Śrīsarvottamastotram - Commentry by Śrī Gokulnāthajī

With a concise translation of Śrī Gokulnāthajī’s commentary:

The Sarvottama Stotra, which encompasses the 108 names of Śrī Mahāprabhuji, is elucidated through this work. The commentary on this stotra has been composed by Śrī Gusāiñjī’s son, Śrī Gokulnāthajī, with profound insight and devotion.

Homage to the Source of All Blessings

natvā pitṛ-pada-ambhojam sarva-abhiṣṭa-pradāyakam ।
tat-prokta-ācārya-nāmāni vivariṣye yathā-matiḥ ।।

नत्वा पितृ-पद-अम्भोजं सर्व-अभिष्ट-प्रदायकम् ।
तत्-प्रोक्त-आचार्य-नामानि विवरिष्ये यथा-मतिः ॥

natvā pitṛpadāmbhojaṁ sarvābhīṣṭapradāyakam ।
tatproktācāryanāmāni vivariṣye yathāmatiḥ ।।

नत्वा पितृपदाम्भोजं सर्वाभीष्टप्रदायकम् ।
तत्प्रोक्ताचार्यनामानि विवरिष्ये यथामतिः ॥

Meaning (Bhāvārtha)

Śrī Gokulnāthajī says: I bow down to the lotus feet of Śrī Gusāiñjī. They are the source of all that is beneficial to devotees in attaining devotion to Bhagavān. Be it worldly possessions, such as spouse, children, or wealth, which are connected to the body, or spiritual possessions related to the next world, enabling the attainment of liberation — your lotus feet bestow all these blessings. I, therefore, offer my salutations to those lotus feet.

Thus, in accordance with the extent of my understanding, I undertake the task of composing the commentary on the names of Śrī Mahāprabhuji.

Faithful Surrender and Assurance of Grace

yadyapi-ayogyae vāhaṁ tan-nāma-vivṛtau svataḥ ।
svīyatvena-eva kṛpayā yogyatām-api dāsyati ॥
iti viśvāsataḥ nūnaṁ varte-'haṁ na-ca anyathā ।
atas-ta-eva śaraṇaṁ namaḥ sarvārtha-siddhaye ॥

यद्यपि-अयोग्ये वाहं तन्-नाम-विवृतौ स्वतः ।
स्वीयत्वेन-एव कृपया योग्यताम्-अपि दास्यति ॥
इति विश्वासतः नूनं वर्तेऽहं न-च अन्यथा ।
अतः-त-एव शरणं नमः सर्वार्थ-सिद्धये ॥

yadyapyayogyae vāhaṁ tannāmavivṛtau svataḥ ।
svīyatvenaiva kṛpayā yogyatāmapi dāsyati ॥
iti viśvāsato nūnaṁ varte'haṁ naca anyathā ।
atastaeve śaraṇaṁ namaḥ sarvārthasiddhaye ॥

यद्यप्ययोग्यएवाहं तन्नामविवृतौ स्वतः ।
स्वीयत्वेनैव कृपया योग्यतामपि दास्यति ॥
इति विश्वासतो नूनं वर्तेऽहं नच अन्यथा ।
अतस्तएव शरणं नमः सर्वार्थसिद्धये ॥

Meaning (Bhāvārtha)

Śrī Gokulnāthajī says: Although I do not possess the qualification to compose a commentary on the names of Śrī Mahāprabhuji, I have undertaken this endeavor with the belief that Śrī Mahāprabhuji, recognizing me as his own, will bestow his grace upon me and grant me the ability to write this commentary. Otherwise, I would not have been able to proceed. Therefore, the lotus feet of Śrī Mahāprabhuji are my ultimate refuge. Now, he speaks about the attainment of this objective.

Śrī Gusāiñjī begins with the praise (stuti) of the complete and perfect form (Pūrṇa-Puruṣottama Svarūpa) of Śrī Mahāprabhuji in three verses, offered as an auspicious invocation (maṅgala).

Verse 1

prākṛta-dharmān-āśrayam aprākṛta-nikhila-dharma-rūpam-iti ।
nigama-pratipādyam yat-tac-chuddhaṁ sākṛti sthaumi ॥ 1 ॥

प्राकृत-धर्मान्-आश्रयम् अप्राकृत-निखिल-धर्म-रूपम्-इति ।
निगम-प्रतिपाद्यम् यत्-तच्-शुद्धं साकृति स्थौमि ॥ १ ॥

prākṛtadharmānāśrayam aprākṛtanikhiladharmarūpamiti ।
nigamapratipādyam yattacchuddhaṁ sākṛti sthaumi ॥ 1 ॥

प्राकृतधर्मानाश्रयम् अप्राकृतनिखिलधर्मरूपमिति ।
निगमप्रतिपाद्यं यत्तच्छुद्धं साकृति स्तौमि ।।१।।

Meaning (Bhāvārtha)

In whom there exists no material qualities (prākṛta dharma) but only the entirety of transcendental attributes (aprakṛta dharma), as established by the Vedas and other scriptures—such pure, flawless, and transcendental Śrī Kṛṣṇa do I praise.

Commentary (Ṭīkā)

What is the nature of Śrī Ṭhākurjī? He is devoid of material qualities such as sattva-guṇa (goodness), rajo-guṇa (passion), and tamo-guṇa (ignorance). One might question—does this mean Śrī Ṭhākurjī is formless (nirākāra)? To this, it is clarified, No! Śrī Ṭhākurjī is transcendental (aprakṛta) and possesses a divine, blissful body along with transcendental senses. The Vedas themselves describe Him in this way. Therefore, I offer my praises to such a pure, blissful, and fully-embodied (sākāra) form of Śrī Pūrṇa-Puruṣottama.

Verse 2

kalikāla-tamaḥ-channa dṛṣṭitvāt-viduṣām-api ।
saṃprati-aviṣayaḥ-tasya māhātmyaṁ samabhūt bhuvi ॥ 2 ॥

कलिकाल-तमः-छन्न दृष्टित्वात्-विदुषाम्-अपि ।
संप्रत्य-अविषयः-तस्य माहात्म्यं समभूत् भुवि ॥ २ ॥

kalikālatamaśchanna dṛṣṭitvādviduṣāmapi ।
saṃpratyaviṣayastasya māhātmyaṃ samabhūd bhuvi ॥ 2 ॥

कलिकालतमश्चन्न दृष्टित्वाद्विदुषामपि ।
संप्रत्यविषयस्तस्य माहात्म्यं समभूद्भुवि ।।२।।

Meaning (Bhāvārtha)

The greatness (māhātmya) of such a pure, embodied Parabrahman is obscured in the current age of Kali, due to the darkness created by ignorance. As a result, in the present age, no scholar or wise person on earth is able to truly understand it.

Commentary (Ṭīkā)

In the Kali Yuga, the intellect of scholars has been overshadowed by the darkness of ignorance (ajñāna). Hence, even though the greatness of Śrī Pūrṇa-Puruṣottama is expounded in texts like the Śrī Bhāgavata and the Vedas, scholars are unable to grasp it. Why is this so? Just as darkness covers an object, preventing it from being seen by the eye, similarly, ignorance prevents the intellect of scholars from knowing the true greatness of Śrī Pūrṇa-Puruṣottama.

Additionally, scholars reside in the material world (bhūloka), while the divine form of Śrī Puruṣottama is situated in Vaikuṇṭha (the divine abode). Therefore, their understanding of His form is not as complete and vivid as that of the residents of Vaikuṇṭha.

Verse 3

dayayā nija-māhātmyam kariṣyan prakaṭam hariḥ ।
vāṇyā yadā tadā svā-syaṁ prādurbhūtam cakāra hi ॥ 3 ॥

दयया निज-माहात्म्यम् करिष्यन् प्रकटम् हरिः ।
वाण्या यदा तदा स्वा-स्यं प्रादुर्भूतम् चकार हि ॥ ३ ॥

dayayā nijamāhātmyam kariṣyan prakaṭam hariḥ ।
vāṇyā yadā tadā svāsyaṁ prādurbhūtam cakāra hi ॥ 3 ॥

दयया निजमाहात्म्यं करिष्यन् प्रकटं हरिः ।
वाण्या यदा तदा स्वास्यं प्रादुर्भूतं चकार हि ।।३।।

Meaning (Bhāvārtha)

When Lord Hari desired to reveal His greatness through His words, He manifested His lotus mouth to make it known.

