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Naveen Chinthakaaya

Tuesday, July 31, 2012

Lord Maha Vishnu

Lord MahaVishnu

By Stephen Knapp


      Lord Vishnu is the all-pervasive Lord who expands into everything. He is the maintainer of the universe and the complete cosmic creation. He is called Vishnu because He overcomes all.1 He represents sattva-guna, or the mode of goodness by which everything is sustained. He is also called Narayana, which means the shelter, resting place or ultimate goal of all living entities. It also means the one whose abode is the causal waters (Karana Ocean), and one who lives in the hearts of all living beings. It is this sattva nature which gives the living beings the tendency to grow toward a higher truth, the light, a more cohesive and intense reality. In this sense, Lord Vishnu is also called Hari, or one who removes the darkness of illusion. This illusion ultimately means the idea that the living beings live separate from, or without connection to, the Lord.

       References to the glories of Lord Vishnu are found in such early books as the Rig-veda. Many of them are in relation to His form as Vamanadeva, the dwarf incarnation who begged for only three steps of land from Bali Maharaja and with those three steps covered the whole universe. A few of these verses are as follows:

       "The gods be gracious unto us even from the place whence Vishnu strode, through the seven regions of the earth. Through all this strode Vishnu; thrice His foot He planted, and the whole was gathered in His footstep's dust. Vishnu, the Guardian, He whom none deceiveth, made three steps; thenceforth establishing His high decrees. Look ye on Vishnu's works, whereby the Friend of Indra, close-allied, hath let His holy ways be seen. The princes evermore behold that loftiest place where Vishnu is, laid as it were an eye in heaven. This, Vishnu's station most sublime, the singers ever vigilant, lovers of holy song, light up." (Rig-veda, 1.22.16-21)

       A similar reference to Lord Vishnu's abode and His pastime as Vamanadeva is found in the Rig-veda (1.154.1-5). A few of the verses read as follows: "Him whose three places that are filled with sweetness, imperishable joy as it may list them, Who verily alone upholds the threefold, the earth, the heaven, and all living creatures. May I attain to His well-loved mansion where men devoted to the Gods are happy. For there springs, close akin to the Wide-Strider, the well of meath in Vishnu's highest footstep."

       Another quote that shows Lord Vishnu's superiority over the demigods reads like so: "Far-shining, widely famed, going Thy wonted way, fed with the oil, be helpful, Mitra-like, to us. So, Vishnu, even the wise must swell Thy song of praise, and he who hath oblations must pay thee solemn rites. He who brings gifts to Him, the Ancient and the Last, to Vishnu who ordains, together with His spouse [Lakshmi], who tells the lofty birth of Him, the Lofty One, shall verily surpass in glory even his peer... The Sovran Varuna and both the Asvins wait on this the will of Him who guides the Marut host. Vishnu hath power supreme and might that finds the day... "2

       Lord Vishnu is often portrayed resting on the huge serpent of Sesha. We see that the thousand heads of Sesha are all turned inward, representing a tranquil mind, and looking toward the Absolute Truth of Lord Vishnu. Lord Vishnu is also seen in the yogic sleep called yoga-nidra. The yoga-nidra (yoga or the root yuj meaning to connect or join) is a cosmic sleep wherein the Lord is focused on the Infinite Reality of His own identity.

       Lord Vishnu is also seen standing on the whirl of a lotus flower with four hands, which represent the four directions and indicates His absolute power in the four corners of the universe. Each hand holds an item, such as a disc, lotus, conch, and mace. Of the four items, the conch represents the five universal elements. When the conch is blown, it is said to produce a sound related to the original vibration of universal creation. The Lord also blows His conch in calling everyone to turn to the higher reality rather than remaining in the darkness of material existence. This calling is the inner voice which nudges all beings of conscience to seek the Absolute Truth. If man does not heed the call, then the Lord may still use His conch to cut asunder the ego and material attachments of those who do not turn toward the spiritual path.

       The disc or chakra signifies the universal mind or awareness.3 It rids all darkness wherever it appears, and thus shows the path to higher awareness. The disc is called Sudarshan, the limitless power and light that destroys all forms of ignorance. Thus, Lord Vishnu allows it to cut off the heads of envious demons. It has six spokes and shows the revolving nature of the universe (maya) around an unmoving and changeless center. The Sudarshana Chakra, when shown alone, is often viewed as a person with four, eight, or sixteen arms, holding such items as a bow, arrow, trident, noose, and a poker. These are said to represent the will and power of the Lord to not only create but to also destroy the universe.

       The mace represents the cosmic intellect or knowledge. It is called Kaumodaki, meaning that which captivates the mind. It is also associated with time, which destroys all, and is thus also related to Kali, the power of time.4 When pictured as a deity, it is viewed as a female with two hands, positioned in respect. The lotus being twirled in His hand shows the revolving or changing nature of the universe.5 It also indicates the real purpose of human existence, which the Lord invites all to follow.

       The Vaijayanti garland (garland of victory) with five rows of flowers that the Lord wears indicates the five senses and the Lord's illusory power which affect the senses.6 Its fragrance represents the subtle elements found within the material manifestation. All this reflects the Lord's mastery of the whole universe, which is created out of the mixing or revolving of the five elements and the universal mind and intellect. The Srivatsa or lock of hair on the Lord's chest, which indicates the Goddess of Fortune, represents the products of the material creation, or the objects of enjoyment for which all living beings seek.7 And the gem, called Kaustubha (Treasure of the Ocean) represents the one who enjoys these products. Thus, this world of the enjoyer and the enjoyed is but a piece of decoration for the Lord, a spark of His energy.

       Lord Vishnu is also sometimes seen with additional items, such as a bow, called Sharnga. This represents the darker form of false-ego that makes one think he is nothing but the material body, not connected to the Lord. The arrows are the activities of the intellect, which can cut through false-ego when used properly. His fish shaped earrings represent the two processes of knowledge, such as through the sankhya (intellectual) and yoga (intuitive) methods. His armlets represent the three goals of worldly life, namely dharma (righteousness), artha (economic success) and kama (pleasure). Lord Vishnu's crown represents the highest and incomprehensible reality. The yellow cloth that He wears (Pitambara) is said to indicate the Vedas. Through the Vedic hymns the divine reality is revealed, just as the Lord's dark color can be seen through the cloth that He wears. And His sacred string, made of three threads, is said to indicate the three letters of the hallowed word AUM.

       The various forms of Lord Vishnu are composed of the different arrangements of the four symbols He holds in His four hands. For example, in one form He holds the conch in His lower right hand, the disc in His upper right, the mace in His upper left, and lotus in the lower left. In this form He has the name of Keshava, meaning the Lord with long hair, according to the Padma Purana (Book Four, Chapter 79). In other forms, in which case He holds the items in different hands, He has the names that include, Narayana (the universal shelter), Govinda (saver of the Earth and protector of cows), Madhava (Lord of knowledge), Madhusudana (the destroyer of the demon Madhu), Trivikrama (the one who conquered the three planetary systems), Vamana (the dwarf incarnation), Shridhara (the possessor of fortune), Hrishikesha (Lord of the senses), Padmanabha (whose navel produced the universal lotus), Damodara (who is self-restrained), Sankarshana (who reabsorbs), Vasudeva (one who dwells within), Pradyumna (who has the most wealth), Aniruddha (who no one can oppose), Purushottama (best of all men), Adhoksaja (the expanse of the universe), Nrisimha (the half-man and half-lion form), Achyuta (the inconceivable), Krishna (the dark and all-attractive one), Hari (He who removes obstacles or sorrow), Janardana (He who gives rewards), and Upendra (the brother of Indra). Many other names of Lord Vishnu are found in the Vishnu-sahasranam, the Thousand Names of Vishnu, located in the Anushasan Parva (149.14-120) of the Mahabharata.

       Lord Vishnu is also called Nilameghashyama for having a dark blue complexion. This represents a number of things, including pure consciousness, the infinite, and the all-pervading power.

       At other times Lord Vishnu is seen resting on the coils of the serpent Shesha, also called Ananta. Sheshanaga is the expansion of Lord Balarama, Lord Krishna's brother, and serves the Lord in this way as the Lord's support and paraphernalia. Shesha has a thousand heads swinging to and fro over the form of Lord Vishnu, creating a shelter and couch for the Lord. Ananta means endless, and Ananta is endlessly singing the praises and glories of the Lord from His thousand hoods without ever reaching the end. His hoods are also supporting the many planetary systems in the cosmic creation that are orbiting throughout the universe above His heads. Ananta also means endless in terms of the endlessness of cosmic time. This is also represented by His thousand hoods as divisions of time. The material worlds are created within the element of time, and are thus sustained by time. During the process of the universal annihilation, time ceases to exist, in which case the material planets are also forced into obliteration.

       Lord Shesha is often seen floating on the causal waters of the Garbhodaka Ocean, which exists on the bottom of the universe. Lord Vishnu is thus resting on Sheshanaga as They float on the ocean. At other times, They are viewed floating on the Kshiramudra, or an ocean of white milk. This represents the Prakriti or the ingredients of the unmanifest material nature in its purest form.

       Sometimes, Lord Vishnu is also seen riding on his carrier bird, Garuda. This is a half-man and half-eagle bird, whose name means "Wings of Speech." It is described that he is huge and has a fierce expression. His color is that of molten gold. He has the head of an eagle with a red beak and feathered wings, and two arms like a man.8 Different divisions of the Vedas are parts of the body of Garuda. The sound of his wings reflect the utterances of the Vedic hymns, which can carry a person to another world with the speed of light and power of lightning. Thus, it is also the sound of the Veda that carries Lord Vishnu, and which can also transport Him into the hearts and minds of people.

       According to the Puranas, Garuda is a son of Kashyapa and Vinata, who was a daughter of Daksha.9 He is also the younger brother of Aruna. Garuda is known for his dislike of snakes, which he will eat. One reason for this is explained in the Mahabharata (1.20-35). Vinata once quarreled with her co-wife, Kadru, who was the mother of the serpent species known as nagas. It was from her that he inherited this hostility toward snakes. Then Garuda, with his wife Unnati, produced six sons, from whom descended all the bird species that eat snakes.



       Many people think that Lord Vishnu is the source of all other incarnations of God. This is true, but not in the case of Lord Krishna. Lord Krishna is actually the source of Lord Vishnu. When Lord Krishna descends into this world, He appears as Himself and not as an expansion of Lord Vishnu. To verify this, let me present the following details.

       It is explained that for the maintenance of the universe Lord Krishna descends in the form of Lord Vishnu, who is His personal plenary expansion and the director of the mode of goodness. Thus, Lord Vishnu is above the influence of the material energy. However, being in the category of svamsha (another form of God with unlimited potencies), Vishnu's opulences are almost equal to Lord Krishna's. Yet Krishna is the original person and Vishnu is His personal expansion. This can be compared to one candle lighting the flame of another. The second burns separately in a different position, but its illumination is equal to the original candle. In the same way, Lord Krishna, the Supreme Personality, expands Himself into the different forms of Vishnu, who are equally bright and powerful.10

       Furthermore, it is described that outside the boundaries of the unlimited spiritual Vaikuntha planets is the transcendental sky known as the Brahman effulgence. Beyond that is the

Karana or Causal Ocean, which is also spiritual.11 This is what surrounds the innumerable material universes. Lord Vishnu in His form as Karanadakashayi Vishnu, or Maha-Vishnu, lies on the Causal Ocean and creates the universes merely by glancing upon the material nature. Thus, Lord Krishna personally has nothing to do with the material creation, nor does He ever come in touch with the material energy. He remains absorbed and unaffected in Goloka Vrindavan, the highest planet in the spiritual sky. The material energy never comes in contact with the spiritual world, nor even the Causal Ocean, as explained in the Srimad-Bhagavatam (11.22.17):

       "In the beginning of creation nature assumes, by the modes of goodness, passion and ignorance, its form as the embodiment of all subtle causes and gross manifestations within the universe. The Supreme Personality of Godhead does not enter the interaction of material manifestation but merely glances upon nature. As the material elements, headed by the mahat-tattva, are transformed, they receive their specific potencies from the glance of the Supreme Lord, and being amalgamated by the power of nature, they create the universal egg."

       Before the mahat-tattva, however, there is the pradhana, which is the sum total of all material energy in its subtle and undifferentiated stage. Material nature is always existing in its subtle form as the energy of the Lord. Sometimes, under the direction of the Supreme, it manifests its temporary existence in the form of the material cosmos.

       In spite of the fact that everything comes from the Supreme Being, He is still aloof from it all. He does not disengage Himself from His eternal pleasure pastimes with His devotees in the spiritual realm. So in the process of creating the material worlds, the Supreme expands Himself into various forms, which are His plenary parts. Krishna is the primeval Lord, the original Personality of Godhead, so He can expand Himself into unlimited forms with all potencies. They are no different from Him, but may exhibit differences in form.

       It is explained that Lord Krishna first expands Himself into Baladeva, or Balarama, whois considered Krishna's second body and brother. Balarama assists in Lord Krishna's innumerable spiritual pastimes in both the spiritual and material realms.

       Lord Balarama is also Lord Sankarshana, the predominator of the creative energy. He creates and is the shelter of the material and spiritual worlds. By the will of Krishna and the power of the spiritual energy, Lord Balarama creates the spiritual world, which consists of the planet Goloka Vrindavana and the Vaikuntha planets.12 Lord Balarama especially assists Lord Krishna in the creation of the material worlds. After Balarama has expanded Himself into Lord Maha-Sankarshana, He expands Himself into four different forms, including: 1) Karanadakashayi Vishnu [Maha-Vishnu], 2) Garbhodakashayi Vishnu [the expansion in each universe], 3) Kshirodakashayi Vishnu [the Supersoul in each individual], and 4) Sesha, also called Seshanaga. These first four plenary portions assist in the material cosmic manifestation. Sesha is Balarama's form who assists in the Lord's personal service. He is also called Ananta, meaning unlimited, because He assists the Lord in His unlimited variety of pastimes.13

       All expansions of the Lord begin with Sri Krishna. For His pastimes in one of the highest levels of the spiritual realm, called Dvaraka, Sri Krishna expands Himself into Balarama, who then expands Himself into Pradyumna and Aniruddha. These four (Krishna, Balarama, Pradyumna and Aniruddha) expand into a second quadruple which is present in the unlimited Vaikuntha planets of the spiritual sky. The second quadruple is known as Vasudeva, Sankarshana, Pradyumna and Aniruddha. They are changeless, transcendental expansions of the Supreme Lord, Krishna. In this second quadruple, Vasudeva is an expansion of Krishna, and Sankarshana is a representation of Balarama.

