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February 7, 2011

Posted by Stephen Knapp in Prayers by Lord Shiva.
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Shiva’s Song

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)

Standard Hare Krishna Temple Songs July 22, 2009

Posted by Stephen Knapp in Standard Hare Krishna Temple Songs.
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Standard Songs Used in the Hare Krishna Temples

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].”

Thousand Names of Sri Gopala–Sri Gopala-sahasranama July 22, 2009

Posted by Stephen Knapp in 1000 Names of Sri Gopala.
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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

yämi 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, yämi, 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 *

 

Prayers to Sri Sri Radha and Krishna July 21, 2009

Posted by Stephen Knapp in Prayers to Sri Sri Radha-Krishna.
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Prayers to Sri Sri Radha-Krishna

tato vrindavanam dhayet

paramananda-vardhanam

sarvartu-kusumopetam

patatri-gana-naditam

 

bhramad-bhramara-jhankara

mukhari-krita-din-mukham

kalindi-jala-kallola-

sangi-martua-sevitam

 

nana-pushpa-latalbaddha-

vriksha-sandaish cha manditam

kamalotpala-kahlara-

dhuli-dhusaritantaram

 

tan-madhye ratna-bhumim cha

suryayuta-sama-prabham

tatra kalpatarudyanam

niyatam prema-varshinam

 

manikya-shikharalambi

tan-madhye mani-mandapam

nana-ratna-ganaish chitram

sarvartu-suvirajitam

 

nana-ratna-lasac-chitra-

vitanair upashobhitam

ratna-torana-gopura-

manikyacchadananvitam

 

koti-surya-samabhasam

vimuktam shat-tarangakaih

 

tan-madhye ratna-khachitam

svarna-simhasanam mahat

kamalotpala-kahlara-

dhuli-dhusaritantaram

 

“Vrindavana-dhama is a place of ever-increasing joy. Flowers and fruits of all seasons grow there, and that transcendental land is full of the sweet sound of various birds. All directions resound with the humming of bumblebees, and it is served with cool breezes and the waters of the Jamuna. Vrindavana is decorated with wish-fulfilling trees wound with creepers and beautiful flowers. Its divine beauty is ornamented with the pollen of red, blue and white lotuses. The ground is made of jewels whose dazzling glory is equal to a myriad of suns rising in the sky at one time. On that ground is a garden of desire trees, which always shower divine love. In that garden is a jeweled temple whose pinnacle is made of rubies. It is decorated with various jewels, so it remains brilliantly effulgent through all seasons of the year. The temple is beautified with bright-colored canopies, glittering with various gems, and endowed with ruby-decorated coverings and jeweled gateways and arches. Its splendor is equal to millions of suns, and it is eternally free from the six waves of material miseries. In that temple there is a great golden throne inlaid with many jewels. In this way one should meditate on the divine realm of the Supreme Lord, Sri Vrindavana-dhama.” (Gautamiya Tantra 4)

divyad-vrindaranya-kalpa-drumadhah-

shrimad-ratnagara-simhasana-sthau

shri-shri-radha-shrila-govinda-devau

preshthalibhih sevyamanau smarami

 

“I mediate on Shri Shri Radha and Govinda, who sit on an effulgent throne underneath a desire tree in a temple of jewels in Vrindavana. They are being served by Their most confidential associates, the gopis.” (Chaitanya-charitamrita, Adi-lila, 1.16)

sat-pundarika-nayanam

meghabham vaidyutambaram

dvi-bhujam jnana-mulradhyam

vana-malinam ishvaram

 

divyalankaranopetam

sakhibhih pariveshtitam

chid-ananda-ghanam krishnam

radhalingita-vigraham

 

shri krishnam shri-ghana-shyamam

purnananda-kalevaram

dvi-bhujam sarva-devesham

radhalingita-vigraham

 

“I meditate on the Supreme Lord, Shri Krishna, who possesses beautiful lotus eyes, whose color is that of a new cloud, whose clothes are like lightning, who possesses two arms and a beautiful forest garland, and whose hand is indicating divine knowledge by exhibiting the jnana-mudra. That Krishna is decorated with glittering ornaments and is surrounded by all the cowherd friends of Shrimati Radharani. While being embraced by Shrimati Radharani Herself, His form is intensified consciousness and bliss. Shri Krishna, who is intensely bluish-black, in His two-armed form, is the Lord of all the demigods, and His body is full of transcendental bliss.”

 

samsara-sagaran natha

putra-mitra-grihanganat

goptarau me yuvam eva

prapanna-bhaya-bhanjanau

 

“O Radha-Krishna, You are my protectors from the ocean of material existence which is characterized by sons, friends, household and land. Therefore You are known as the destroyers of the fear of those who are surrendered unto You.”

 

yo ‘ham mamasti yat-kinchid

iha loka paratra cha

tat sarvam bhavato ‘dyaiva

charaneshu samarpitam

 

“O Your Lordships, myself and whatever little bit is mine in this world and in the next, all that I now offer unto Your lotus feet.”

 

aham apy aparadhanam

alayas tyakta sadhanaha

agatis cha tato nathau

bhavantau me para gatih

 

“O Your Lordships, I am certainly the abode of many offenses, and am completely devoid of the practice of devotional service; neither do I have any resort or shelter. Therefore, I am taking You as my ultimate goal.”

 

tavasmi radhika-natha

karmana manasa gira

krishna-kante tavaivasmi

yuvam eva gatir mama

 

sharanam vam prapanno ‘smi

karuna-nikarakarau

prasadam kuru dasyam bho

mayi dushte ‘paradhini

 

“O Lord of Shrimati Radharani, I am Yours; my actions, mind and words. O lover of Shri Krishna, Shrimate Radharani, I belong to You alone. You both are my only shelter. O Radha and Krishna, ocean of mercy, I am taking shelter of You. Please be pleased upon me and make me Your servant, although I am such a fallen offender.”

 

mat-samo nasti papatma

naparadhi cha kashcana

parihare ‘pi lajja me

kim bruve purushottama

 

yuvatinam yatha yuni

yunam cha yuvatuu yatha

mano ‘bhiramate tadvan

mano me ramatam tvayi

 

“O Purushottama, there is no sinful person or offender who is equal to me. How can I describe my shame? Just as the minds of young ladies take pleasure in a young man, and the minds of young men take pleasure in a young woman, kindly let my mind take pleasure in You alone.”

 

bhumau skhakita-padanam

bhumir evavalambanam

tvayi jataparadhanam

tvam eva sharanam prabho

 

“Just as the ground is the only support for those whose feet have slipped, so also You alone are the only shelter, even for those who have committed offense to You.”

 

govinda-vallabhe radhe

prarthaye tvam aham sada

tvadiyam iti janatu

govindo mam tvaya saha

 

“O Shrimati Radharani, the dearest of Lord Govinda, this is always my request to You–please let Lord Govinda, along with Yourself, consider me to be one of Your assistants.”