Commentary (Ṭīkā)

The Lord, in His mercy, sometimes chooses to disclose His greatness. When He desired to make His divine attributes (māhātmya) known to His devotees through His words, He manifested Himself in the form of Śrī Mahāprabhu, who carried within Him all of His divine qualities and appeared to reveal them. If Śrī Mahāprabhu had not manifested Himself, no one could have understood the Lord’s true nature. This would have caused great sorrow to the devotees, as they would have remained unaware of the divine form of Bhagavān, as expounded by the Puṣṭimārga. Thus, the Lord manifested Śrī Mahāprabhu to ensure His devotees could know Him as Hari.

This manifestation allowed the form of Śrī Ṭhākurjī to be revealed to the world. Additionally, Śrī Ācāryajī is free from the material qualities of sattva-guṇa, rajo-guṇa, and tamo-guṇa. The Vedas themselves describe him in this transcendental manner. All the Vedas extol the divine form of Śrī Puruṣottama, and in doing so, they also glorify the lotus mouth of Śrī Ācāryajī. Therefore, I offer my praises to Śrī Mahāprabhu, whose embodied form is blissful and transcendental, replete with hands, feet, face, stomach, and other divine features.

Why does only a select few, such as Śrī Mahāprabhu’s followers, understand His divine form? The answer is that in the age of Kali, the ignorance of the material world veils the intellect of most beings. As a result, others cannot perceive the form of Śrī Mahāprabhu. Why? Because while they dwell in the material realm, Śrī Mahāprabhu resides in Vaikuṇṭha as the Pūrṇa-Puruṣottama whose divine form is inaccessible to them. Thus, these scholars fail to comprehend His form.

Another question may arise: How can I claim to understand Śrī Mahāprabhu’s form? To this, it is explained that Śrī Puruṣottama, in His grace, manifested Śrī Mahāprabhu to reveal His greatness through His words. When Śrī Ācāryajī demonstrated His divine nature, only then was I able to comprehend it.

Verse 4

taduktam-api durbodham subodham syād-yathā tathā ।
tan-nāmāṣṭottara-śatam pravakṣyāmi-akhilāgha-hṛt ॥ 4 ॥

तदुक्तम्-अपि दुर्बोधम् सुबोधम् स्यात्-यथा तथा ।
तन्-नामाष्टोत्तर-शतम् प्रवक्ष्यामि-अखिलाघ-हृत् ॥ ४ ॥

taduktamapi durbodham subodham syādyathā tathā ।
tannāmāṣṭottaraśatam pravakṣyāmyakhilāghahṛt ॥ 4 ॥

तदुक्तमपि दुर्बोधं सुबोधं स्याद्यथा तथा ।
तन्नामाष्टोत्तरशतं प्रवक्ष्याम्यखिलाघहृत् ।।४।।

Meaning (Bhāvārtha)

The deeper meanings of Śrī Mahāprabhuji’s words are not easily comprehensible. However, by reciting these 108 names, even the most difficult teachings become clear and understandable.

Commentary (Ṭīkā)

Why anyone should believe in Śrī Mahāprabhuji’s teachings. The reply is that Śrī Bhāgavata, which embodies the very form of Bhagavān, is known only to Śrī Ṭhākurjī Himself. Śrī Mahāprabhuji, being Puruṣottama, is the one who elucidates the essence of Śrī Bhāgavata. This elucidation, rendered through his divine words, manifests as works like the Śrī Subodhinī and other texts, containing profound and complex meanings that are not easily understood by others.

Devotees too find these teachings difficult to grasp, and without proper understanding, they cannot achieve true fulfillment. Thus, to ensure that everyone attains knowledge and realization, there is no better means than the explanation of Śrī Mahāprabhuji’s 108 names.

These names of Śrī Mahāprabhuji are eternal; they existed even before his manifestation, just as the names of Śrī Pūrṇa-Puruṣottama predate His appearance. Through their revelation, the 108 names dispel the karmic obstructions that hinder comprehension of texts like the Śrī Subodhinī. Consequently, these names are revealed to facilitate understanding and remove all barriers to spiritual knowledge.

Verse 5

ṛṣir-agni-kumāraḥ-tu nāmnāṁ chando jagaty-asau ।
śrī-kṛṣṇa-āsyam devatā ca bījaṁ kāruṇikaḥ prabhuḥ ॥ 5 ॥

ऋषिर्-अग्नि-कुमारः-तु नाम्नां छन्दो जगत्य्-असौ ।
श्री-कृष्ण-आस्यं देवता च बीजं कारुणिकः प्रभुः ॥ ५ ॥

ṛṣiragnikumārastu nāmnāṁ chando jagatyasau ।
śrīkṛṣṇāsyaṁ devatā ca bījaṁ kāruṇikaḥ prabhuḥ ॥ 5 ॥

ऋषिरग्निकुमारस्तु नाम्नां छंदो जगत्यसौ ।
श्रीकृष्णास्यं देवता च बीजं कारुणिकः प्रभुः ।।५।।

Meaning (Bhāvārtha)

Among the sacred 108 names presented in mantra form, the seer (mantradraṣṭā ṛṣi) on this earth is Agnikumāra Śrī Prabhucharaṇa. The meter (chandas) is the anuṣṭup verse form used in poetry, the deity (devatā) is Śrī Kṛṣṇa’s lotus mouth (mukhāravinda), and the seed (bīja) is the supremely compassionate Lord.

Commentary (Ṭīkā)

The sage (ṛṣi) of this Sarvottama Stotra is Agnikumāra, and an objection may arise — are sages like Vaiśampāyana, who revealed sahasranāma hymns, not comparable to him? This doubt is addressed with the word ‘tu’ (but), which emphasizes the uniqueness of Agnikumāra Śrī Prabhucharaṇa as being transcendental. Why? Because the 108 names of Śrī Mahāprabhu are not found in the Vedas or Purāṇas and were previously unknown to all. Therefore, the sage who revealed these names — Śrī Gusāiñjī — surpasses all other sages and is extraordinary, deserving of the title Agnikumāra.

Śrī Gusāiñjī revealed these names, and their recitation grants success in devotion (sevā-siddhi), ultimately allowing devotees to taste the nectar of Śrī Ṭhākurjī’s lips. The fruits of such a recitation are extraordinary. For example, in the Rāsa Līlā, Agnikumāra was beyond the guṇas (material qualities) and held Śrī Svāminījī within himself, allowing her to attain Śrī Pūrṇa-Puruṣottama. In that moment, Agnikumāra manifested as Śrī Svāminījī outwardly, symbolizing their unity. Thus, the outward form was Agnikumāra, while inwardly, it was Śrī Svāminījī.

This demonstrates that the expansion of the path of devotion (bhaktimārga) requires Agni-like resolve, embodied in Śrī Ācāryajī’s role as a guru. His son, Śrī Viṭṭhalnāthajī, thus inherits the title of Agnikumāra. The anuṣṭup meter, used in widely known texts like the Sahasranāma hymns, is also the meter of this Sarvottama Stotra.

The benefactor who bestows fruits (phaladātā) and reveals the divine is Śrī Kṛṣṇa Himself, through the lotus mouth of Śrī Mahāprabhuji. He is the giver of blessings and the granter of the fruits of Puṣṭimārga devotion, allowing devotees to partake in its enjoyment.

The fruit of Puṣṭimārga is the tasting of Śrī Ṭhākurjī’s nectar, which is rare even for Brahmā and others. Why does the Lord grant such a rare fruit to His devotees? The bīja (seed) reveals that Śrī Mahāprabhuji is supremely compassionate (mahā-kāruṇika). He exhibits unparalleled kindness towards His devotees. Unlike other ācāryas, who offer liberation to their disciples, Śrī Mahāprabhuji does not stop there; He bestows the ultimate fruit of Puṣṭimārga—divine nectar—and elevates His devotees above all others. He reveals the path of Puṣṭimārga, granting its fruits and magnifying its glory.

The fruits of Puṣṭimārga, being divine and rare, were only revealed by Śrī Ṭhākurjī to His most intimate devotees. How, then, can Śrī Mahāprabhuji grant these? The answer lies in His title Prabhu—as the Lord, He possesses extraordinary, unparalleled power. The fruits granted by Śrī Ṭhākurjī are also granted by Śrī Ācāryajī.

Verse 6

viniyogaḥ bhakti-yogaḥ pratibandha-vināśane ।
kṛṣṇa-adhara-amṛta-āsvāda siddhiḥ-atra na saṁśayaḥ ॥ 6 ॥

विनियोगः भक्ति-योगः प्रतिबन्ध-विनाशने ।
कृष्ण-अधर-अमृत-आस्वाद सिद्धिः-अत्र न संशयः ॥ ६ ॥

viniyogo bhaktiyogah pratibandhavināśane ।
kṛṣṇādharāmṛtāsvāda siddhiratra na saṁśayaḥ ॥ 6 ॥

विनियोगो भक्तियोगः प्रतिबन्धविनाशने ।
कृष्णाधरामृतास्वाद सिद्धिरत्र न संशयः ।।६।।

Meaning (Bhāvārtha)

The purpose of reciting these 108 names is to remove the obstacles that hinder the path of devotion (bhakti-yoga). As a result, the devotee attains the supreme bliss of relishing Śrī Kṛṣṇa’s divine nectar (adharāmṛtāsavāda)—the state of experiencing His blissful essence. There is no doubt about achieving this attainment.

