Narration-29 - Meditation

छायायां पारिजातस्य हेमसिंहासनोपरि
आसीनमम्बुदाश्याममायताक्षमलंकृतम् ।
चंद्राननं चतुर्बाहुं श्रीवत्साङ्कितवक्षसम्
रुक्मिणी सत्यभामाभ्यां सहितं कृष्णमाश्राये ॥

ഛായായാം പാരിജാതസ്യ ഹേമസിംഹാസനോപരി
ആസീനമംബുദശ്യാമമായതാക്ഷമലന്കൃതം
ചന്ദ്രാനനം ചതുര്ബാഹും ശ്രീവത്സാന്ഗിതവക്ഷസം
രുക്മിണി സത്യഭാമാഭ്യാം സഹിതം കൃഷ്ണമാശ്രയെ

சாயாயாம் பாரிஜாதச்ய ஹேமசிம்ஹாஸனோபரி
ஆஸீனமம்புதச்யாமமாயதாக்ஷமலங்கிருதம்
சந்திரானனம் சதுர்பாஹும் ஸ்ரீவத்சாங்கிதவக்ஷசம்
ருக்மிணி சத்யபாமாப்யாம் ஸஹிதம் கிருஷ்ணமாஸ்ரையே

ಛಾಯಾಯಾಂ ಪಾರಿಜಾತಸ್ಯ ಹೇಮಸಿಮ್ಹಾಸನೋಪರಿ
ಆಸೀನಮಮ್ಬುದಶ್ಯಾಮಮಾಯತಾಕ್ಷಮಲನ್ಕೃತಂ
ಚಂದ್ರಾನನಂ ಚತುರ್ಬಹುಂ ಶ್ರೀವತ್ಸಾಂಗಿತವಕ್ಷಸಂ
ರುಕ್ಮಿಣಿ ಸತ್ಯಭಾಮಾಭ್ಯಾಂ ಸಹಿತಂ ಕೃಷ್ಣಮಾಶ್ರಯೇ

ఛాయాయాం పారిజాతస్య హేమసింహాసనోపరి
ఆసీనమంబుదష్యామమాయతాక్షమలన్కృతం
చంద్రాననం చతుర్బాహుం శ్రీవత్సాన్గితవక్షసం
రుక్మిణి సత్యభామాభ్యాం సహితం కృష్ణమాశ్రయే

Chchayaayam Paarijaathasya Hema Simhaasanopari
Aaseenamambudha Shyaamam Aaayathakshamalankritham
Chandraananam Chathurbahum Sreevathsaangitha Vakshasam
Rukmini Sathyabhamabhyam Sahitham Krishnamaashraye

I prostrate myself at the feet of the divine looking Krishnaa, seated on a golden throne with Rukmini and Sathyabhaama under the Paarijaatha tree, with the complexion of dark clouds, beautiful long, bright eyes, with His face cool as the moon and with the mark Srivatsom adorning His chest.

Narration-28 - Meditation

सशङ्खचक्रं सकिरीटकुण्डलं सपीतवस्त्रं सरसीरुहेक्षणम् ।
सहारवक्षः सथ्लशोभिकौस्तुभं नमामि विष्णुं सिरसा चतुर्भुजम् ॥

സശന്ഖചക്രം സകിരീടകുണ്ഡലം സപീതവസ്ത്രം സരസീരുഹേക്ഷണം
സഹാരവക്ഷഃ സ്ഥലശോഭികൌസ്തുഭം നമാമി വിഷ്ണും ശിരസാ ചതുര്‍ഭുജം

ஸசங்கசக்கிரம் சகிரீடகுண்டலம் சபீதவஸ்த்திரம் சரஸீருத்ஹேக்ஷணம்
சஹாரவக்ஷ ஸ்தலசோபிகௌஸ்துபம் நமாமி விஷ்ணும் சிரஸா சதுர்புஜம்

ಸಶನ್ಖಚಕ್ರಂ ಸಕಿರೀಟಕುಂಡಲಂ ಸಪೀತವಸ್ತ್ರಂ ಸರಸೀರುಹೇಕ್ಷಣಂ
ಸಹಾರವಕ್ಷಃ ಸ್ಥಲಶೋಭಿಕೌಸ್ತುಭಂ ನಮಾಮಿ ವಿಷ್ಣುಂ ಶಿರಸಾ ಚತುರ್ಭುಜಂ

సశంఖచక్రం సకిరీటకుండలం సపీతవస్త్రం సరసీరుహేక్షణం

సహారవక్షః స్థలశోభికౌస్తుభం నమామి విష్ణుం శిరసా చతుర్భుజం

Sasankha Chakram Sakireeta Kundalam
Sapeetha Vasthram Sarasee Ruhekshanam
Sahaaravakshah Sthalasobhi Kousthubham
Namaami Vishnum Sirasaa Chathurbhujam

I salute the four-armed, lotus-eyed Mahaa Vishnu Who wears a crown and ear rings, Who is clad in Golden attire and is adorned by beautiful garlands and the wondrous gem of Kousthubham.

