya, 61 ; Maha-raja-cchatra-dhara, 53 ; Maha-rajopalaksana, 53 ; Maha-vayu, 71 ; Maha-vibhuti, 55 ; Maha-vira, 6, 71 ; Maha-visnu, 24 ; Mahahi, 22 ; Maharatha, 124 ; Mahatala, 17 ; Mahaugha, 15 ; Mahavana-nivasi, 105 ; Mahogra-vak, 114 ; Mainaka, 76 ; Maithilarcita-padabja, 47 ; Mala-kosaka, 107 ; Malla-yuddha-pravartaka, 42 ; Mana-pramana, 108 ; Manada, 47 ; Manak, 130 ; Manda, 48 ; Mandara, 77 ; Mani, 10 ; Mani-dhara, 16 ; Mani-hara, 16 ; Mantra-visarada, 44 ; Mantri, 44 ; Manu, 74 ; Manu-suta, 74 ; Manvantaravatara, 74 ; Manya, 49 ; Mardala, 126 ; Marica-vadha-karaka, 29 ; Matanga-vana-sancari, 32 ; Mathura, 100 ; Mathura-darsi, 100 ; Mathuresa, 10 ; Matsya, 25 ; Megha-mallara, 107 ; Megha-mandala, 54 ; Meru, 75 ; Mimamsi, 89 ; Mrda, 86 ; Mrdanisa, 86 ; Mrdu, 108 ; Mrga, 79 ; Mukta-kesa, 103 ; Mukti-natha, 106 ; Mukuti, 21 ; Munda-mali, 85 ; Muni, 24, 31 ; Muni-priya, 31 ; Murari, 48 ; Musali, 7 ; Mustikari, 41 ;  ; Nadi, 62 ; Naga-kanya-samarcita, 20 ; Naimisarany-yatrarhi, 57 ; Naimittika, 73 ; Naiyayika, 89 ; Naksatresa, 79 ; Nana-candana-gandhadhya, 96 ; Nana-kauseya-vesa-dhrk, 97 ; Nana-mani-samakirna, 95 ; Nana-padma-kara, 97 ; Nana-puspa-dhara, 95 ; Nana-puspa-rasarcita, 96 ; Nana-ratna-vibhusana, 95 ; Nana-varna-maya, 96 ; Nana-vastra-dhara, 96 ; Nanda, 40 ; Nanda-raja-suta, 40 ; Nanda-vardhana, 40 ; Nandikesvara, 77 ; Nara, 26 ; Nara-narayanasrama, 63 ; Narada, 24 ; Naravesa, 72 ; Narayana, 26 ; Narayanastri, 124 ; Narmada, 62 ; Nataka-prada, 91 ; Navanita-sitasana, 101 ; Naya, 89 ; Neta, 32 ; Nilambara, 6 ; Nirakara, 14 ; Niranjana, 14 ; Nirantara, 67 ; Nirguna, 66 ; Nirjara, 110 ; Nirodha, 73 ; Nirupama, 99 ; Nirvikalpaka, 67 ; Nirvikara, 68 ; Nisangi, 28 ; Nitya, 68 ; Nivartaka, 69 ; Nivata-kavacesvara, 21 ; Nrsimha, 26 ; Nupuri, 20 ;  ; Pada-sphota, 92 ; Padma-mali, 19 ; Padma-pada-sphurad-dyuti, 55 ; Padma-pani, 7 ; Padma-varti, 123 ; Padmaksa, 19 ; Pakvimabha, 23 ; Pampa, 62 ; Pancavati-pati, 32 ; Pandita, 88 ; Pandu-putra-sahaya-krt, 43 ; Panini, 22 ; anka-pragana-lepaka, 104 ; Papa-ghna, 56 ; Para, 11 ; Parama, 11 ; Paramatma, 12 ; Paramesvara, 10 ; Parasari-samhita-vit, 91 ; Paresa, 10 ; Paribhadraka, 76 ; Parijataka, 77 ; Paripurnatama, 11 ; Parna, 98 ; Parya, 115 ; Pasu-pati, 86 ; Pataha-vaditra, 129 ; Patala, 17 ; Patanga, 76 ; Patanjali, 22 ; Patta-dhara, 128 ; Patta-rajni-pati, 128 ; Patu, 128 ; Paulastya, 59 ; Paundraka-ghataka, 51 ; Pauranika, 91 ; Payasvini, 61 ; Phani, 16 ; Phani-raja, 15 ; Phanindra, 15 ; Phanisvara, 16 ; Phutkari, 16 ; Pinaka-tankara-kara, 88 ; Pinamsa, 55 ; Pitosnisa, 98 ; Pitr-vakya-kara, 30 ; Plaksa, 111 ; Plaksavanesvara, 111 ; Prabala, 8 ; Prabhasa, 62 ; Prabhavati-baddha-kara, 102 ; Prabhavisnu, 24 ; Prabhu, 16 ; Pracanda, 54 ; Pradhanam, 13 ; Pradyota, 113 ; Praharsita, 50 ; Prahlada-raksaka, 94 ; Praja-bharta, 117 ; Praja-palana-tat-para, 117 ; Prajarthada, 117 ; Prakrte, 11 ; Prakrti, 13, 90 ; Prakrtika, 73 ; Pralambaghna, 6 ; Pralambari, 36 ; Pralaya, 22 ; Pramathesa, 86 ; Prarthya, 115 ; Pratapavan, 6 ; Pratibhata,126 ; Praici, 61 ; Pratima-panca-samyuta, 122 ; Pratyag-dhama, 67 ; Prayaga-tirtha-raja, 59 ; Preraka, 71 ; Priyatama, 105 ; Procya, 126 ; Prthu, 25 ; Pulahasrama, 59 ; Punarvasu, 79 ; Purana, 10 ; Purna, 10 ; Purusa, 10 ; Purusottama, 11 ; Puskara, 63 ; Puspa-dhanva, 95 ; Puspakastha, 33 ; Puspi, 95 ; Pusta, 50 ; Pusya, 79 ; Putanari, 36 ;  ; Raga-putra, 107 ; Raga-satka, 107 ; Raghavendra, 26 ; Raghudvaha, 26 ; Ragini-ramanotsuka, 107 ; Raivata-jamata, 50 ; Raivati-harsa-vardhana, 45 ; Rajakari, 41 ; Rajendra, 27 ; Rajiva-locana, 31 ; Raktosnisa, 98 ; Rama, 5, 31, 63, 81 ; Ramabhadra, 5 ; Ramacandra, 26 ; Rana-durmada, 126 ; Rana-slaghi, 124 ; Ranga-natha, 106 ; Ranga-ranjana, 106 ; Rangavalli-jalakara, 66 ; Ranodbhata, 124 ; Rasa-mandala-madhya-stha, 38 ; Rasa-mandala-mandana, 38 ; Rasatala, 17 ; Ratha-koti-jaya-dhvaja, 123 ; Rathi, 52 ; Ratna-kambala-dhari, 97 ; Rauhineya, 6 ; Ravanari, 33 ; Ravanyari, 33 ; Revatadri-vihara-krt, 46 ; Revati-citta-harta, 45 ; Revati-prana-natha, 45 ; Revati-priya-karaka, 5 ; Revatiramana, 5 ; Rodha, 73 ; Rohini-lalita, 38 ; Rsabha, 25 ; Rugna-vajra, 128 ;  ; Sabha-bhasa, 116 ; Sabha-candra, 116 ; Sabha-deva, 116 ; Sabha-dipa, 116 ; Sabha-pati, 116 ; Sabha-ravi, 116 ; Sabha-sila, 116 ; Sabhagni, 116 ; Sad-aksara, 127 ; Sad-anana, 87 ; Sada, 96 ; Sadhu, 105, 129 ; Sadhu-bhusana, 129 ; Sadhu-cari, 131 ; Sadhu-citta, 131 ; Sadhu-dhana, 130 ; Sadhu-grasta-mana, 130 ; Sadhu-jnati, 130 ; Sadhu-priya, 130 ; Sadhu-vasi, 131 ; Sadhumaya, 130 ; Sadhö-isa, 105 ; Sadhya, 80, 105 ; Saguna, 66 ; Sahasra-phana-mandita, 15 ; Sahasra-vadana, 8 ; Saila-sattama, 76 ; Saindhava, 63 ; Sakhi, 13 ; Sakra-jid, 39 ; Saksat, 11 ; Saksi, 13 ; Sakti-hasta, 87 ; Sala-bahu, 57 ; Salari, 41 ; Salmali, 111 ; Salmali-dvipa, 111 ; Salva-hanta, 57 ; Sama, 67 ; Sama-buddhi, 69 ; Sama-drn, 67 ; Sama-prabha, 69 ; Samantoddhrta-paduka, 123 ; Sambhava, 74 ; Sambhu-kodanda-bhanjana, 29 ; Samhara-kadru, 22 ; Sami, 109 ; Samiksana, 55 ; Samrat, 