       In the Vaikuntha sky there is the pure, spiritual creative energy called Shuddha-sattva that sustains all of the spiritual planets with the full opulences of knowledge, wealth, power, beauty, etc., all of which pervade the entire spiritual kingdom and are fully enjoyed by the residents there. This energy is but a display of the creative potencies of Balarama, Maha-Sankarshana. It is also this Sankarshana who is the original cause of the Causal Ocean where Karanodakashayi Vishnu (Maha-Vishnu) sleeps, while breathing out the seeds of innumerable universes. When the cosmic creation is annihilated, all of the materially conditioned, although indestructible, living entities merge back into the body of Maha-Vishnu where they rest until the time of the next creation. So Balarama as Sankarshana is the origin of Maha-Vishnu, from who originates all of the potencies of the material manifestation.14

       So to summarize, for His spiritual pastimes in the Vaikuntha realm, Lord Krishna has four original expansions, namely Vasudeva, Sankarshana, Pradyumna and Aniruddha. Maha-Vishnu is an expansion of Sankarshana; Garbhodakashayi Vishnu is an expansion of Pradyumna; and Kshirodakashayi Vishnu is an expansion of Aniruddha.15



       To begin explaining the purpose and function of these Vishnu expansions, the Srimad-Bhagavatam (2.6.42) describes that, "Maha-Vishnu (Karanadakashayi Vishnu) is the first incarnation of the Supreme Lord in the process of creating the material worlds. He is the master of eternal time, space, cause and effects, mind, elements, material ego, the modes of nature, senses, the universal form of the Lord (Garbhodakashayi Vishnu) and the sum total of all living beings, both moving and nonmoving."

       It is further explained that Maha-Vishnu, who appears in the Karana Ocean and is an incarnation of Lord Sankarshana, becomes the resting place of the jiva-shakti.16 This is the collective energy of the individual spirit souls, the jivatmas. "There is one marginal potency, known as the jiva. Maha-Sankarshana is the shelter of all jivas."17 It is this Sankarshana who is the original source of all living entities because they are expansions of His marginal potency. Some become conditioned by the material energy while others are under the protection of the spiritual nature.18

       Lord Maha-Vishnu is the source of thousands of avataras in His thousands and thousands of subjective portions. He is the creator of countless individual souls. He is also known by the name of Narayana, meaning the shelter of all the individual jiva souls. From Him springs forth the vast expanse of water known as the spiritual Causal Ocean wherein the material creation takes place. Maha-Vishnu then reclines in the waters of the Causal Ocean in a state of divine sleep, called yoga-nidra. Thus, it is said that the universal creation is but the dream of Maha-Vishnu.19

       Then Maha-Vishnu lies down in the Causal Ocean, also called the Viraja River, which is the border between the spiritual and material worlds.20

       Since the water of the Causal Ocean, known as the Karana Ocean, come from the body of Maha-Vishnu, it is completely spiritual. The sacred Ganga (Ganges River) is but a drop from that ocean, which has entered this universe and can purify the fallen souls.21

       It is Lord Balarama who expands into the great serpent known as Ananta, or Seshanaga. He reposes on the Causal Ocean and serves as the couch upon whom Lord Maha-Vishnu reclines.22 That Ananta-Seshais the devotee incarnation of God who knows nothing but service to Lord Krishna. With His thousands of mouths He always sings the endless glories of Lord Krishna. He also expands Himself to serve as Lord Krishna's paraphernalia, including such items as the umbrella, slippers, bedding, pillow, garments, resting chair, residence, sacred gayatri thread, and His throne in the pastimes of Lord Krishna. Thus, He has attained and exhibits the ultimate end of servitude to Lord Krishna.23

       At the time of creation, after the Supreme has been sleeping for some time, the first emanations from the breathing of Lord Maha-Vishnu are the personified Vedas who serve Him by waking Him from His mystic sleep. They begin to enthusiastically sing His glories, pastimes, and praises, just as a King is awoken in the morning by poets who recite his heroic deeds.24 This shows the eternal nature of the Vedic literature. They are not merely the writings of men, but they are spiritual vibrations that exist before and after the material creation, and which emanate from the Supreme Lord.

       In the Srimad-Bhagavatam (10.87.50) when the personified Vedas are offering their prayers to Lord Narayana [Maha-Vishnu], they relate His all-powerful position. "He is the Lord who eternally watches over this universe, who exists before, during and after its manifestation. He is the master of both the unmanifest material energy and the spirit soul. After sending forth the creation He enters within it, accompanying each living entity. There He creates the material bodies and then remains as their regulator. By surrendering to Him one can escape the embrace of illusion, just as a dreaming person forgets his own body. One who wants liberation from fear should constantly meditate upon Him, Lord Hari, who is always on the platform of perfection and thus never subject to material birth."

       Once the Lord is awoken, He casts His glance upon the material energy of maya. This glance is how the Supreme impregnates material nature with all the original seeds of the living beings. Thus, the Lord does not personally touch the material energy, but by His functional expansion He places the living entities into the material nature by His glance. Then maya, the material nature, becomes agitated.25 This functional expansion of the Lord takes the form as Shiva, known in this activity as Shambhu. It is Shambhu who carries the living entities in the glance of the Lord into the material energy.

       So the Supreme Being in His feature as Maha-Vishnu impregnates the material nature by His glance. Through this glance, which is the impregnation of consciousness, and by the influence of the time element, the innumerable living beings appear.26 The Supreme Being then, out of His own body, sowed the seeds of universal manifestation within the mahat-tattva.27 In this way, the Lord, who is the controller of all energies, by His own potency creates eternal time, the fate of all living entities, and their particular nature. At the end of the cosmic creation He again merges them back into Him.28

       The Srimad-Bhagavatam (11.9.16-18) relates that the Lord of the universe, Narayana, Maha-Vishnu, is the worshipable Lord of all beings. With no other assistance, the Lord creates the universe by His own potency, and at the time of annihilation He destroys the universe through His expansion of time. He withdraws the complete universe and all materially conditioned living beings into Himself. In this way, His unlimited Self is the shelter and reservoir of all potencies. The Lord stands alone after the universal annihilation. He is the supreme worshipable object for all beings, such as liberated souls, demigods, and ordinary conditioned souls. He is eternally free from the material energy and constitutes the totality of spiritual bliss, which one can experience by seeing the Lord's spiritual form. Thus the Lord exhibits the full meaning of liberation.

       The countless souls that appear within the material energy in the variegated species of life are all spiritual in nature, they are all spiritual beings. However, they can also become deluded by material energy. When they are thus deluded, they hanker for material activities and attractions. In order to accommodate this, the Supreme provides this material world as a playground in which they can work out their material desires. This means that regardless of species, whether it is Lord Brahma, or humans, animals, birds, or even tiny insects, material nature is the mother and the Supreme Lordis the seed-giving, universal Father.

       After agitating material nature into three qualities, which are the modes of nature in the form of passion, goodness and ignorance, they become active and material nature begins to give birth to the total material energy known as the hiranya-mahat-tattva. This isthe sum total of cosmic intelligence. Thus, material nature becomes agitated by the destinations of the conditioned souls as determined by the influence of the modes of nature.29 Simply by the glance of Maha-Vishnu consciousness is created, which is known as the mahat-tattva. The predominating Deity of the mahat-tattva is Lord Vasudeva, another expansion of Lord Krishna. This explains how the material energy is like the mother of the living beings while the Lord is the Supreme Father of everyone. Just as a woman cannot give birth without the contact of a man, or at least his seed, so material nature cannot create without the contact of the Supreme Being.

       So first the total material energy is manifest, and from this arises the three types of egotism, which are the original sources of all the demigods [the minor controlling deities], the senses, and material elements. By combining the different elements, the Supreme Lord creates all of the unlimited universes. Once the material elements have been manifested, and the full potential for creating the universes has been established, the innumerable universes begin to emanate from the pores of the body of Maha-Vishnu, and from His exhalations. They appear just like atomic particles that float in sunshine and pass through a screen. When Maha-Vishnu inhales at the time of the universal annihilation, they return to His body. In this way, Maha-Vishnu is the Supersoul of all the universes.30

       Brahma, the demigods, and each universe remain alive for the duration of one of His exhalations.31 However, there is no limit to the exhalations of Maha-Vishnu.32

       Garbhodakashayi Vishnu, who is known within the universe as Hiranyagarbha and Antaryami, the Supersoul, is glorified in the Vedic hymns. He is the master of each and every universe and shelter of the external or material energy. However, being transcendental, He is completely beyond the touch of the external energy.

       Next is the third expansion of Vishnu, called Kshirodakashayi Vishnu, who is the incarnation of the quality of goodness. He is the universal form of the Lord and expands Himself as the Supersoul within every living entity. He is known as Kshirodakashayi Vishnu because He lies on the ocean of milk (kshira) on the island of Svetadvipa. These are the three expansions of Lord Vishnu who oversee and make the creation of the material worlds possible.33

       Before the creation within the universe takes place and after the Lord enters the universe, there is a period of non-activity for one thousand celestial years. All of the living entities that have been injected into the mahat-tattva are divided among all the universes with each incarnation of Garbhodakashayi Vishnu, and all of them are as if dormant in the Lord until the birth of Lord Brahma. From Brahma all other demigods and living entities are born.34

       Once all of the universes are created, which are unlimited, Maha-Vishnu expands Himself into unlimited forms and enters each universe as Garbhodakashayi Vishnu. Once He is in each universe, He sees that there is no place to reside. Then, after some consideration, He fills half of the universe with water from His own perspiration.35

       On that water He creates his own residence as an expansion of Vaikuntha and rests in the waters on the bed of the great serpent, Lord Ananta, Seshanaga.36 Although He appears to be in slumber, enjoying transcendental bliss in his internal potency, His eyes are slightly open. When He is ready to begin the act of creation, a golden lotus springs from his navel that becomes the birthplace of Lord Brahma. Within the stem of that lotus are the fourteen planetary systems.37 Then Lord Brahma is manifested as described in the previous chapter.

       Not only do the creations and annihilations of the cosmos go on continually, but the maintenance of the universe also takes constant supervision. It is explained that as long as the Supreme Being as Maha-Vishnu continues to glance upon nature, the material world continues to exist. Thus, the variegated flow of universal creation perpetually manifests through procreation.38 So, we can see that time and nature have no power to act independently, but are under the supervision of the Supreme.

       However, it is also described that it is not only the material nature that is maintained, everyone in it is also given the ability to act and function through the power of the Supreme in His form as the Supersoul. He creates the entire variegated universe and then enters into it as the Supersoul. Through this means He provides the life force and consciousness of everyone, and, thus, maintains the creation. As Sri Krishna further explains, "As the mighty wind, blowing everywhere, always rests in ethereal space, know that in the same manner all beings rest in Me."39 As the Supersoul, He also enters into each planet, and by His energy they maintain their orbits.40 Thus, the Lord's energy enters each planet, every living being, and even each atom, by which everything is appropriately manifested and maintained. Without this, everything would revert back to chaos and deterioration.

       Another way that the Lord maintains the universe is by personally appearing within it, or by manifesting His plenary expansions. The scriptures proclaim that Lord Krishna descends to take away the burden of the earth. However, it is Krishna's expansion as Lord Vishnu who primarily engages in maintaining this universe. It is Lord Vishnu who makes the adjustments for the proper administration of the cosmic creation. When Lord Krishna personally appears, His primary mission is to simply display His transcendental pastimes and attract the conditioned souls for going back to the spiritual domain. However, since Lord Krishna is the source of all incarnations of the Supreme, all other incarnations and expansions combine together within Him when He descends. In this way, all other lila or pastime incarnations, the yuga-avataras, the manvantara incarnations, and as many other incarnations as there are, even Lord Vishnu, all descend in the body of Sri Krishna when He appears. Thus, He is the complete Supreme Personality and can do whatever He likes to exhibit His power and maintain the universe when He descends.41

       The Supreme Being also sets up the universal demigods to continue overseeing the maintenance of the universe. For example, it is explained that Indra, after receiving benediction from the Supreme Lord, maintains the living beings by pouring sufficient rains all over the planets. Furthermore, in every yuga, the Supreme Lord assumes the form of Siddhas, such as Sanaka-kumara, to preach transcendental knowledge. He assumes the form of great saintly persons such as Yajnavalkya to teach the way of karma. He assumes the form of great souls, such as Dattatreya, to teach the system of mystic yoga. In the form of Prajapati Marici, the Supreme creates progeny; becoming the king, He kills rogues and thieves; and in the form of time, He annihilates everything. All of the different qualities of material existence are aspects and a display of the energy of the Supreme Absolute Truth.42

       So because of the benediction and power given by the Supreme to the demigods, they can provide the living beings with all necessities. However, Lord Krishna explains in the Bhagavad-gita (3.14-15) that all living entities subsist on food grains, which are produced from rains, which is manifest through the performance of spiritual activities prescribed in the spiritual writings of the Vedic scripture and the teachings of the Lord and great sages. Consequently, the all-pervading Transcendence is eternally situated in acts of sacrifice.

       This is all a part of the process of how the Lord and His expansions of Vishnu maintain the world. As mankind engages in acts of sacrifice or spirituality, which simply means the worship of the Supreme, the Lord and the demigods are automatically satisfied to supply everyone with all necessities of life. In this way, there can be proper cooperation between man, nature and God so that everyone can be peaceful and content with the facilities for living in this world.

\|/  ~* Om Namo Narayanaaya *~  \|/ 
Posted in the Service of Lord Venkatachala, Tirumala-Tirupati.


NaveenChinthakaaya - Creative Guy.......

'Argument wins the situations but loses the person. So when arguing with your loved ones, remember that situations are not more important than your loved ones...'
NO One is afraid to say I LOVE YOU,
but every one is afraid of the RESPONSE.