Narration-27 - Meditation

मेघश्यामं पीतकौशेयवासं
श्रीवत्साङ्कम् कौस्तुभोद्भासिताङ्गम् ।
पुण्योपेतं पुन्डरीकायाताक्षम्
विष्णुं वन्ते सर्वलोकैकनाथम् ॥

മേഘശ്യാമം പീതകൌശേയവാസം
ശ്രീവത്സാന്കം കൌസ്തുഭോദ്ഭാസിതാന്ഗം
പുണ്യോപേതം പുണ്ടരീകായതാക്ഷം
വിഷ്ണും വന്തേ സര്വലോകൈകനാഥം

மேகசியாமம் பீதகௌசேயவாசம்
ஸ்ரீவத்சாங்கம் கௌஸ்துபோத்பாசிதாங்கம்
புண்யோபேதம் புண்டரீகாயதாக்ஷம்
விஷ்ணும் வந்தே ஸர்வலோகைகநாதம்

ಮೇಘಶ್ಯಾಮಂ ಪೀತಕೌಶೇಯವಾಸಂ
ಶ್ರೀವತ್ಸಾಂಗಂ ಕೌಸ್ತುಭೊದ್ಭಾಸಿತಾನ್ಗಂ
ಪುಣ್ಯೋಪೇತಂ ಪುನ್ಡರೀಕಾಯತಾಕ್ಷಂ
ವಿಷ್ಣುಂ ವಂತೆ ಸರ್ವಲೋಕೈಕನಾಥಂ

మేఘశ్యామం పీతకౌశేయవాసం
శ్రీవత్సాంగం కౌస్తుభోద్భాసితాంగం
పుణ్యోపేతం పుండరీకాయతాక్షం
విష్ణుం వన్తే సర్వలోకైకనాథం

Meghasyaamam Peethakouseyavaasam
Sreevathsaangam Kousthubhodbhaasitaangam
Punyopetham Pundareekaayathaaksham
Vishnum Vanthe Sarvalokaikanaatham

I pay obeisance to Lord Vishnu, Whose body is of dark colour (shyamam) like the clouds (megha), Who lives (vaasam) in the pure ocean of milk (peeta-kousheya), Who has Lakshmi (sri) in his chest (vatsangam).

Narration-26 - Meditation

शान्ताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाकारं गगनसदृशं मेघवर्णं शुभांगं ।
लक्ष्मीकान्तं कमलनयनं योगिभिर्द्यानगम्यं
वन्ते विष्णुं भवभयकरं सर्वलोकैकानाथं ॥

ശാന്താകാരം ഭുജകശയനം പദ്മനാഭം സുരേശം
വിശ്വാകാരം ഗഗന സദൃശം മേഘവര്ന്ണം ശുഭാംഗം
ലക്ഷ്മീകാന്തം കമലനയനം യോഗിഭിര്ധ്ദ്യാനഗമ്യം
വന്ദേ വിഷ്ണും ഭവ ഭയകരം സര്വലോകൈകനാഥം

சாந்தாகாரம் புஜகசயனம் பத்மநாபம் சுரேசம்
விச்வாகாரம் ககனசத்ருசம் மேகவர்ணம் சுபாங்கம்
லக்ஷ்மீகாந்தம் கமலநயனம் யோகிபிர்த்யானகம்யம்
வந்தே விஷ்ணும் பவ பயகரம் ஸர்வலோகைகநாதம்

ಶಾನ್ತಾಕಾರಾಂ ಭುಜಕಶಯನಂ ಪದ್ಮನಾಭಂ ಸುರೇಶಂ
ವಿಶ್ವಾಕಾರಂ ಗಗನಸದೃಶಂ ಮೆಖವರ್ಣಂ ಶುಭಾನ್ಗಂ
ಲಕ್ಷ್ಮೀಕಾನ್ತಂ ಕಮಲನಯನಂ ಯೋಗಿಭಿರ್ದ್ಯಾನಗಮ್ಯಂ
ವಂದೇ ವಿಷ್ಣುಂ ಭವ ಭಯಕರಂ ಸರ್ವಲೋಕೈಕನಾಥಂ

శన్తాకారం భుజకశయనం పద్మనాభం సురేశం
విశ్వాకారం గగనసదృశం మేఖవర్ణం శుభాంగం
లక్ష్మీకాన్తం కమలనయనం యోగిభిర్ద్యానగామ్యం
వందే విష్ణుం భవభయకరం సర్వలోకైకనాథం

Saantha Kaaram Bhujaga Sayanam Padmanaabham Suresam
Viswaakaaram Gagana Sadhrsam Meghavarnam Subhaangam
Lakshmikaantam Kamalanayanam Yogibhirdyaanagamyam
Vandhe Vishnum Bhava Bhayaharam Sarva Lokaika Naatham

I pay obeisance to Mahaa Vishnu, Who is always serene, who rests on the serpent Aadhi Sesha, from Whose navel grows a lotus, the Lord of the Gods, the protector of all the worlds, Who like the sky is everywhere, with the hue of rain-bearing clouds, Who charms Mahaa Lakshmi, Whose eyes are like lotuses, and Who is always present in the thoughts and words of great sages.

Narration-25 - Dhyanam

भूः पादौ यस्य नभिर्वियधसुरनिलश्चन्द्र सूर्यो च नेत्रे
कर्णावाशाःशिरो द्यौर्मुखमपि दहनो यस्य वस्तेयमब्धिः।
अन्तःस्थं यस्य विश्वं सुरनरखगगोभोगिगन्धर्वदैत्यैः
चित्रं रंरम्यते तं त्रिभुवन वपुषं विष्नुमीशं नमामि ॥

