Vishnu Sahasranamam

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Prologue

Harii OM
shuklaambaradharaM vishhNuM shashivarNaM chaturbhujam |
prasannavadanaM dhyaayet sarva vighnopa.shaantaye || (1)

vyaasaM vasishhTha naptaaraM shakteH pautramakalmashham |
paraasharaatmajaM vande shukataataM taponidhim || (2)

vyaasaaya vishhNu-roopaaya vyaasa roopaaya vishhNave |
namo vai brahma nidhaye vaasishhThaaya namo namaH || (3)

avikaaraaya shuddhaaya nityaaya paramaatmane |
sadaika roopa roopaaya vishhNave sarva jishhNave || (4)

yasya smaraNa maatreNa janmasaM saara bandhanaat |
vimuchyate namastasmai vishhNave prabhavishhNave || (5)

|| oM namo vishhNave prabhavishhNave ||



shrii vaishampaayana uvaacha -
shrutvaa dharmaanasheshheNa paavanaani cha sarvashaH |
yudhishhThiraH shaantanavaM punarevaa-bhyabhaashhata || (6)

yudhishhThira uvaacha -
kimekaM daivataM loke kiMvapyekaM paraayaNam |
stuvantaH kaM kamarchantaH praapnuyur-maanavaaH shubham || (7)

ko dharmaH sarvadharmaaNaaM bhavataH paramo mataH |
kin japan muchyate jantur-janmasaM-saara-bandhanaat || (8)

shrii bhiishhma uvaacha -
jagatprabhuM devedevamanantaM purushhottamam |
stuvannaama-sahasreNa purushhaH satatotthitaH || (9)

tameva chaarchayannityaM bhaktyaa purushhamavyayam |
dhyaayan stuvannamasyaM shcha yajamaanastameva cha || (10)

anaadinidhanaM vishhNuM sarvalokamaheshvaram |
lokaadhyakshaM stuvannityaM sarvaduHkhaatigo bhavet || (11)

brahmaNyaM sarvadharmaGYaM lokaanaaM kiirtivardhanam |
lokanaathaM mahadbhuutaM sarvabhuutabhavodbhavam || (12)

eshha me sarvadharmaaNaaM dharmo.adhikatamo mataH |
yadbhaktyaa puNDarii-kaakshaM stavairarchennaraH sadaa || (13)

paramaM yo mayattejaH paramaM yo mahattapaH |
paramaM yo mahad brahma paramaM yaH paraayaNam || (14)

pavitraaNaaM pavitraM yo maNgaLaanaaM cha maNgalam |
daivataM devataanaaM cha bhuutaanaaM yo.avyayaH pitaa || (15)

yataH sarvaaNi bhuutaani bhavantyaadiyugaagame |
yasmiM shcha pralayaM yaanti punareva yugakshaye || (16)

tasya lokapradhaanasya jagannaathasya bhuupate |
vishhNornaamasahasraM me shRuNu paapabhayaapaham || (17)

yaani naamaani gauNaani vikhyaataani mahaatmanaH |
RishhibhiH parigiitaani taani vakshyaami bhuutaye || (18)

RishhirnaamnaaM sahasrasya vedavyaaso mahaamuniH |
chhando.anushhTup tathaa devo bhagavaan devakiisutaH || (19)

amRitaaM shoodbhavo biijaM shaktirdevakii nandanaH |
trisaamaa hrudayaM tasya shaantyarthe viniyujyate || (20)

vishhNuM jishhNuM mahaavishhNuM prabhavishhNuM maheshvaram |
anekaruupa daityaantaM namaami purushhottamam || (21)

asya shrii vishhNordivya sahasranaama stotra mahaamantrasya |

shriivedavyaaso bhagavaanRishhiH |anushhThup chhandaH |
shrii mahaavishhnuH paramaatmaa shriimannaaraayaNo devataa |
amrutaaM shuudbhavo bhaanuriti biijam |
devakii nandanaH srashhTeti shaktiH |
udbhavaH kshobhaNo deva iti paramo mantraH |
shaNkhabhRin.nandakii chakriiti kiilakam |
shaarNga dhanvaa gadaadhara ityastrama |
rathaaNga paaNir akshobhya iti netrama |
trisaamaa saamagaH saameti kavacham |
aanandaM parabrahmeti yoniH |
RituH sudarshanaH kaala iti digbandhaH |
shriivishvaruupa iti dhyaanam |
shriimahaavishhNu priityarthe sahasranaamajape viniyogaH ||