Friday, July 27, 2012

~ * ವಿಷ್ಣು ಸಹಸ್ರನಾಮ ~ * SHREE VISHNU SAHASRANAMA * ~

~ *  ವಿಷ್ಣು ಸಹಸ್ರನಾಮ  ~ * SHREE VISHNU SAHASRANAMA * ~

ಮಹಾಭಾರತ ಯುದ್ಧ ಮುಗಿದಿದೆ. ಭೀಷ್ಮಾಚಾರ್ಯರು ಶರಶಯ್ಯದಲ್ಲಿದ್ದಾರೆ. ಇತ್ತ ಧರ್ಮರಾಯನ ಪಟ್ಟಾಭಿಷೇಕ ಶ್ರೀಕೃಷ್ಣ ಮತ್ತು ವ್ಯಾಸರ ಸಮ್ಮುಖದಲ್ಲಿ ನಡೆದಿದೆ. ಒತ್ತಾಯದಲ್ಲಿ ಪಟ್ಟಾಭಿಷೇಕಕ್ಕೆ ಒಪ್ಪಿದ್ದ ಯುಧಿಷ್ಠಿರನ ಮನಸ್ಸಿಗೆ ಕಿಂಚಿತ್ತೂ ಸಮಾಧಾನವಿಲ್ಲ. ಎಲ್ಲಾ ವೀರರು, ಹಿರಿಯರು, ಲಕ್ಷ-ಲಕ್ಷ ಮಂದಿ ಸೈನಿಕರ ನಾಶದ ನಂತರ, ಸಿಂಹಾಸನವೇರಿದ ಆತನಿಗೆ ಪಾಪ ಪ್ರಜ್ಞೆ ಕಾಡುತ್ತಿರುತ್ತದೆ. ಇಂತಹ ಸ್ಥಿತಿಯಲ್ಲಿದ್ದ ಧರ್ಮರಾಯನನ್ನು ಶ್ರೀಕೃಷ್ಣ ಭೀಷ್ಮಾಚಾರ್ಯರ ಬಳಿಗೆ ಕರೆತಂದು, ಆತನಿಗೆ ಧರ್ಮ ಪಾಠವನ್ನು ಬೋಧಿಸುವಂತೆ ಕೇಳಿಕೊಳ್ಳುತ್ತಾನೆ. ಧರ್ಮದ ಪರ ಹೋರಾಡಿ ಗೆದ್ದ ಧರ್ಮರಾಯನನ್ನು ಕೊಂಡಾಡಿದ ಭೀಷ್ಮಾಚಾರ್ಯರು, "ಒಂದು ವೇಳೆ ನೀನು ಅನ್ಯಾಯದ ವಿರುದ್ದದ ಈ ಯುದ್ಧದಲ್ಲಿ ಹೋರಾಡದೆ ಇದ್ದಿದ್ದರೆ, ನಿನ್ನನ್ನು ಹೇಡಿ ಎನ್ನುತ್ತಿದ್ದೆ" ಎನ್ನುತ್ತಾರೆ. ಈ ಮಾತಿನಿಂದ ಧರ್ಮರಾಯನಲ್ಲಿದ್ದ ಪಾಪ ಪ್ರಜ್ಞೆ ಹೊರಟುಹೋಗಿ , ತನಗೆ ಧರ್ಮೋಪದೇಶ ಮಾಡಬೇಕೆಂದು ಭೀಷ್ಮಾಚಾರ್ಯರಲ್ಲಿ ಕೇಳಿಕೊಳ್ಳುತ್ತಾನೆ. ಈ ರೀತಿ ಭೀಷ್ಮಾಚಾರ್ಯರು ಧರ್ಮರಾಯನಿಗೆ ಧರ್ಮೋಪದೇಶ ಮಾಡಿದ ಮಹಾಭಾರತದ ಅನುಶಾಸನ ಪರ್ವದ ಕೊನೆಯ ಅಪೂರ್ವ ಉಪದೇಶ ಈ ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ವ್ಯಾಸ ಮಹರ್ಷಿಗಳು ಈ ಸಾವಿರ ನಾಮವನ್ನು ಸ್ತೋತ್ರ ರೂಪದಲ್ಲಿ ನಮಗೆ ಕಾಣಿಕೆಯಾಗಿ ನೀಡಿದ್ದಾರೆ. ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ಬರುವ ಸಾವಿರ ನಾಮಗಳು ಭಗವಂತನ ಗುಣವಾಚಕ ನಾಮಗಳಾಗಿವೆ.ನಮಗೆ ಇರುವ ಹೆಸರು ಗುಣವಾಚಕವಲ್ಲ. ಕರೆದಾಗ ಓಗೊಡಲು ಇಟ್ಟ ಹೆಸರು. ಆದರೆ ಭಗವಂತನ ಪ್ರತೀ ನಾಮ ಆತನ ಗುಣವನ್ನು ವರ್ಣಿಸುತ್ತದೆ. ನಮ್ಮಲ್ಲಿ ಅನೇಕ ಸಹಸ್ರನಾಮಗಳಿವೆ. ಬಹಳ ಪ್ರಸಿದ್ಧವಾದ ಲಲಿತ ಸಹಸ್ರನಾಮ, ಶಿವ ಸಹಸ್ರನಾಮ, ಗಣೇಶ ಸಹಸ್ರನಾಮ, ನರಸಿಂಹ ಸಹಸ್ರನಾಮ ಇತ್ಯಾದಿ. ಈ ಎಲ್ಲಾ ಸಹಸ್ರನಾಮಗಳಿಗಿಂತ ಹೆಚ್ಚು ವ್ಯಾಖ್ಯಾನವಿರುವ, ಹೆಚ್ಚು ಮಂದಿ ವಿದ್ವಾಂಸರು ಭಾಷ್ಯ ಬರೆದಿರುವ, ಮಹಾಭಾರತದ ಭಾಗವಾಗಿರುವ, ಸುಪ್ರಸಿದ್ಧ ಸಹಸ್ರನಾಮ-ವಿಷ್ಣು ಸಹಸ್ರನಾಮ. ಪದ್ಮ ಪುರಾಣದಲ್ಲಿ ಒಂದು ವಿಷ್ಣು ಸಹಸ್ರನಾಮವನ್ನು ಕಾಣುತ್ತೇವೆ. ಆದರೆ ಅದು ಅಷ್ಟೊಂದು ಪ್ರಚಲಿತದಲ್ಲಿಲ್ಲ. ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ಕೆಲವೊಂದು ನಾಮಗಳು ಒಂದಕ್ಕಿಂತ ಹೆಚ್ಚು ಭಾರಿ ಪುನರಾವರ್ತನೆ ಆಗಿರುವುದನ್ನು ನಾವು ಕಾಣುತ್ತೇವೆ. ವಿಷ್ಣು ಸಹಸ್ರನಾಮದಲ್ಲಿ ಬರುವ ಒಂದೊಂದು ನಾಮಕ್ಕೆ ನೂರು ಅರ್ಥವಿದೆಯಂತೆ. ಒಂದು ವೇಳೆ ಒಂದು ನಾಮ ಎರಡು ಬಾರಿ ಬಂದರೆ ಆ ನಾಮಕ್ಕೆ ಇನ್ನೂರು ಅರ್ಥಗಳಿವೆ ಎಂದು ತಿಳಿಯಬೇಕಾಗುತ್ತದೆ. ಆದರೆ ಇಷ್ಟೊಂದು ಅರ್ಥವನ್ನು ಕಂಡುಕೊಳ್ಳುವುದು ಸಾಮಾನ್ಯರಿಗೆ ಅಸಾಧ್ಯ.

ವಿಷ್ಣು ಸಹಸ್ರನಾಮಸ್ತೋತ್ರಮ್

ಪೂರ್ವ ಪೀಠಿಕಾ
ಶ್ರೀ ಗುರುಭ್ಯೋ ನಮಃ | ಹರಿಃ ಓಂ |
ಶುಕ್ಲಾಂಬರಧರಂ ವಿಷ್ಣುಂ ಶಶಿವರ್ಣಂ ಚತುರ್ಭುಜಮ್ |
ಪ್ರಸನ್ನವದನಂ ಧ್ಯಾಯೇತ್ ಸರ್ವವಿಘ್ನೋಪಶಾಂತಯೇ ||
ವ್ಯಾಸಂ ವಸಿಷ್ಠನಪ್ತಾರಂ ಶಕ್ತೇಃ ಪೌತ್ರಮಕಲ್ಮಷಮ್ |
ಪರಾಶರಾತ್ಮಜಂ ವಂದೇ ಶುಕತಾತಂ ತಪೋನಿಧಿಮ್ ||
ವ್ಯಾಸಾಯ ವಿಷ್ಣುರೂಪಾಯ ವ್ಯಾಸರೂಪಾಯ ವಿಷ್ಣವೇ |
ನಮೋ ವೈ ಬ್ರಹ್ಮನಿಧಯೇ ವಾಸಿಷ್ಠಾಯ ನಮೋ ನಮಃ ||
ಅವಿಕಾರಾಯ ಶುದ್ಧಾಯ ನಿತ್ಯಾಯ ಪರಮಾತ್ಮನೇ |
ಸದೈಕರೂಪರೂಪಾಯ ವಿಷ್ಣವೇ ಸರ್ವಜಿಷ್ಣವೇ ||
ಯಸ್ಯ ಸ್ಮರಣಮಾತ್ರೇಣ ಜನ್ಮಸಂಸಾರಬಂಧನಾತ್ |
ವಿಮುಚ್ಯತೇ ನಮಸ್ತಸ್ಮೈ ವಿಷ್ಣವೇ ಪ್ರಭವಿಷ್ಣವೇ ||
ಓಂ ನಮೋ ವಿಷ್ಣವೇ ಪ್ರಭವಿಷ್ಣವೇ ||

ಶ್ರೀ ವೈಶಂಪಾಯನ ಉವಾಚ

ಶ್ರುತ್ವಾ ಧರ್ಮಾನಶೇಷೇಣ ಪಾವನಾನಿ ಚ ಸರ್ವಶಃ |
ಯುಧಿಷ್ಠಿರಃ ಶಾಂತನವಂ ಪುನರೇವಾಭ್ಯಭ್ಯಾಷತ || ೧ ||

ಶ್ರೀ ಯುಧಿಷ್ಠಿರ ಉವಾಚ

ಕಿಮೇಕಂ ದೈವತಂ ಲೋಕೇ ಕಿಂ ವಾಪ್ಯೇಕಂ ಪರಾಯಣಂ |
ಸ್ತುವಂತಃ ಕಂ ಕಮರ್ಚಂತಃ ಪ್ರಾಪ್ನುಯುರ್ಮಾನವಾಃ ಶುಭಮ್ || ೨ ||
ಕೋ ಧರ್ಮಃ ಸರ್ವಧರ್ಮಾಣಾಂ ಭವತಃ ಪರಮೋ ಮತಃ |
ಕಿಂ ಜಪನ್ಮುಚ್ಯತೇ ಜಂತುರ್ಜನ್ಮಸಂಸಾರಬಂಧನಾತ್ || ೩ ||

ಶ್ರೀ ಭೀಷ್ಮ ಉವಾಚ

ಜಗತ್ಪ್ರಭುಂ ದೇವದೇವಮನಂತಂ ಪುರುಷೋತ್ತಮಮ್ |
ಸ್ತುವನ್ನಾಮಸಹಸ್ರೇಣ ಪುರುಷಃ ಸತತೋತ್ಥಿತಃ || ೪ ||
ತಮೇವ ಚಾರ್ಚಯನ್ನಿತ್ಯಂ ಭಕ್ತ್ಯಾ ಪುರುಷಮವ್ಯಯಮ್ |
ಧ್ಯಾಯನ್ ಸ್ತುವನ್ನಮಸ್ಯಂಶ್ಚ ಯಜಮಾನಸ್ತಮೇವ ಚ || ೫ ||
ಅನಾದಿ ನಿಧನಂ ವಿಷ್ಣುಂ ಸರ್ವಲೋಕಮಹೇಶ್ವರಮ್ |
ಲೋಕಾಧ್ಯಕ್ಷಂ ಸ್ತುವನ್ನಿತ್ಯಂ ಸರ್ವದುಃಖಾತಿಗೋ ಭವೇತ್ || ೬ ||
ಬ್ರಹ್ಮಣ್ಯಂ ಸರ್ವಧರ್ಮಜ್ಞಂ ಲೋಕಾನಾಂ ಕೀರ್ತಿವರ್ಧನಮ್ |
ಲೋಕನಾಥಂ ಮಹದ್ಭೂತಂ ಸರ್ವಭೂತಭವೋಧ್ಭವಮ್ || ೭ ||
ಏಷ ಮೇ ಸರ್ವಧರ್ಮಾಣಾಂ ಧರ್ಮೋಧಿಕತಮೋ ಮತಃ
ಯದ್ಭಕ್ತ್ಯಾ ಪುಂಡರೀಕಾಕ್ಷಂ ಸ್ತವೈರರ್ಚೇನ್ನರಃ ಸದಾ || ೮ ||
ಪರಮಂ ಯೋ ಮಹತ್ತೇಜಃ ಪರಮಂ ಯೋ ಮಹತ್ತಪಃ |
ಪರಮಂ ಯೋ ಮಹದ್ಬ್ರಹ್ಮ ಪರಮಂ ಯಃ ಪರಾಯಣಮ್ || ೯ ||
ಪವಿತ್ರಾಣಾಂ ಪವಿತ್ರಂ ಯೋ ಮಂಗಲಾನಾಂ ಚ ಮಂಗಲಮ್ |
ದೈವತಂ ದೇವತಾನಾಂ ಚ ಭೂತಾನಾಂ ಯೋವ್ಯಯಃ ಪಿತಾ || ೧೦ ||
ಯತಃ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಭವಂತ್ಯಾದಿಯುಗಾಗಮೇ |
ಯಸ್ಮಿಂಶ್ಚ ಪ್ರಲಯಂ ಯಾಂತಿ ಪುನರೇವ ಯುಗಕ್ಷಯೇ || ೧೧ ||
ತಸ್ಯ ಲೋಕಪ್ರಧಾನಸ್ಯ ಜಗನ್ನಾಥಸ್ಯ ಭೂಪತೇ |
ವಿಷ್ಣೋರ್ನಾಮಸಹಸ್ರಂ ಮೇ ಶ್ರುಣು ಪಾಪಭಯಾಪಹಮ್ || ೧೨ ||
ಯಾನಿ ನಾಮಾನಿ ಗೌಣಾನಿ ವಿಖ್ಯಾತಾನಿ ಮಹಾತ್ಮನಃ |
ಋಷಿಭಿಃ ಪರಿಗೀತಾನಿ ತಾನಿ ವಕ್ಷ್ಯಾಮಿ ಭೂತಯೇ || ೧೩ ||
ಋಷಿರ್ನಾಮ್ನಾಂ ಸಹಸ್ರಸ್ಯ ವೇದವ್ಯಾಸೋ ಮಹಾಮುನಿಃ |
ಛಂದೋನುಷ್ಟುಪ್ ತಥಾ ದೇವೋ ಭಗವಾನ್ ದೇವಕೀಸುತಃ || ೧೪ ||
ಅಮೃತಾಂಶೂದ್ಭವೋ ಬೀಜಂ ಶಕ್ತಿರ್ದೇವಕಿನಂದನ: |
ತ್ರಿಸಾಮಾ ಹೃದಯಂ ತಸ್ಯ ಶಾಂತ್ಯರ್ಥೇ ವಿನಿಯುಜ್ಯತೇ || ೧೫ ||
ವಿಷ್ಣುಂ ಜಿಷ್ಣುಂ ಮಹಾವಿಷ್ಣುಂ ಪ್ರಭವಿಷ್ಣುಂ ಮಹೇಶ್ವರಮ್ |
ಅನೇಕರೂಪದೈತ್ಯಾಂತಂ ನಮಾಮಿ ಪುರುಷೋತ್ತಮಮ್ || ೧೬ ||
ಅಸ್ಯ ಶ್ರೀ ವಿಷ್ಣೋರ್ದಿವ್ಯಸಹಸ್ರನಾಮಸ್ತೋತ್ರಮಹಾಮಂತ್ರಸ್ಯ |
ಶ್ರೀ ವೇದವ್ಯಾಸೋ ಭಗವಾನ್ ಋಷಿಃ |
ಅನುಷ್ಟುಪ್ ಛಂದಃ |
ಶ್ರೀಮಹಾವಿಷ್ಣುಃ ಪರಮಾತ್ಮಾ ಶ್ರೀಮನ್ನಾರಾಯಣೋ ದೇವತಾ |
ಅಮೃತಾಂಶೂದ್ಭವೋ ಭಾನುರಿತಿ ಬೀಜಮ್ |
ದೇವಕೀನಂದನಃ ಸ್ರಷ್ಟೇತಿ ಶಕ್ತಿಃ |
ಉಧ್ಭವಃ, ಕ್ಷೋಭಣೋ ದೇವ ಇತಿ ಪರಮೋ ಮಂತ್ರಃ |
ಶಂಖಭೃನ್ನಂದಕೀ ಚಕ್ರೀತಿ ಕೀಲಕಮ್ |
ಶಾರ್ಙ್ಗಧನ್ವಾ ಗದಾಧರ ಇತ್ಯಸ್ತ್ರಮ್ |
ರಥಾಂಗಪಾಣಿರಕ್ಷೋಭ್ಯ ಇತಿ ನೇತ್ರಮ್ |
ತ್ರಿಸಾಮಾ ಸಾಮಗಃ ಸಾಮೇತಿ ಕವಚಮ್ |
ಆನಂದಂ ಪರಬ್ರಹ್ಮೇತಿ ಯೋನಿಃ |
ಋತುಸ್ಸುದರ್ಶನ: ಕಾಲ ಇತಿ ದಿಗ್ಭಂಧಃ |
ಶ್ರೀ ವಿಶ್ವರೂಪ ಇತಿ ಧ್ಯಾನಮ್ |
ಶ್ರೀಮಹಾವಿಷ್ಣುಪ್ರೀತ್ಯರ್ಥೇ ಸಹಸ್ರನಾಮ ಪಾರಾಯಣೇ ವಿನಿಯೋಗಃ |