ഭൂ പാദൌ യസ്യ നാഭിര്വിയധസുരനിലശ്ചന്ദ്ര സൂര്യോ ച നേത്രേ

കര്ണാവാശാഃ ശിരോ ദ്വൌര്മുഖമപി ദഹനോ യസ്യ വാസ്തേയമബ്ധിഃ

അന്തഃസ്ഥം യസ്യ വിശ്വം സുരനരഖഗഗോഭോഗിഗന്ധര്വദൈത്യൈഃ

ചിത്രം രംരമ്യതേ തം ത്രിഭുവന വപുഷം വിഷ്ണുമീശം നമാമി

பூபாதௌ யஸ்ய நாபிர்வியதஸுரநிலஸ்ச்சந்திர சூர்யோ ச நேத்ரே

கர்ணாவாசா சிரோ துவௌர்முகமபி தஹனோ யஸ்ய வாச்தேயமப்தி

அந்தஸ்தம் யஸ்ய விச்வம் சுரநரகககோபோகிகந்தர்வதைத்யை

சித்திரம் ரம்ரம்யதே தம் த்ரிபுவன வபுஷம் விஷ்ணுமீசம் நமாமி

ಭೂಪಾದೌ ಯಸ್ಯ ನಾಭಿರ್ವಿಯಧಸುರನಿಲಶ್ಚನ್ದ್ರ ಸೂರ್ಯೋ ಚ ನೆತ್ರೇ

ಕರ್ಣಾವಾಶಾಃ ಶಿರೋ ಧ್ವೌರ್ಮುಖಮಪಿ ದಹನೋ ಯಸ್ಯ ವಾಸ್ತೆಯಮಬ್ಧಿಃ

ಅನ್ತಸ್ಥಂ ಯಸ್ಯ ವಿಶ್ವಂ ಸುರನರಖಗಗೋಭೊಗಿಗನ್ಧರ್ವದೈತ್ಯೈಃ

ಚಿತ್ರಂ ರಂ ರಮ್ಯತೆ ತಂ ತ್ರಿಭುವನ ವಪುಷಂ ವಿಷ್ಣುಮೀಶಂ ನಮಾಮಿ

భూపాదౌ యస్య నాభిర్వియధసురనిలశ్చన్ద్ర సూర్యో చ నేత్రే

కర్ణావాశాః శిరో ద్వౌర్ముఖమపి దహనో యస్య వాస్తేయమబ్ధిః

అన్తస్థం యస్య విశ్వం సురనరఖగగోర్భొగిగన్ధర్వదైత్యైః

చిత్రం రం రమ్యతే తం త్రిభువన వపుషం విష్ణుమీశం నమామి

Bhooh Paadou Yasya Nabhir ViyadhaSuraNilas Chandra Sooryo cha Nethre
KarNa Vasaah Siro Dhvour Mukhamabhi Dahano Yasya Vastheya Mabdhih
Anthastham Yasya Viswam Sura Nara Ghaghagho Bhogi Gandharva Dhaithyaih
Chithram Ram Ramyathe Tham Tribhuvana Vapusham Vishnu Meesam Namaami

I bow to Mahaa Vishnu for Whom the earth is the feet, the sky is the navel, the wind is the breath, the Sun and Moon are the eyes, fire is the mouth, and the oceans are the lower stomach; within Whom dwell other Gods, human beings and all other living things; and who is the ruler of the universe.

Narration-24: Dhyanam

क्षीरोदन्वत्प्रदेशे शुचिमणिविलसत्सैकते मौक्तिकानां

मालाक्लृप्तासनस्थः स्फटिकमणिनिभैर्मौक्तिकैर्मण्डिताङ्गः ।

शुभ्रैरभ्रै रतभ्रैरुपरि विरचीतैर्मुक्तपीयूषवर्षैः

आनन्दी नः पुनीयादरिनलिनकदाशङ्गपाणिर्मुकुन्दः ॥

ക്ഷീരോദന്വപ്രദേശേ ശുചിമണിവിലസത്സൈകതേ മൌക്തികാനാം

മാലാക്ലൃപ്താസനസ്ഥഃ സ്ഫടികമണിനിഭൈര്മൌക്തികൈര്മണ്ഡിതാന്ഗഃ

ശുഭ്രൈരഭ്രൈ രതഭ്രൈരുപരി വിരചിതൈര്മുക്തപീയൂഷവര്ഷൈഃ

ആനന്ദീ നഃ പുനീയാദരിനലിനകദാശന്ഗപാണിര്മുകുന്ദഃ

க்ஷீரோதன்வப்பிதேசே சுசிமணிவிலஸத்ஸைகதே மௌக்திகானாம்

மாலாக்ளுப்தாஸனஸ்த ஸ்படிகமணிநிபைர்மௌக்திகைர்மண்டிதாங்க

சுப்ரைரப்ரை ரதப்ரைருபரி விரசிதைர்முக்தபீயூஷவர்ஷை

ஆனந்தீ ந புனீயாதரிநலிநகதாசங்கபாணிர்முகுந்த

ಕ್ಷೀರೋದನ್ವಪ್ರದೇಶೇ ಶುಚಿಮಣಿವಿಲಸತ್ಸೈಕತೇ ಮೌಕ್ತಿಕಾನಾಂ

ಮಾಲಾಕ್ಲೃಪ್ತಾಸನಸ್ಥಃ ಸ್ಫಟಿಕಮಣಿನಿಭೈರ್ಮೌಕ್ತಿಕೈರ್ಮಣ್ಢಿತಾನ್ಗಃ

ಶುಭ್ರೈರಭ್ರೈ ರತಭ್ರೈರುಪರಿ ವಿರಚಿತೈರ್ಮುಕ್ತಪೀಯೂಷವರ್ಷೈಃ

ಆನಂದೀ ನಃ ಪುನೀಯಾದರಿನಲಿನಕತಾಶನ್ಗಪಾಣಿರ್ಮುಕುನ್ದಃ

క్షీరోదన్వప్రదేశే శుచిమణివిలసత్సైకతే మౌక్తికానాం

మాలాక్లృప్తాసనస్థః స్ఫటికమణినిభైర్మౌక్తికైర్మణ్డితాన్గః

శుభ్రైరభ్రై రతభ్రైరుపరి విరచితైర్ముక్తపీయూషవర్షైః

ఆనందీ నః పునీయాదరినలినకతాశన్గపాణిర్ముకున్దః

Ksheero dhanvath pradesey Suchimani Vilasath Saikathey Maukthi Kaanam
Maalaakluptha Sanasthaha Sphatika Maninibhair Maukthikair Mandi thangaha
Subhrair abhrair Adhabrair upari Virachithair Muktha Piyusha Varshair
Aanandhi Nah Puniyaadh ari Nalina gadhaa Sankha Paanir Mukundaha