(dhyaanam)

kshiirodhan.vatpradeshe shuchimaNi.vilasatsaikate mauktikaanaam
maalaakLiptaasanasthaH sphaTikamaNi.nibhair.mauktikair.maNDitaaNgaH |

shubhrai.rabhrairadabhrai.ruparivirachitairmuktapiiyuushha varshhaiH
aanandii naH puniiyaadarinalinagadaa shaNkhapaaNirmukundaH ||

bhooH paadaoo yasya naabhirviyadasuranilashchandra sooryau cha netre
karNaavaashaaH shiro dyaurmukhamapi dahano yasya vaasteyamabdhiH |

antaHsthaM yasya vishvaM suranarakhagagobhogigandharvadaityaiH
chitraM raMramyate taM tribhuvana vapushhaM vishhNumiishaM namaami ||

shaantaakaaraM bhujaga-shayanaM padmanaabhaM sureshaM
vishvaakhaaraM gagana-sadRishaM meghavarNaM shubha-aNgam |

lakshmee-kaantaM kamala-nayanaM yogibhir-dhyaana-gamyaM
vande vishhNuM bhava-bhaya-haraM sarva-lokaika-naatham ||

meghashyaamam peethakausheya-vaasam srivata-saangam kausthubhodh-bhaasithaangam |
punyopeytham pundareekayathaksham vande vishnum sarva-lokaika-naatham ||

sashankha chakram sakireeda kundalam sapeetha vastram saraseeruhekshanam |
sahaaravakshah sthalakausthubhasriyam namaami vishnum shirsachaturbhujam ||

chaayaayaam paarijaathasya hemasimhasanopari
aasinamambuda shyama maaya thakshamalankritham |

chandrananam chaturbaahum srivatsangitavakshasam
rukmani satyabhaamaabhyam sahitam krishnam asrayei ||

The Chant

OM namo bhagavate vaasudevaaya |

OM vishvaM vishhNur-vashhaThkaaro bhoota-bhavya-bhavat-prabhuH |
bhoota-kRit bhoota-bhRid bhaavo bhootaatmaa bhootabhaavanaH ||(1)

puutaatmaa paramaatmaa cha muktaanaaM paramaa gatiH |
avyayaH purushaH saakshee kshetrajno akshara eva cha ||(2)

yogo yoga-vidaaM netaa pradhaana-purusheshvaraH |
naarasimha-vapuH shriimaan keshavaH purushottamaH ||(3)

sarvaH sharvaH shivaH sthaaNur bhootaadir nidhir-avyayaH |
saMbhavo bhaavano bhartaa prabhavaH prabhur-eeshvaraH ||(4)

svayaMbhooH shambhur aadityaH pushhkaraaksho mahaasvanaH |
anaadi-nidhano dhaataa vidhaataa dhaaturuttamaH ||(5)

aprameyo hRisheekeshaH padmanaabho-a-maraprabhuH |
vishvakarmaa manustvashhTaa sthavishhThaH sthaviro dhruvaH ||(6)

agraahyaH shaashvataH kRishhNo lohitaakshaH pratardanaH |
prabhootaH trikakub-dhaama pavitraM maNgalaM param ||(7)

eeshaanaH praaNadaH praaNo jyeshhThaH shreshhThaH prajaapatiH |
hiraNya-garbho bhuu-garbho maadhavo madhusuudanaH ||(8)

eeshvaro vikramee dhanvee medhaavee vikramaH kramaH |
anuttamo duraadharshhaH kRitaGYaH kRitir-aatmavaan ||(9)

sureshaH sharaNaM sharma vishva-retaaH prajaa-bhavaH |
ahaH samvatsaro vyaalaH pratyayaH sarvadarshanaH ||(10)

ajaH sarveshvaraH siddhaH siddhiH sarvaadir achyutaH |
vRishhaakapir ameyaatmaa sarva-yoga-viniHssRitaH ||(11)

vasur-vasumanaaH satyaH samaatmaa saMmitaH samaH |
amoghaH puNDareekaaksho vRishhakarmaa vRishhaakRitiH ||(12)

rudro bahu-shiraa babhrur vishvayoniH-shuchi-shravaaH |
amRitaH shaashvataH-sthaaNur-varaaroho mahaatapaaH ||(13)

sarvagaH sarvavid-bhaanuhr-vishhvak-seno janaardanaH |
vedo vedavid-avyaNgo vedaaNgo vedavit kaviH ||(14)

lokaadhyakshaH suraadhyaksho dharmaadhyakshaH kRitaa-kRitaH |
chaturaatmaa chaturvyuuhas-chatur-damshTrash-chatur-bhujaH ||(15)

bhraajishhNur-bhojanaM bhoktaa sahishhNur-jagadaadijaH |
anagho vijayo jetaa vishvayoniH punarvasuH ||(16)

upendro vaamanaH praamshur-amoghaH shuchir-oorjitaH |
ateendraH samgrahaH sargo dhRitaatmaa niyamo yamaH ||(17)

vedyo vaidyaH sadaayogee veerahaa maadhavo madhuH |
ati-indriyo mahaamaayo mahotsaaho mahaabalaH ||(18)

mahaabuddhir-mahaa-veeryo mahaa-shaktir mahaa-dyutiH |
anirdeshya-vapuH shriimaan ameyaatmaa mahaadri-dhRik ||(19)

maheshhvaaso mahiibhartaa shreenivaasaH sataaM gatiH |
aniruddhaH suraanando govindo govidaaM-patiH ||(20)