ಕ್ಷೀರೋದನ್ವತ್ಪ್ರದೇಶೇ ಶುಚಿಮಣಿವಿಲಸತ್ಸೈಕತೇ ಮೌಕ್ತಿಕಾನಾಂ
ಮಾಲಾಕ್ಲೃಪ್ತಾಸನಸ್ಥಃ ಸ್ಫಟಿಕಮಣಿನಿಭೈರ್ಮೌಕ್ತಿಕೈರ್ಮಂಡಿತಾಂಗಃ |
ಆನಂದೀನಃ ಪುನೀಯಾದರಿನಳಿನಗದಾಶಂಖಪಾಣಿರ್ಮುಕುಂದಃ ||
ಭೂಃ ಪಾದೌ ಯಸ್ಯ ನಾಭಿರ್ವಿಯದಸುರನಿಲಶ್ಚಂದ್ರಸೂರ್ಯೌ ಚ ನೇತ್ರೇ
ಕರ್ಣಾವಾಶಾಃ ಶಿರೋ ದ್ಯೌರ್ಮುಖಮಪಿ ದಹನೋ ಯಸ್ಯ ವಾಸೋಯಮಬ್ಧಿಃ
ಅಂತಃಸ್ಥಂ ಯಸ್ಯ ವಿಶ್ವಂ ಸುರನರಖಗಗೋ ಭೋಗಿಗಂಧರ್ವದೈತ್ಯೈಃ
ಚಿತ್ರಂ ರಂ ರಮ್ಯತೇ ತಂ ತ್ರಿಭುವನವಪುಷಂ ವಿಷ್ಣುಮೀಶಂ ನಮಾಮಿ ||
ಓಂ ನಮೋ ಭಗವತೇ ವಾಸುದೇವಾಯ |
ಶಾಂತಾಕಾರಂ ಭುಜಗಶಯನಂ ಪದ್ಮನಾಭಂ ಸುರೇಶಂ
ವಿಶ್ವಾಧಾರಂ ಗಗನಸದೃಶಂ ಮೇಘವರ್ಣಂ ಶುಭಾಂಗಮ್ |
ಲಕ್ಷ್ಮೀಕಾಂತಂ ಕಮಲನಯನಂ ಯೋಗಿಹೃದ್ಧ್ಯಾನಗಮ್ಯಂ
ವಂದೇ ವಿಷ್ಣುಂ ಭವಭಯಹರಂ ಸರ್ವಲೋಕೈಕನಾಥಮ್ ||
ಮೇಘಶ್ಯಾಮಂ ಪೀತಕೌಶೇಯವಾಸಂ
ಶ್ರೀವತ್ಸಾಂಕಂ ಕೌಸ್ತುಭೋದ್ಭಾಸಿತಾಂಗಮ್ |
ಪುಣ್ಯೋಪೇತಂ ಪುಂಡರೀಕಾಯತಾಕ್ಷಂ
ವಿಷ್ಣುಂ ವಂದೇ ಸರ್ವಲೋಕೈಕನಾಥಮ್ ||
ನಮಃ ಸಮಸ್ತಭೂತಾನಾಮಾದಿಭೂತಾಯ ಭೂಭೃತೇ |
ಅನೇಕರೂಪರೂಪಾಯ ವಿಷ್ಣವೇ ಪ್ರಭವಿಷ್ಣವೇ ||
ಸಶಂಖಚಕ್ರಂ ಸಕಿರೀಟಕುಂಡಲಂ ಸಪೀತವಸ್ತ್ರಂ ಸರಸೀರುಹೇಕ್ಷಣಮ್ |
ಸಹಾರವಕ್ಷಃಸ್ಥಲಶೋಭಿಕೌಸ್ತುಭಂ ನಮಾಮಿ ವಿಷ್ಣುಂ ಶಿರಸಾ ಚತುರ್ಭುಜಮ್ ||
ಛಾಯಾಯಾಂ ಪಾರಿಜಾತಸ್ಯ ಹೇಮಸಿಂಹಾಸನೋಪರಿ |
ಆಸೀನಮಂಬುದಶ್ಯಾಮಮಾಯತಾಕ್ಷಮಲಂಕೃತಮ್ ||
ಚಂದ್ರಾನನಂ ಚತುರ್ಬಾಹುಂ ಶ್ರೀವತ್ಸಾಂಕಿತವಕ್ಷಸಮ್ |
ರುಕ್ಮಿಣೀಸತ್ಯಭಾಮಾಭ್ಯಾಂ ಸಹಿತಂ ಕೃಷ್ಣಮಾಶ್ರಯೇ ||