 

radhe vrindavanadhishe

karunamrita-vahini

kripaya nija-padabja-

dasyam mahyam pradiyatam

 

“O Shrimati Radharani, O Queen of Vrindavana, You are a river flowing with the nectar of mercy. Please be kind upon me, and give me a little service at Your lotus feet.”

 

Two Peerless Mantras From the Sri Sanatkumara-samhita

In the Sri Sanatkumara-samhita, from the ancient Skanda Purana, we find a conversation between the great sage Sri Narada and Lord Sadashiva, the master of the demigods. Starting at text number 26 to text 30, Narada Muni asks Lord Sadashiva, “O master please tell what method the people of Kali-yuga may adopt to easily attain the transcendental abode of Lord Hari [Krishna]. O Lord, what mantra will carry the people from this world of birth and death? So everyone may benefit, please tell it to me. O Lord, of all mantras what mantra needs no purashcharana, no nyasa, no yoga, no samskara, and no other thing? A single utterance of the Lord’s holy name gives the highest result. O master of the demigods, if I am competent to hear it, please kindly tell me the Lord’s holy name.”

In texts 31-35 , Lord Sadashiva gives his answer: Lord Sadashiva said: “O fortunate one, your question is excellent. O you who wish for the welfare of all, I will tell you the secret chintamani [wish-fulfilling] jewel of all mantras. I will tell you the secret of secrets, the most confidential of all confidential things. I will tell you what I have not told either the goddess or your elder brothers. I will tell you two peerless Krishna mantras that are the crest-jewels of all mantras. One mantra is:

“‘Gopijana-vallabha-charanau sharanam prapadye.’ (I take shelter of the feet of He who is the gopi’s beloved) This mantra has three compound words, five individual words and sixteen syllables.

“The second mantra is: ‘Namo gopijana-vallabhabhyam.’ (Obeisances to the divine couple, who are dear to the gopis) This mantra has two words and ten syllables.

In texts 36-41, Lord Sadashiva continues: “One who either with faith or without faith once chants this five-word mantra resides among Lord Krishna’s gopi-beloveds. Of this there is no doubt. In chanting these mantras there is no need of purshcharana, nyasa, ari-shuddhi, mitra-shuddhi, or other kinds of purification. In chanting these mantras there is no restriction of time or place. All, from the lowest outcaste to the greatest sage, are eligible to chant this mantra. Women, shudras, and all others are eligible. The paralyzed, mute, blind, and lame are eligible. The Andhras, Hunas, Kiratas, Pulindas, Pukkashas, Abhiras, Yavanas, Kankas, Khashas, and all others born from sinful wombs are also eligible. They who are overcome with pride and ego, who are intent on committing sins, who are killers of cows and brahmanas, and who are the greatest of sinners, are also eligible. They who have neither knowledge nor renunciation, they who have never studied the shruti-shastra and other scriptures, and all others, whoever they may be, are also eligible to chant these mantras.”

Then in texts 42-48 Lord Sadashiva explains who is not eligible and who should not be told these sacred mantras or the purpose of them: “Anyone who has devotion to Lord Krishna, the master of all masters, is eligible to chant these mantras, but they who have no devotion, even they may be the greatest of sages, are not eligible. They who have performed many yajnas, given charity, visited all holy places, been devoted to speaking the truth, accepted the renounced order, traveled to the farther shore of the Vedas and Vedangas, devotedly served the brahmanas, taken birth in good families, and performed austerities and vows, but are not devoted to Lord Krishna, are not eligible to chant these mantras. Therefore these mantras should not be spoken to one who is not devoted to Lord Hari, nor to one who is ungrateful, proud, or faithless, nor to an atheist or a blasphemer. One should not speak these mantras to one who does not wish to hear them, nor to one who has not stayed for one year in the speaker’s ashrama. One should carefully give these mantras to one who is free from hypocrisy, greed, lust, anger, and other vices, and who is sincerely devoted to Lord Krishna. The sage of this mantra is Lord Sadashiva. The meter is Gayatri. The Deity is Lord Krishna, the beloved of the gopis. The purpose is to attain service to dear Lord Hari.”

In text 53 Lord Sadashiva says: “By once chanting this mantra one attains success. Of this there is no doubt. Still, for the purpose of chanting japa one should chant this mantra ten times daily.”

In texts 54-77 of the Sri Sanatkumara-samhita, Lord Sadashiva describes the most nectarean meditation of the mantras, after which he continues with many additional topics in regard to the pastimes of Radha and Krishna and the importance of the land of Vrindavana:

“O best of brahmanas, now I will tell you the meditation of this mantra. I meditate on two-armed Lord Krishna, who is dark like a monsoon cloud, dressed in yellow garments, garlanded with forest flowers… crowned with a peacock feather, and garlanded with lotus whorls, whose face is splendid like ten million moons, whose eyes move restlessly… whose forehead is marked with tilaka of sandal paste and musk… who is splendid with earrings like two rising suns, whose perspiration-anointed cheeks are like two glistening mirrors… who with raised eyebrows playfully glances at His beloved’s face, the tip of whose graceful raised nose is decorated with a glistening pearl… whose bimba-fruit lips are splendid in the moonlight of His teeth, whose hands are splendid with bracelets, armlets, and jewel rings… who holds a flute in His left lotus hand, whose waist is splendid with a graceful belt, whose feet are splendid with graceful anklets… whose eyes are restless with the nectar of amorous pastimes, who jokes with His beloved, making Her laugh again and again… and who stays with Her on a jewel throne under a kalpa-vriksha tree in Vrindavana forest. In this way one should meditate on Lord Krishna and His beloved.”

“On the Lord’s left side one should meditate on Sri Radha, who is dressed in blue garments, who is splendid like molten gold… who with the edge of Her garment covers Her graceful lotus smile, whose restless chakori-bird eyes dance on Her beloved’s face… who with Her forefinger and thumb places betel nuts and crushed betel leaves in Her beloved’s lotus mouth… whose full, raised breasts are decorated with a glistening pearl-necklace, whose waist is slender, whose broad hips are decorated with tinkling ornaments… who is decorated with jewel earrings, finger rings, toe rings, bracelets, armlets, and tinkling golden anklets… whose limbs are graceful with the best of beauty, who is always in the prime of youth, and who is always plunged in the nectar of bliss. O king of brahmanas, Her friends, whose age and qualities are like Hers, devotedly serve Her with chamaras, fans, and other articles.”