mareechir-damano hamsaH suparNo bhujagottamaH |
hiraNyanaabhaH sutapaaH padmanaabhaH prajaapatiH ||(21)

amRityuH sarva-dRik simhaH san-dhaataa sandhimaan sthiraH |
ajo durmarshhaNaH shaastaa vishrutaatmaa suraariHaa ||(22)

guruH-gurutamo dhaamaH satyaH-satya-paraakramaH |
nimishho-a-nimishhaH sragvee vaachaspatir-udaara-dheeH ||(23)

agraNeer-graamaNiiH shriimaan nyaayo netaa samiiraNaH |
sahasra-muurdhaa vishvaatmaa sahasraakshaH sahasrapaat ||(24)

aavartano nivRittaatmaa samvRitaH saM-pramardanaH |
ahaH ssamvartako vanhir anilo dharaNiidharaH ||(25)

suprasaadaH prasannaatmaa vishva-dhRig-vishvabhug-vibhuH |
satkartaa satkRitaH saadhur jahnur-naaraayaNo naraH ||(26)

asankhyeyo-aprameyaatmaa vishishhTaH shishhTa-kRit-shhuchiH |
siddhaarthaH siddhasankalpaH siddhidaH siddhisaadhanaH ||(27)

vRishhaahee vRishhabho vishhNur-vRishhaparvaa vRishhodaraH |
vardhano vardhamaanashcha viviktaH shruti-saagaraH ||(28)

subhujo durdharo vaagmii mahendro vasudo vasuH |
naika-ruupo bRihad-ruupaH shipivishhTaH prakaashanaH ||(29)

ojas-tejo-dyutidharaH prakaasha-atmaa prataapanaH |
RiddaH spashhTaaksharo mantrash-chandraanshur-bhaaskara-dyutiH ||(30)

amRitaaMshuudbhavo bhaanuH shashabinduH sureshvaraH |
aushhadhaM jagataH setuH satya-dharma-paraakramaH ||(31)

bhoota-bhavya-bhavan-naathaH pavanaH paavano-analaH |
kaamahaa kaamakRit-kaantaH kaamaH kaamapradaH prabhuH ||(32)

yugaadi-kRit Yugaavarto naikamaayo mahaashanaH |
adRishyo vyaktaruupashcha sahasrajid anandajit ||(33)

ishhTo vishishhTaH shishhTeshhTaH shikhaNDii nahushho vRishhaH |
krodhahaa krodhakRit kartaa vishvabaahur mahiidharaH ||(34)

achyutaH prathitaH praaNaH praaNado vaasavaanujaH |
apaam nidhiradhishhTaanam apramattaH pratishhThitaH ||(35)

skandaH skanda-dharo dhuryo varado vaayuvaahanaH |
vaasudevo bRihad bhaanur aadidevaH purandaraH ||(36)

ashoka-staaraNa-staaraH shuuraH shaurirjaneSHvaraH |
anukuulaH shataavartaH padmee padmanibhekshaNaH ||(37)

padmanaabho-aravindaakshaH padmagarbhaH shariirabhRit |
mahardhi-Riddhoh vRiddhaatmaa mahaaksho garuDadhvajaH ||(38)

atulaH sharabho bhiimaH samayaGYo havirhariH |
sarvalakshaNa lakshaNyo lakshmiivaan samitinjayaH ||(39)

viksharo rohito maargo hetur daamodaraH sahaH |
mahiidharo mahaabhaago vegavaan-amitaashanaH ||(40)

udbhavaH kshobhaNo devaH shriigarbhaH parameshvaraH |
karaNaM kaaraNaM kartaa vikartaa gahano guhaH ||(41)

vyavasaayo vyavasthaanaH samsthaanaH sthaanado-dhruvaH |
pararrdviH paramaspashTah-tushhTaH pushhTaH shubhekshaNaH ||(42)

raamo viraamo virajo maargo neyo nayo-anayaH |
veeraH shaktimataaM shreshhTaH dharmo dharmaviduttamaH ||(43)

vaikuNThaH purushhaH praaNaH praaNadaH praNavaH pRithuH |
hiraNyagarbhaH shatruGHNo vyaapto vaayuradhokshajaH ||(44)

RituH sudarshanaH kaalaH parameshhThii parigrahaH |
ugraH samVatsaro daksho vishraamo vishva-dakshiNaH ||(45)

vistaaraH sthaavarah sthaaNuH pramaaNaM biijamavyayam |
artho anartho mahaakosho mahaabhogo mahaadhanaH ||(46)

anirviNNaH sthavishhTho-abhoordharma-yuupo mahaa-makhaH |
nakshatranemir nakshatree kshamaH kshaamaH sameehanaH ||(47)

yaGYa ijyo mahejyashcha kratuH satraM sataaM gatiH |
sarvadarshee vimuktaatmaa sarvaGYo GYaanamuttamam ||(48)

suvrataH sumukhaH suukshmaH sughoshhaH sukhadaH suhRit |
manoharo jita-krodho viirabaahurvidaaraNaH ||(49)