Commentary (Ṭīkā)

The Sarvottama Stotra is aimed at eliminating all the obstacles that arise in the service (sevā) of Śrī Ṭhākurjī. Its ultimate fruit is the tasting of Śrī Ṭhākurjī’s divine nectar.

How does this happen? Each individual receives the results according to their level of eligibility (adhikāra). For instance, when Śrī Ṭhākurjī played His flute (veṇu-nāda), all beings—trees, animals, and others—experienced joy and bliss according to their individual capacities. Similarly, the fruits of reciting the Sarvottama Stotra will align with the eligibility of the devotee.

Here is the formatted presentation for verses 7–10, as per your request:

Verse 7

ānandah paramānandah śrīkṛṣṇāsyam kṛpānidhiḥ ।
daivoddhāra-prayatnātma smṛti-mātra-arti-nāśanaḥ ॥ 7 ॥

आनन्दः परमानन्दः श्रीकृष्णास्यम् कृपानिधिः ।
दैवोद्धार-प्रयत्नात्म स्मृति-मात्र-आर्ति-नाशनः ॥ ७ ॥

ānandah paramānandah śrīkṛṣṇāsyaṁ kṛpānidhiḥ ।
daivoddhāraprayatnātma smṛtimātrārtināśanaḥ ॥ 7 ॥

आनन्दः परमानन्दः श्रीकृष्णास्यं कृपानिधिः ।
दैवोद्धारप्रयत्नात्मा स्मृतिमात्रार्तिनाशनः ।।७।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Ānandaḥ	Joy/Bliss	Śrī Ācāryajī embodies joy. When Śrī Gusāīñjī began explaining Śrī Mahāprabhujī’s name, he reflected on his divine essence. He realized that Śrī Mahāprabhujī is the very form of bliss and therefore referred to him as ‘Ānanda’.
Paramānandaḥ	Supreme Bliss	Śrī Ācāryajī is the embodiment of supreme bliss. When reflecting on the next name, Śrī Gusāīñjī pondered deeply. He considered that while Ānanda (joy) is associated with Akṣara (the eternal) and Pūrṇapurṣottama (the Supreme Being), there might be confusion regarding whether Śrī Mahāprabhujī is merely the form of Akṣara’s bliss. To dispel this doubt, he introduced the name ‘Paramānandaḥ’ to signify the supreme and unparalleled bliss beyond Akṣara. Although Śrī Ācāryajī manifests as the form of Śrī Pūrṇapurṣottama’s bliss, his presence on earth required clarification for understanding his divine essence, leading to this name’s explanation.
Śrīkṛṣṇāsyam	The Divine Face of Śrī Kṛṣṇa	Śrī Ācāryajī is the embodiment of Śrī Kṛṣṇa’s divine face. Alongside Śrī Svāminījī and the Vraj devotees, he represents the ultimate blissful essence of Śuddha Puṣṭimārgīya Paramātmā, the supreme divine entity, Śrī Pūrṇapuruṣottama. A doubt arises—whether Śrī Mahāprabhuji, as the divine lotus face of Śrī Ṭhākurjī, is identical to Śrī Pūrṇapuruṣottama. Considering this, one might wonder if Śrī Mahāprabhuji’s manifestation should have occurred in a miraculous setting like Śrī Kṛṣṇa’s appearance in the transcendental realm of Vraja. However, since Śrī Mahāprabhuji’s manifestation took place elsewhere, this doubt is addressed by referring to him as Śrīkṛṣṇāsyam, thereby confirming the divine nature and purpose of his presence.
Kṛpā-nidhiḥ	Treasure of Compassion	Śrī Ācāryajī is the treasure of divine compassion. Śrī Mahāprabhuji, endowed with extraordinary grace, manifested in this world to bestow his mercy upon deserving souls. Had he not appeared, those souls would not have attained salvation. This profound compassion earned Śrī Mahāprabhuji the title ‘Kṛpā-nidhiḥ’. As an inexhaustible treasure, he fulfills all and bestows spiritual joy (bhajanānanda) upon everyone in alignment with their eligibility within the path of devotion revealed by Śrī Mahāprabhuji. A doubt arises regarding the specific souls whose sake necessitated Śrī Mahāprabhuji’s descent to Earth, which is addressed in the subsequent name.
Daivoddhāra-prayatnātma	One who is dedicated to the upliftment of divine souls	Śrī Mahāprabhuji possesses a heart devoted to the salvation of divine souls. Among divine beings, two categories exist: those who can achieve liberation through prescribed methods (sādhana), as described in the Vedas and Purāṇas, and those who belong to the Pushtimarg, whose salvation occurs through Śrī Ṭhākurjī’s direct grace, without reliance on traditional practices. The Pushtimarg is rooted in a pure and divine path, distinct from Vedic methods. Śrī Mahāprabhuji’s manifestation was essential to affirm the importance of this path. Without his presence, the Pushtimarg would have lost its meaning. His appearance also provided clarity and understanding about the fruits of this path to the devotees, allowing them to attain liberation through the remembrance of his divine lotus feet. Thus, Śrī Mahāprabhuji is referred to as ‘Daivoddhāra-prayatnātma’, symbolizing his divine mission to guide and uplift souls dedicated to this unique spiritual tradition.
Smṛti-mātrārti-nāśanaḥ	One who removes distress by mere remembrance	Remembering you alone relieves devotees of their suffering. Even those who follow other paths, upon realizing the glory of Śrī Ācāryajī Mahāprabhuji and remembering him, find their distress vanishing. Such is the essence of Śrī Ācāryajī Mahāprabhuji’s divine form.

Verse 8

śrī-bhāgavata-gūḍhārtha-prakāśana-parāyaṇaḥ ।
sākāra-brahma-vādaika-sthāpako veda-pāragaḥ ॥ 8 ॥

श्री-भागवत-गूढार्थ-प्रकाशन-परायणः ।
साकार-ब्रह्म-वादैक-स्थापकः वेद-पारगः ॥ ८ ॥

śrībhāgavata gūḍhārtha prakāśana parāyaṇaḥ ।
sākāra brahmavādaikasthāpako vedapāragaḥ ॥ 8 ॥

श्रीभागवत गूढार्थ प्रकाशन परायणः ।
साकार ब्रह्मवादैकस्थापको वेदपारगः ।।८।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Śrībhāgavata-gūḍhārtha-prakāśana-parāyaṇaḥ	Dedicated to revealing the hidden meanings of Śrī Bhāgavata	Śrī Mahāprabhuji is deeply devoted to uncovering the profound and concealed meanings within Śrī Bhāgavata. This name emphasizes the central role of Śrī Bhāgavata in the Pushtimarg, affirming it as the foundational scripture of this path due to its inclusion of Pushtimarg’s principles. While many interpret Śrī Bhāgavata, the unique and secret fruit of the Pushtimarg remains hidden from general knowledge, known only to Śrī Mahāprabhuji. He elucidated this to demonstrate that beyond liberation (mukti), the ultimate essence described in Śrī Bhāgavata is bhakti-rasa (the bliss of devotion), which surpasses liberation. Śrī Mahāprabhuji illuminated these hidden truths, earning this title. When doubts arise, such as understanding the formless aspect (’nirākāra’) of Śrī Ṭhākurji and its realization, Śrī Mahāprabhuji’s profound teachings clarify these queries, ensuring devotees comprehend the essence of divine experience in Pushtimarg.
Sākāra-brahma-vādaika-sthāpakaḥ	The sole establisher of the doctrine of embodied Brahman	Śrī Mahāprabhuji is the proponent of the doctrine of Sākāra Brahman, which is the embodiment of Brahman that can be perceived and experienced through all senses. This form, full of bliss and adorned with divine attributes such as compassion and grace, is Śrī Pūrṇapuruṣottama. By establishing this doctrine with reasoning, Śrī Mahāprabhuji ensures that the fruits of the Pushtimarg path are fully realized and experienced.
Veda-pāragaḥ	Knower of the complete Vedas	Śrī Ācāryajī is the master of all Vedic knowledge. The form (ākāra) of Śrī Ṭhākurjī cannot be perceived through ordinary eyes; it can only be understood as described in the Vedas. While the Vedas also acknowledge the formless aspect (nirākāra) of the divine, partial knowledge of the Vedas has led some to define the divine as only formless, based on personal interpretations. However, Śrī Ācāryajī, with comprehensive knowledge of all Vedic branches and Upaniṣads, established both the embodied (sākāra) and formless (nirākāra) aspects of the divine through careful analysis. This synthesis provides the complete understanding and authenticity of the divine form, leading to its acceptance as a valid principle. Thus, the name ‘Veda-pāragaḥ’ signifies his unparalleled mastery and clarity in interpreting the Vedic truths.