15 ; Samya, 67 ; Sanaka, 25 ; Sanghata, 13 ; Sanghavan, 13 ; Sankarsana, 5; Sankha-cara-gada-dhara, 44 ; Sankhacuda-vadhodyata, 39 ; Sankhacudabha, 18 ; Sankhya-sastri, 89 ; Sanku, 74 ; Santana, 77 ; Sapta-godavari-pati, 60 ; Sarayu, 59 ; Sarayupama, 61 ; Sarga, 73 ; Sargadi, 73 ; Sari, 28 ; Sarma, 14 ; Sartha, 69 ; Sartha-vit, 92 ; Sarva, 51 ; Sarva-laksana, 27 ; Sarva-niti-jna, 114 ; Sarva-sastrartha-tattva-ga, 90 ; Sarvaga, 69 ; Sarvavit, 69 ; Sarvopama, 99 ; Sasi, 78 ; Sastra-bhasya-kara, 22 ; Sasvata, 11 ; Sata-kratu, 109 ; Sata-yama, 109 ; Satananda, 109 ; Satru-nirbhartsanodyata, 128 ; Satru-sandha, 56 ; Satru-tapana, 28 ; Satrughna, 28 ; Sattvam, 115 ; Satvata, 113 ; Satvatam-pati, 113 ; Satyam, 72 ; Saumitri, 28 ; Saumya, 43 ; Sesa, 11 ; Setu-bandhana, 59 ; Setubandha, 33 ; Sevya, 50 ; Siddha-gita, 53 ; Siddha-katha, 53 ; Siddhasrama, 62 ; Sikata-bhumi-cari, 102 ; Sikhandi, 21 ; Sikhari, 51 ; Silpi, 51 ; Sira-pani, 7 ; Sisira, 76 ; Sisu, 38 ; Sisumara, 80 ; Sita, 80 ; Sitosnisa, 98 ; Sivarthada, 87 ; Smrti-kara, 91 ; Snigdha, 94 ; Sodasabda, 127 ; Sona-sampluta, 58 ; Sphia, 106 ; Sphta-vrtti, 92 ; Sphotayana, 23 ; Sphurad-danta, 17 ; Sphurja, 110 ; Sphurti, 16 ; Sragvi, 58 ; Sravana, 79 ; Sri-raga, 107 ; Sri-vrndavana-sancari, 104 ; Sridhara, 83 ; Srimal, 34 ; Srisa, 40 ; Srngara, 93 ; Sruta, 66 ; Srutisvara, 88 ; Sthanu, 15 ; Su-kirti, 106 ; Su-puspita, 95 ; Su-smita-cchavi, 54 ; Su-yasa, 106 ; Subala, 76 ; Subha, 80 ; Subhaspada, 131 ; Sudama-saukhya-dayaka, 64 ; Sudha-ghana, 130; Sudha-sindhu, 79; Sudharmadhipati, 115 ; Sudhi, 103 ; Sugriva, 32 ; Sugriva-sakha, 32 ; Sukla, 80 ; Sukla-camara-vijita, 53 ; Sula-sucy-arpita-gaja, 84 ; Sunandi, 51 ; Suprabha, 61 ; Supta, 109 ; Sura, 27 ; Suralaya, 75 ; Surarcita, 34 ; Surasena, 114 ; Surya-vamsi, 34 ; Susupta, 109 ; Sutalesa, 17 ; Sutali, 16 ; Sutoyada, 126 ; Sva, 72 ; Svaccha, 93 ; Svapna, 109 ; Svara-gamya, 108 ; Svara-jati-smara, 108 ; Svarat, 8 ; Svasrayasraya, 70 ; Svatantra, 129 ; Svayambhu, 74 ; Svayambhuva-sahaya-krt, 74 ; Sveta-varna, 6 ; Svetadvipa, 81 ; Syamalanga, 43 ; Syami, 109 ; Syandanam, 124 ; Symantaka-mani, 9 ;  ; Takra-huk, 101 ; Takra-hari, 101 ; Tala, 108 ; Talanka, 7 ; Talatala, 17 ; Tali, 16 ; Tamraparni, 60 ; Tapa, 72 ; Taraksa, 54 ; Tarka-vidvan, 88 ; Taru-raja, 77 ; Tatakari, 30 ; Tirtha-yayi, 57 ; Tosalantaka, 41 ; Trata, 27 ; Trayo-vimsatika, 71 ; Tri-jvara, 110 ; Tridha, 72 ; Trikuta, 76 ; Triloka-vijayi, 64 ; Trisuli, 84 ; Triveni, 61 ; Trnavarta-nipataka, 36 ;  ; Uddhava-sakha, 44 ; Ugrasena, 114 ; Ugrasena-priya, 115 ; Ujjvala, 93 ; Urangama, 23 ; Urdhvaga, 8 ; Urja, 110 ; Urvara, 109 ; Utiman, 73 ; Uttariya-dhara, 98 ;  ; Vaca, 90 ; Vada, 89 ; Vadi, 89 ; Vai, 88 ; Vaidhrti, 79 ; Vaidya, 91 ; Vaijayanti-virajita, 58 ; Vaikuntha, 23 ; Vaikuntha-natha, 81 ; Vaikuntha-nayaka, 81 ; Vaisesika, 90 ; Vaiyakarana-krt, 90 ; Vaiyyasa, 90 ; Vajra-bhedana, 127 ; Vajranga, 127 ; Vakya-sphota, 92 ; Vamana, 23 ; Vamsi-vadya-visarada, 34 ; Vamsivata-tata-sthita, 104 ; Vanamali, 19 ; Vanecara, 30 ; Vara, 48, 94 ; Varaha, 24 ; Varanasi-gata, 51 ; Varna, 96 ; Varuni-mada-mattanga, 19 ; Vasanta-malati-karsi, 65 ; Vas, 9 ; Vasudeva 9 ; Vasudeva-kalananta, 8 ; Vasuki, 18 ; Vasumati-bharta, 9 ; Vasuttama, 9 ; Vatodaka, 60 ; Vatsa-vrnda, 103 ; Veda-pathi, 88 ; Vedanta-krt, 89 ; Vegatara, 18 ; Veni, 60, 61 ; Venu-vadana, 7 ; Vetala-bhrd, 85 ; Vibhisana-sahaya-krt, 30 ; Vidya-visarada, 91 ; Vigadhi, 94 ; Vijvara, 110 ; Vilaksana, 80 ; Vindhya, 76 ; Vipasi, 58 ; Vipra, 122 ; Vipra-bhakta, 122 ; Vipra-gita-maha-katha, 121 ; Vipra-guru, 122 ; Vipra-hita, 121 ; Vipra-mukhya, 121 ; Vipra-pada-jalardranga, 121 ; Vipra-padanuga, 122 ; Vipra-padodaka-priya, 121 ; Vipra-seva-parayana, 120 ; Vipranghri-jala-putanga, 120 ; Vira, 8 ; Vira-bhadra, 87 ; Vira-ghosa, 127 ; Vira-ha, 44 ; Vira-mathana, 44 ; Vira-sammarda, 126 ; Viradhari, 30 ; Virat, 15 ; Visarga, 73 ; Visasi, 87 ; Visesa-vit, 24 ; Visnu, 24 ; Visva-dharma, 52 ; Visva-jid, 64 ; Visva-karma, 52 ; Visva-natha, 64 ; Vitali, 16 ; Vittalesa, 106 ; Vraja-raksaka, 39 ; Vrajarbhaka, 102 ; Vrajesvara, 36 ; Vrddha, 25 ; Vrndavana-latasrita, 37 ; Vrsa, 86 ; Vrsabhanu-vara, 40 ; Vrsni, 11 ; Vrsni-cakravta, 115 ; Vrsni-vallabha, 9 ; Vrtra-ha, 78 ; Vyali, 85 ; Vyangya-viddhanavad-dhvani, 92 ; Vyapaka, 70 ; Vyapi, 81 ; Vyatipata, 80 ; Vyomasura-vinasa-krt, 37 ;  ; Yadavendra, 9 ; Yadu-sabha-pati, 115 ; Yadu-vara, 7 ; Yaduttama, 9 ; Yajna, 23 ; Yajna-bharta, 29 ; Yajna-trata, 29 ; Yajnika, 23 ; Yasasvi, 106 ; Yasomati-suta, 38 ; Yava-bhoji, 93 ; Yava-krita, 93 ; Yavana-ha, 43 ; Yavasana, 93 ; Yoddha, 122 ; Yogesvara, 24 ; Yuddha-bhrd, 44 ; Yuddha-vira, 125

Chapter Nine

Sri Rama-rasa-krida
Lord Balaräma’s Räsa Dance

Text 1

     duryodhana uvächa muni-shärdula bhagavän balabhadro näga-kanyäbhir gopibhih kadä kälindi-kule vijahära.

     Duryodhana said: O tiger of sages, when did Lord Balaräma enjoy the räsa dance on the Yamuna’s shore with gopis that had been snake-girls in their previous birth?

Text 2