“Please hear, O Narada, and I will tell you the meaning of these mantras. The material world is manifested by the Lord’s maya potency and other external potencies. The spiritual world is manifested by the Lord’s chit potency and other internal and everlasting spiritual potencies. The protector of these potencies is said to be the gopi Sri Radha, who is Lord Krishna’s beloved. The transcendental goddess Sri Radha is the direct counterpart of Lord Sri Krishna. She is the central figure for all the goddesses of fortune. She is the pleasure potency of Lord Krishna. The wise say that She is the pleasure potency of Lord Krishna. Durga and the other goddesses in the world of the three modes are a million-millionth part of one of Her expansions. She is directly Goddess Maha-Lakshmi and Lord Krishna is Lord Narayana. O best of sages, there is not the slightest difference between Them. O best of sages, what more can I say? Nothing can exist without them. This universe made of spirit and matter together is Their potency. She is Durga and Lord Hari is Shiva. Lord Krishna is Indra and She is Shachi. She is Savitri and Lord Hari is Brahma. She is Dhumorna and Lord Hari is Yama. O Narada, please know that everything is Their potency. Even if I had many hundreds of years, I could not describe all Their glories.”

The Govindam Prayers to Lord Krishna July 21, 2009

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The Govindam Prayers

from Sri Brahma-samhita

ishvarah paramah krishnah

sac-cid-ananda-vigrahaha

anadir adir govindaha

sarva-karana-karanam

 

Krishna, Who is known as Govinda, is the Supreme Personality of Godhead. He has an eternal blissful spiritual body. He is the Origin of all. He has no other origin and He is the Prime Cause of all causes.

chintamani prakara-sadmasu kalpa-vriksha-

laksavriteshu surabhir abhipalayantam

lakshmi-sahasra-shata-sambhrama-sevyamanam

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, the First Progenitor Who is tending the cows, yielding all desires, in abodes built with spiritual gems, surrounded by millions of purpose-trees, always served with great reverence and affection by hundreds of thousands of Lakshmis or Gopis.

Venum kvanantam aravinda-dalayataksam

barhavatam samasitambuda-sundarangam

kandarpa-koti-kamaniya vishesha-shobham

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, Who is adept in playing on His flute, with blooming eyes like lotus petals, with head bedecked with peacock’s feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of cupids.

Alola-chandraka-lasad-vanamalya-vamshi-

ratnangadam pranaya-keli-kala-vilasam

shyamam tribhanga-lalitam niyata-prakasham

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, round Whose neck is swinging a garland of flowers beautified with the Moon-locket, Whose two hands are adorned with the flute and jeweled ornaments, Who always revels in pastimes of love, Whose graceful three-fold bending form of Shyamasundara is eternally manifest.

angani yasya sakalendriya-vrittimanti

pashyanti panti kalayanti chiram jaganti

ananda-chinmaya-sad-ujjvala-vigrahasya

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, Whose transcendental form is full of bliss, truth, substantiality and is thus full of the most dazzling splendour. Each of the limbs of that Transcendental Figure possesses in Himself, the fullfledged functions of all the organs, and eternally sees, maintains and manifests the infinite universes, both spiritual and mundane.

advaitam achyutam anadim ananta-rupam

adyam purana-purusham navayauvanam cha

vedesu durlabham adurlabham atma-bhaktau

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, Who is inaccessible to the Vedas, but obtainable by pure unalloyed devotion of the soul, Who is without a second, Who is not subject to decay and is without a beginning, Whose Form is endless, Who is the beginning, Whose Form is endless, Who is the beginning, and the eternal Purusha; yet He is a Person possessing the beauty of blooming youth.

panthas tu koti-shata-vatsara-sampragamyo

vayor athapi manaso muni-pungavanam

so ‘pyasti yat prapada-simny avichintya-tattve

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, only the tip of the toe of whose lotus feet is approached by the yogis who aspire after the transcendental and betake themselves to pranayama by drilling the respiration; or by the jnanins who try to search out the nondifferentiated Brahman by the process of elimination of the mundane extending over thousands of millions of years.

eko ‘py asau racayitum jagad-anda-kotim

yac chaktir asti jadad-anda-caya yad-antah

andantara-stha-paramanu-chayantara-stham

govindam adi-purusham tam aham bhajami

 

He is an undifferentiated Entity as there is no distinction between potency and the Possessor thereof. In His work of creation of millions of worlds, His potency remains inseparable. All the universes exist in Him and He is present in His fullness in everyone of the atoms that are scattered through the universe, at one and the same time. Such is the Primeval Lord whom I adore.

yad bhava-bhavita dhiyo manujas tathaiva

samprapya rupa-mahimasanayanabhushaha

suktair yam eva nigama-prathitaih stuvanti

govindam adi-purusham tam aham bhajami

 

I adore the same Govinda, the Primeval Lord, in Whose praise men, who are imbued with devotion, sing the mantra-suktas contained in the Vedas, by gaining their appropriate beauty, greatness, thrones, conveyances and ornaments.

ananda-chinmaya-rasa-pratibhavitabhis-

tabhir ya eva nija-rupataya kalabhihi

goloka eva nivasaty akhilatma-bhuto

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, residing in His own realm, Goloka, with Radha, resembling His own spiritual figure, the Embodiment of the Ecstatic potency possessed of the sixty-four artistic activities, in the company of Her confidants (sakhis), embodiments of the extensions of her body, permeated and vitalized by His ever-blissful spiritual rasa.

premanjana-cchurita-bhakti-vilochanena

santah sadaiva hridayeshu vilokayanti

yam shyama-sundaram achintya-guna-svarupam

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, Who is Shyamasundara, Krishna Himself with inconceivable innumerable attributes, whom the pure devotees see in their heart of hearts, with the eye of devotion tinged with the salve of love.

ramadi-murtishu kala-niyamena tishthan

nanavataram akarod bhuvaneshu kintu

krishnah svayam samabhavat paramaha puman yo

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, Who manifested Himself personally as Krishna and the different avataras in the world in the forms of Rama, Nrisimha, Vamana, etc., as His subjective portions.

yasya prabha prabhavato jagad-anda-koti-

kotisu ashesha-vasudhadi-vibhuti-bhinnam

tad brahma nishkalam anantam ashesha-bhutam

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upanishads, being differentiated from the infinity of glories of the mundane universe, appears as the Indivisible, Infinite and Limitless Truth.

maya hi yasya jagad-anda-shatani sute

traigunya-tad-vishaya-veda-vitayamana

sattvavalambi-para-sattva-visuddha-sattvam

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, Who is the Absolute Substantive Principle being the ultimate entity in the form of the Support of all existence, Whose external potency embodies the three-fold mundane qualities, viz., sattva, rajas, and tamas and diffuses the Vedic knowledge regarding the mundane world.

ananda-chinmaya-rasatmataya manahsu

yah praninam pratiphalam smaratam upetya

lilayitena bhuvanani jayaty ajasram

govindam adi-purusham tam aham bhajami

 

I worship Govinda, the Primeval Lord, Whose glory ever triumphantly dominate the mundane world by the activity of His own pastimes, being reflected in the minds of recollecting souls as the Transcendental Entity of ever-blissful cognitive rasa.

goloka-namni nija-dhamni tale cha tasya

devi-mahesha-hari-dhamasu teshu teshu

te te prabhava-nichaya vihitash cha yena

govindam adi-purusham tam aham bhajami

 