Verse 9

māyāvāda-nirākartā sarva-vādi-nirāsa-kṛt ।
bhakti-mārga-abja-mārtaṇḍaḥ strī-śūdra-ādy-uddhṛti-kṣamaḥ ॥ 9 ॥

मायावाद-निराकार्ता सर्व-वाडि-निरास-कृत् ।
भक्ति-मार्ग-अब्ज-मार्तण्डः स्त्री-शूद्र-आद्य-उद्धृति-क्षमः ॥ ९ ॥

māyāvādanirākartā sarvavādinirāsakṛt ।
bhaktimārgābjamārtaṇḍaḥ strīśūdrādyuddhṛtikṣamaḥ ॥ 9 ॥

मायावादनिराकर्ता सर्ववादिनिरासकृत् ।
भक्तिमार्गाब्जमार्तण्डः त्रीशूद्राद्युद्धृतिक्षमः ।।९।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Māyā-vāda-nirākartā	Refuter of the doctrine of illusionism	Śrī Mahāprabhuji is the one who refutes the doctrine of Māyāvāda, which declares everything manifest through Māyā as false and illusory. Although his establishment of the doctrine of embodied Brahman (Sākāra Brahmavāda) and his mastery of the Vedas inherently disproves Māyāvāda, this name specifically emphasizes the need to actively counter this ideology as it fundamentally opposes the Vedic truths. Māyāvādins assert that everything arising from Māyā is false, but the Vedas unequivocally state that all entities are real. Thus, Māyāvāda contradicts the Vedic principles. Śrī Mahāprabhuji’s teachings dispel this misconception and affirm the Vedic truth of divine reality. This name highlights his mission of clarifying and upholding the essence of Vedic philosophy.
Sarva-vādi-nirāsa-kṛt	Refuter of all anti-Vedic doctrines	Śrī Ācāryajī is the one who refutes all doctrines that are against the Vedic principles. Beyond Māyāvāda, there are other ideologies contradicting the Vedas. For instance, some philosophical systems claim that knowledge, desire, and effort are inherent in the divine but do not acknowledge the blissful nature of the divine, which makes the Nyāya school of thought anti-Vedic. Similarly, the Karmamārgīs prioritize actions alone and neglect the existence of God, while the Sāṅkhyavādins emphasize only Prakṛti (nature) and Puruṣa (spirit) as central entities. These, along with other such ideologies, deviate from the Vedic truths. Śrī Mahāprabhuji refuted all these doctrines and established the supremacy of divine principles aligned with the Vedas. Having rejected all conflicting philosophies, the next question arises—what dharma does he practice and promote? This doubt is resolved in the subsequent name.
Bhakti-mārgābja-mārtaṇḍaḥ	The sun illuminating the lotus of the path of devotion	The path of devotion (Bhakti Mārg) is likened to a lotus, and Śrī Mahāprabhuji is compared to the sun that illuminates it. This signifies his role in revealing and promoting the Bhakti scriptures, such as the Śrīmad Bhāgavat Gītā, by embodying and practicing the dharma described within them. The lotus, symbolizing immense bliss, underscores that Bhakti Mārg surpasses other paths in leading to divine joy. Just as the sun brings a lotus to bloom, Śrī Mahāprabhuji illuminated and established the path of devotion. Furthermore, he ensured that only the souls he accepted became the true enjoyers of the blissful essence of this path, analogous to bees relishing the nectar of the lotus revealed by the sun. While the sun may cause heat for others, it nurtures the lotus and its inhabitants. Similarly, Śrī Mahāprabhuji dispels the struggles of devotees while highlighting the limitations of other paths. Before Śrī Mahāprabhuji’s manifestation, the discipline of rules (Maryādā Mārg) was prevalent, and no other path existed. For instance, even King Muchukunda, despite beholding Śrī Ṭhākurjī’s divine form, did not attain liberation due to his birth as a Kṣatriya. Only after being reborn as a Brāhmaṇa did he achieve salvation, as Maryādā Mārg limited liberation to Brāhmaṇas alone. However, Śrī Mahāprabhuji introduced Pushtimārg, transcending caste and gender, embracing Brāhmaṇas, Kṣatriyas, Vaiśyas, Śūdras, and women alike. He uplifted them all, offering rewards far superior to liberation. This name emphasizes his unmatched grace and inclusivity.
Strī-śrāddhadyurddhṛti-kṣamāḥ	One who uplifts all beings, including women and others previously unconsidered in traditional practices	Śrī Ācāryajī is capable of uplifting all beings with divine grace. His unparalleled strength and compassion enable him to redeem everyone, including women and other beings who were previously outside the traditional scope of salvation. Thus, Śrī Mahāprabhuji is addressed as ‘Strī-śrāddhadyurddhṛti-kṣamāḥ,’ highlighting his inclusivity and boundless compassion in granting salvation to all.

Verse 10

aṅgīkṛtya-eva gopīśa-vallabhi-kṛta-mānavaḥ ।
aṅgīkṛtau samaryādo mahā-kāruṇiko vibhuḥ ॥ 10 ॥

अङ्गीकृत्य-एव गोपीश-वल्लभि-कृत-मानवः ।
अङ्गीकृतौ समर्यादो महा-कारुणिको विभुः ॥ १० ॥

aṅgīkṛtyaiva gopīśavallabhīkṛtamānavaḥ ।
aṅgīkṛtau samaryādo mahākāruṇiko vibhuḥ ॥ 10 ॥

अंगीकृत्यैव गोपीशवल्लभीकृतमानवः ।
अंगीकृतौ समर्यादो महाकारुणिको विभुः ।।१०।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Aṅgīkṛtyaiva Gopīśa-vallabhīkṛta-mānavaḥ	One who transforms beings into beloved of Śrī Ṭhākurjī upon acceptance	By mere acceptance, Śrī Ācāryajī makes beings the beloved of Śrī Ṭhākurjī. Among the devotees of Vraja, Śrī Ṭhākurjī granted rewards through his grace even for their devotional practices. Similarly, it is due to the grace of Śrī Mahāprabhuji that Śrī Ṭhākurjī is pleased and bestows blessings without requiring additional sādhana (spiritual practices).
Aṅgīkṛtau Samaryādo	One who accepts souls with the dignity and principles of Bhakti Mārg	Śrī Mahāprabhuji accepts souls while upholding the principles of the Bhakti Mārg. Before being accepted by Śrī Ācāryajī Mahāprabhu, the soul becomes aware of its potential to achieve blessings far greater than liberation. It yearns for a direct connection with Śrī Mahāprabhuji and longs to realize its heartfelt desires. Recognizing this, the soul prays sincerely, saying, “Make me yours.” When such a soul surrenders, Śrī Mahāprabhuji graciously calls it closer, seats it in the presence of Śrī Ṭhākurjī, and imparts teachings about the path. Following this, he presents the soul to Śrī Ṭhākurjī and declares, “This one is mine,” fully accepting it. Only then does Śrī Ṭhākurjī grant blessings to the soul. Through this divine process, Śrī Mahāprabhuji ensures that the soul experiences the highest fruits of devotion.
Mahā-kāruṇikaḥ	The Great Compassionate One	All Vaiṣṇava Ācāryas are known for their compassion as they guide their followers with teachings of disciplined devotion (maryādā bhakti) and grant them liberation. These Ācāryas are called “kāruṇika” (compassionate). Similarly, if Śrī Mahāprabhuji had granted the same level of blessings, he too would have been known as “kāruṇika.” However, Śrī Mahāprabhuji transcends the standard definition of compassion by granting blessings far greater than liberation. He establishes a direct connection between the souls and the divine path of Puṣṭimārg. For this reason, he is referred to as “Mahā-kāruṇika” (The Great Compassionate One).
Vibhuḥ	The All-Capable One	Śrī Mahāprabhuji is all-powerful and fully capable of granting the ultimate fruits of Puṣṭimārg, a feat no one else can accomplish. While other Ācāryas focus solely on the practices and rewards of Maryādā Bhakti Mārg, they lack the broader perspective and capability to bestow anything beyond the defined outcomes of their paths. Without considering the transcendent rewards of Puṣṭimārg, they remain bound by limitations. In contrast, Śrī Ācāryajī Mahāprabhu possesses unparalleled strength and grace, enabling him to grant blessings far beyond liberation. His supreme capability establishes his unique and unrivaled status, as signified by the name “Vibhuḥ.”