We seek the blessing of Mukunda, Whose abode is in the ocean of milk (with shores strewn with beautiful pearls and coral beads), with charming white clouds hovering over Him, Who bestows the nectar of immortality, and Who has in His four hands the conch, the discus, the mace and the lotus.

Narration-23

श्री महाविष्णु प्रीत्यर्थे सहस्रनाम जपे विनियोगः ।

ശ്രീ മഹാവിഷ്ണു പ്രീത്യര്ഥേ സഹസ്രനാമ ജപേ വിനിയോഗഃ

ஸ்ரீ மஹாவிஷ்ணு ப்ரீத்தியர்த்தே ஸஹஸ்ரநாம ஜபேவிநியோக

ಶ್ರೀ ಮಹಾವಿಷ್ಣು ಪ್ರೀತ್ಯರ್ಥೇ ಸಹಸ್ರನಾಮ ಜಪೇ ವಿನಿಯೋಗಃ

శ్రీ మహావిష్ణు ప్రీత్యర్థే సహస్రనామ జపే వినియోగః

Sree MahaaVishnu Preethyarththe Sahasranama Jape Viniyogah

Having thus installed through sankalpa the Lord in himself and having come under the protecting wings of the mighty lord, here is the declaration how he is going to employ himself in it. He is going to engage himself (Viniyoga) in japa (jape) of the “Thousand Names of Lord” (sahasra-naama). Now the question is: with what motive should be undertake this chanting? The answer is in the very statement that it is only for the grace (Preetyarthe) of Sree Maha Vishnu.

Symbolism: After chanting this declaration in the mind, the saadhaka, takes a spoon of water (Teertham) in his right palm and pours it on the floor in front of him.

A true seeker is not desire-ridden for material satisfaction, and, therefore, he can have only one intention-the grace of lord, which will manifest in him as contemplative power.

These twelve ‘slogans’ are chanted for invoking and installing these refreshing and spiritually benign ideas on the limbs of the devotee himself. At this juncture this makes him inspired sufficiently for higher meditation upon the truth as indicated and directed by the thousand terms in Sahasranaama.

This beautiful subjective ritual is known as ‘Installation on the limbs’ (Anga-nyaasa). Not only that the student temporarily discovers a new surge of inspiration, but even beginners feel highly relieved, at least temporarily, from the load of his senses of ‘sins’. When this is properly performed with a right attitude and devotion, the student gains identification (saaroopya) with the Lord of his heart, at the outer levels of his personality.

Narration-22

ऋतुः सुदर्शनः काल इति दिग्बन्धः ।

श्री विश्वरूप इति ध्यानम् ॥

ഋതുഃ സുദര്ശനഃ കാല ഇതി ദിഗ്ബന്ധഃ

ശ്രീ വിശ്വരൂപ ഇതി ധ്യാനം

ருது சுதர்சன கால இதி திக்பந்த

ஸ்ரீ விஸ்வரூப இதி தியானம்

ಋತುಃ ಸುದರ್ಶನಃ ಕಾಲ ಇತಿ ದಿಗ್ಬಂಧಃ

ಶ್ರೀ ವಿಶ್ವರೂಪ ಇತಿ ಧ್ಯಾನಂ

ఋతుః సుదర్శనః కాల ఇతి దిగ్బంధః

శ్రీ విశ్వరూప ఇతి ధ్యానం

Rtuh Sudharshanah Kalah Ithi Digbandhah

Sree Viswaroopa Ithi Dhyaanam


The entire band of experience gained through the instruments of the body, mind and intellect in terms of perceptions, emotions and thoughts together is indicated by the term Visva. He, who has manifested to be the total world of experiences (Visva), must therefore be Visvaroopah. The cosmic form of the Lord (Visvaroopa) is the total universe. Thus to meditate (Dhyaanam) upon Him as the whole universe, is a method of installing Him in our intellect.

Symbolism: At this moment the student locks his fingers and sits in meditation.

Narration-21

आनन्दं परब्रह्मेती योनिः ।

ആനന്ദം പരബ്രത്മേതി യോനിഃ

ஆனந்தம் பரப்பிரம்மேதி யோனி

ಆನಂದಂ ಪರಬ್ರಹ್ಮೇತಿ ಯೋನಿಃ

ఆనందం పరబ్రహ్మేతి యోనిః

Aanandam Parabrahmethi Yonih

The Supreme (para) Brahman, the Infinite Bliss (anandam) is (eti) the very womb (Yonih) from which the universe has emerged out. The procreated world of endless variety has only one Eternal Father, and this source is immaculate Bliss. When this is chanted the seeker installs the Bliss Infinite at the very place of procreation in himself. It is a spot in this great divine temple of the body, wherein is the one source, from which the world has emerged out, manifesting itself as the power of procreation (Taittireeya).