Lowest of all is located Devi-dhama (mundane world), next above it is Mahesha-dhama (abode of Mahesh, Shiva); above Mahesh-dhama is placed Hari-dhama (abode of Hari) and above them all is located Krishna’s own realm named Goloka. I adore the Primeval Lord Govinda, who has allotted their respective authorities to the rules of those graded realms.

srishti-sthiti-pralaya-sadhana-shaktir eka

chayeva yasya bhuvanani vibharti durga

icchanurupam api yasya che cheshtate sa

govindam adi-purusham tam aham bhajami

 

The external potency Maya who is of the nature of the shadow of the Chit potency, is worshiped by all people as Durga, the creating, preserving and destroying agency of this mundane world. I adore the Primeval Lord Govinda in accordance with Whose will Durga conducts herself.

kshiram yatha dadhi vikara-vishesha-yogat

sanjayate na hi tatah prithag asti hetoho

yah shambhutam api tatha samupaiti karyad

govindam adi-purusham tam aham bhajami

 

Just as milk is transformed into curd (yogurt) by the action of acids, but yet the effect “curd” is neither the same as, nor different from, its cause, viz., milk, so I adore the Primeval Lord Govinda of whom the state of Sambu is transformation for the performance of the work of destruction.

diparchir eva hi dashantaram abhyupetya

dipayate vivrita-hetu-samana-dharma

yas tadrig eva hi cha vishnu-taya vibhati

govindam adi-purusham tam aham bhajami

 

The light of one candle being communicated to other candles, although it burns separately in them, is the same in its quality. I adore the Primeval Lord Govinda who exhibits Himself equally in the same mobile manner in His various manifestations.

yah karanarnava-jale bhajati sma yoga-

nidram ananta-jagad-anda-saroma-kupaha

adhara-shaktim avalambya param sva-murtim

govindam adi-purusham tam aham bhajami

 

I adore the Primeval Lord Govinda who assumes His own great subjective form, who bears the name of Shesha. Replete with the all-accommodating potency, and reposing in the causal ocean with the infinity of the world in the pores of His hair, He enjoys creative sleep (yoga-nidra).

yasyaika-nishvasita-kalam athavalambya

jivanti loma-vilaja jagad-anda-nathaha

vishnur mahan sa iha yasya kala-vishesho

govindam adi-purusham tam aham bhajami

 

Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Vishnu, remain alive as long as the duration of one exhalation of the latter (Maha-Vishnu). I adore the Primeval Lord Govinda of Whose subjective personality Maha-Vishnu is the Portion of a Portion [of the Surpeme].

bhasvan yathashma-shakaleshu nijeshu tejaha

sviyam kiyat prakatayaty api tadvad atra

brahma ya esa jagad-anda-vidhana-karta

govindam adi-purusham tam aham bhajami

 

I adore the Primeval Lord Govinda from Whom the separated subjective portion Brahma receives his power for the regulation of the mundane world, just as the Supreme manifests some portion of His own light in all effulgent gems that bear the names of Surya-kanta, etc.

yat-pada-pallava-yugam vinidhaya kumbha-

dvandve pranama-samayesa ganadhirajaha

vighnan vihantum alam asya jagat-trayasya

govindam adi-purusham tam aham bhajami

 

I adore the Primeval Lord Govinda, Whose lotus feet are always held by Ganesh upon the pair of tumuli protruding from his elephant head in order to obtain power for his function of destroying all the obstacles on the path of progress of the three-worlds.

agnir mahi gaganam ambu marud-dishash cha

kalas tathatma-manasiti jagat-trayani

yasmad bhavanti vibhavanti vishanti yam cha

govindam adi-purusham tam aham bhajami

 

The three-worlds are composed of the nine elements, viz., fire, earth, ether, water, air, direction, time, soul and mind. I adore the Primeval Lord Govinda from Whom they originate, in Whom they exist and into Whom they enter at the time of the Universal Cataclysm.

yac chakshur esha savita sakala-grahanam

raja samasta-sura-murtir ashesha-tejaha

yasyajnaya bhramati sambhrita-kala-chakro

govindam adi-purusham tam aham bhajami

 

The sun, who is the king of all the planets, full of infinite effulgence, the image of the good soul, is the eye of this world. I adore the Primeval Lord Govinda in pursuance of Whose order the sun performs his journey mounting the wheel of time.

dharmo ‘tha papa-nicayah shrutayas tapamshi

brahmadi-kita-patagavadhayash cha jivaha

yad datta-matra-vibhava-prakata-prabhava

govindam adi-purusham tam aham bhajami

 

I adore the Primeval Lord Govinda, by Whose conferred power are maintained the manifested potencies that are found to exist in all virtues, in the Vedas, in the penances and in all jivas from Brahma down to the meanest insect.

yas tv indra-gopam athavendra-maho sva-karma-

bandhanurupa-phala-bhajanam atanoti

karmani nirdahati kintu cha bhakti-bhajam

govindam adi-purusham tam aham bhajami

 

I adore the Primeval Lord Govinda, Who burns up to their roots all fruitive activities of those who are imbued with devotion and impartially ordains for each the due enjoyment of the fruits of one’s activities, of all those who walk in the path of work, in accordance with the chain of their previously performed works, no less in the case of the tiny insect that bears the name of “Indragopa” than in that of Indra, king of the devas.

yam krodha-kama-sahaja-pranayadi-bhiti-

vatsalya-moha-guru-gaurava-sevya-bhavaihai

sanchintya tasya sadrishim tanum apurete

govindam adi-purusham tam aham bhajami

 

I adore the Primeval Lord Govinda, the meditators of Whom, by meditating upon Him under the sway of wrath, amorous passion, natural friendly love, fear, parental affection, delusion, reverence and willing service, attain to bodily forms befitting the nature of their contemplation.

Prayers to Lord Krishna for Blessings, Purity and Auspiciousness July 21, 2009

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 Prayers to Lord Krishna

 

smrite sakala-kalyana

bhajanam yatra jayate

purusham tam ajam nityam

vrajami sharanam harim

 

“I take shelter of Lord Hari, who is the unborn, eternal Supreme Personality of Godhead. Upon remembering Him, a reservoir of all auspiciousness is produced.”