Verse 11

adeya-dāna-dakṣaś-ca mahodāra-caritra-vān ।
prākṛta-anukṛti-vyāja-mohita-asura-mānuṣaḥ ॥ 11 ॥

अदेय-दान-दक्षः-च महोदार-चरित्र-वान् ।
प्राकृत-अनुकृति-व्याज-मोहित-असुर-मानुषः ॥ ११ ॥

adeyadānadakṣaśca mahodāracaritravān ।
prākṛtānukṛtivyāja mohitāsura mānuṣaḥ ॥ 11 ॥

अदेयदानदक्षश्च महोदारचरित्रवान् ।
प्राकृतानुकरणव्या मोहितासुर मानुषः ।।११।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Adeya-dāna-dakṣaḥ	Skilled in granting the ungrantable gifts	Śrī Ācāryajī has the extraordinary ability to bestow gifts that no one else, apart from Śrī Ṭhākurjī, can provide. In Maryādā Mārg, the fruits of spiritual practices like Śravaṇa (listening) and Manana (reflection) are limited to liberation, which other Ācāryas have also granted. If Śrī Mahāprabhuji were to only offer liberation, he would be equivalent to other Ācāryas, rendering his divine manifestation unnecessary. However, Śrī Mahāprabhuji transcends this by granting blessings beyond liberation, which only he is capable of bestowing. This name highlights his unique capacity to offer gifts that are otherwise unattainable. Addressing the question of whether such blessings require the recipient’s worthiness, the subsequent name further elaborates on his divine grace.
Mahodaracaritravān	One with a greatly generous character	Śrī Ācāryajī is not merely a giver but a giver endowed with immense generosity. The distinction between an ordinary giver and a generous giver lies in their approach. An ordinary giver considers factors like the sanctity of the occasion, the outcomes of the gift, and whether the recipient is deserving or not. However, a generous giver follows the innate virtue of generosity and gives without considering the worthiness of the recipient. Śrī Mahāprabhuji’s unparalleled generosity elevates even the unworthy recipients, making them deserving of his grace. This divine attribute is highlighted through the name ‘Mahodaracaritravān.’
Prākṛtānukṛti-vyāja-mohitāsura-mānuṣaḥ	One who, through the guise of worldly behavior, deludes demonic beings into believing he is an ordinary human	Śrī Ācāryajī, by adopting conduct similar to an ordinary human, creates delusion (moh) in the minds of asuric (demonic) beings. They perceive him as a mere mortal and fail to recognize his divine identity.

Verse 12

vaiśvānaro vallabhākhyah sadrūpo hitakṛtsatām ।
janaśikṣā-kṛte kṛṣṇa-bhakti-kṛd nikhileṣṭadaḥ ॥ 12 ॥

वैश्वानरो वल्लभाख्यः सद्रूपो हितकृत्सताम् ।
जनशिक्षा-कृते कृष्ण-भक्तिकृत् निखिलेष्टदः ॥ १२ ॥

vaiśvānaro vallabhākhyah sadrūpo hitakṛtsatām ।
janaśikṣākṛte kṛṣṇabhaktikṛd nikhileṣṭadaḥ ॥ 12 ॥

वैश्वानरो वल्लभाख्यः सद्रूपो हितकृत्सताम् ।
जनशिक्षाकृते कृष्णभक्तिकृद् निखिलेष्टदः ।।१२।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Vaiśvānaraḥ	One who embodies the transcendental divine fire	Śrī Mahāprabhuji is considered the embodiment of a transcendental and divine fire. Śrī Ṭhākurjī’s face is symbolically described as fire, and Śrī Mahāprabhuji is the manifestation of this divine, lotus-like, sacred fire. This divine aspect enables him to burn away all impurities and faults from the lives of flawed beings. Hence, he is referred to as “Vaiśvānaraḥ.”
Vallabhākhyaḥ	Beloved by all devotees	Śrī Ācāryajī is immensely dear to his devotees. Unlike worldly fire, which fluctuates in intensity—pleasant in winter but unbearable in summer—Śrī Mahāprabhuji, as the transcendental divine fire and the blissful form of Śrī Pūrṇapuruṣottama, is eternally delightful and never displeasing. Even as the divine embodiment of fire, he remains perpetually cherished and adored by all.
Sadrūpaḥ	The embodiment of eternal bliss and truth	In the world, things like pleasure, loved ones (e.g., spouse or children), are considered dear because they occasionally provide happiness. However, they are not inherently blissful and can sometimes cause distress. In contrast, Śrī Mahāprabhuji, as the manifestation of Śrī Ṭhākurjī’s lotus-like face, embodies Sat-Cit-Ānanda (existence, consciousness, and bliss). Therefore, Śrī Mahāprabhuji is eternally dear and never displeasing. This name emphasizes his divine, blissful essence.
Satāṁ Hitakṛt	One who brings well-being to all devotees	Śrī Ācāryajī works tirelessly for the benefit of all his devotees. Regardless of the feelings or desires with which each servant offers their devotion, he fulfills all their wishes and accepts their service. Moreover, he cannot bear any delay in fulfilling their aspirations, ensuring that his devotees always remain deeply attached to him. This divine quality is encapsulated in the name “Satāṁ Hitakṛt.”
Jana-śikṣā-kṛte Kṛṣṇa-bhakti-kṛt	One who teaches Kṛṣṇa devotion through service	While the Purāṇas and Āgamas describe methods of service, they largely pertain to worship (Pūjā-mārga) and focus on the partial manifestations (Aṁśa-Vibhūti) of Śrī Pūrṇapuruṣottama. The devatās (deities) mentioned in these texts are bound by mantras, whereas Śrī Pūrṇapuruṣottama is not subject to mantras but is solely dependent on devotion (Bhakti). Thus, these scriptures do not describe the service suitable for Śrī Pūrṇapuruṣottama. If Śrī Mahāprabhuji had not demonstrated the distinct form of service belonging to the Puṣṭi-mārga, the devotees would remain unaware of the correct methods. They would follow the practices of Pūjā-mārga, and their service would not reflect the unique essence of Puṣṭi-mārga. By performing service himself, Śrī Mahāprabhuji not only guided his followers but also highlighted the distinctions of Puṣṭi-mārga from Pūjā-mārga. Through his teachings, devotees could understand and adopt the unique Puṣṭi-mārga service.
Nikhileṣṭadaḥ	Giver of all desired blessings	Śrī Ācāryajī grants all cherished desires to his devotees. If he had not taken the effort to teach the correct forms of service, no one would have known how to approach it. In Puṣṭimārg, the relationship with Śrī Ṭhākurjī is itself the ultimate reward. Without understanding the proper method of service, this connection would not have been realized, and Śrī Ācāryajī would not have been addressed as ‘Nikhileṣṭadaḥ.’ Hence, his dedicated efforts highlight his role as the fulfiller of all desires and the giver of unparalleled blessings. This divine quality is symbolized in the name ‘Nikhileṣṭadaḥ.’

Verse 13

sarva-lakṣaṇa-sampannaḥ śrī-kṛṣṇa-jñāna-do guruḥ ।
svānanda-tundilah padma-dalāyata-vilocanaḥ ॥ 13 ॥

सर्व-लक्षण-सम्पन्नः श्री-कृष्ण-ज्ञान-दानः गुरुः ।
स्वानन्द-तुण्डिलः पद्म-दलायत-विलोचनः ॥ १३ ॥

sarvalakşaņasampannaḥ śrīkṛṣṇajñānado guruh ।
svānandatundilah padmadalāyatavilocanah ॥ 13 ॥