Narration-20

त्रिसामा सामगः सामेति कवचम् ।

ത്രിസാമാ സാമഗഃ സാമേതി കവചം

திரிஸாமா ஸாமக ஸாமேதி கவசம்

ತ್ರಿಸಾಮಾ ಸಾಮಗಃ ಸಾಮೇತಿ ಕವಚಂ

త్రిసామా సామగః సామేతి కవచం

Thrisaama Samaga Samethi Kavacham

He (Tri-Saamaa) who is glorified by all the three (tri) types, of Saama songs (Deva-Vrata-Prokta), He who is the very theme that is glorified by the Saama songs (Saamagah), He whose glory itself is the manifested Sama Veda (Saama), He is none other than the Supreme This great Lord is installed a, an armour (kavacham) to wear for self-protection.

Symbolism: While chanting this in the mind the seeker first touches with the tip of his finger, of each arm, the same shoulders, and afterwards crosses the arm, in front of him making fingers of each palm touch the other shoulder-as if he is actually wrapping himself and wearing the divine armour.

Narration-19

रथाङ्गपाणिरक्षोभ्य इति नेत्रम् ।
രഥാന്ഗപാണി രക്ഷോഭ്യ ഇതി നേത്രം

ரதாங்கபாணி ரக்ஷோப்ய இதி நேத்ரம்

ರಥಾನ್ಗಪಾಣಿ ರಕ್ಷೋಭ್ಯ ಇತಿ ನೇತ್ರಂ

రథాన్గపాణి రక్షోభ్య ఇతి నేత్రం

Rathangapaani Rakshobhya Ithi Nethram

Lord Vishnu as Lord Krishna played the part of the charioteer and gained the name “Rein-handed” (Ratha-anga-paani). A charioteer has to guide every step of every horse in order that the chariot be safe, and the travel be pleasant. Of the sense organs, the eyes (netram) are the most powerful and once they are well guided, all others also follow their heels. When Lord Vishnu, the charioteer, Himself is installed in the eyes (netram), the individual is safe (rakshobya) in his spiritual pilgrimage.

Symbolism: Therefore, invoking the Divine Driver, with reins in his hand (Rathaangapaani), He is installed in the pair of eyes, and at the moment of mentally chanting this, both the eyes are touched by the tip of the fingers.

Narration-18

शार्ङ्गधन्वा गदाधर इत्यस्त्रम् ।

ശാര്ന്ഗധന്വാ ഗദാധരഃ ഇത്യസ്ത്രം

சார்ங்கதன்வா கதாதர இத்யஸ்த்ரம்

ಶಾರ್ನ್ಗಧನ್ವಾ ಗದಾಧರ ಇತ್ಯಸ್ತ್ರಂ

శార్న్గాధన్వా గదాధర ఇత్యస్త్రం

Sarngadhanwa Gadhadhara Ithyasthram

Whenever there is a large wealth in a box it becomes a treasure and it is locked and safely protected; when this divine installation has taken place, and therefore, the body has become the Temple of the Almighty, and therefore, it has become a scared treasure house to be protected. But the seeker himself has no power to protect, and so, he invokes the very weapon (Astra) of Vishnu, the protector of the world, to stand by for the defence of the sanctified bosom. Saarga is the name of the Bow (Dhanus) of Vishnu and the Mace (Gadaa) is another of his weapons. These two form the artillery of defence; which are manned by the Lord himself.

Symbolism: At this moment when this mantra is mentally chanted, it is significant that the student lifts the palm away from the feet, and with the stretched out index and middle fingers of the right palm snaps them on the open left palm.

Narration-17

उद्भवः क्षोभणो देव इति परमो मन्त्रः ।

शङ्खभृर्न्नन्दकी चक्रीति कीलकम् ॥

ഉദ്ഭവഃ ക്ഷോഭണോ ദേവ ഇതി പരമോ മന്ത്രഃ

ശന്ഖഭ്ര്ന്നന്ധകി ചക്രീതി കീലകം

உத்பவ க்ஷோபணோ தேவ இதி பரமோ மந்திர

ச்ங்கப்ருன்நந்தகீ சக்ரீதி கீலகம்

ಉದ್ಭವಃ ಕ್ಷೋಪಣೋ ದೇವ ಇತಿ ಪರಮೋ ಮಂತ್ರಃ

ಶಂಖಭೃನ್ನನ್ಧಕೀ ಚಕ್ರೀತಿ ಕೀಲಕಂ

ఉద్భవః క్షోభణొ దేవ ఇతి పరమో మంత్రః

శంఖభృన్నందకీ చక్రీతి కీలకం

Udbhavanah Kshobhano Deva Ithi Paramo Manthrah
Shankhabhrnnandhaki Chakrithi Kilakam

The mighty Creative Power invoked and established on the navel region cannot be as such conceived by the mind. Therefore, to ‘nail’ it down (Keelakam) and establish it in our comprehension, this mantra conceives (udbavah) the Power as the Lord, who bears the Conch (shanka), the Sword, named Nandaka, and the Discus (chakra). This is only to show how the total cosmic Power, expressed in terms of our present understanding as creation, sustenance, and destruction, is but a manifestation of the Lord. The conch (Sankha) represents the ‘call’ of the Reality, the Lord’s own declarations stated in the scriptures. Nandaka, the sword that punishes to bring joy (Nandana) into the community and the destruction, without which evolution is impossible, is represented by the concept of the Discus (Chakra).

Here it is also to be noted that the blowing or the conch represents speech; wielding the sword represents action and the discus that takes off from Him at His will, represents his thoughts. Thus this great Power installed at the navel expresses itself in the world through speech, action and thought.