ಶ್ರೀ ವಿಷ್ಣುಸಹಸ್ರನಾಮ ಸ್ತೋತ್ರಮ್

ವಿಶ್ವಂ ವಿಷ್ಣುರ್ವಷಟ್ಕಾರೋ ಭೂತಭವ್ಯಭವತ್ಪ್ರಭುಃ |
ಭೂತಕೃದ್ಭೂತಭೃದ್ಭಾವೋ ಭೂತಾತ್ಮಾ ಭೂತಭಾವನಃ || ೧ ||
ಪೂತಾತ್ಮಾ ಪರಮಾತ್ಮಾ ಚ ಮುಕ್ತಾನಾಂ ಪರಮಾ ಗತಿಃ |
ಅವ್ಯಯಃ ಪುರುಷಃ ಸಾಕ್ಷೀ ಕ್ಷೇತ್ರಜ್ಞೋsಕ್ಷರ ಏವ ಚ || ೨ ||
ಯೋಗೋ ಯೋಗವಿದಾಂ ನೇತಾ ಪ್ರಧಾನಪುರುಷೇಶ್ವರಃ |
ನಾರಸಿಂಹವಪುಃ ಶ್ರೀಮಾನ್ ಕೇಶವಃ ಪುರುಷೋತ್ತಮಃ || ೩ ||
ಸರ್ವಃ ಶರ್ವಃ ಶಿವಃ ಸ್ಥಾಣುಃ ರ್ಭೂತಾದಿರ್ನಿಧಿರವ್ಯಯಃ |
ಸಮ್ಭವೋ ಭಾವನೋ ಭರ್ತಾ ಪ್ರಭವಃ ಪ್ರಭುರೀಶ್ವರಃ || ೪ ||
ಸ್ವಯಮ್ಭೂಃ ಶಮ್ಭುರಾದಿತ್ಯಃ ಪುಷ್ಕರಾಕ್ಷೋ ಮಹಾಸ್ವನಃ |
ಅನಾದಿನಿಧನೋ ಧಾತಾ ವಿಧಾತಾ ಧಾತುರುತ್ತಮಃ || ೫ ||
ಅಪ್ರಮೇಯೋ ಹೃಷೀಕೇಶಃ ಪದ್ಮನಾಭೋsಮರಪ್ರಭುಃ |
ವಿಶ್ವಕರ್ಮಾ ಮನುಸ್ವ್ತಷ್ಟಾ ಸ್ಥವಿಷ್ಠಸ್ಸ್ಥವಿರೋ ಧ್ರುವಃ || ೬ ||
ಅಗ್ರಾಹ್ಯಃ ಶಾಶ್ವತಃ ಕೃಷ್ಣೋ ಲೋಹಿತಾಕ್ಷಃ ಪ್ರತರ್ದನಃ |
ಪ್ರಭೂತಸ್ತ್ರಿಕಕುಬ್ಧಾಮ ಪವಿತ್ರಂ ಮಙ್ಗಲಂ ಪರಮ್ || ೭ ||
ಈಶಾನಃ ಪ್ರಾಣದಃ ಪ್ರಾಣೋ ಜ್ಯೇಷ್ಠಃ ಶ್ರೇಷ್ಠಃ ಪ್ರಜಾಪತಿಃ |
ಹಿರಣ್ಯಗರ್ಭೋ ಭೂಗರ್ಭೋ ಮಾಧವೋ ಮಧುಸೂದನಃ || ೮ ||
ಈಶ್ವರೋ ವಿಕ್ರಮೀ ಧನ್ವೀ ಮೇಧಾವೀ ವಿಕ್ರಮಃ ಕ್ರಮಃ |
ಅನುತ್ತಮೋ ದುರಾಧರ್ಷಃ ಕೃತಜ್ಞಃ ಕೃತಿರಾತ್ಮವಾನ್ || ೯ ||
ಸುರೇಶಃ ಶರಣಂ ಶರ್ಮ ವಿಶ್ವರೇತಾಃ ಪ್ರಜಾಭವಃ |
ಅಹಃ ಸಂವತ್ಸರೋ ವ್ಯಾಲಃ ಪ್ರತ್ಯಯಸ್ಸರ್ವದರ್ಶನಃ || ೧೦ ||
ಅಜಃ ಸರ್ವೇಶ್ವರಃ ಸಿದ್ಧಃ ಸಿದ್ಧಿಃ ಸರ್ವಾದಿರಚ್ಯುತಃ |
ವೃಷಾಕಪಿರಮೇಯಾತ್ಮಾ ಸರ್ವಯೋಗವಿನಿಸ್ಸೃತಃ || ೧೧ ||
ವಸುರ್ವಸುಮನಾಃ ಸತ್ಯಃ ಸಮಾತ್ಮಾ ಸಂಮಿತಃ ಸಮಃ |
ಅಮೋಘಃ ಪುಣ್ಡರೀಕಾಕ್ಷೋ ವೃಷಕರ್ಮಾ ವೃಷಾಕೃತಿಃ || ೧೨ ||
ರುದ್ರೋ ಬಹುಶಿರಾ ಬಭ್ರುಃ ವಿಶ್ವಯೋನಿಃ ಶುಚಿಶ್ರವಾಃ |
ಅಮೃತಃ ಶಾಶ್ವತಃ ಸ್ಥಾಣುರ್ವರಾರೋಹೋ ಮಹಾತಪಾಃ || ೧೩ ||
ಸರ್ವಗಃ ಸರ್ವವಿದ್ಭಾನುಃ ವಿಷ್ವಕ್ಸೇನೋ ಜನಾರ್ದನಃ |
ವೇದೋ ವಿದವ್ಯಙ್ಗೋ ವೇದಾಙ್ಗೋ ವೇದವಿತ್ ಕವಿಃ || ೧೪ ||
ಲೋಕಾಧ್ಯಕ್ಷಃ ಸುರಾಧ್ಯಕ್ಷೋ ಧರ್ಮಾಧ್ಯಕ್ಷಃ ಕೃತಾಕೃತಃ |
ಚತುರಾತ್ಮಾ ಚತುರ್ವ್ಯೂಹಃ ಚತುರ್ದಂಷ್ಟ್ರಶ್ಚತುರ್ಭುಜಃ || ೧೫ ||
ಭ್ರಾಜಿಷ್ಣುರ್ಭೋಜನಂ ಭೋಕ್ತಾ ಸಹಿಷ್ಣುರ್ಜಗದಾದಿಜಃ |
ಅನಘೋ ವಿಜಯೋ ಜೇತಾ ವಿಶ್ವಯೋನಿಃ ಪುನರ್ವಸುಃ || ೧೬ ||
ಉಪೇನ್ದ್ರೋ ವಾಮನಃ ಪ್ರಾಂಶುರಮೋಘಃ ಶುಚಿರೂರ್ಜಿತಃ |
ಅತೀನ್ದ್ರಃ ಸಙ್ಗ್ರಹಃ ಸರ್ಗೋ ಧೃತಾತ್ಮಾ ನಿಯಮೋ ಯಮಃ || ೧೭ ||
ವೇದ್ಯೋ ವೈದ್ಯಃ ಸದಾಯೋಗೀ ವೀರಹಾ ಮಾಧವೋ ಮಧುಃ |
ಅತೀನ್ದ್ರಿಯೋ ಮಹಾಮಾಯೋ ಮಹೋತ್ಸಾಹೋ ಮಹಾಬಲಃ ||೧೮ ||
ಮಹಾಬುದ್ಧಿರ್ಮಹಾವೀರ್ಯೋ ಮಹಾಶಕ್ತಿರ್ಮಹಾದ್ಯುತಿಃ |
ಅನಿರ್ದೇಶ್ಯವಪುಃ ಶ್ರೀಮಾನ್ ಅಮೇಯಾತ್ಮಾ ಮಹಾದ್ರಿಧೃಕ್ || ೧೯ ||
ಮಹೇಷ್ವಾಸೋ ಮಹೀಭರ್ತಾ ಶ್ರೀನಿವಾಸಃ ಸತಾಂ ಗತಿಃ |
ಅನಿರುದ್ಧಃ ಸುರಾನನ್ದೋ ಗೋವಿನ್ದೋ ಗೋವಿದಾಮ್ಪತಿಃ || ೨೦ ||
ಮರೀಚಿರ್ದಮನೋ ಹಂಸಃ ಸುಪರ್ಣೋ ಭುಜಗೋತ್ತಮಃ |
ಹಿರಣ್ಯನಾಭಃ ಸುತಪಾಃ ಪದ್ಮನಾಭಃ ಪ್ರಜಾಪತಿಃ || ೨೧ ||
ಅಮೃತ್ಯುಃ ಸರ್ವದೃಕ್ ಸಿಂಹಃ ಸನ್ಧಾತಾ ಸನ್ಧಿಮಾನ್ ಸ್ಥಿರಃ |
ಅಜೋ ದುರ್ಮರ್ಷಣಃ ಶಾಸ್ತಾ ವಿಶ್ರುತಾತ್ಮಾ ಸುರಾರಿಹಾ || ೨೨ ||
ಗುರುರ್ಗುರುತಮೋ ಧಾಮಃ ಸತ್ಯಃ ಸತ್ಯಪರಾಕ್ರಮಃ |
ನಿಮಿಷೋsನಿಮಿಷಃ ಸ್ರಗ್ವೀ ವಾಚಸ್ಪತಿರುದಾರಧೀಃ || ೨೩ ||
ಅಗ್ರಣೀರ್ಗ್ರಾಮಣೀಃ ಶ್ರೀಮಾನ್ ನ್ಯಾಯೋ ನೇತಾ ಸಮೀರಣಃ |
ಸಹಸ್ರಮೂರ್ಧಾ ವಿಶ್ವಾತ್ಮಾ ಸಹಸ್ರಾಕ್ಷಃ ಸಹಸ್ರಪಾತ್ || ೨೪ ||
ಆವರ್ತನೋ ನಿವೃತ್ತಾತ್ಮಾ ಸಂವೃತಃ ಸಮ್ಪ್ರಮರ್ದನಃ |
ಅಹಃ ಸಂವರ್ತಕೋ ವಹ್ನಿಃ ಅನಿಲೋ ಧರಣೀಧರಃ || ೨೫ ||
ಸುಪ್ರಸಾದಃ ಪ್ರಸನ್ನಾತ್ಮಾ ವಿಶ್ವಧೃಗ್ವಿಶ್ವಭುಗ್ವಿಭುಃ |
ಸತ್ಕರ್ತಾ ಸತ್ಕೃತಃ ಸಾಧುಃ ಜಹ್ನುರ್ನಾರಾಯಣೋ ನರಃ || ೨೬ ||
ಅಸಙ್ಖ್ಯೇಯೋsಪ್ರಮೇಯಾತ್ಮಾ ವಿಶಿಷ್ಟಃ ಶಿಷ್ಟಕೃಚ್ಛುಚಿಃ |
ಸಿದ್ಧಾರ್ಥಃ ಸಿದ್ಧ ಸಙ್ಕಲ್ಪಃ ಸಿದ್ಧಿದಃ ಸಿದ್ಧಿಸಾಧನಃ || ೨೭ ||
ವೃಷಾಹೀ ವೃಷಭೋ ವಿಷ್ಣುರ್ವೃಷಪರ್ವಾ ವೃಷೋದರಃ |
ವರ್ಧನೋ ವರ್ಧಮಾನಶ್ಚ ವಿವಿಕ್ತಃ ಶ್ರುತಿಸಾಗರಃ || ೨೮ ||
ಸುಭುಜೋ ದುರ್ಧರೋ ವಾಗ್ಮೀ ಮಹೇಂದ್ರೋ ವಸುದೋ ವಸುಃ |
ನೈಕರೂಪೋ ಬೃಹದ್ರೂಪಃ ಶಿಪಿವಿಷ್ಟಃ ಪ್ರಕಾಶನಃ || ೨೯ ||
ಓಜಸ್ತೇಜೋದ್ಯುತಿಧರಃ ಪ್ರಕಾಶಾತ್ಮಾ ಪ್ರತಾಪನಃ |
ಋದ್ಧಃ ಸ್ಪಷ್ಟಾಕ್ಷರೋ ಮಂತ್ರಶ್ಚಂದ್ರಾಂಶುರ್ಭಾಸ್ಕರದ್ಯುತಿಃ || ೩೦ ||
ಅಮೃತಾಂಶೂದ್ಭವೋ ಭಾನುಃ ಶಶಬಿಂದುಃ ಸುರೇಶ್ವರಃ |
ಔಷಧಂ ಜಗತಃ ಸೇತುಃ ಸತ್ಯಧರ್ಮಪರಾಕ್ರಮಃ || ೩೧ ||
ಭೂತಭವ್ಯಭವನ್ನಾಥಃ ಪವನಃ ಪಾವನೋನಲಃ |
ಕಾಮಹಾ ಕಾಮಕೃತ್ ಕಾಂತಃ ಕಾಮಃ ಕಾಮಪ್ರದಃ ಪ್ರಭುಃ || ೩೨ ||
ಯುಗಾದಿಕೃದ್ಯುಗಾವರ್ತೋ ನೈಕಮಾಯೋ ಮಹಾಶನಃ |
ಅದೃಶ್ಯೋ ವ್ಯಕ್ತರೂಪಶ್ಚ ಸಹಸ್ರಜಿದನಂತಜಿತ್ || ೩೩ ||
ಇಷ್ಟೋ ವಿಶಿಷ್ಟಃ ಶಿಷ್ಟೇಷ್ಟಃ ಶಿಖಂಡೀ ನಹುಷೋ ವೃಷಃ |
ಕ್ರೋಧಹಾ ಕ್ರೋಧಕೃತ್ಕರ್ತಾ ವಿಶ್ವಬಾಹುರ್ಮಹೀಧರಃ || ೩೪ ||
ಅಚ್ಯುತಃ ಪ್ರಥಿತಃ ಪ್ರಾಣಃ ಪ್ರಾಣದೋ ವಾಸವಾನುಜಃ |
ಅಪಾಂ ನಿಧಿರಧಿಷ್ಠಾನಮಪ್ರಮತ್ತಃ ಪ್ರತಿಷ್ಠಿತಃ || ೩೫ ||
ಸ್ಕಂದಃ ಸ್ಕಂದಧರೋ ಧುರ್ಯೋ ವರದೋ ವಾಯುವಾಹನಃ |
ವಾಸುದೇವೋ ಬೃಹದ್ಭಾನುರಾದಿದೇವಃ ಪುರಂದರಃ || ೩೬ ||
ಅಶೋಕಸ್ತಾರಣಸ್ತಾರಃ ಶೂರಃ ಶೌರಿರ್ಜನೇಶ್ವರಃ |
ಅನುಕೂಲಃ ಶತಾವರ್ತಃ ಪದ್ಮೀ ಪದ್ಮನಿಭೇಕ್ಷಣಃ || ೩೭ ||
ಪದ್ಮನಾಭೋರವಿಂದಾಕ್ಷಃ ಪದ್ಮಗರ್ಭಃ ಶರೀರಭೃತ್ |
ಮಹರ್ದ್ಧಿರೃದ್ಧೋ ವೃದ್ಧಾತ್ಮಾ ಮಹಾಕ್ಷೋ ಗರುಡಧ್ವಜಃ || ೩೮ ||
ಅತುಲಃ ಶರಭೋ ಭೀಮಃ ಸಮಯಜ್ಞೋ ಹವಿರ್ಹರಿಃ |
ಸರ್ವಲಕ್ಷಣಲಕ್ಷಣ್ಯೋ ಲಕ್ಷ್ಮೀವಾನ್ ಸಮಿತಿಂಜಯಃ || ೩೯ ||
ವಿಕ್ಷರೋ ರೋಹಿತೋ ಮಾರ್ಗೋ ಹೇತುರ್ದಾಮೋದರಸ್ಸಹಃ |
ಮಹೀಧರೋ ಮಹಾಭಾಗೋ ವೇಗವಾನಮಿತಾಶನಃ || ೪೦ ||
ಉದ್ಭವಃ, ಕ್ಷೋಭಣೋ ದೇವಃ ಶ್ರೀಗರ್ಭಃ ಪರಮೇಶ್ವರಃ |
ಕರಣಂ ಕಾರಣಂ ಕರ್ತಾ ವಿಕರ್ತಾ ಗಹನೋ ಗುಹಃ || ೪೧ ||
ವ್ಯವಸಾಯೋ ವ್ಯವಸ್ಥಾನಃ ಸಂಸ್ಥಾನಃ ಸ್ಥಾನದೋ ಧ್ರುವಃ |
ಪರರ್ದ್ಧಿಃ ಪರಮಸ್ಪಷ್ಟಸ್ತುಷ್ಟಃ ಪುಷ್ಟಃ ಶುಭೇಕ್ಷಣಃ || ೪೨ ||
ರಾಮೋ ವಿರಾಮೋ ವಿರಜೋ ಮಾರ್ಗೋ ನೇಯೋ ನಯೋನಯಃ |
ವೀರಃ ಶಕ್ತಿಮತಾಂ ಶ್ರೇಷ್ಠೋ ಧರ್ಮೋ ಧರ್ಮವಿದುತ್ತಮಃ || ೪೩ ||
ವೈಕುಂಠಃ ಪುರುಷಃ ಪ್ರಾಣಃ ಪ್ರಾಣದಃ ಪ್ರಣವಃ ಪೃಥುಃ |
ಹಿರಣ್ಯಗರ್ಭಃ ಶತ್ರುಘ್ನೋ ವ್ಯಾಪ್ತೋ ವಾಯುರಧೋಕ್ಷಜಃ || ೪೪ ||
ಋತುಃ ಸುದರ್ಶನಃ ಕಾಲಃ ಪರಮೇಷ್ಠೀ ಪರಿಗ್ರಹಃ |
ಉಗ್ರಃ ಸಂವತ್ಸರೋ ದಕ್ಷೋ ವಿಶ್ರಾಮೋ ವಿಶ್ವದಕ್ಷಿಣಃ || ೪೫ ||
ವಿಸ್ತಾರಃ ಸ್ಥಾವರಃಸ್ಥಾಣುಃ ಪ್ರಮಾಣಂ ಬೀಜಮವ್ಯಯಮ್ |
ಅರ್ಥೋನರ್ಥೋ ಮಹಾಕೋಶೋ ಮಹಾಭೋಗೋ ಮಹಾಧನಃ|| ೪೬ ||
ಅನಿರ್ವಿಣ್ಣಃ ಸ್ಥವಿಷ್ಠೋಭೂರ್ಧರ್ಮಯೂಪೋ ಮಹಾಮಖಃ |
ನಕ್ಷತ್ರನೇಮಿರ್ನಕ್ಷತ್ರೀ ಕ್ಷಮಃ, ಕ್ಷಾಮಃ ಸಮೀಹನಃ || ೪೭ ||
ಯಜ್ಞ ಇಜ್ಯೋ ಮಹೇಜ್ಯಶ್ಚ ಕ್ರತುಃ ಸತ್ರಂ ಸತಾಂ ಗತಿಃ |
ಸರ್ವದರ್ಶೀ ವಿಮುಕ್ತಾತ್ಮಾ ಸರ್ವಜ್ಞೋ ಜ್ಞಾನಮುತ್ತಮಮ್ || ೪೮ ||
ಸುವ್ರತಃ ಸುಮುಖಃ ಸೂಕ್ಷ್ಮಃ ಸುಘೋಷಃ ಸುಖದಃ ಸುಹೃತ್ |
ಮನೋಹರೋ ಜಿತಕ್ರೋಧೋ ವೀರಬಾಹುರ್ವಿದಾರಣಃ || ೪೯ ||
ಸ್ವಾಪನಸ್ಸ್ವವಶೋ ವ್ಯಾಪೀ ನೈಕಾತ್ಮಾ ನೈಕಕರ್ಮಕೃತ್ |
ವತ್ಸರೋ ವತ್ಸಲೋ ವತ್ಸೀ ರತ್ನಗರ್ಭೋ ಧನೇಶ್ವರಃ || ೫೦ ||
ಧರ್ಮಗುಬ್ಧರ್ಮಕೃದ್ಧರ್ಮೀ ಸದಸತ್ಕ್ಷರಮಕ್ಷರಮ್ |
ಅವಿಜ್ಞಾತಾ ಸಹಸ್ರಾಂಶುರ್ವಿಧಾತಾ ಕೃತಲಕ್ಷಣಃ || ೫೧ ||
ಗಭಸ್ತಿನೇಮಿಃ ಸತ್ತ್ವಸ್ಥಃ ಸಿಂಹೋ ಭೂತಮಹೇಶ್ವರಃ |
ಆದಿದೇವೋ ಮಹಾದೇವೋ ದೇವೇಶೋ ದೇವಭೃದ್ಗುರುಃ || ೫೨ ||
ಉತ್ತರೋ ಗೋಪತಿರ್ಗೋಪ್ತಾ ಜ್ಞಾನಗಮ್ಯಃ ಪುರಾತನಃ |
ಶರೀರಭೂತಭೃದ್ಭೋಕ್ತಾ ಕಪೀಂದ್ರೋ ಭೂರಿದಕ್ಷಿಣಃ || ೫೩ ||