svaapanaH svavasho vyaapee naikaatmaa naikakarmakRit |
vatsaro vatsalo vatsee ratnagarbho dhaneshvaraH ||(50)

dharmagub dharmakRid dharmii sadasatkshara aksharam |
aviGYaataa sahastraaMshur vidhaataa kRitalakshaNaH ||(51)

gabhastinemiH sattvasthaH simho bhootamaheshvaraH |
aadidevo mahaadevo devesho devabhRid guruH ||(52)

uttaro gopatirgoptaa GYaanagamyaH puraatanaH |
shareera bhootabhRidbhoktaa kapeendro bhooridakshiNaH ||(53)

somapo-amRitapaH somaH purujit purusattamaH |
vinayo jayaH satyasandho daashaarhaH saatvataaM patiH ||(54)

jiivo vinayitaa-saakshee mukundo-amitavikramaH |
ambhonidhiranantaatmaa mahodadhishayo-antakaH ||(55)

ajo mahaarhaH svaabhaavyo jitaamitraH pramodanaH |
aanando nandano nandaH satyadharmaa trivikramaH ||(56)

maharshhiH kapilaachaaryaH kRitaGYo medineepatiH |
tripadastridashaadhyaksho mahaashRiNgaH kRitaantakRit ||(57)

mahaavaraaho govindaH sushheNaH kanakaaNgadee |
guhyo gabhiiro gahano guptashchakra-gadaadharaH ||(58)

vedhaaH svaaNgojitaH kRishhNo dRiDhaH sankarshhaNoachyutaH |
varuuNo vaaruNo vRikshaH pushhkaraaksho mahaamanaaH ||(59)

bhagavaan bhagahaanandii vanamaalii halaayudhaH |
aadityo jyotiraadityaH sahiishhNur-gatisattamaH ||(60)

sudhanvaa khaNDaparashurdaaruNo draviNapradaH |
divih-spRik sarvadRik vyaaso vaachaspatir-ayonijaH ||(61)

trisaamaa saamagaH saama nirvaaNaM bheshhajaM bhishhak |
sannyaasakRit-chhamaH shaanto nishhThaa shaantiH paraayaNam ||(62)

shubhaaNgaH shaantidaH srashhTaa kumudaH kuvaleshayaH |
gohito gopatirgoptaa vRishhabhaaksho vRishhapriyaH ||(63)

anivartii nivRittaatmaa sa.nksheptaa kshemakRit-shhivaH |
shriivatsavakshaaH shriivaasaH shriipatiH shriimataaM varaH ||(64)

shriidaH shriishaH shriinivaasaH shriinidhiH shriivibhaavanaH |
shriidharaH shriikaraH shreyaH shriimaaN-llokatrayaashrayaH ||(65)

svakshH svaNgaH shataanando nandirJYortiRgaNeshvaraH |
vijitaatmaa vidheyaatmaa satkiirtishchhinnasa.nshayaH ||(66)

udiirNaH sarvatas-chakshuraniishaH shaashvatasthiraH |
bhooshayo bhooshhaNo bhootirvishokaH shokanaashanaH ||(67)

archishhmaanarchitaH kumbho vishuddhaatmaa vishodhanaH |
aniruddho.apratirathaH pradyumno.amitavikramaH ||(68)

kaalaneminihaa viiraH shauriH shuurajaneshvaraH |
trilokaatmaa trilokeshaH keshavaH keshihaa hariH ||(69)

kaamadevaH kaamapaalaH kaamii kaantaH kRitaagamaH |
anirdeshyavapurvishhNur viiroananto dhana.njayaH ||(70)

brahmaNyo brahmakRit brahmaa brahma brahmavivardhanaH |
brahmavid braahmaNo brahmii brahmaGYo braahmaNapriyaH ||(71)

mahaakramo mahaakarmaa mahaatejaa mahoragaH |
mahaakraturmahaayajvaa mahaayaGYo mahaahaviH ||(72)

stavyaH stavapriyaH stotraM stutiH stotaa raNapriyaH |
puurNaH puurayitaa puNyaH puNyakiirtiranaamayaH ||(73)

manojavastiirthakaro vasuretaa vasupradaH |
vasuprado vaasudevo vasurvasumanaa haviH ||(74)

sadgatiH satkRitiH sattaa sadbhootiH satparaayaNaH |
shuuraseno yadushreshhThaH sannivaasaH suyaamunaH ||(75)

bhootaavaaso vaasudevaH sarvaasunilayo-analaH |
darpahaa darpado dRipto durdharo-athaaparaajitaH ||(76)

vishvamuurtir.mahaamuurtir.diiptamuurtir-amuurtimaan |
anekamuurtiravyaktaH shatamuurtiH shataananaH ||(77)

eko naikaH savaH kaH kiM yat.tat.padamanuttamam |
lokabandhur.lokanaatho maadhavo bhaktavatsalaH ||(78)

suvarNovarNo hemaaNgo varaaNga.shchandanaaNgadii |
viirahaa vishhamaH shuunyo ghRitaashiir.achalashchalaH ||(79)