Symbolism: To conceive fully this form is to hold firmly the Lord’s own feet, and, therefore, when this mantra is mentally chanted, the fingers move away from the navel, and with both hands the seeker touches his own feet.

Here it is to be carefully noted how:
the Guru is kept at the roof of the head,
the Veda (metre) in the mouth,
the Lord in the heart,
the Power in the navel and, thereby, the seeker himself becomes so sacred that he prostrates unto himself by holding his own feet.

Narration-16

अमृतां शूद्भवो भानुरिति बीजम् ।

देवकीनन्दनः स्रष्टेति शक्तिः।

അമൃതാം ശൂദ്ഭവോ ഭാനുരിതി ബീജം

ദേവകീനന്ദനഃ സ്രഷ്ടേതി ശക്തിഃ

அம்ரிதாம் சூத்பவோ பானுரிதி பீஜம்

தேவகீனந்தன ச்ரஷ்டேதி சக்தி

ಅಮೃತಾಂ ಶೂದ್ಭವೋ ಭಾನುರಿತಿ ಬೀಜಂ

ದೇವಕೀನಂದನಃ ಸ್ರಷ್ಟೇತಿ ಶಕ್ತಿಃ

అమృతాం శూద్భవో భానురితి బీజం

దేవకీనందనః స్రష్టేతి శక్తిః

Amrithaam Shuthbhavo Bhanurathi beejam

Devakee Nandhana Srashtethi Shakthih


Every deity is a manifestation of the mighty Omnipotency of the Supreme. The creator and sustainer (Srashtaa) of Dharma, the son of Devaki (Devakeenandana), is the manifested power (shaktih) of the Almighty.
Symbolism: This creative power of righteous-ness and peace is installed at the navel (naabhi) point, and, therefore, the fingers come down from the heart region to the navel

Narration-15

अनुष्टुप् छन्दः

അനുഷ്ടുപ് ഛന്ദഃ

அனுஷ்டுப் சந்த:

ಅನುಷ್ಟುಪ್ ಛನ್ದಃ

అనుష్టుప్ ఛన్దః

Anushtup Chandah
The metre ("chandah") in which the revealed mantra comes to the teacher is also mentioned because it orders the discipline that should be followed while chanting the mantra. Anushtup is the name of the particular metre in which this thousand-name- chant on Vishnu is sung. The chant is to come out through the mouth, and therefore, the ‘altar of the metre’ can be only the mouth. Symbolism: The fingers that were touching the roof of the head now come down to touch the lips, when the mantra is repeated in the mind by the seeker.

श्री महाविष्णुः परमात्मा श्रीमन्नारायणो देवता ।

ശ്രീ മഹാവിഷ്ണുഃ പരമാത്മാ ശ്രീമന്നാരയാണോ ദേവതാ

ஸ்ரீ மஹாவிஷ்ணு பரமாத்மா ஸ்ரீமன்நாராயணோ தேவதா

ಶ್ರೀ ಮಹಾವಿಷ್ಣುಃ ಪರಮಾತ್ಮಾ ಶ್ರೀಮನ್ನಾರಾಯಣೋ ದೇವತಾ

శ్రీ మహావిష్ణుః పరమాత్మా శ్రీమన్నారాయణో దేవతా
Sri Maha Vishnu Paramaatma Sriman Narayano Devata
Lord Vishnu of the form of the entire universe of variegated names and forms (Vishva-roopah) is the deity of the mantra. Vishnu is the theme of the chant. The Lord of Vaikuntha is the altar at which the devotee is preparing to offer himself in humble dedication and utter surrender.

Symbolism: Since Lord Vishnu is, to the devotee, the Lord of his heart, the very centre of his personality, while chanting mentally the mantra the student, installs the Lord in his heart, bringing the fingers from the lips down to touch his bosom.

Narration-14

अस्य श्री विष्णोर्दिव्यसहस्रनामस्तोत्रमहामान्त्रस्य ।

श्री वेदव्यासो भगवान ऋषिः ।

അസ്യ ശ്രീ വിഷ്ണോര്ദിവ്യസഹസ്രനാമസ്തോത്രമഹാമന്ത്രസ്യ

ശ്രീ വേദവ്യസോ ഭഗവാന്‍ ഋഷിഃ

அஸ்ய ஸ்ரீ விஷ்ணோர் திவ்ய ஸஹஸ்ரநாம ஸ்தோத்திர மஹாமந்திரஸ்ய

ஸ்ரீ வேதவியாசோ பகவான் ரிஷி

ಅಸ್ಯ ಶ್ರೀ ವಿಷ್ಣೋರ್ದಿವ್ಯಸಹಸ್ರನಾಮಸ್ತೋತ್ರಮಹಾಮನ್ತ್ರಸ್ಯ

ಶ್ರೀ ವೆದವ್ಯಾಸೋ ಭಗವಾನ್ ಋಷಿಃ

అస్య శ్రీ విష్ణోర్దివ్యసహస్రనామస్తొత్రమహామన్త్రస్య

శ్రీ వేదవ్యాసో భగవాన్ ఋషిః

Asya Sree Vishnordivya-sahasranaama-stotra Mahamanthrasya

Sree veda-vyaaso Bhagavan Rishih


For this sacred chant, the “Thousand Names of Lord Vishnu”, Sri Veda Vyaasa is the divine Rishi.
Great mantras of deep spiritual significance and sublime Vedic dignity are not mere poetic compositions by mortal fallible intellects. When a mastermind through meditation transcends the lower levels of his personality and soars into the higher mental altitudes, through his contemplation, there he ‘receives’ certain ‘revelations’ that are faithfully repeated by them to the world. Such ‘heard’ statements (Srutam) alone have the power to stand against the onslaught of the intellect, the ravages of time, the forces of criticism etc.
Such statements when contemplated upon by lesser seekers, they too, in the spiritual cadence of these mantras, get unconsciously uplifted into realms unknown, and there they come to live a world of experiences unfrequented by the ordinary multitudes. The ‘author of the mantra’ is thus termed in our Vedas as the ‘Seer’ (Mantra- Drashtaa). Such Rishis themselves admit that they did not manufacture, compose or create the mantra, but they had a revelation or vision (Darsanam) of the mantra.