ಸೋಮಪೋಮೃತಪಃ ಸೋಮಃ ಪುರುಜಿತ್ ಪುರುಸತ್ತಮಃ |
ವಿನಯೋ ಜಯಃ ಸತ್ಯಸಂಧೋ ದಾಶಾರ್ಹಸ್ಸಾತ್ವತಾಂ ಪತಿಃ || ೫೪ ||
ಜೀವೋ ವಿನಯಿತಾಸಾಕ್ಷೀ ಮುಕುಂದೋಮಿತವಿಕ್ರಮಃ |
ಅಂಭೋನಿಧಿರನಂತಾತ್ಮಾ ಮಹೋದಧಿಶಯೋಂತಕಃ || ೫೫ ||
ಅಜೋ ಮಹಾರ್ಹಃ ಸ್ವಾಭಾವ್ಯೋ ಜಿತಾಮಿತ್ರಃ ಪ್ರಮೋದನಃ |
ಆನಂದೋ ನಂದನೋ ನಂದಃ ಸತ್ಯಧರ್ಮಾ ತ್ರಿವಿಕ್ರಮಃ || ೫೬ ||
ಮಹರ್ಷಿಃ ಕಪಿಲಾಚಾರ್ಯಃ ಕೃತಜ್ಞೋ ಮೇದಿನೀಪತಿಃ |
ತ್ರಿಪದಸ್ತ್ರಿದಶಾಧ್ಯಕ್ಷೋ ಮಹಾಶೃಂಗಃ ಕೃತಾಂತಕೃತ್ || ೫೭ ||
ಮಹಾವರಾಹೋ ಗೋವಿಂದಃ ಸುಷೇಣಃ ಕನಕಾಂಗದೀ |
ಗುಹ್ಯೋ ಗಭೀರೋ ಗಹನೋ ಗುಪ್ತಶ್ಚಕ್ರಗದಾಧರಃ || ೫೮ ||
ವೇಧಾಸ್ಸ್ವಾಂಗೋಜಿತಃ ಕೃಷ್ಣೋ ದೃಢಸ್ಸಂಕರ್ಷಣೋಚ್ಯುತಃ |
ವರುಣೋ ವಾರುಣೋ ವೃಕ್ಷಃ ಪುಷ್ಕರಾಕ್ಷೋ ಮಹಾಮನಾಃ || ೫೯ ||
ಭಗವಾನ್ ಭಗಹಾನಂದೀ ವನಮಾಲೀ ಹಲಾಯುಧಃ |
ಆದಿತ್ಯೋ ಜ್ಯೋತಿರಾದಿತ್ಯಃ ಸಹಿಷ್ಣುರ್ಗತಿಸತ್ತಮಃ || ೬೦ ||
ಸುಧನ್ವಾ ಖಂಡಪರಶುರ್ದಾರುಣೋ ದ್ರವಿಣಪ್ರದಃ |
ದಿವಸ್ಪೃಕ್ ಸರ್ವದೃಗ್ವ್ಯಾಸೋ ವಾಚಸ್ಪತಿರಯೋನಿಜಃ || ೬೧ ||
ತ್ರಿಸಾಮಾ ಸಾಮಗಃ ಸಾಮ ನಿರ್ವಾಣಂ ಭೇಷಜಂ ಭಿಷಕ್ |
ಸಂನ್ಯಾಸಕೃಚ್ಛಮಶ್ಯಾಂತೋ ನಿಷ್ಠಾ ಶಾಂತಿಃ ಪರಾಯಣಮ್ || ೬೨ ||
ಶುಭಾಂಗಃ ಶಾಂತಿದಃ ಸ್ರಷ್ಟಾ ಕುಮುದಃ ಕುವಲೇಶಯಃ |
ಗೋಹಿತೋ ಗೋಪತಿರ್ಗೋಪ್ತಾ ವೃಷಭಾಕ್ಷೋ ವೃಷಪ್ರಿಯಃ || ೬೩ ||
ಅನಿವರ್ತೀ ನಿವೃತ್ತಾತ್ಮಾ ಸಂಕ್ಷೇಪ್ತಾ ಕ್ಷೇಮಕೃಚ್ಛಿವಃ |
ಶ್ರೀವತ್ಸವಕ್ಷಾಃ ಶ್ರೀವಾಸಃ ಶ್ರೀಪತಿಃ ಶ್ರೀಮತಾಂ ವರಃ || ೬೪ ||
ಶ್ರೀದಃ ಶ್ರೀಶಃ ಶ್ರೀನಿವಾಸಃ ಶ್ರೀನಿಧಿಃ ಶ್ರೀವಿಭಾವನಃ |
ಶ್ರೀಧರಃ ಶ್ರೀಕರಃ ಶ್ರೇಯಃ ಶ್ರೀಮಾನ್ ಲೋಕತ್ರಯಾಶ್ರಯಃ || ೬೫ ||
ಸ್ವಕ್ಷಃ ಸ್ವಂಗಃ ಶತಾನಂದೋ ನಂದಿರ್ಜ್ಯೋತಿರ್ಗಣೇಶ್ವರಃ |
ವಿಜಿತಾತ್ಮಾ ವಿಧೇಯಾತ್ಮಾ ಸತ್ಕೀರ್ತಿಶ್ಛಿನ್ನಸಂಶಯಃ || ೬೬ ||
ಉದೀರ್ಣಃ ಸರ್ವತಶ್ಚಕ್ಷುರನೀಶಃ ಶಾಶ್ವತಸ್ಥಿರಃ |
ಭೂಶಯೋ ಭೂಷಣೋ ಭೂತಿರ್ವಿಶೋಕಃ ಶೋಕನಾಶನಃ || ೬೭ ||
ಅರ್ಚಿಷ್ಮಾನರ್ಚಿತಃ ಕುಂಭೋ ವಿಶುದ್ಧಾತ್ಮಾ ವಿಶೋಧನಃ |
ಅನಿರುದ್ಧೋಪ್ರತಿರಥಃ ಪ್ರದ್ಯುಮ್ನೋಮಿತವಿಕ್ರಮಃ || ೬೮ ||
ಕಾಲನೇಮಿನಿಹಾ ವೀರಃ ಶೌರಿಃ ಶೂರಜನೇಶ್ವರಃ |
ತ್ರಿಲೋಕಾತ್ಮಾ ತ್ರಿಲೋಕೇಶಃ ಕೇಶವಃ ಕೇಶಿಹಾ ಹರಿಃ || ೬೯ ||
ಕಾಮದೇವಃ ಕಾಮಪಾಲಃ ಕಾಮೀ ಕಾಂತಃ ಕೃತಾಗಮಃ |
ಅನಿರ್ದೇಶ್ಯವಪುರ್ವಿಷ್ಣುರ್ವೀರೋನಂತೋ ಧನಂಜಯಃ || ೭೦ ||
ಬ್ರಹ್ಮಣ್ಯೋ ಬ್ರಹ್ಮಕೃದ್ಬ್ರಹ್ಮಾ ಬ್ರಹ್ಮ ಬ್ರಹ್ಮವಿವರ್ಧನಃ |
ಬ್ರಹ್ಮವಿದ್ಬ್ರಾಹ್ಮಣೋ ಬ್ರಹ್ಮೀ ಬ್ರಹ್ಮಜ್ಞೋ ಬ್ರಾಹ್ಮಣಪ್ರಿಯಃ || ೭೧ ||
ಮಹಾಕ್ರಮೋ ಮಹಾಕರ್ಮಾ ಮಹಾತೇಜಾ ಮಹೋರಗಃ |
ಮಹಾಕ್ರತುರ್ಮಹಾಯಜ್ವಾ ಮಹಾಯಜ್ಞೋ ಮಹಾಹವಿಃ || ೭೨ ||
ಸ್ತವ್ಯಃ ಸ್ತವಪ್ರಿಯಃ ಸ್ತೋತ್ರಂ ಸ್ತುತಿಃ ಸ್ತೋತಾ ರಣಪ್ರಿಯಃ |
ಪೂರ್ಣಃ ಪೂರಯಿತಾ ಪುಣ್ಯಃ ಪುಣ್ಯಕೀರ್ತಿರನಾಮಯಃ || ೭೩ ||
ಮನೋಜವಸ್ತೀರ್ಥಕರೋ ವಸುರೇತಾ ವಸುಪ್ರದಃ |
ವಸುಪ್ರದೋ ವಾಸುದೇವೋ ವಸುರ್ವಸುಮನಾ ಹವಿಃ || ೭೪ ||
ಸದ್ಗತಿಃ ಸತ್ಕೃತಿಃ ಸತ್ತಾ ಸದ್ಭೂತಿಃ ಸತ್ಪರಾಯಣಃ |
ಶೂರಸೇನೋ ಯದುಶ್ರೇಷ್ಠಃ ಸನ್ನಿವಾಸಃ ಸುಯಾಮುನಃ || ೭೫ ||
ಭೂತಾವಾಸೋ ವಾಸುದೇವಃ ಸರ್ವಾಸುನಿಲಯೋನಲಃ |
ದರ್ಪಹಾ ದರ್ಪದೋ ದೃಪ್ತೋ ದುರ್ಧರೋಥಾಪರಾಜಿತಃ || ೭೬ ||
ವಿಶ್ವಮೂರ್ತಿರ್ಮಹಾಮೂರ್ತಿರ್ದೀಪ್ತಮೂರ್ತಿರಮೂರ್ತಿಮಾನ್ |
ಅನೇಕಮೂರ್ತಿರವ್ಯಕ್ತಃ ಶತಮೂರ್ತಿಃ ಶತಾನನಃ || ೭೭ ||
ಏಕೋ ನೈಕಃ ಸವಃ ಕಃ ಕಿಂ ಯತ್ತತ್ಪದಮನುತ್ತಮಮ್ |
ಲೋಕಬಂಧುರ್ಲೋಕನಾಥೋ ಮಾಧವೋ ಭಕ್ತವತ್ಸಲಃ || ೭೮ ||
ಸುವರ್ಣವರ್ಣೋ ಹೇಮಾಂಗೋ ವರಾಂಗಶ್ಚಂದನಾಂಗದೀ |
ವೀರಹಾ ವಿಷಮಃ ಶೂನ್ಯೋ ಘೃತಾಶೀರಚಲಶ್ಚಲಃ || ೭೯ ||
ಅಮಾನೀ ಮಾನದೋ ಮಾನ್ಯೋ ಲೋಕಸ್ವಾಮೀ ತ್ರಿಲೋಕಧೃತ್ |
ಸುಮೇಧಾ ಮೇಧಜೋ ಧನ್ಯಃ ಸತ್ಯಮೇಧಾ ಧರಾಧರಃ || ೮೦ ||
ತೇಜೋವೃಷೋ ದ್ಯುತಿಧರಃ ಸರ್ವಶಸ್ತ್ರಭೃತಾಂ ವರಃ |
ಪ್ರಗ್ರಹೋ ನಿಗ್ರಹೋ ವ್ಯಗ್ರೋ ನೈಕಶೃಂಗೋ ಗದಾಗ್ರಜಃ || ೮೧ ||
ಚತುರ್ಮೂರ್ತಿಶ್ಚತುರ್ಬಾಹುಶ್ಚತುರ್ವ್ಯೂಹಶ್ಚತುರ್ಗತಿಃ |
ಚತುರಾತ್ಮಾ ಚತುರ್ಭಾವಶ್ಚತುರ್ವೇದವಿದೇಕಪಾತ್ || ೮೨ ||
ಸಮಾವರ್ತೋ ನಿವೃತ್ತಾತ್ಮಾ ದುರ್ಜಯೋ ದುರತಿಕ್ರಮಃ |
ದುರ್ಲಭೋ ದುರ್ಗಮೋ ದುರ್ಗೋ ದುರಾವಾಸೋ ದುರಾರಿಹಾ || ೮೩ ||
ಶುಭಾಂಗೋ ಲೋಕಸಾರಂಗಃ ಸುತಂತುಸ್ತಂತುವರ್ಧನಃ |
ಇಂದ್ರಕರ್ಮಾ ಮಹಾಕರ್ಮಾ ಕೃತಕರ್ಮಾ ಕೃತಾಗಮಃ || ೮೪ ||
ಉದ್ಭವಃ ಸುಂದರಃ ಸುಂದೋ ರತ್ನನಾಭಃ ಸುಲೋಚನಃ |
ಅರ್ಕೋ ವಾಜಸನಃ ಶೃಂಗೀ ಜಯಂತಃ ಸರ್ವವಿಜ್ಜಯೀ || ೮೫ ||
ಸುವರ್ಣಬಿಂದುರಕ್ಷೋಭ್ಯಃ ಸರ್ವವಾಗೀಶ್ವರೇಶ್ವರಃ |
ಮಹಾಹ್ರದೋ ಮಹಾಗರ್ತೋ ಮಹಾಭೂತೋ ಮಹಾನಿಧಿಃ || ೮೬ ||
ಕುಮುದಃ ಕುಂದರಃ ಕುಂದಃ ಪರ್ಜನ್ಯಃ ಪಾವನೋನಿಲಃ
ಅಮೃತಾಶೋಮೃತವಪುಃ ಸರ್ವಜ್ಞಃ ಸರ್ವತೋಮುಖಃ || ೮೭ ||
ಸುಲಭಃ ಸುವ್ರತಃ ಸಿದ್ಧಃ ಶತ್ರುಜಿಚ್ಛತ್ರುತಾಪನಃ |
ನ್ಯಗ್ರೋಧೋದುಂಬರೋಶ್ವತ್ಥಶ್ಚಾಣೂರಾಂಧ್ರನಿಷೂದನಃ || ೮೮ ||
ಸಹಸ್ರಾರ್ಚಿಃ ಸಪ್ತಜಿಹ್ವಃ ಸಪ್ತೈಧಾಃ ಸಪ್ತವಾಹನಃ |
ಅಮೂರ್ತಿರನಘೋಚಿಂತ್ಯೋ ಭಯಕೃದ್ಭಯನಾಶನಃ || ೮೯ ||
ಅಣುರ್ಬೃಹತ್ಕೃಶಃ ಸ್ಥೂಲೋ ಗುಣಭೃನ್ನಿರ್ಗುಣೋ ಮಹಾನ್ |
ಅಧೃತಸ್ಸ್ವಧೃತಸ್ವಾಸ್ಯಃ ಪ್ರಾಗ್ವಂಶೋ ವಂಶವರ್ಧನಃ || ೯೦ ||
ಭಾರಭೃತ್ ಕಥಿತೋ ಯೋಗೀ ಯೋಗೀಶಃ ಸರ್ವಕಾಮದಃ |
ಆಶ್ರಮಃ ಶ್ರಮಣಃ, ಕ್ಷಾಮಃ ಸುಪರ್ಣೋ ವಾಯುವಾಹನಃ || ೯೧ ||
ಧನುರ್ಧರೋ ಧನುರ್ವೇದೋ ದಂಡೋ ದಮಯಿತಾ ದಮಃ |
ಅಪರಾಜಿತಸ್ಸರ್ವಸಹೋ ನಿಯಂತಾ ನಿಯಮೋ ಯಮಃ || ೯೨ ||
ಸತ್ತ್ವವಾನ್ ಸಾತ್ತ್ವಿಕಃ ಸತ್ಯಃ ಸತ್ಯಧರ್ಮಪರಾಯಣಃ |
ಅಭಿಪ್ರಾಯಃ ಪ್ರಿಯಾರ್ಹೋರ್ಹಃ ಪ್ರಿಯಕೃತ್ ಪ್ರೀತಿವರ್ಧನಃ || ೯೩ ||
ವಿಹಾಯಸಗತಿರ್ಜ್ಯೋತಿಃ ಸುರುಚಿರ್ಹುತಭುಗ್ವಿಭುಃ |
ರವಿರ್ವಿರೋಚನಃ ಸೂರ್ಯಃ ಸವಿತಾ ರವಿಲೋಚನಃ || ೯೪ ||
ಅನಂತೋ ಹುತಭುಗ್ಭೋಕ್ತಾ ಸುಖದೋ ನೈಕಜೋಗ್ರಜಃ |
ಅನಿರ್ವಿಣ್ಣಃ ಸದಾಮರ್ಷೀ ಲೋಕಾಧಿಷ್ಠಾನಮದ್ಭುತಃ || ೯೫ ||
ಸನಾತ್ಸನಾತನತಮಃ ಕಪಿಲಃ ಕಪಿರವ್ಯಯಃ |
ಸ್ವಸ್ತಿದಃ ಸ್ವಸ್ತಿಕೃತ್ ಸ್ವಸ್ತಿ ಸ್ವಸ್ತಿಭುಕ್ ಸ್ವಸ್ತಿದಕ್ಷಿಣಃ || ೯೬ ||
ಅರೌದ್ರಃ ಕುಂಡಲೀ ಚಕ್ರೀ ವಿಕ್ರಮ್ಯೂರ್ಜಿತಶಾಸನಃ |
ಶಬ್ದಾತಿಗಃ ಶಬ್ದಸಹಃ ಶಿಶಿರಃ ಶರ್ವರೀಕರಃ || ೯೭ ||
ಅಕ್ರೂರಃ ಪೇಶಲೋ ದಕ್ಷೋ ದಕ್ಷಿಣಃ, ಕ್ಷಮಿಣಾಂ ವರಃ |
ವಿದ್ವತ್ತಮೋ ವೀತಭಯಃ ಪುಣ್ಯಶ್ರವಣಕೀರ್ತನಃ || ೯೮ ||
ಉತ್ತಾರಣೋ ದುಷ್ಕೃತಿಹಾ ಪುಣ್ಯೋ ದುಃಸ್ವಪ್ನನಾಶನಃ |
ವೀರಹಾ ರಕ್ಷಣಸ್ಸಂತೋ ಜೀವನಃ ಪರ್ಯವಸ್ಥಿತಃ || ೯೯ ||
ಅನಂತರೂಪೋನಂತಶ್ರೀರ್ಜಿತಮನ್ಯುರ್ಭಯಾಪಹಃ |
ಚತುರಶ್ರೋ ಗಭೀರಾತ್ಮಾ ವಿದಿಶೋ ವ್ಯಾದಿಶೋ ದಿಶಃ || ೧೦೦ ||
ಅನಾದಿರ್ಭೂರ್ಭುವೋ ಲಕ್ಷ್ಮೀಸ್ಸುವೀರೋ ರುಚಿರಾಂಗದಃ |
ಜನನೋ ಜನಜನ್ಮಾದಿರ್ಭೀಮೋ ಭೀಮಪರಾಕ್ರಮಃ || ೧೦೧ ||
ಆಧಾರನಿಲಯೋಧಾತಾ ಪುಷ್ಪಹಾಸಃ ಪ್ರಜಾಗರಃ |
ಊರ್ಧ್ವಗಸ್ಸತ್ಪಥಾಚಾರಃ ಪ್ರಾಣದಃ ಪ್ರಣವಃ ಪಣಃ || ೧೦೨ ||
ಪ್ರಮಾಣಂ ಪ್ರಾಣನಿಲಯಃ ಪ್ರಾಣಭೃತ್ ಪ್ರಾಣಜೀವನಃ |
ತತ್ತ್ವಂ ತತ್ತ್ವವಿದೇಕಾತ್ಮಾ ಜನ್ಮಮೃತ್ಯುಜರಾತಿಗಃ || ೧೦೩ ||
ಭೂರ್ಭುವಃಸ್ವಸ್ತರುಸ್ತಾರಃ ಸವಿತಾ ಪ್ರಪಿತಾಮಹಃ |
ಯಜ್ಞೋ ಯಜ್ಞಪತಿರ್ಯಜ್ವಾ ಯಜ್ಞಾಂಗೋ ಯಜ್ಞವಾಹನಃ || ೧೦೪ ||
ಯಜ್ಞಭೃದ್ಯಜ್ಞಕೃದ್ಯಜ್ಞೀ ಯಜ್ಞಭುಗ್ಯಜ್ಞಸಾಧನಃ |
ಯಜ್ಞಾಂತಕೃದ್ಯಜ್ಞಗುಹ್ಯಮನ್ನಮನ್ನಾದ ಏವ ಚ || ೧೦೫ ||
ಆತ್ಮಯೋನಿಃ ಸ್ವಯಂಜಾತೋ ವೈಖಾನಃ ಸಾಮಗಾಯನಃ |
ದೇವಕೀನಂದನಃ ಸ್ರಷ್ಟಾ ಕ್ಷಿತೀಶಃ ಪಾಪನಾಶನಃ || ೧೦೬ ||
ಶಂಖಭೃನ್ನಂದಕೀ ಚಕ್ರೀ ಶಾರ್ಙ್ಗಧನ್ವಾ ಗದಾಧರಃ |
ರಥಾಂಗಪಾಣಿರಕ್ಷೋಭ್ಯಃ ಸರ್ವಪ್ರಹರಣಾಯುಧಃ || ೧೦೭ ||
|| ಸರ್ವಪ್ರಹರಣಾಯುಧ ಓಂ ನಮಃ ಇತಿ ||