amaanii maanado maanyo lokasvaamii trilokadhRik |
sumedhaa medhajo dhanyaH satyamedhaa dharaadharaH ||(80)

tejovRishho dyutidharaH sarvashastrabhRitaaM varaH |
pragraho nigraho vyagro naikashRiNgo gadaagrajaH ||(81)

chaturmuurti.shchaturbaahu.shchaturvyuuha.shchaturgatiH |
chaturaatmaa chaturbhaava.shchaturvedavidekapaat ||(82)

samaavarto-anivRittaatmaa durjayo duratikramaH |
durlabho durgamo durgo duraavaaso duraarihaa ||(83)

shubhaaNgo lokasaaraNgaH sutantu.stantuvardhanaH |
indrakarmaa mahaakarmaa kRitakarmaa kRitaagamaH ||(84)

udbhavaH sundaraH sundo ratnanaabhaH sulochanaH |
arko vaajasanaH shRiNgii jayantaH sarvavij-jayii ||(85)

suvarNabindurakshobhyaH sarvavaageeshvareshvaraH |
mahaahRado mahaagarto mahaabhooto mahaanidhH ||(86)

kumudaH kundaraH kundaH parjanyaH paavano-anilaH
amRitaasho-amRitavapuH sarvaGYaH sarvatomukhaH ||(87)

sulabhaH suvrataH siddhaH shatrujichchhatrutaapanaH | nyagrodho.udumbaro-ashvattha.shchaaNuuraandhranishhuudanaH ||(88)

sahasraarchiH saptajivhaH saptaidhaaH saptavaahanaH |
amuurtiranagho-achintyo bhayakRit bhayanaashanaH ||(89)

aNurbRihat kRishaH sthuulo guNabhRinnirguNo mahaan |
adhRitaH svadhRitaH svaasyaH praagvansho vanshavardhanaH ||(90)

bhaarabhRit.kathito yogii yogiishaH sarvakaamadaH |
aashramaH shramaNaH kshaamaH suparNo vaayuvaahanaH ||(91)

dhanurdharo dhanurvedo daNDo damayitaa damaH |
aparaajitaH sarvasaho niyantaa niyamo yamaH ||(92)

sattvavaan saattvikaH satyaH satyadharmaparaayaNaH |
abhipraayaH priyaarho-arhaH priyakRit-priitivardhanaH ||(93)

vihaayasagatirjyotiH suruchirhutabhug vibhuH |
ravirvirochanaH suuryaH savitaa ravilochanaH ||(94)

ananto hutabhugbhoktaa sukhado naikajo.agrajaH |
anirviNNaH sadaamarshhii lokadhishhThaanamad.hbhutaH ||(95)

sanaat sanaatanatamaH kapilaH kapiravyayaH |
svastidaH svastikRit svasti svastibhuk svastidakshiNaH ||(96)

araudraH kuNDalii chakrii vikramyuurjitashaasanaH |
shabdaatigaH shabdasahaH shishiraH sharvariikaraH ||(97)

akruuraH peshalo daksho dakshiNaH kshamiNaaM varaH |
vidvattamo viitabhayaH puNyashravaNakiirtanaH ||(98)

uttaaraNo dushhkRitihaa puNyo duHsvapnanaashanaH |
veerahaa rakshaNaH santo jiivanaH paryavasthitaH ||(99)

ananantaruupo-anantashreer jitamanyur bhayaapahaH |
chaturasro gabhiiraatmaa vidisho vyaadisho dishaH ||(100)

anaadirbhoorbhuvo lakshmiiH suviiro ruchiraaNgadaH |
janano janajanmaadir bheemo bhiimaparaakramaH ||(101)

aadhaaranilayo-dhaataa pushhpahaasaH prajaagaraH |
uurdhvagaH satpathaachaaraH praaNadaH praNavaH paNaH ||(102)

pramaaNaM praaNanilayaH praaNabhRit praaNajiivanaH |
tattvaM tattvavidekaatmaa janmamRityu.jaraatigaH ||(103)

bhoorbhavaH svastarustaaraH savitaa prapitaamahaH |
yaGYo yaGYapatiryajvaa yaGYaaNgo yaGYavaahanaH ||(104)

yaGYabhRid.yaGYakRid.yaGYii yaGYabhug.yaGYasaadhanaH |
yaGYaantakRid.yaGYaguhyamannam.annaada eva cha ||(105)

aatmayoniH svayaMjaato vaikhaanaH saamagaayanaH |
devakiinandanaH srashhTaa kshitiishaH paapanaashanaH ||(106)

shaNkhabhRinnandakii chakree shaarNgardhanvaa gadaadharaH |
rathaaNgapaaNir.akshobhyaH sarvapraharaNaayudhaH ||(107)

sarvapraharaNaayudha OM namaH iti | .

vanamaali gadee shaarngii shankhii chakrii cha nandakii |
sriimaannaaraayano vishnur.vaasudevoabhirakshathu ||