The Mantra- Drashtaa, the Rishi, is the guru of the seeker, who is seeking his path with the help of that particular mantra. The Rishi of a mantra is installed at the roof of the head and the seeker, in his seat of Vishnu-Sahasranaama-chanting,

Symbolism: ... chants this mantra in his mind, and, with his right-hand thumb, middle-finger and ring-finger touches the top of his head.

Narration-13

अम्रुतांशूद्भवो बीजं शक्तिर्देवकिनन्दनः ।

त्रिसामा हृदयं तस्य शान्त्यर्थे विनियुज्यते ॥

विष्णुं जिष्णुं महाविष्णुं प्रभविष्णुं महेश्वरं ।

अनेकरूपदैत्यान्तं नमामि पुरुषोत्तमं ॥

അമൃതാംശുദ്ഭവോ ബീജം ശക്തിര്ദേവകിനന്ദനഃ

ത്രിസാമാ ഹൃദയം തസ്യ ശാന്ത്യര്ഥേ വിനിയുജ്യതെ

വിഷ്ണും ജിഷ്ണും മഹാവിഷ്ണും പ്രഭവിഷ്ണും മഹേശ്വരം

അനേകരൂപദൈത്യാന്തം നമാമി പുരുഷോത്തമം

அம்ருதாம்சுத்பவோ பீஜம் சக்திர்தேவகிநந்தன

த்ரிசாமா ஹ்ருதயம் தஸ்ய சாந்தியர்தே விநியுஜ்யதே

விஷ்ணும் ஜிஷ்ணும் மஹாவிஷ்ணும் பிரப விஷ்ணும் மகேஸ்வரம்

அநேகரூபதைத்யாந்தம் நமாமி புருஷோத்தமம்

ಅಮೃತಾಮ್ಶುದ್ಭವೋ ಬೀಜಂ ಶಕ್ತಿರ್ದೇವಕಿನಂದನಃ

ತ್ರಿಸಾಮಾ ಹೃದಯಂ ತಸ್ಯ ಶಾನ್ದ್ಯರ್ಥೇ ವಿನಿಯುಜ್ಯತೆ

ವಿಷ್ಣುಂ ಜಿಷ್ನ್ಣುಂ ಮಹಾವಿಷ್ನ್ಣುಂ ಪ್ರಭವಿಷ್ಣುಂ ಮಹೇಶ್ವರಂ

ಅನೆಕರೂಪದೈತ್ಯಾನ್ತಂ ನಮಾಮಿ ಪುರುಷೋತ್ತಮಂ

అమృతాంశుద్భవో బీజం శక్తిర్దేవకినందనః

త్రిసామా హృదయం తస్య శాంద్యర్థే వినియుజ్యతే

విష్ణుం జిష్ణుం మహావిష్ణుం ప్రభవిష్ణుం మహేశ్వరం

అనేకరూపదైత్యాంతం నమామి పురుషోత్తమం

Amruthãm soothbhavo bheejam shakthir dhévaki nandhanaha
Thrisãmã hrudhayam thasya shãnthyarthé viniyujyathe
Vishnum jishnum mahãvishnum prabhavishum mahéswaram
Anaika roopa dhaithyãntham namãmi purushoth-thamam

Its seed is the Moon, vigour is Krishna, son of Devaki, heart lies in three Gunas of Satva, Rajas and Tamas, goal is the attainment of peace and tranquility (union of one's body, mind and soul). I bow to the most perfect Lord who pervades everything, who is always victorious, the all-powerful God of Gods who destroys all demons.