सर्वलक्षणसम्पन्नः श्रीकृष्णज्ञानदो गुरुः ।
स्वानन्दतुण्डिलः पद्मदलायतविलोचनः ।।१३।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Sarvalakṣaṇasampannaḥ	One who is endowed with all divine attributes	Śrī Ācāryajī possesses the complete ability to grant every form of blessing, as he is fully imbued with all the divine attributes (lakṣaṇas) of Śrī Ṭhākurjī. The fulfillment of the three types of gifts (bhāvana) is only possible when one embodies all these attributes. Śrī Mahāprabhuji, being the very manifestation of these divine characteristics, is therefore recognized by this name.
Śrī-Kṛṣṇa-jñānadaḥ	One who imparts the knowledge of Śrī Kṛṣṇa’s blissful and rasa-filled form to the Vraj devotees as the ultimate reward of Puṣṭimārg	Śrī Mahāprabhuji is the one who reveals the true essence of Śrī Pūrṇapuruṣottama, not merely as an all-pervading and knowledgeable entity described in texts like Śrī Gītā and Śrī Bhāgavatam, but as a blissful and rasa-filled embodiment. This deeper understanding of ‘Rasarūpa’ is not explicitly detailed in those scriptures, which is why it does not naturally come to the minds of the devotees.
Guruḥ	The teacher and guide of the Puṣṭi Bhakti Mārg	Śrī Ācāryajī is revered as the Guru of Puṣṭi Bhakti Mārg. A true Guru is one who provides guidance on the path and grants the fruits of that path. Just as Śrī Kapiladeva is acknowledged as the Guru of Sāṅkhya Mārg, similarly, Śrī Mahāprabhuji is the Guru who instructs the Puṣṭi Mārg and bestows its ultimate rewards. This name affirms that Śrī Mahāprabhuji is the spiritual guide of Puṣṭi Bhakti Mārg. It is noted that while Śrī Kapiladeva, during his teachings of the Yog Mārg to his mother, also gave instructions on Maryādā Bhakti Mārg, Śrī Ācāryajī exclusively focuses on defining and guiding the Puṣṭi Bhakti Mārg without delving into other paths of devotion. This distinct dedication underscores his role as the sole Guru of Puṣṭi Mārg.
Svānandatundilaḥ	One who is nourished by infinite bliss	Śrī Mahāprabhuji is described as being perpetually enriched and nourished by the boundless bliss of Śrī Pūrṇapuruṣottama. This divine bliss makes all other paths and their rewards seem insignificant to him. The immense joy within him is so powerful that it causes him to forget all material aspects entirely, leaving no memory of worldly matters. For this reason, Śrī Mahāprabhuji did not elaborate upon other devotional paths apart from Puṣṭimārg. This unique characteristic is expressed through the name “Svānandatundilaḥ.”
Padma-dalāyata-vilocanaḥ	One whose eyes are wide and beautiful like lotus petals	Śrī Mahāprabhuji is described as having eyes resembling lotus petals in their size and elegance. This comparison emphasizes the qualities of a lotus: its soothing presence, gentle coolness, reddish lines, and divine fragrance, all of which bring great joy to those who behold it. Similarly, devotees who have the darshan (divine sight) of Śrī Mahāprabhuji’s eyes experience immense bliss. His eyes radiate a cooling serenity, adorned with delicate red lines, and reflect the boundless joy residing in his heart. This unique attribute is captured by the name “Padma-dalāyata-vilocanaḥ.”

Verse 14

kṛpā-dṛg-ūrṣṭi-samhṛṣṭaḥ dāsa-dāsī-priyaḥ patiḥ ।
roṣa-dṛk-pāta-sampluṣṭaḥ bhakta-dviṭ bhakta-sevitaḥ ॥ 14 ॥

कृपा-दृग्-ऊर्ष्टि-संहृष्टः दास-दासी-प्रियः पतिः ।
रोष-दृक्-पात-संप्लुष्टः भक्त-द्विट् भक्त-सेवितः ॥ १४ ॥

kṛpādṛgurşți samhṛṣṭaḥ dāsadāsīpriyah patih ।
roşadrkpātasampluştah bhaktadviț bhaktasevitah ॥ 14 ॥

कृपादृग्वृष्टि संहृष्टः दासदासीप्रियः पतिः ।
रोषदृक्पातसंप्लुष्टः भक्तद्विट् भक्तसेवितः ।।१४।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Kṛpā-dṛg-vṛṣṭi-saṁhṛṣṭa-dāsa-dāsī-priyaḥ	One who showers compassionate glances and is immensely beloved by his joyful servants and maids	Śrī Mahāprabhuji is described as one who bestows his mercy upon his devotees through his kind and benevolent glances, akin to a rain of grace. This divine act fills his servants and maids with supreme joy and bliss. Consequently, he becomes exceedingly dear to them. His unique ability to create such profound happiness in the hearts of his devotees is encapsulated in the name “Kṛpā-dṛg-vṛṣṭi-saṁhṛṣṭa-dāsa-dāsī-priyaḥ.”
Patiḥ	The protector who is fearless and grants fearlessness to his devotees	A “Pati” is one who is himself fearless and has the power to make those who seek refuge in him fearless as well. Śrī Ācāryajī exemplifies this role. He is free from fear of time, actions, and inherent nature (kāla, karma, and svabhāva) and liberates his surrendered disciples from the fears posed by these factors. Hence, he is called “Patiḥ.”
Roṣa-dṛkpāta-sampluṣṭa-bhakta-dviṭ	One who destroys the enemies of devotees through his wrathful glances	Śrī Mahāprabhuji is described as one who annihilates those who harbor enmity towards his devotees by casting fiery, wrath-filled glances upon them. This name signifies his protective nature, ensuring that those who oppose or harm his devotees are destroyed.
Bhakta-sevitaḥ	One who is continuously served by his devotees with devotion	When Śrī Mahāprabhuji performs miraculous deeds for the well-being of his devotees, the immense joy experienced by the devotees compels them to engage in his service without even a moment’s delay. This constant service reflects their deep gratitude and unwavering devotion, which is beautifully conveyed through the name “Bhakta-sevitaḥ.”

Verse 15

sukha-sevyo durārādhyo durlabha-aṅghri-saroruhah ।
ugra-pratāpo vāk-sīdhu-pūrita-aśeṣa-sevakah ॥ 15 ॥

सुख-सेव्यो दुराराध्यो दुर्लभ-अङ्घ्रि-सरोरुहः ।
उग्र-प्रतापो वाक्-सिधु-पूरीत-अशेष-सेवकः ॥ १५ ॥

sukhasevyo durārādhyo durlabhānghrisaroruhah ।
ugrapratāpo vāksīdhupūritāśeşa sevakah ॥ 15 ॥

सुखसेव्यो दुराराध्यो दुर्लभांघ्रिसरोरुहः ।
उग्रप्रतापो वाक्सीधुपूरिताशेष सेवकः ।।१५।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Sukhasevyaḥ	One who is joyfully served by all devotees	Although Śrī Mahāprabhuji has numerous devotees, he graciously accepts their service in the sentiment and manner they wish to offer it. He fulfills all their desires, reflecting his boundless compassion, making him a divine being suitable to be served with joy by everyone.
Durārādhyaḥ	One who is difficult to please for non-devotees	Although some individuals may try to serve Śrī Mahāprabhuji merely by imitating others or after hearing of his greatness, their efforts only bring them limited satisfaction. They find it difficult to sustain their service genuinely, as they lack the depth of devotion necessary for his full acceptance. Hence, he is called “Durārādhyaḥ.”
Durlabhāṅghri-saroruhaḥ	One whose lotus feet are attainable only through hardship	Śrī Mahāprabhuji is such that his lotus feet, embodying divine grace, can only be attained by non-devotees through immense effort and suffering. However, true devotees, through genuine devotion and surrender, find their path to his feet illuminated. For non-devotees, this effort remains elusive, signifying that his lotus feet are not easily accessible without heartfelt dedication.
Ugra-pratāpaḥ	One whose radiance is unbearable for non-devotees	Śrī Mahāprabhuji is endowed with divine brilliance that non-devotees find intolerable, making it impossible for them to approach or form a connection with him. This highlights his transcendental nature, ensuring that only those with genuine devotion can endure and benefit from his divine presence. For devotees, his brilliance is not only bearable but a source of divine grace and strength.
Vāksīdhu-pūritāśeṣa-sevakaḥ	One who fulfills all his devotees inside and out with the nectar of his words	Śrī Mahāprabhuji, through the nectar of his divine words (vachanāmṛta), nourishes and fulfills his devotees entirely, both externally and internally. Just as nectar brings comfort, pleasure to the senses, and removes all suffering, his words provide immense joy and eliminate all hardships for his devotees. This divine grace empowers devotees to endure his brilliance, as they are made complete by his words. Hence, he is lovingly addressed as “Vāksīdhu-pūritāśeṣa-sevakaḥ.”