Phala Sruti

itiidaM kiirtaniiyasya keshavasya mahaatmanaH |
naamnaaM sahasraM divyaanaam-asheshheNa prakiirtitam || (1)

ya edaM shrunyaa-Nityam yashchapi parikirtayaet |
Naa-aShubham praptyunaat kinCHIT-somutreH cha manavaH || (2)

veedantago brahmana-asyat Kshatriyo vijayee bhavaet |
vaishyo dhana-SamRidhasya-chhuudra-sukhamvaapnuyaat || (3)

dharmaarthii praapnuyaad-dharmam.arthaarthii cha.arthamaapnuyaat |
kaamaanava.apnuyaatkaamii prajaarthii cha-apnuyaat prajaaH || (4)

bhaktimaan yaH sadotthaaya shuchistadgatamaanasaH |
sahasraM vaasudevasya naamnaametatprakiirtayet || (5)

yashaH praapnoti vipulaM GYaatipraadhaanyameva cha |
achalaaM shriyamaapnoti shreyaH praapnotyan.uttamam || (6)

na bhayaM kvachidaapnoti viiryaM tejashcha vindati |
bhavatyarogo dyutimaan-bala-ruupa-guNaanvitaH || (7)

rogaarto muchyate rogaa-dbaddho muchyeta bandhanaat |
bhayaan.muchyeta bhiitastu muchyetaapanna aapadaH || (8)

durgaaNyatit.aratyaashu purushhaH purushhottamam |
stuvannaama-sahasreNa nityaM bhaktisamanvitaH || (9)

vaasudevaashrayo martyo vaasudevaparaayaNaH |
sarvapaapa-vishuddhaatmaa yaati brahma sanaatanam || (10)

na vaasudevabhaktaanaam-ashubhaM vidyate kvachit |
janma.mRityu.jaraavyaadhi.bhayaM naivopajaayate || (11)

imaM stavama-dhiiyaanaH shraddhaabhaktisamanvitaH |
yujyetaatmaa sukhakshaanti shriidhRiti smRiti kiirtibhiH || (12)

na krodho na cha maatsaryaM na lobho naashubhaa matiH |
bhavanti kRita puNyaanaaM bhaktaanaaM purushhottame || (13)

dyauH sachandraarka-nakshatraa khaM disho bhuurmahodadhiH |
vaasudevasya viiryeNa vidhRitaani mahaatmanaH || (14)

sasuraasura-gandharvaM sayaksho.ragaraakshasam |
jagadvashe vartatedaM kRishhNasya sacharaacharam || {15}

indriyaaNi mano buddhiH sattvaM tejo balaM dhritiH |
vaasudeva.atmakaanyaahuH kshetraM kshetraGYa eva cha || (16)

sarvaagamaanaa.maachaaraH prathamaM parikalpate |
aacharaprabhavo dharmo dharmasya prabhurachyutaH || (17)

RishhayaH pitaro devaa mahaabhuutaani dhaatavaH |
jaNgamaajaNgamaM chedaM jagannaaraayaN.odbhavam || (18)

yogo GYaanaM tathaa saa.nkhyaM vidyaaH shilpaadi karma cha |
vedaaH shaastraaNi viGYaanam.etat.sarvaM janaardanaat || (19)

eko vishhNurmahadbhuutaM pRithag.bhuutaanyanekashaH |
trii.nlokaanvyaapya bhuutaatmaa bhu.nkte vishvabhugavyayaH || (20)

imaM stavaM bhagavato vishhNorvyaasena kiirtitam |
paThedya ichchhet.purushhaH shreyaH praaptuM sukhaani cha || (21)

vishveshvaramajaM devaM jagataH prabhavaapyayam |
bhajanti ye pushkaraakshaM na te yaanti paraabhavam || (22)

|| na te yaanti paraabhavam oM nama iti ||


Arjuna uvaacha -
padmapatravishaalaaksha padmanaabha surottama |
bhaktaanaam-anuraktaanaaM traataa bhava janaardana || (23)


shrii bhagavaanuvaacha -
yo maaM naamasahasreNa stotum-ichchhati paaNDava |
soha.amekena shlokena stuta eva na saMshayaH || (24)

|| stuta eva na saM shaya oM nama iti ||


vyaasa uvaacha -
vaasanaad-vaasudevasya vaasitaM te jagatrayam |
sarvabhuuta-nivaasosi vaasudeva namostu te || (25)

|| shrii vaasudeva namo.astuta oM nama iti ||


paarvatyuvaacha -
kenopaayena laghunaa vishhNor naama sahasrakam |
paThyate panDitair nityam shrotum-ichchhaam-yaham prabho || (26)


iishvara uvaacha -
shriiraama raama raameti rame raame manorame |
sahasra naama tattulyam raamanaama varaanane || (27) ...(3x)

|| shrii raamanaama varaanana oM nama iti ||


brahmovaacha -
namo.stvanantaaya sahasra muurttaye sahasra paadaakshi shiroru baahave |
sahasranaamne purushhaaya shaashvate sahasrakoTii yugadhaariNe namaH || (28)