 

 

(Om) yam brahma vedanta-vido vadanti

pare pradhanam purusham tathanye

vishvodgateh karanam ishvaram va

tasmai namo vighna-vinashaya

“Obeisances unto Him who is the destroyer of all obstacles, who the knowers of Vedanta describe as the Supreme Brahman, and who others describe as the pradhana, or totality of mundane elements. Some describe Him as the supreme male person, or purusha, while others describe Him as the Supreme Lord and the cause of the creation of the universe.” (Vishnu Purana)

 

 

om tad vishnoh paramam padam sada

pashyanti surayo diviva chakshur-atatam

tad vipraso vipanyavo jagrivamsaha

samindhate vishnor yat paramam padam

 

“Just as the sun’s rays in the sky are extended to the mundane vision, so in the same way the wise and learned devotees always see the supreme abode of Lord Vishnu. Because those highly praiseworthy and spiritually awake brahmanas are able to see the spiritual world, they are also able to reveal that supreme abode of Lord Vishnu.” (Rig Veda 1.22.20)

 

 

om krishno vai sac-cid-ananda-ghanaha krishna adi-purushaha

krishnaha purushottamaha krishno ha u karnadi-mulam krishnaha sa

ha sarvaih karyaha krishnaha kasham-krid-adisha-mukha-prabhu

pujyaha krishno ‘nadis tasminn ajandantar-bahye yan

mangalam tal labhate kriti

 

“Lord Krishna is the color of a new rain cloud, therefore He is compared to a transcendental cloud full of eternity, bliss and cognizance. He is the original and supreme person. He is the origin of all activities and the one and only Lord of all. He is the worshipful Lord of the best of demigods, the controller of Brahma, Vishnu and Shiva. Krishna is without any beginning. Whatever auspiciousness is found within or beyond this universe the devotee obtains in Krishna alone” (Rig Veda, Krishna Upanishad)

 

 

 

(Om) madhavo madhavo vaci

madhavo madhavo hridi

smaranti sadhavaha sarve

sarva-karyeshu madhavam

 

“Lord Madhava is in one’s words and Lord Madhava is in one’s heart. All the saintly persons remember Lord Madhava, the husband of the goddess of fortune, in all their undertakings.” (Narasimha Purana)

 

(Om) svasti no govindah svasti no ‘cyutanantau

svasti no vasudvo vishnur dadhatu

svasti no narayano naro vai

svasti nah padmanabhaha puroshottamo dadhatu

svasti no vishvakseno vishveshvaraha

svasti no hrishikesho harir dadhatu

svasti no vainateyo harih

svasti no ‘njana-suto hanur bhagavato dadhatu

svasti svasti sumangalaih kesho mahan

shri-krishnaha sac-cid-ananda-ghanaha sarveshvareshvaro dadhatu

 

“May Lord Govinda, Acyuta, Ananta Shesha, Vasudeva and Lord Vishnu bestow auspiciousness upon us. May Nara-Narayana, Padmanabha and Purushottama bestow auspiciousness upon us. May Vishvaksena, the Lord of the universe, Hrishikesh and Lord Hari bestow auspiciousness upon us. May Garuda and the son of Anjana, who is the great devotee of Lord Rama, Hanuman, bestow auspiciousness upon us. May the great and only Lord of auspiciousness, Sri Krishna, who is like a transcendental cloud full of eternity, knowledge and bliss and who is the Lord of all the demigods, bestow upon us all prosperity and auspiciousness.” (Rig Veda, Krishna Upanishad)

 

 

karotu svasti me krishnaha

sarva-lokeshvareshvaraha

karshnadayash cha kurvantu

svasti me loka-pavanaha

 

“May Lord Krishna, the Lord of the demigods, the presiding controller of all the worlds, bestow auspiciousness upon me. May His devotees, who are the saviors of all people, bestow benedictions of auspiciousness upon me.” (Sammohana Tantra)

 

krishno mamaiva sarvatra

svasti kuryat shriya samam

tathaiva cha sada karshnihi

sarva-vighna-vinashanaha

 

“May Lord Krishna along with His beloved Radha bring about prosperity and auspiciousness at all times. In the same way may the devotee of Krishna, who is able to destroy all obstacles, always bring about auspiciousness.” (Vishnu Yamala Samhita)

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

 

 

Atharva Vediya Gopala-tapani Upanishad, Purva Vibhaga, 

verses 36-47

om namo vishva-rupaya

vishva-sthity-anta-hetave

vishveshvaraya vishvaya

govindaya namo namaha

 

“Lord Brahma, speaking to the great sages and saints, prayed to Lord Krishna as follows: I offer my humble obeisances to Lord Krishna, who is the giver of pleasure to the cows, whose external form is the form of the universe, who is the cause of the maintenance and dissolution of the material universe, and who is the Lord of the universe.”

 

 

namo vijnana-rupaya

paramananda-rupine

krishnaya gopi-nathaya

govindayah namo namah

 

“I offer my obeisances to Lord Krishna, who is the giver of pleasure to the cows, who is the Lord of the gopis and who is the embodiment of unlimited knowledge and the highest bliss.”

 

 

namah kamala-netraya

namah kamala-maline

namah kamal-nabhaya

kamala-pataye namaha

 

“I offer my obeisances to Krishna, who possesses lotus-petal eyes, who wears a garland of sweet-smelling lotus flowers, who has a lotus navel and who is the Lord of the gopis, who are as beautiful as lotus flowers.”

 

 

barhapidabhiramaya

ramayakuntha-medhase

rama-manasa-hamsaya

govindaya namo namaha

 

“I offer my obeisances to Lord Govinda, who looks very beautiful wearing a peacock feather upon His head. His plenary expansion is Lord Ramachandra, His intelligence is eternal and ever-fresh, and He is the swan that swims in the mind of Lakshmi-devi.”

 

 

kamsa-vamsha-vinashaya

keshi-chanura-ghatine

vrishabha-dhvaja-vandyaya

partha-sarathaye namaha

 

“I offer my obeisances unto Krishna, who is the destroyer of the dynasties of demons headed by King Kamsa. He is the slayer of the Keshi demon and the wrestler Chanura. He is offered prayers by Lord Shiva, whose chariot flag is marked with the insignia of Nandi, the bull, and He is the chariot driver of the son of Pritha, Arjuna.”

 

 

venu-vadana-shilaya

gopalayahi-mardine

kalindi-kula-lolaya

lola-kundala-dharine

 

“I offer my obeisances to Krishna, who is accustomed to playing on a flute, who is the protector of the cows and the chastiser of the Kaliya serpent. He is fond of wandering here and there on the banks of the Yamuna and He is beautified by wearing swinging earrings.”

 

 

ballavi-vadanambhoja-

maline nritya-shaline

namah pranata-palaya

shri-krishnaya namo namaha

 

“I offer my obeisances again and again unto Shri Krishna, who wears a garland of kisses from the lotus mouths of the gopis. He is conversant with the art of dancing and is the protector of the surrendered souls.”

 

 

namah papa-pranashaya

govardhana-dharaya cha

putana-jivitantaya

trinavartasu-harine

 

“I offer my obeisances unto Lord Krishna, who is the destroyer of the sins of the fallen souls. He is the lifter of Govardhan Hill, He brought about the end to the life of Putana and He took away the life of the demon Trinavarta.”

 

 

 

nishkalaya vimohaya

shuddhayashuddha-vairine

advitiyaya mahate

shri-krishnaya namo namaha

 

“I offer my humble obeisances again and again unto the great Lord Krishna, who is beyond the illusion of maya and from whom that illusion comes. He is the supreme pure, the enemy of the demons and is one without a second.”