ವನಮಾಲೀ ಗದೀ ಶಾರ್ಙ್ಗೀ ಶಂಖೀ ಚಕ್ರೀ ಚ ನಂದಕೀ |
ಶ್ರೀಮಾನ್ ನಾರಾಯಣೋ ವಿಷ್ಣುರ್ವಾಸುದೇವೋಭಿರಕ್ಷತು ||
(ಈ ಶ್ಲೋಕವನ್ನು ಮೂರು ಸಲ ಅನ್ನಬೇಕು)


ಇತೀದಂ ಕೀರ್ತನೀಯಸ್ಯ ಕೇಶವಸ್ಯ ಮಹಾತ್ಮನಃ |
ನಾಮ್ನಾಂ ಸಹಸ್ರಂ ದಿವ್ಯಾನಾಮಶೇಷೇಣ ಪ್ರಕೀರ್ತಿತಮ್ || ೧ ||
ಯ ಇದಂ ಶೃಣುಯಾನ್ನಿತ್ಯಂ ಯಶ್ಚಾಪಿ ಪರಿಕೀರ್ತಯೇತ್ |
ನಾಶುಭಂ ಪ್ರಾಪ್ನುಯಾತ್ ಕಿಂಚಿತ್ ಸೋಮುತ್ರೇಹ ಚ ಮಾನವಃ || ೨ ||
ವೇದಾಂತಗೋ ಬ್ರಾಹ್ಮಣಃ ಸ್ಯಾತ್ ಕ್ಷತ್ರಿಯೋ ವಿಜಯೀ ಭವೇತ್ |
ವೈಶ್ಯೋ ಧನಸಮೃದ್ಧಃ ಸ್ಯಾತ್ ಶೂದ್ರಸ್ಸುಖಮವಾಪ್ನುಯಾತ್ || ೩ ||
ಧರ್ಮಾರ್ಥೀ ಪ್ರಾಪ್ನುಯಾದ್ಧರ್ಮಂ ಅರ್ಥಾರ್ಥೀ ಚಾರ್ಥಮಾಪ್ನುಯಾತ್ |
ಕಾಮಾನವಾಪ್ನುಯಾತ್ ಕಾಮೀ ಪ್ರಜಾರ್ಥೀ ಚಾಪ್ನುಯಾತ್ ಪ್ರಜಾಮ್ || ೪ ||
ಭಕ್ತಿಮಾನ್ ಯಃ ಸದೋತ್ಥಾಯ ಶುಚಿಸ್ತದ್ಗತಮಾನಸಃ |
ಸಹಸ್ರಂ ವಾಸುದೇವಸ್ಯ ನಾಮ್ನಾಮೇತತ್ ಪ್ರಕೀರ್ತಯೇತ್ || ೫ ||
ಯಶಃ ಪ್ರಾಪ್ನೋತಿ ವಿಪುಲಂ ಯಾತಿ ಪ್ರಾಧಾನ್ಯಮೇವ ಚ |
ಅಚಲಾಂ ಶ್ರಿಯಮಾಪ್ನೋತಿ ಶ್ರೇಯಃ ಪ್ರಾಪ್ನೋತ್ಯನುತ್ತಮಮ್ || ೬ ||
ನ ಭಯಂ ಕ್ವಚಿದಾಪ್ನೋತಿ ವೀರ್ಯಂ ತೇಜಶ್ಚ ವಿಂದತಿ |
ಭವತ್ಯರೋಗೋ ದ್ಯುತಿಮಾನ್ ಬಲರೂಪಗುಣಾನ್ವಿತಃ || ೭ ||
ರೋಗಾರ್ತೋ ಮುಚ್ಯತೇ ರೋಗಾದ್ಬದ್ಧೋ ಮುಚ್ಯೇತ ಬಂಧನಾತ್ |
ಭಯಾನ್ಮುಚ್ಯೇತ ಭೀತಸ್ತು ಮುಚ್ಯೇತಾಪನ್ನ ಆಪದಃ || ೮ ||
ದುರ್ಗಾಣ್ಯತಿತರತ್ಯಾಶು ಪುರುಷಃ ಪುರುಷೋತ್ತಮಮ್ |
ಸ್ತುವನ್ನಾಮಸಹಸ್ರೇಣ ನಿತ್ಯಂ ಭಕ್ತಿಸಮನ್ವಿತಃ || ೯ ||
ವಾಸುದೇವಾಶ್ರಯೋ ಮರ್ತ್ಯೋ ವಾಸುದೇವಪರಾಯಣಃ |
ಸರ್ವಪಾಪವಿಶುದ್ಧಾತ್ಮಾ ಯಾತಿ ಬ್ರಹ್ಮ ಸನಾತನಮ್ || ೧೦ ||
ನ ವಾಸುದೇವಭಕ್ತಾನಾಮಶುಭಂ ವಿದ್ಯತೇ ಕ್ವಚಿತ್ |
ಜನ್ಮಮೃತ್ಯುಜರಾವ್ಯಾಧಿಭಯಂ ನೈವೋಪಜಾಯತೇ || ೧೧ ||
ಇಮಂ ಸ್ತವಮಧೀಯಾನಃ ಶ್ರದ್ಧಾಭಕ್ತಿಸಮನ್ವಿತಃ |
ಯುಜ್ಯೇತಾತ್ಮಾಸುಖಕ್ಷಾಂತಿಶ್ರೀಧೃತಿಸ್ಮೃತಿಕೀರ್ತಿಭಿಃ || ೧೨ ||
ನ ಕ್ರೋಧೋ ನ ಚ ಮಾತ್ಸರ್ಯಂ ನ ಲೋಭೋ ನಾಶುಭಾ ಮತಿಃ |
ಭವಂತಿ ಕೃತಪುಣ್ಯಾನಾಂ ಭಕ್ತಾನಾಂ ಪುರುಷೋತ್ತಮೇ || ೧೩ ||
ದ್ಯೌಸ್ಸಚಂದ್ರಾರ್ಕನಕ್ಷತ್ರಾ ಖಂ ದಿಶೋ ಭೂರ್ಮಹೋದಧಿಃ |
ವಾಸುದೇವಸ್ಯ ವೀರ್ಯೇಣ ವಿಧೃತಾನಿ ಮಹಾತ್ಮನಃ || ೧೪ ||
ಸಸುರಾಸುರಗಂಧರ್ವಂ ಸಯಕ್ಷೋರಗರಾಕ್ಷಸಮ್ |
ಜಗದ್ವಶೇ ವರ್ತತೇದಂ ಕೃಷ್ಣಸ್ಯ ಸಚರಾಚರಮ್ || ೧೫ ||
ಇಂದ್ರಿಯಾಣಿ ಮನೋ ಬುದ್ಧಿಃ ಸತ್ತ್ವಂ ತೇಜೋ ಬಲಂ ಧೃತಿಃ |
ವಾಸುದೇವಾತ್ಮಕಾನ್ಯಾಹುಃ, ಕ್ಷೇತ್ರಂ ಕ್ಷೇತ್ರಜ್ಞ ಏವ ಚ || ೧೬ ||
ಸರ್ವಾಗಮಾನಾಮಾಚಾರಃ ಪ್ರಥಮಂ ಪರಿಕಲ್ಯ್ಪತೇ |
ಆಚಾರಪ್ರಭವೋ ಧರ್ಮೋ ಧರ್ಮಸ್ಯ ಪ್ರಭುರಚ್ಯುತಃ || ೧೭ ||
ಋಷಯಃ ಪಿತರೋ ದೇವಾ ಮಹಾಭೂತಾನಿ ಧಾತವಃ |
ಜಂಗಮಾಜಂಗಮಂ ಚೇದಂ ಜಗನ್ನಾರಾಯಣೋದ್ಭವಮ್ || ೧೮ ||
ಯೋಗೋ ಜ್ಞಾನಂ ತಥಾ ಸಾಂಖ್ಯಂ ವಿದ್ಯಾಃ ಶಿಲ್ಪಾದಿಕರ್ಮ ಚ |
ವೇದಾಶ್ಶಾಸ್ತ್ರಾಣಿ ವಿಜ್ಞಾನಮೇತತ್ಸರ್ವಂ ಜನಾರ್ದನಾತ್ || ೧೯ ||
ಏಕೋ ವಿಷ್ಣುರ್ಮಹದ್ಭೂತಂ ಪೃಥಗ್ಭೂತಾನ್ಯನೇಕಶಃ |
ತ್ರೀನ್ಲೋಕಾನ್ವ್ಯಾಪ್ಯ ಭೂತಾತ್ಮಾ ಭುಂಕ್ತೇ ವಿಶ್ವಭುಗವ್ಯಯಃ || ೨೦ ||
ಇಮಂ ಸ್ತವಂ ಭಗವತೋ ವಿಷ್ಣೋರ್ವ್ಯಾಸೇನ ಕೀರ್ತಿತಮ್ |
ಪಠೇದ್ಯ ಇಚ್ಛೇತ್ಪುರುಷಃ ಶ್ರೇಯಃ ಪ್ರಾಪ್ತುಂ ಸುಖಾನಿ ಚ || ೨೧ ||
ವಿಶ್ವೇಶ್ವರಮಜಂ ದೇವಂ ಜಗತಃ ಪ್ರಭವಾಪ್ಯಯಮ್ |
ಭಜಂತಿ ಯೇ ಪುಷ್ಕರಾಕ್ಷಂ ನ ತೇ ಯಾಂತಿ ಪರಾಭವಮ್ || ೨೨ ||
|| ನ ತೇ ಯಾಂತಿ ಪರಾಭವಮ್ ಓಂ ನಮ ಇತಿ ||