|| sahasrakoTii yugadhaariNa oM nama iti ||

sajnjaya uvaacha -
yatra yogeshvaraH kRishhNo yatra paartho dhanurdharaH |
tatra shriirvijayo bhuutirdhruvaa niitirmatir mama || (29)


shriibhagavaanuvaacha -
ananyaa.shchintayanto maaM ye janaaH paryupaasate |
teshhaam nityaabhi.yuktaanaaM yogakshemaM vahaamyaham || (30)


paritraaNaaya saadhoonaaM vinaashaaya cha dushha kRitaam |
dharma saMsthaapanaarthaaya saMbhavaami yuge yuge || (31)


aartaa vishhaNNaaH shithilaashcha bhiitaaH ghoreshhu cha vyaadhishhu varttamaanaaH |
sa.nkiirtya naaraayaNa shabdamaatraM vimukta duHkhaaH sukhino bhavanti || (32)



Iti shriimahabHaarate shatsahsrikaayaaM samhitaayaaM
ViiyaashikyaamnushaasanparVaantargataa.nushaashanikparvaanNi bhiishmayudhistaraSamvaade
ShriivishNursahasra Naamastootram sampoorNam

Offer food to lord before eating

Why do offer food to the Lord before eating it? 

Indians make an offering of food to the Lord and later partake of it as prasaada - a holy gift from the Lord. In our daily ritualistic worship (pooja) too we offer naivedyam (food) to the Lord. 

The Lord is omnipotent and omniscient. Man is a part, while the Lord is the totality. All that we do is by His strength and knowledge alone. Hence what we receive in life as a result of our actions is really His alone. We acknowledge this through the act of offering food to Him. This is exemplified by the Hindi words "tera tujko arpan", I offer what is Yours to You. Thereafter it is akin to His gift to us, graced by His divine touch. 

Knowing this, our entire attitude to food and the act of eating changes. The food offered will naturally be pure and the best. We share what we get with others before consuming it. We do not demand, complain or criticise the quality of the food we get. We eat it with cheerful acceptance (prasaada buddhi). 

Before we partake of our daily meals we first sprinkle water around the plate as an act of purification. Five morsels of food are placed on the side of the plate acknowledging the debt owed by us to the Divine forces (devta runa) for their benign grace and protection, our ancestors (pitru runa) for giving us their lineage and a family culture, the sages (rishi runa) as our religion and culture have been "realised", aintained and handed down to us by them, our fellow beings (manushya runa) who constitute society without the support of which we could not live as we do and other living beings (bhuta runa) for serving us selflessly. 

Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant 

praanaaya swaahaa, apaanaaya swaahaa, vyaanaaya swaahaa, 

udaanaaya swaahaa, samaanaaya swaahaa, brahmane swaahaa

After offering the food thus, it is eaten as prasaada - blessed food.

Trees and Plants are sacred

Why do we regard trees and plants as sacred? 

The Lord, the life in us, pervades all living beings, be they plants or animals. Hence, they are all regarded as sacred. Human life on earth depends on plants and trees. They give us the vital factors that make life possible on earth: food, oxygen, clothing, shelter, medicines etc. 

Hence, in India, we are taught to regard trees and plants as sacred. Indians scriptures tell us to plant ten trees if, for any reason, we have to cut one. We are advised to use parts of trees and plants only as much as is needed for food, fuel, shelter etc. we are also urged to apologies to a plant or tree before cutting it to avoid incurring a specific sin named soona. 

Certain trees and plants like tulasi, peepal etc., which have tremendous beneficial qualities, are worshipped till today. It is believed that divine beings manifest as trees and plants, and many people worship them to fulfill their desires or to please the Lord.

Offer a Coconut

Why do we offer a coconut? 

In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc. It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada. 

The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies (vaasanas) is offered along with the white kernel - the mind, to the Lord. 

A mind thus purified by the touch of the Lord is used as prasaada ( a holy gift). In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker. 

The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc. It takes in even salty water from the earth and converts it into sweet nutritive water that is especially beneficial to sick people. It is used in the preparation of many ayurvedic medicines and in other alternative medicinal systems. 

The marks on the coconut are even thought to represent the three-eyed Lord Shiva and therefore it is considered to be a means to fulfill our desires.

Offering Aarti

Why do we do aarati? 

Towards the end of every ritualistic worship (pooja or bhajan) of the Lord or to welcome an honored guest or saint, we perform the aarati. This is always accompanied by the ringing of the bell and sometimes by singing, playing of musical instruments and clapping. 

It is one of the sixteen steps (shodasha upachaara) of the pooja ritual. It is referred to as the lighted lamp in the right hand, which we wave in a clockwise circling movement to light the entire form of the Lord. 

Each part is revealed individually and also the entire form of the Lord. As the light is waved we either do mental or loud chanting of prayers or simply behold the beautiful form of the Lord, illumined by the lamp. At the end of the aarati we place our hands over the flame and then gently touch our eyes and the top of the head. 

We have seen and participated in this ritual from our childhood. Let us find out why we do the aarati? 