 

 

prasida paramananda

prasida parameshvara

adhi-vyadhi-bhujangena

dashtam mam uddhara prabho

 

“O Supreme Lord, O reservoir of the highest pleasure, be pleased upon me. I have been bitten by the poisonous snake of mental and bodily miseries. Therefore, O Lord, please deliver me.”

 

 

shri-krishna rukmini-kanta

gopi-jana-manohara

samsara-sagare magnam

mam uddhara jagad-guro

 

“O Lord Krishna, O lover of Rukmini, O attractor of the minds of the gopis, please uplift me, for I am immersed in the ocean of birth and death, O spiritual preceptor of the universe.”

 

 

keshava klesha-harana

narayana janardana

govinda paramananda

mam samuddhara madhava

 

“O Lord Keshava, O destroyer of the three-fold miseries, O only refuge of all souls, O destroyer of the Jana demons, O Govinda, O reservoir of pleasure, please uplift me who am fallen, O husband of the goddess of fortune.”

 

 

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, the ocean of mercy, and the Lord of creation. You are the master of the cowherdsmen and the lover of the gopis, especially Radharani. I offer my respectful obeisances unto You.”

 

Mere Man Mandir

This song prays that Lord Krishna, Giridhari, the lifter of Govardhan Hill, will appear to us in the temple (mandir) of our mind (man).

Mere man mandir mein ek bar tum a jao Giridhari

Giridhari Banavari

Manmohan kunjavihari pyare a jao Giridhari

O Giridhari! I am begging You to enter, just once, into the temple of my mind. O Giridhari, O Banavari, You who reside in the groves of Vrindavan and attract our minds towards You. O beloved Giridhari, please come to me.

Bahut bar he ter lagai

karuna nainan mein ghir ai

ye roya ek dukhari pyare a jao Giridhari

So many times have I called out to You with eyes over-flowing with tears. This most unhappy person is pleading before You. So please, O beloved Giridhari, please come to me.

mag johat ankhiyan pathrai

dar dar par maya takarai

ye dekho dasha hamari pyare a jao Giridhari

Simply waiting for You my eyes have become weary. Maya is attacking me at every step. Just see my pitiable condition, O beloved Giridhari, and please come to me.

thori kripa idhar barsao

prem boond pyase ko pao

mein aya ek bhikhari pyare a jao Giridhari

Please shower some of Your mercy here also. Being extremely thirsty, let me drink just a drop of your love. I am nothing but a beggar, begging from you. O beloved Giridhari, please come to me.

bhaint nahin mein kuch bhi laya

khali nath tere dar aya

mein tera prem pujari pyare a jao Giridhari

I have brought You no gifts, my Lord, and have come empty-handed at Your doorstep. I worship You with my love, so O beloved Giridhari, please come to me.

pyar karo chahe thukara do

pas bulao dur bhaga do

mein sab vidhi sharon tihari pyare a jao Giridhari

You are free to love me or reject me. You may call me near or You may send me away. In any condition of life, I am a soul surrendered unto You, please, O beloved Giridhari, please come to me.

 

 

Sri Dasavatara-stotra

These are verses glorifying the ten main incarnations of Lord Keshava, Krishna, from the Gita-Govinda. These show that Lord Krishna is the source of all other incarnations of God.

By Jayadeva Gosvami

(1)

pralaya-payodhi-jale dhritavan asi vedam

vihita-vahitra-charitram akhedam

keshava dhrita-mina-sharira jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of a fish. All glories to You. You easily acted as a boat in the form of a giant fish just to give protection to the Vedas, which had become immersed in the turbulent sea of devastation.

(2)

kshitir iha vipulatare tishthati tava prishthe

dharani-dharana-kina-chakra-garishthe

keshava dhrita-kurma-sharira jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of a tortoise. All glories to You. In this incarnation as a divine tortoise the great Mandara Mountain rests upon your gigantic back as a pivot for churning the ocean of milk. From holding up the huge mountain a large scar-like depression is put in Your back, which has become most glorious.

(3)

vasati dashana-shikhare dharani tava lagna

shashini kalanka-kaleva nimagna

Keshava dhrita-shukara-rupa jaya jagasihsa hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of a boar. All glories to You. The earth, which had become immersed in the Garbhodaka Ocean at the bottom of the universe, sits fixed upon the tip of Your tusk like a spot upon the moon.

(4)

tava kara-kamala-vare nakham adbhuta-shringam

dalita-hiranyakashipu-tanu-bhringam

keshava dhrita-narahari-rupa jaya jagadisha hare

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 away by the wonderful pointed nails on Your beautiful lotus hands.

(5)

chalayasi vikramane balim adbhuta-vamana

pada-nakha-nira-janita-jana-pavana

keshava dhrita-vamana-rupa jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of a dwarf-brahmana. All glories to You. O wonderful dwarf, by Your massive steps You deceive King Bali, and by the Ganges water that has emanated from the nails of Your lotus feet, You deliver all living beings within this world.

(6)

kshatriya-rudhira-maye jagad-apagata-papam

snapayasi payasi shamita-bhavan-tapam

keshava dhrita-bhrigupati-rupa jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Bhrigupati [Parashurama]. All glories to You. At Kurukshetra You bathe the earth in the rivers of blood from the bodies of the demoniac kshatriyas [rulers] that You have slain. The sins of the world are washed away by You, and because of You people are relieved from the blazing fire of material existence.

(7)

vitarasi dikshu rane dik-pati-kamaniyam

dasha-mukha-mauli-balim ramaniyam

keshava-dhrita-rama-sharira jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Ramachandra. All glories to you. In the battle of Lanka You destroy the ten-headed demon Ravana and distribute his heads as a delightful offering to the presiding deities of the ten directions, headed by Indra. This action was long desired by all of them, who were much harassed by this monster.

(8)

vahasi vapushi vishade vasanam jaladabham

hala-hati-bhiti-milita-yamunabham

keshava dhrita-haladhara-rupa jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Balarama, the wielder of the plow. All glories to You. On Your brilliant white body You wear garments the color of a fresh blue rain cloud. These garments are colored like the beautiful dark hue of the River Yamuna, who feels great fear due to the striking of Your plowshare.

(9)

nindasi jajna-vidher ahaha shruti-jatam

sadaya-hridaya darshita-pashu-ghatam

keshava dhrita-buddha-sharira jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Buddha. All glories to You. O Buddha of compassionate heart, you descry the slaughtering of poor animals performed according to the rules of Vedic sacrifice.

(10)

mleccha-nivaha-nidhane kalayasi karavalam

dhumaketum iva kim api karalam

keshava dhrita-kalki-sharira jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed the form of Kalki. All glories to You. You appear like a comet and carry a terrifying sword for bringing about the annihilation of the wicked barbarian men at the end of Kali-yuga.

(11)

shri-jayadeva-kaver idam uditam udaram

shrinu sukha-dam shubha-dam bhava-saram

keshava dhrita-dasha-vidha-rupa jaya jagadisha hare

O Keshava! O Lord of the universe! O Lord Hari, who have assumed these ten different forms of incarnation. All glories to You. O readers, please hear this hymn of the poet Jayadeva, which is most excellent, an awarder of happiness, a bestower of auspiciousness, and is the best thing in this dark world.