Narration-12

यानि नामानि गौणानि विख्यतानि महात्मनः ।

ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये ॥

ऋषिर्नाम्नां सहस्रस्य वेदव्यासो महामुनिः ।

छ्न्दोनुष्टुप् तथा देवो भगवान् देवकीसुतः ॥

യാനി നാമാനി ഗൌണാനി വിഖ്യാതാനി മഹാത്മനഃ

ഋഷിഭിഃ പരിഗീതാനി താനി വക്ഷ്യാമി ഭൂതയെ

ഋഷിര്നാംനാം സഹസ്രസ്യ വേദവ്യാസോ മഹാമുനിഃ

ഛന്ദോനുഷ്ടുപ് തഥാ ദേവോ ഭഗവാന്‍ ദേവകീസുതഃ

யானி நாமானி கௌணானி விக்யாதானி மகாத்மன

ருஷிபி பரிகீதானி தானி வக்ஷ்யாமி பூதயே

ருஷிர்நாம்னாம் ஸஹஸ்ரஸ்ய வேத்வியாசோ மஹாமுனி

சந்தோனுஷ்டுப் ததா தேவோ பகவான் தேவகீசுத

ಯಾನಿ ನಾಮಾನಿ ಗೌಣಾನಿ ವಿಖ್ಯಾತಾನಿ ಮಹಾತ್ಮನಃ

ಋಷಿಭಿಃ ಪರಿಗೀತಾನಿ ತಾನಿ ವಕ್ಷ್ಯಾಮಿ ಭೂತಯೇ

ಋಷಿರ್ನಾಮ್ನಾಂ ಸಹಸ್ರಸ್ಯ ವೇದವ್ಯಾಸೋ ಮಹಾಮುನಿಃ

ಛನ್ದೋನುಷ್ಟುಪ ತಥಾ ದೇವೋ ಭಗವಾನ್ ದೇವಕೀ ಸುತಃ

యాని నామాని గౌణాని విఖ్యాతాని మహాత్మనః

ఋషిభిః పరిగీతాని తాని వక్ష్యామి భూతయే

ఋషిర్నామ్నాం సహస్రస్య వేదవ్యాసో మహామునిః

ఛన్దోనుష్టుప్ తథా దేవో భగవాన్ దేవకీ సుతః

Yãni nãmãni gounãni vikyãthãni mahãthmanaha
Rushibhi parigeerthãni thãni vakshãyãmi bhoothayé
Rushirnãmnãm sahasrasya védhavyãso mahãmunihi
Chchando-nushtup thadha dhévo bhaghavãn dhévagee-suthaha

The names of the Lord, the best of beings, that describe His wonderful attributes are being narrated now for benefit of the audience. Sages throughout the ages recited these names with devotion and fervour. Doing so will help one lead a happy and contended life.

These thousand names were composed by the great sage Vyasa, who also compiled the Vedas, and the names are organised using the Anushtup meter in praise of the Lord, son of Devaki.

Narration-11

यतः सर्वाणि भूतानि भवन्त्यादि युगागमे ।

यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये ॥

तस्य लोक प्रधानस्य जगन्नाथस्य भूपते ।

विष्णोर्नामसहस्रं मे शृणु पाप भयापहम् ॥

യതഃ സര്‍വാണി ഭൂതാനി ഭവന്ത്യാദി യുഗാഗമേ

യസ്മിന്ശ്ച പ്രളയം യാന്തി പുനരേവ യുഗക്ഷയെ

തസ്യ ലോക പ്രധാനസ്യ ജഗന്നാഥസ്യ ഭൂപതേ

വിഷ്ണോര്നാമസഹസ്രം മേ ശൃണു പാപ ഭയാപഹം

யத ஸர்வாணி பூதானி பவந்த்யாதி யுகாகமே

யஸ்மிந்ஸ்ச பிரளயம் யாந்தி புனரேவ யுகக்ஷயே

தஸ்யலோக பிரதானச்ய ஜகன்னாதச்ய பூபதே

விஷ்நோர்நாம ஸஹஸ்ரம் மே ச்ருணு பாப பயாபஹம்

ಯತಃ ಸರ್ವಾಣಿ ಭೂತಾನಿ ಭವನ್ತ್ಯಾದಿ ಯುಗಾಗಮೆ

ಯಸ್ಮಿನ್ಶ್ಚ ಪ್ರಳಯಂ ಯಾಂತಿ ಪುನರೇವ ಯುಗಕ್ಷಯೇ

ತಸ್ಯಲೋಕ ಪ್ರಧಾನಸ್ಯ ಜಗನ್ನಾಥಸ್ಯ ಭೂಪತೆ

ವಿಷ್ಣೋರ್ನಾಮ ಸಹಸ್ರಂ ಮೇ ಶೃಣು ಪಾಪ ಭಯಾಪಹಂ

యతః సర్వాణి భూతాని భవన్త్యాది యుగాగమే

యస్మింశ్చ ప్రళయం యాంతి పునరేవ యుగక్షయే

తస్యలోక ప్రధానస్య జగన్నాథస్య భూపతే

విష్ణోర్నామ సహస్రం మే శృణు పాప భయాపహం

Yatha sarvãni bhoothãni bhavanthyãdhi yugãgamé
Yasmimscha pralayam yãnthi punaréva yugakshayé
Thasya loka pradhãnasya jagan-nãdhasya bhoopathé
Vishnor nama sahasrm mé srunu pãpa bhayãpaham

The origin of all that is created at the beginning of each Yuga and where everything finally goes to rest at the end of each Yuga is with the Lord. Listen to the thousand names of this Lord of the Universe who rules over everything with His omnipresence; the recitation of these names will remove fear and sin from any and every one.

Narration-10

पवित्राणां पवित्रं यो मङ्गळानां च मङ्गळं ।

दैवतं देवतानां च भूतानां योऽव्यय पिता ॥

പവിത്രാണാം പവിത്രം യോ മംഗളാനാം ച മംഗളം

ദൈവതം ദേവതാനാം ച ഭൂതാനാം യോവ്യയ പിതാ

பவித்ராணாம் பவித்ரம் யோ மங்களானாம் ச மங்களம்

தைவதம் தேவதானம் ச பூதானாம் யோவ்யய பிதா

ಪವಿತ್ರಾಣಾಂ ಪವಿತ್ರಂ ಯೋ ಮಂಗಳಾನಾಂ ಚ ಮಂಗಳಂ

ದೈವತಂ ದೇವತಾನಾಂ ಚ ಭೂತಾನಾಂ ಯೋವ್ಯಯ ಪಿತಾ

పవిత్రాణాం పవిత్రం యో మంగళానాం చ మంగళం

దైవతం దేవతానాం చ భూతానాం యోవ్యయ పితా

Pavithraanam Pavithram-yo Mangalaanamcha Mangalam

Daivatham Devathanaamcha Bhoothaanaam-yo Vyaya Pithah


He is purity among the purest, most auspicious (glorious) among the auspicious, the Diving Being among the Gods, the life force in every living being, the Eternal Parent of all the worlds and everything in them.