Having worshipped the Lord of love - performing abhisheka, decorating the image and offering fruits and delicacies, we see the beauty of the Lord in all His glory. Our minds are focused on each limb of the Lord as the lamp lights it up. It is akin to silent open-eyed meditation on His beauty. The singing, clapping, ringing of the bell etc. denote the joy and auspiciousness, which accompanies the vision of the Lord. 

Aarati is often performed with camphor. This holds a telling spiritual significance. Camphor when lit, burns itself out completely without leaving a trace of it. It represents our inherent tendencies (vaasanas). When lit by the fire of knowledge which illumines the Lord (Truth), our vaasanas thereafter burn themselves out completely, not leaving a trace of ego which creates in us a sense of individuality that keeps us separate from the Lord.


Also while camphor burns to reveal the glory of Lord, it emits a pleasant perfume even while it sacrifices itself. In our spiritual progress, even as we serve the guru and society, we should willingly sacrifice ourselves and all we have, to spread the "perfume" of love to all. We often wait a long while to see the illumined Lord but when the aarati is actually performed, our eyes close automatically as if to look within. This is to signify that each of us is a temple of the Lord.


Just as the priest reveals the form of the Lord clearly with the aarati flame, so too the guru reveals to us the divinity within each of us with the help of the "flame" of knowledge (or the light of spiritual knowledge). At the end of the aarati, we place our hands over the flame and then touch our eyes and the top of the head. It means - may the light that illuminated the Lord light up my vision; may my vision be divine and my thoughts noble and beautiful.


The philosophical meaning of aarati extends further. The sun, moon, stars, lightning and fire are the natural sources of light. The Lord is the source of this wonderous phenomenon of the universe. It is due to Him alone that all else exist and shine. As we light up the Lord with the flame of the aarati, we turn our attention to the very source of all light, which symbolizes knowledge and life.


Also the sun is the presiding deity of the intellect, the moon, that of the mind, and fire, that of speech. The Lord is the supreme consciousness that illuminates all of them. Without Him, the intellect cannot think, nor can the mind feel nor the tongue speaks. The Lord is beyond the mind, intellect and speech. How can this finite equipment illuminate the Lord? Therefore, as we perform the aarati we chant;


Na tatra suryo bhaati na chandra taarakam

 Nemaa vidyuto bhaanti kutoyamagnib

 Tameva bhaantam anubhaati sarvam

 Tasya bhasa sarvam idam vibhaati


He is there where the sun does not shine, Nor the moon, stars and lightning. then what to talk of this small flame (in my hand), Everything (in the universe) shines only after the Lord, And by His light alone are we all illumined.

Fast (upvaas)

Why do we fast? 

Most devout Indians fast regularly or on special occasions like festivals. On such days they do not eat at all, eat once or make do with fruits or a special diet of simple food. 

Fasting in Sanskrit is called upavaasa. Upa means "near" + vaasa means "to stay". Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord. Then what has upavaasa to do with food? 

A lot of our time and energy is spent in procuring food items, preparing, cooking, eating and digesting food. Certain food types make our minds dull and agitated. Hence on certain days man decides to save time and conserve his energy by eating either simple, light food or totally abstaining from eating so that his mind becomes alert and pure. The mind, otherwise pre-occupied by the thought of food, now entertains noble thoughts and stays with the Lord. Since it is a self-imposed form of discipline it is usually adhered to with joy 

Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for the digestive system and the entire body. 

The more you indulge the senses, the more they make their demands. Fasting helps us to cultivate control over our senses, sublimate our desires and guide our minds to be poised and at peace. 

Fasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting. 

The Bhagavad-Gita urges us to eat appropriately - neither too less nor too much - yukta-aahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.

Blow the conch

Why do we blow the conch? 

When the conch is blown, the primordial sound of Om emanates. Om is an auspicious sound that was chanted by the Lord before creating the world. It represents the world and the Truth behind it. 

As the story goes, the demon Shankhaasura defeated devas, the Vedas and went to the bottom of the ocean. The devas appealed to Lord Vishnu for help. He incarnated as Matsya Avataara - the "fish incarnation" and killed Shankhaasura. The Lord blew the conch-shaped bone of his ear and head. The Om sound emanated, from which emerged the Vedas. 

All knowledge enshrined in the Vedas is an elaboration of Om. The conch therefore is known as shankha after Shankaasua. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands. 

It represents dharma or righteousness that is one of the four goals (purushaarthas) of life. The sound of the conch is thus also the victory call of good over evil. 

Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere or the minds of worshippers. 

Ancient India lived in her villages. Each village was presided over by a primary temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village. People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine. 

The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma (Truth), the Vedas, Om, dharma, victory and auspiciousness. It is often used to offer devotees thirtha (sanctified water) to raise their minds to the highest Truth. It is worshipped with the following verse. 

Twam puraa saagarot pannaha 

Vishnunaa vidhrutahakare 

Devaischa poojitha sarvahi 

Panchjanya namostu te 

Salutations to Panchajanya the conch born of the ocean Held in the hand of Lord Vishnu and worshipped by all devaas