(12)

vedan uddharate jaganti vahate bhu-golam udbibhrate

daityam darayate balim chalayate kshatra-kshayam kurvate

paulastyam jayate halam kalayate karunyam atanvate

mlecchan murchayate dashakriti-krite krishnaya tubhyam namaha

O Lord Krishna, I offer my obeisances unto You, who appear in the forms of these ten incarnations. In the form of Matsya You rescue the Vedas, and as Kurma You bear the Mandara Mountain on Your back. As Varaha You lift the earth with your tusk, and in the form of Narasimha you tear open the chest of the daitya Hiranyakashipu. In the form of Vamana You trick the daitya king Bali by asking him for only three steps of land, and then You take away the whole universe from him by expanding your steps. As Parashurama you slay all of the wicked kshatriyas, and as Ramachandra You conquer the rakshasa king Ravana. In the form of Balarama You carry a plow with which You subdue the wicked and draw toward you the River Yamuna. As Lord Buddha You show compassion toward all the living beings suffering in this world, and at the end of the Kali-yuga You appear as Kalki to bewilder the mlecchas [degraded low-class men].

108 Names of Krishna

OM SHRI KRISHNAYA NAMAHA

Salutations to Lord Shri Krishna

OM KAMALA NATHAYA NAMAHA

To Kamala’s (Goddess Lakshmi’s) spouse

OM VAASUDEVAYA NAMAHA

To Vasudeva (Vasudev’s son, Krishna)

OM SANATANAYA NAMAHA

To the Eternal One

OM VASUDEVAYA NAMAHA

To the Son of Vasudeva

OM PUNYAYA NAMAHA

To the Meritorious One

OM LILA-MANUSHA-VIGRAHAYA NAMAHA

To Him who has assumed a human form to perform His pastimes

OM SHRIVATSA KAUSTHUBHA-DHARAYA NAMAHA

To the Lord who wears the Shri Vatsa (representing Shri Lakshmi) and the Kaustubha gem

OM YASHODA-VATSALAYA NAMAHA

To Mother Yashoda’s darling child

OM HARAYE NAMAHA

To Shri Hari

OM CHATURBHUJATTA-CHAKRASI-GADA-SHANKADHYAYUDHAYA NAMAHA

To the Four-armed One who carries the weapons of disc, conch and club

OM DEVAKI NANDANAYA NAMAHA

To Mother Devaki’s son

OM SHRISAYA NAMAHA

To the abode of Shri (Lakshmi)

OM NANDAGOPA PRIYATMAJAYA NAMAHA

To Nanda Gopa’s darling child

OM YAMUNAVEGA SAMHARINE NAMAHA

To the Lord who destroyed the speed of the river Yamuna

OM BALABHADRA PRIYANUJAYA NAMAHA

To Balabhadra’s (Balarama’s) dear younger brother

OM PUTANA JIVITA HARAYA NAMAHA

To the Destroyer of the demoness Putana

OM SHAKATASURA BHANJANAYA NAMAHA

To the Lord who destroyed the demon Sakatasura

OM NANDAVRAJA JANA NANDINE NAMAHA

To the Lord who brought great happiness to Nanda and the people of Vraja

OM SACHIDANANDA VIGRAHAYA NAMAHA

To the Lord who is the embodiment of Existence, Awareness and Bliss

OM NAVANITA VILIPTANGAYA NAMAHA

To the Lord whose body is smeared with butter

OM NAVANITA NATAYA NAMAHA

To the One who danced to get butter

OM ANAGHAYA NAMAHA

To the sinless One

OM NAVANITA NAVAHARAYA NAMAHA

To the Lord who invented a new form of food-butter

(because He consumed large quantities of it)

OM MUCHUKUNDA PRASADAKAYA NAMAHA

to the Lord who blessed (gave salvation) to King Muchukunda

OM SHODASHA STHRI SAHASRESHAYA NAMAHA

To the Lord of sixteen thousand wives

OM TRIBHANGI LALITAKRITAYE NAMAHA

To the Lord who poses bent in three places

OM SUKAVAG AMRITABHDHINDAVE NAMAHA

To the ocean of nectar in the form of Sukadeva’s words (spoken as Srimad-Bhagavatam)

OM GOVINDAYA NAMAHA

To the Lord of the cows

OM YOGINAM PATAYE NAMAHA

To the Lord of the yogis

OM VATSA VATACHARAYA NAMAHA

To the Lord who roamed (in Vrindavana) with the company of calves and friendly cowherd boys

OM ANANTAYA NAMAHA

To the Infinite One

OM DHENUKASURA MARDANAYA NAMAHA

To the Lord who killed the demon Dhenukasura

OM TRINIKRITA TRINAVARTAYA NAMAHA

To the Lord who destroyed the whirlwind demon Trinavarta

OM YAMALARJUNA BHANJANAYA NAMAHA

To the Lord who broke the two Yamalarjuna trees

OM UTTALA TALABHETTRE NAMAHA

To the Lord who broke the huge trees

OM TAMALA SHYAMALA KRITAYE NAMAHA

To the Lord who is a beautiful as the dark Tamala tree

OM GOPA GOPISHVARAYA NAMAHA

To the Lord of Gopas and Gopis

OM YOGINE NAMAHA

To the greatest Yogi

OM KOTI SURYA SAMAPRABHAYA NAMAHA

To the Lord who is as lustrous as a million suns

OM ILAPATAYE NAMAHA

To the Lord of the Earth

OM PARASMAI JYOTISHE NAMAHA

To the One who is the Supreme Light

OM YADAVENDRAYA NAMAHA

To the Lord of the Yadavas

OM YADUDVAHAYA NAMAHA

To the Leader of the Yadus

OM VANAMALINE NAMAHA

To the Lord who wears a sylvan garland

OM PITA VASASE NAMAHA

To the Lord who wears yellow robes

OM PARIJATAPA HARAKAYA NAMAHA

To the Lord who removed the parijatha flower (from India’s garden)

OM GOVARDHANACHALO DHARTRE NAMAHA

To the Lord who lifted Govardhan Hill

OM GOPALAYA NAMAHA

To the protector of cows

OM SARVA PALAKAYA NAMAHA

To the protector of all beings

OM AJAYA NAMAHA

To the all-victorious Lord

OM NIRANJANAYA NAMAHA

To the Lord who is untainted

OM KAMA JANAKAYA NAMAHA

To the Lord who generates desires in the worldly-minded

OM KANCHA LOCHANAYA NAMAHA

To the Lord who has beautiful eyes

OM MADHUGHNE NAMAHA

To the Lord who killed the demon Madhu

OM MATHURA NATHAYA NAMAHA

To the Lord of the holy place of Mathura

OM DVARAKA NAYAKAYA NAMAHA

To the Lord of Dwaraka

OM BALINE NAMAHA

To the all-powerful Lord

OM BRINDAVANANTA SANCARINE NAMAHA

To the Lord who roamed around Vrindavana

OM TULASIDAMA BHUSHANAYA NAMAHA

To the Lord who adorns Himself with tulasi leaf garlands

OM SYAMANTAKA MANER HARTRE NAMAHA

To the Lord who stole the Syamantaka gem

OM NARA NARAYANATMAKAYA NAMAHA

To the Lord who has the twin forms of Nara and Narayana

OM KUBJA KRISHTAMBARADHARAYA NAMAHA

To the Lord who wore the ointment offered by Kubja, the hunchbacked lady

OM MAYINE NAMAHA

To the Lord of Maya (the illusion)