Verse 16

śrī-bhāgavata-pīyūṣa-samudra-mathana-kṣamaḥ ।
tat-sāra-bhūta-rāsa-strī-bhāva-pūrita-vigrahaḥ ॥ 16 ॥

श्री-भागवत-पीयूष-समुद्र-मथन-क्षमः ।
तत्-सार-भूत-रास-स्त्री-भाव-पूर्ण-विग्रहः ॥ १६ ॥

śrībhāgavatapīyūşa samudra mathanakşamah ।
tatsāra bhūtarāsastrībhāvapūritavigrahah ॥ 16 ॥

श्रीभागवतपीयूष समुद्र मथनक्षमः ।
तत्सार भूतरासस्त्रीभावपूरितविग्रहः ।।१६।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Śrībhāgavata-pīyūṣa-samudra-mathana-kṣamaḥ	One who is capable of churning the nectar-like ocean of Śrī Bhāgavata	Śrī Mahāprabhuji is capable of delving deep into the ocean of Śrī Bhāgavata, which is akin to a vast reservoir of divine nectar, and extracting its essence. For his devotees, who struggled with the inability to understand the profound meanings of this sacred text, he provided the nectar-like teachings through works like Śrī Subodhinī. By clarifying the essence of Śrī Bhāgavata, he alleviated their difficulties, dispelling their concerns and guiding them on the path of divine understanding.
Tatsārabhūta-rāsa-strī-bhāva-pūrita-vigrahaḥ	One whose form is filled with the essence of the sentiments of Vraj devotees, derived from the ocean of Śrī Bhāgavata	Just as nectar is superior to milk, and churning the ocean of milk produced the nectar, Śrī Bhāgavata is like an ocean of nectar. The essence of this ocean is the emotions and sentiments of the Vraj devotees. Śrī Mahāprabhuji is the one who experiences and embodies these emotions, which are the essence of Śrī Bhāgavata. Unlike others, Śrī Mahāprabhuji is complete both internally and externally, while others can only partake of such nectar partially or superficially. This unique completeness and embodiment of the essence of Vraj devotees’ sentiments are captured in the name “Tatsārabhūta-rāsa-strī-bhāva-pūrita-vigrahaḥ.”

Verse 17

sānnidhya-mātra-datta śrī-kṛṣṇa-prema vimukti-daḥ ।
rāsa-līla-eka-tātparyaḥ kṛpayā-etat-kathā-pradaḥ ॥ 17 ॥

सान्निध्य-मात्र-दत्त श्री-कृष्ण-प्रेम विमुक्ति-दः ।
रास-लील-एक-तात्पर्यः कृपया-एतत्-कथा-प्रदः ॥ १७ ॥

sānnidhyamātradatta śrīkṛṣṇapremā vimuktidah ।
rāsalīlaikatātparyaḥ kṛpayaitatkathāpradah ॥ 17 ॥

सान्निध्यमात्रदत्त श्रीकृष्णप्रेमा विमुक्तिदः ।
रासलीलैकतात्पर्यः कृपयैतत्कथाप्रदः ।।१७।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Sannidhya-mātra-datta-śrī-kṛṣṇa-prema	One who bestows the love of Śrī Kṛṣṇa through mere proximity	Śrī Ācāryajī, through his mere presence, grants the divine love of Śrī Kṛṣṇa to his devotees. Only something that is completely fulfilled can be shared with others, and Śrī Mahāprabhuji is filled with bhāvarasa (the essence of divine sentiments). Hence, by his proximity alone, he grants the nectar of love for Śrī Ṭhākurjī (Śrī Kṛṣṇa). Without his presence, such grace would not be possible. This name signifies how he showers the essence of divine love, being the ultimate fruit and embodiment of Śrī Pūrṇapuruṣottama alongside the Vraj devotees.
Vimuktidaḥ	One who grants liberation through direct connection with Śrī Ṭhākurjī	Śrī Mahāprabhuji bestows liberation in the form of a direct and personal relationship with Śrī Ṭhākurjī, which is the ultimate fruit of Puṣṭimārg. In contrast to Maryādāmārga, where merging with the divine (sāyujya) is considered the primary reward, in Puṣṭimārg, the central goal is this sacred connection with Śrī Ṭhākurjī. Those who attain this divine connection are fully liberated and never return to the cycle of worldly existence. This highlights the superiority of Puṣṭimārg’s fruit, as emphasized by Śrī Ācāryajī.
Rāsa-līlaika-tātparyaḥ	One whose primary intent is the Rāsa Līlā	Śrī Ācāryajī is one whose main purpose is centered around the divine Rāsa Līlā. If liberation (mukti) were considered greater than the fruit of Puṣṭimārga, then Śrī Ṭhākurjī would have engaged in Rāsa Kṛīḍā after experiencing Brahmānanda and would have presented it similarly in Śrī Bhāgavata. However, this is not the case. Instead, the experience of Svarūpānanda (the bliss of one’s own divine essence) surpasses both Brahmānanda and mukti. Hence, the ultimate and superior fruit lies in experiencing the bliss of Rāsa Līlā. This establishes that the primary intent of Śrī Mahāprabhuji is indeed the Rāsa Līlā, which is reflected in this name.
Kṛpayā etat-kathā-pradaḥ	One who graciously grants the experience of Rāsa Līlā’s divine narrative	Through his boundless grace, Śrī Mahāprabhuji enables his devotees to experience the divine narrative of the Rāsa Līlā. This experience is only bestowed upon those whom he blesses with his compassion. Without his grace, the true essence and meaning of the Rāsa Līlā cannot be comprehended. When devotees are graced with this divine experience, they realize the supreme fruit of Puṣṭimārg and relish the dual flavors of union (saṁyoga) and separation (viyoga), signifying the ultimate spiritual bliss.

Verse 18

virahānubhava-eka-artha sarva-tyāga-upadeśakaḥ ।
bhakti-ācāra-upadeṣṭā ca karma-mārga-pravartakaḥ ॥ 18 ॥

विरहानुभव-एक-अर्थ सर्व-त्याग-उपदेशकः ।
भक्ति-आचार-उपदेदेष्टा च कर्म-मार्ग-प्रवर्तकः ॥ १८ ॥

virahānubhavaikārtha sarvatyāgopadeśakaḥ ।
bhaktyācāropadeṣṭā ca karmamārgapravartakaḥ ॥ 18 ॥

विरहानुभवैकार्थ सर्वत्यागोपदेशकः ।
भक्त्याचारोपदेष्टा च कर्ममार्गप्रवर्तकः ।।१८।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Virahānubhavāikārtha-sarvatyāgopadeśakaḥ	One who advises renunciation of all that hinders the experience of divine separation	Śrī Ācāryajī teaches renunciation of worldly attachments, like home and other material ties, that obstruct the experience of Bhagavad-viprayoga (divine separation). This guidance stems from the understanding that such hindrances prevent the devotee from attaining a deeper spiritual state. By following the prescribed boundaries and principles laid by Śrī Mahāprabhuji, a devotee can cultivate emotions of divine longing (viraha), which is vital in Puṣṭimārg. This name signifies Śrī Ācāryajī’s role in directing devotees towards complete surrender and focused devotion.
Bhaktyācāropadeṣṭā	One who imparts teachings about the practices of the path of devotion	Bhakti Mārga’s practices include serving Śrī Ṭhākurjī without any desire for rewards and recognizing Śrī Ṭhākurjī as the ultimate fruit of devotion. Śrī Mahāprabhuji instructs devotees on these principles of Bhakti Mārga while embodying and demonstrating these practices through his own conduct. This name signifies his dual role as both a teacher and an exemplar of the devotional path.
Karma-mārga-pravartakaḥ	One who establishes the path of karma (duties)	Śrī Ācāryajī is known as the promulgator of the path of karma (Karma Mārga). If he had only taught the devotees to follow the path of devotion (Bhakti Mārga) and abandoned the duties of Varṇāśrama Dharma, then while his devotees would benefit and attain their spiritual fruits, outsiders or non-devotees might develop a negative perception of the path. They could think, “Even Brāhmaṇas who follow this path abandon their Varṇāśrama Dharma and become like Śūdras.” To avoid such misunderstandings, Śrī Ācāryajī also advised adherence to Karma Mārga, instructing everyone to perform their respective duties without abandoning them. This teaching prevents any misunderstanding and maintains the path’s sanctity, while emphasizing the flawlessness of Bhakti Mārga. Hence, the name “Karma-mārga-pravartakaḥ.”