ಅರ್ಜುನ ಉವಾಚ

ಪದ್ಮಪತ್ರ ವಿಶಾಲಾಕ್ಷ ಪದ್ಮನಾಭ ಸುರೋತ್ತಮ |
ಭಕ್ತಾನಾಮನುರಕ್ತಾನಾಂ ತ್ರಾತಾ ಭವ ಜನಾರ್ದನ ||

ಶ್ರೀ ಭಗವಾನುವಾಚ
ಯೋ ಮಾಂ ನಾಮಸಹಸ್ರೇಣ ಸ್ತೋತುಮಿಚ್ಛತಿ ಪಾಂಡವ |
ಸೋಹಮೇಕೇನ ಶ್ಲೋಕೇನ ಸ್ತುತ ಏವ ನ ಸಂಶಯಃ ||
|| ಸ್ತುತ ಏವ ನ ಸಂಶಯ ಓಂ ನಮ ಇತಿ ||

ವ್ಯಾಸ ಉವಾಚ

ವಾಸನಾದ್ವಾಸುದೇವಸ್ಯ ವಾಸಿತಂ ತೇ ಜಗತ್ರಯಮ್ |
ಸರ್ವಭೂತನಿವಾಸೋಸಿ ವಾಸುದೇವ ನಮೋಸ್ತು ತೇ ||
|| ಶ್ರೀವಾಸುದೇವ ನಮೋಸ್ತುತ ಓಂ ನಮ ಇತಿ ||

ಕೇನೋಪಾಯೇನ ಲಘುನಾ ವಿಷ್ಣೋರ್ನಾಮಸಹಸ್ರಕಮ್ |
ಪಠ್ಯತೇ ಪಂಡಿತೈರ್ನಿತ್ಯಂ ಶ್ರೋತುಮಿಚ್ಛಾಮ್ಯಹಂ ಪ್ರಭೋ ||

ಈಶ್ವರ ಉವಾಚ

ಶ್ರೀರಾಮ ರಾಮ ರಾಮೇತಿ ರಮೇ ರಾಮೇ ಮನೋರಮೇ |
ಸಹಸ್ರನಾಮತತ್ತುಲ್ಯಂ ರಾಮನಾಮ ವರಾನನೇ || (ಮೂರು ಸಲ)
|| ಶ್ರೀ ರಾಮನಾಮ ವರಾನನ ಓಂ ನಮ ಇತಿ ||


ನಮೋಸ್ತ್ವನಂತಾಯ ಸಹಸ್ರಮೂರ್ತಯೇ
ಸಹಸ್ರಪಾದಾಕ್ಷಿಶಿರೋರುಬಾಹವೇ |
ಸಹಸ್ರನಾಮ್ನೇ ಪುರುಷಾಯ ಶಾಶ್ವತೇ
ಸಹಸ್ರಕೋಟಿಯುಗಧಾರಿಣೇ ನಮಃ ||
|| ಸಹಸ್ರಕೋಟಿಯುಗಧಾರಿಣೇ ನಮ ಓಂ ನಮ ಇತಿ ||

ಸಂಜಯ ಉವಾಚ
ಯತ್ರ ಯೋಗೇಶ್ವರಃ ಕೃಷ್ಣೋ ಯತ್ರ ಪಾರ್ಥೋ ಧನುರ್ಧರಃ |
ತತ್ರ ಶ್ರೀರ್ವಿಜಯೋ ಭೂತಿರ್ಧ್ರುವಾ ನೀತಿರ್ಮತಿರ್ಮಮ ||


ಅನನ್ಯಾಶ್ಚಿಂತಯಂತೋ ಮಾಂ ಯೇ ಜನಾಃ ಪರ್ಯುಪಾಸತೇ |
ತೇಷಾಂ ನಿತ್ಯಾಭಿಯುಕ್ತಾನಾಂ ಯೋಗಕ್ಷೇಮಂ ವಹಾಮ್ಯಹಮ್ ||
ಪರಿತ್ರಾಣಾಯ ಸಾಧೂನಾಂ ವಿನಾಶಾಯ ಚ ದುಷ್ಕೃತಾಮ್ |
ಧರ್ಮಸಂಸ್ಥಾಪನಾರ್ಥಾಯ ಸಂಭವಾಮಿ ಯುಗೇ ಯುಗೇ ||
ಆರ್ತಾ ವಿಷಣ್ಣಾಃ ಶಿಥಿಲಾಶ್ಚ ಭೀತಾಃ
ಘೋರೇಷು ಚ ವ್ಯಾಧಿಷು ವರ್ತಮಾನಾಃ |
ಸಂಕೀರ್ತ್ಯ ನಾರಾಯಣಶಬ್ದಮಾತ್ರಂ
ವಿಮುಕ್ತದುಃಖಾಃ ಸುಖಿನೋ ಭವಂತಿ ||
ಓಂ ತಸ್ಸದಿತಿ ಶ್ರಿಮನ್ಮಾಹಾಭಾರತೇ ಶತ ಸಾಹಸ್ರಿಕಾಯಾಂ ಸಂಹಿತಾಯಾಂ ವೈಯಾಸಿಕ್ಯಾಂ ಅನುಶಾಸನಿಕಪರ್ವಣಿ ಮೋಕ್ಷಧರ್ಮೆ ಶ್ರೀ ಭೀಷ್ಮ
ಯುಧಿಷ್ಠಿರ ಸಂವಾದೇ ಶ್ರೀ ವಿಷ್ಣೋರ್ದಿವ್ಯಸಹಸ್ರನಾಮಸ್ತೋತ್ರಂ ನಾಮ ಏಕೋ ನ ಪಂಚಾಶದಧಿಕಶತತಮೋsಧ್ಯಾಯಃ

ಇತಿ ಶ್ರೀ ವಿಷ್ಣು ಸಹಸ್ರನಾಮಸ್ತೋತ್ರಂ ಸಮಾಪ್ತಮ್


 Posted: In the Service of Lord Venkatachala, Tirumala Tirupati.
NaveenChinthakaaya - Creative Guy.......

'Argument wins the situations but loses the person. So when arguing with your loved ones, remember that situations are not more important than your loved ones...'

Monday, July 23, 2012

ನಾಗ ಪಂಚಮಿ - NAGA PANCHAMI

~* ನಾಗ ಪಂಚಮಿ - NAGA PANCHAMI *~


Festival of Nag Panchami
Nag Panchami is an auspicious festival on which snakes are worshipped. Nag Panchami falls in the Hindu month of Sravana which is a sacred month of Hindus. Read on to know more about the significance of Nag Panchami and how Nag Panchami is celebrated throughout India.

Hindu is a religion where a number of Gods and Goddesses are worshiped. There are reasons and intentions behind every festival. Worship and festival means way of life and fellowship of faiths. Nag Panchami is a festival in which snakes are worshiped.

Nag Panchami comes in the month of August and according to Hindi calendar it is Sravana. People worship even live snakes at some places and offer milk to them as well. Most of the people visit the temple of Lord Shiva or Nag Devta and offer milk, flower and rice as well.

● Significance of Nag Panchami ●
In addition to many mythologies, there is a logical belief too behind worshiping snakes. Snakes are known for their secret wisdom and knowledge as well as for their mortal nature too. In addition to this, there are some signs of negativity too like possessiveness, bitterness and greed. So by worshiping the snakes on Nag Panchami, people try to control their negative feelings to get stronger and help positive ones to come out.

There is a myth that prevails in the minds of Hindus that they can get cursed by the Serpent God if they did something wrong in their lives. So, by offering milk on the day of Nag Panchami, they try to ask forgiveness and apologize for their known and unknown wrong doings.

Nags or Cobras are also considered as caretakers of many hidden treasure. In some places this treasure is referred to knowledge while at many places it means real treasure consisting of wealth and jewelry. By worshiping them they pray for treasure of knowledge and wisdom.

Initially snakes were considered as violent, poisonous and deadly. By offering them milk on Nag Panchami, people request them to spare their lives as well as protect their family members too. Even today, many Hindus believe that by worshiping Nag Devta on this auspicious day they can spare their families from snake bite.

All main Hindu Gods have connection with Nags - Lord Vishnu rests on Sheshanaga, Lord Shiva has nag snakes all round his neck and Ganesha wears a snake in place of belt.

● Celebration of Nag Panchami ●

1. Fast - Usually women do fast on this day and they do not take anything till sunset. Even after that they take pure vegetarian food avoiding any kind of fried food that day. Kheer and milk is offered as Prasad to the family members and those who keep the fast eat Kheer after sunset.

2. Worshiping - People worship Lord Vishnu, Lord Shiva, Lord Ganesha, Lord Kartikeya and Snake God exclusively this day.

3. Celebration - The festival of Nag Panchami is celebrated with devotion and belief and not with pomp and show. Women draw snakes on the walls and offer milk, ghee, water and rice.

4. Donations - People donate food, milk and Kheer to poor. Those who are rich donate money to charity and food to poor. Some give gifts and Dakshina to Brahmins and priests. Some even offer silver jewelry to the snakes in temples.

Nag Panchami is celebrated in slightly different ways in different states of India. The Indian mythology is full of stories and there are some stories behind this festival also. You will find temples of snake God, Lord Shiva and many other gods crowded with devotees on this day. People have strong beliefs and devotion that if they worship snakes on this day and feed them with milk, they and their families will be saved from snake bite always.


NaveenChinthakaaya - Creative Guy.......

'Argument wins the situations but loses the person. So when arguing with your loved ones, remember that situations are not more important than your loved ones...'

Thursday, July 19, 2012



     In the early morning of the new moon in the lunar month falling between July-August, popularly known as 'Ati Amavasya', people quietly proceed to the nearby medicinal tree known by botanical name as Alstonia Scholaris also known as Blackboard tree, Devil tree, Milkwood pine, White cheesewood and Ditabark in the English language; Halemara in Kannada, Palemara in Tulu and in Konkani Sathanacho rook may be modified from Saitanacho rook from the English word Devil tree. Looking for a sharp stone or with a hammer people strike at the trunk of the tree which easily gives away chunks of its bark.

 Taking few pieces they walk away to their residence and pound it to get the bitter juice like liquid which is consumed by the members of the family in small quantities either raw but usually adding some spicy ingredients and seasoning so that the bitter medicinal liquid can be swallowed without much repulsion. One may wonder the reason behind the consumption of the bitter juice of this particular tree that too on the new moon of the lunar month of Ati (Ati Amavasya).

It is believed that this bitter syrup prepared from the liquid tapped out of this Devil tree barks (Pale mara) is said to have the power to ward off health problems till the next Aati. This is one of the important aspects of the Tulu folk culture and custom. It is said that once a year before consuming any food in the morning at least a small portion of the juice of the bark of this tree should be consumed to be healthy from any type of bowel troubles. With the festival season soon to follow after the Ati month, people in general will be eating lot many delicacies and tasty dishes which would strain the bowels. Hence, consuming the juice from the bark of this 'Pale mara' would provide security from unwanted stomach ailments.

Besides the above reasons, the bark of Alstonia Scholaris (Pale mara) is used for medicinal purposes ranging from Malraia and epilepsy to skin conditions and asthama. in Ayurveda it is used as a bitter and as an astringent herb for treating skin disorders, malarial fever, urticaria, chronic dysentery, diarrhoea, in snake bite and for upper purification process of Panchakarma .The Milky juice of the tree is applied to ulcers.

The Alstonia Scholaris is a tropical tree that is native to the Indian subcontinent and Southeast Asia. On an average this tree grows up to 40 meters tall and its bark is greyish. The upper side of the leaves are glossy, while the underside is greyish. Leaves occur in whorls usually seven in number in one whorl. Hence, in Sanskrit this tree is also known as 'Saptaparni' (seven leaves). The bark contains alkaloids ditamine, echitenine and echitamine and used as an alternative to quinine. The decoction of the bark of this tree had been used to treat diarrhoea and Malaria. In Ayurveda the decoction and juice of the bark of this tree is being recommended for aliments of stomach. A decoction of the leaves was used for beriberi.

The tree has other uses as well in different countries. In Sri Lanka its light wood is used for coffins. In Borneo the wood close to the root is very light and of white colour which is used for net floats, corks, etc.

There is religious significance of Ati Amavasya especially in the Shiva temples situated in the Tulunad such as those of Karinja, Narahariparvata, Kudroli, Kadri, and other places. Shiva devotees visit these temples in large numbers. In Shri Narahari Sadashiva Temple at Bantwal people take bath in four ponds known as shanka, chakra, ghadha and padhmakaara, with the belief that their sins would be washed away...


NaveenChinthakaaya - Creative Guy.......

'Argument wins the situations but loses the person. So when arguing with your loved ones, remember that situations are not more important than your loved ones...'

Sunday, July 15, 2012