OM PARAMAPURUSHAYA NAMAHA

To the Supreme Person

OM MUSHTIKASURA CHANURA MALLAYUDHA-VISHARADAYA NAMAHA

To the expert wrestler who wrestled with the two demons, Mushtika and Chanura

OM SAMSARA VAIRINE NAMAHA

To the enemy of Samsara (the cycle of births and deaths)

OM KAMSARAYE NAMAHA

To the enemy of King Kamsa (who wanted to kill Krishna)

OM MURARAYE NAMAHA

To the enemy of the demon Mura

OM NARAKANTAKAYA NAMAHA

To the destroyer of the demon Naraka

OM ANADI BRAHMACHARINE NAMAHA

To the beginningless Absolute

OM KRISHNA VYASANA KARSHAKAYA NAMAHA

To the One who removed Draupadi’s distress

OM SHISHUPALA SHIRASCETTRE NAMAHA

To the Lord who removed Sisupala’s head

OM DURYODHANA KULANTAKAYA NAMAHA

To the destroyer of the dynasty of Durodhana

OM VIDURAKRURA VARADAYA NAMAHA

To the Lord who gave boons to Vidura and Akrura

OM VISHVARUPA PRADARSHAKAYA NAMAHA

To the Lord who revealed His Viswarupa (the Universal Form)

OM SATYAVACHE NAMAHA

To the Lord who utters only truth

OM SATYA SANKALPAYA NAMAHA

To the Lord of true resolve

OM SATYABHAMA RATAYA NAMAHA

To the Lover of Satyabhama

OM JAYINE NAMAHA

To the Lord who is ever victorious

OM SUBHADRA PURVAJAYA NAMAHA

To the elder brother of Subhadra

OM VISHNAVA NAMAHA

To Lord Vishnu

OM BHISHMA MUKTI PRADAYAKAYA NAMAHA

To the Lord who bestowed salvation on Bhishma

OM JAGADGURAVE NAMAHA

To the Lord who is Guru to the whole world

OM JAGANNATHAYA NAMAHA

To the Lord of the whole world

OM VENUNADA VISHARADAYA NAMAHA

To the Lord who is an expert in playing flute music

OM VRISHABHASURA VIDHVAMSINE NAMAHA

To the Lord who destroyed the demon Vrishaba

OM BANASURA KARANTAKAYA NAMAHA

To the Lord who chopped off the hands of the demon Banasura

OM YUDHISTHIRA PRATISHTHATRE NAMAHA

To the Lord who established Yudhisthir (as the king)

OM BARHI BARHAVATAMSAKAYA NAMAHA

To the One who is adorned with effulgent peacock feathers

OM PARTHASARATHAYE NAMAHA

To Partha Sarathi, the chariot driver of Arjuna

OM AVYAKTAYA NAMAHA

To the Lord who is difficult to comprehend

OM GITAMRITA MAHODADHAYE NAMAHA

To the Ocean containing the nectar of the Bhagavad-gita

OM KALIYAPHANI MANIKYA RANJITA SHRI PADAMBHUJAYA NAMAHA

To the Lord whose lotus feet are adorned with the gems from the hoods of the serpent Kaliya

OM DAMODARAYA NAMAHA

To the One who was tied with a grinding stone around His waist

OM YAJNABHOKTRE NAMAHA

To the Lord who consumes sacrificial offerings

OM DANAVENDRA VINASHAKAYA NAMAHA

To the destroyer of the Lord of Asuras

OM NARAYANAYA NAMAHA

To Lord Narayana

OM PARABRAHMANE NAMAHA

To the Supreme Brahman

OM PANNAGASHANA VAHANAYA NAMAHA

To the Lord who has a serpent (Adisesha) as His seat

OM JALAKRIDASAMASHAKTA GOPI VASTRAPAHARAKAYA NAMAHA

To the Lord who (playfully) hid the clothes (left on the shore) of the Gopis who were engrossed in playing in the waters of the Yamuna river

OM PUNYA-SHLOKAYA NAMAHA

To the Lord whose praises bestow merit

OM TIRTHAPADAYA NAMAHA

To the One whose feet are holy

OM VEDAVEDYAYA NAMAHA

To the source of the Vedas

OM DAYANIDHAYE NAMAHA

To the Treasure of compassion

OM SARVA BHUTATMAKAYA NAMAHA

To the Soul of the elements

OM SARVAGRAHA RUPINE NAMAHA

To the All-formed One

OM PARATPARAYA NAMAHA

To the One who is highest than the highest

 

Sri Nanda-Nandanastakam

An Old Prayer to Lord Krishna, author unknown

I offer pranama to Sri Nandanandana (the son of Nanda Maharaja, Krishna), whose face is extremely delightful, from whose beautiful ears hang jewelled earrings, and whose entire body is anointed with fragrant candana.

I offer pranama to Sri Nandanandana, whose eyes are more beautiful than the fully-bloomed lotus, whose head is beautifully adorned with an arrangement of peacock feathers, and who enchants millions of Cupids.

I offer pranama to Sri Nandanandana, from whose beautiful nose hangs an elephant-pearl, whose teeth are brilliantly shining, and whose bodily complexion is more beautiful and lustrous than a fresh rain cloud.

I offer pranama to Sri Nandanandana, whose lotus hands hold the flute, whose lingering gait defeats even that of an impassioned elephant, and whose dark limbs are beautified by a yellow shawl.

I offer pranama to Sri Nandanandana, whose three-fold bending posture is exquisitely elegant, the effulgence of whose toe-nails puts to shame even the moon, and who wears invaluable jewels and ornaments.

I offer pranama to Sri Nandanandana, whose body exudes an extraordinarily beautiful fragrance and whose broad chest is adorned with the kaustubha jewel and the mark of Srivatsa.

I offer pranama to Sri Nandanandana, Vrindavana’s expert lover who dresses in a manner that enhances His charming, playful pastimes, and who pulverized the pride of Indra.

I offer pranama to Sri Nandanandana, who as the lover of the Vraja gopis perpetually delights them and who enchants the minds of all living entities.

Whoever regularly recites this Sri Nanda-Nandanastakam with deep faith will easily cross the seemingly insurmountable ocean of material existence and attain eternal residence at the lotus feet of Sri Krishna.