Verse 19

yāgādau bhakti-mārgeka sādhana-tva-upadeśakaḥ ।
pūrṇānandaḥ pūrṇakāmo vāk-patiḥ vibudha-īśvaraḥ ॥ 19 ॥

यागादौ भक्ति-मार्गेक साधन-त्व-उपदेशकः ।
पूर्णानन्दः पूर्णकामो वाक्-पतिः विभुध-ईश्वरः ॥ १९ ॥

yāgādau bhaktimārgeka sādhanatvopadeśakaḥ ।
pūrṇānaṃdaḥ pūrṇakāmo vākpatirvibudheśvaraḥ ॥ 19 ॥

यागादौ भक्तिमार्गेक साधनत्वोपदेशकः ।
पूर्णानंदः पूर्णकामो वाक्पतिर्विबुधेश्वरः ।।१९।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Yāgādau-bhaktimārgaika-sādhanatvopadeśakaḥ	One who teaches that Yajña (sacrifices) and similar acts are means to the path of devotion	In Bhakti Mārga, two major offenses are recognized: associating with other deities, abandoning Śrī Ṭhākurjī, and creating obstacles to attaining the fruit of Puṣṭimārga, leading to an incomplete realization of its goals. Śrī Mahāprabhuji teaches that Yajñas and similar actions should be conducted with the understanding that all deities participating in the Yajña are expressions of Śrī Ṭhākurjī’s glory and partial servants. He emphasizes that they should be respected as part of the divine whole but not treated as independent entities. This approach removes alternative dependencies and ensures that the fruits of Yajñas and similar acts align with the goals of Bhakti Mārga. It eliminates all hindrances to achieving the ultimate fruit of devotion. Thus, Śrī Mahāprabhuji guides devotees, teaching them that performing acts like Yajñas and Dānas with this perspective helps avoid obstacles in attaining the goals of Bhakti Mārga. This title encapsulates his role in dispelling doubts and establishing the proper understanding of such practices in devotion.
Pūrṇānandaḥ	One who possesses infinite and complete bliss	Śrī Mahāprabhuji embodies the boundless and immeasurable bliss of Pūrṇa Puruṣottama (the Supreme Being). The joy found in realms like Svarga (heaven) is merely a fraction of his divine bliss. Thus, Śrī Mahāprabhuji has no desire for such limited joys. For this reason, he did not perform acts such as Yajñas for attaining worldly or heavenly pleasures, as his completeness in divine bliss surpasses all else.
Pūrṇakāmaḥ	One who has attained complete worldly and spiritual fulfillment	Śrī Mahāprabhuji is endowed with every form of fulfillment, including all worldly joys desired by people, such as an ideal family. This is exemplified by his having a wife like Śrī Akkājī and sons like Śrī Gopīnāthjī and Śrī Gusāīñjī. However, despite being complete in all respects, he did not perform Yajñas and other sacrificial rites for worldly pleasures. Instead, he performed them to guide and educate his devotees. His teaching emphasized that while such acts may be undertaken, they should aim to remove obstacles in attaining the fruits of Bhakti Mārga (the path of devotion), ensuring a clear and unwavering path to divine realization.
Vākpatiḥ	One who fulfills the desires of all devotees through acceptance of their offerings and prayers	Śrī Mahāprabhuji has two types of devotees: some are engaged in both seva (service) and kathā (divine narration) alongside their worldly duties, while others are entirely absorbed in seva and kathā alone. Regardless of their approach, Śrī Mahāprabhuji fulfills the desires of all his devotees. When devotees perform Yajñas or similar acts, he accepts all offerings (homa-dravya) through his divine presence, thereby fulfilling their intentions. Why? Because he is the embodiment of Agni (fire), residing in the lotus-like mouth of the Lord. By fulfilling the wishes of others, he himself attains completeness, highlighting his gracious and divine nature. This unique quality is encapsulated in the name “Vākpatiḥ.”
Vibudheśvaraḥ	One who imparts the knowledge of Śrī Ṭhākurjī’s divine form to the wise followers of the path of devotion	This name signifies Śrī Mahāprabhuji’s role as the divine teacher who grants true understanding of Śrī Ṭhākurjī’s essence to the enlightened devotees of Bhakti Mārga. By imparting this knowledge, he ensures that devotees can deepen their connection and devotion, realizing the supreme nature of the Lord. Thus, he is addressed as “Vibudheśvaraḥ.”

Verse 20

kṛṣṇa-nāma-sahasrasya-vaktā bhakta-parāyaṇaḥ ।
bhakti-ācāra-upadeśārtha nānā-vākya-nirūpakaḥ ॥ 20 ॥

कृष्ण-नाम-सहस्रस्य-वक्ता भक्त-परायणः ।
भक्ति-आचार-उपदेशार्थ नाना-वाक्य-निरूपकः ॥ २० ॥

kṛṣṇanāma sahasrasyavaktā bhaktaparāyaṇaḥ ।
bhaktyācāropadeśārtha nānāvākya nirūpakaḥ ॥ 20 ॥

कृष्णनाम सहस्रस्यवक्ता भक्तपरायणः ।
भक्त्याचारोपदेशार्थ नानावाक्य निरूपकः ।।२०।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Kṛṣṇa-nāma-sahasrasya-vaktā	One who reveals the thousand names of Kṛṣṇa, the Supreme Puruṣottama	Śrī Mahāprabhuji is known for unveiling the thousand names of Kṛṣṇa, who is the original, complete Puruṣottama (Supreme Being). While the thousand names of Śrī Ṭhākurjī were also mentioned by sages like Vaiśampāyana in the Vedas and Purāṇas, those names were based on their prominence in these texts. However, Śrī Mahāprabhuji uniquely elaborated on the names that are rooted in the essence of Śrī Bhāgavata, emphasizing the līlās (divine pastimes) of the complete Puruṣottama. No one else has illuminated these līlā-based names in this manner. Hence, he is recognized by this name.
Bhakta-parāyaṇaḥ	One who is wholly devoted to the well-being of his devotees	Had Śrī Ācāryajī not revealed the thousand names of Śrī Kṛṣṇa, devotees would not have gained the true understanding of Śrī Bhāgavata’s meaning. This lack of knowledge would have hindered their spiritual progress and ultimate benefit. However, by unveiling these divine names, Śrī Ācāryajī enabled all devotees to comprehend the essence of Śrī Bhāgavata. This enlightenment granted devotees the wisdom to reach their spiritual goals. Thus, this name reflects his utmost dedication and compassion toward ensuring the upliftment and fulfillment of his devotees.
Bhaktyācāropadeśārtha-nānā-vākya-nirūpakaḥ	One who elucidates various principles through texts to teach the conduct of Bhakti Mārga	While Śrī Mahāprabhuji was earlier referred to as “Bhaktyācāropadeṣṭā,” indicating his role in teaching the practices of Bhakti Mārga, this name highlights his additional contribution as a creator of texts such as Navaratnam and Bhaktivardhinī. These texts expand upon and clarify the practices, like seva, and provide deeper insights for devotees. Hence, this name emphasizes his role as an author and guide, ensuring comprehensive understanding of Bhakti Mārga’s conduct without redundancy.

Verse 21

sva-artha-ujjhita-akhila prāṇa-priyaḥ tādṛśa veṣṭitaḥ ।
sva-dāsa-artha-kṛta-aśeṣa sādhanaḥ sarva-śakti-dhṛk ॥ 21 ॥

स्व-अर्थ-उज्ज्हित-अखिल प्राण-प्रियः तादृश वेष्ठितः ।
स्व-दास-अर्थ-कृत-अशेष साधनः सर्व-शक्ति-धृक् ॥ २१ ॥

svārthojjhitākhila prāṇapriyastādṛśa veşțitah ।
svadāsārthakṛtāśeşa sādhanaḥ sarvaśaktidhṛk ॥ 21 ॥

स्वार्थोज्झिताखिल प्राणप्रियस्तादृश वेष्टितः ।
स्वदासार्थकृताशेष साधनः सर्वशक्तिधृक् ।।२१।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Svārthojjhitākhila-prāṇa-priyaḥ	One who is dearer than life to those who renounce all oppositions to Bhakti Mārga for serving Śrī Ācāryajī	Śrī Mahāprabhuji becomes dearest to those devotees who, for the sake of his service and their spiritual upliftment, renounce all obstacles and oppositions to Bhakti Mārga. By prioritizing his divine path and discarding material hindrances, these devotees exhibit the highest devotion, making Śrī Mahāprabhuji their ultimate beloved. This name reflects his unique relationship with such selfless and surrendered devotees.
Tāadṛśa-veṣṭitaḥ	One who is always surrounded by devoted servants who have renounced all for his service	Śrī Mahāprabhuji is constantly surrounded by those devotees who have forsaken all material attachments for the sole purpose of serving him. Among these are brāhmaṇas and others, who wholeheartedly dedicate themselves to his service, leaving behind all distractions. Even if these devotees, due to their involvement in worldly duties, feel unable to complete certain prescribed actions, Śrī Mahāprabhuji himself rectifies their shortcomings through his divine grace. This profound and intimate connection with selfless devotees is encapsulated in the name “Tāadṛśa-veṣṭitaḥ.”
Sva-dāsārtha-kṛtā’śeṣa-sādhanaḥ	One who rectifies all actions for the sake of his servants’ devotion	Devotees who are deeply engrossed in the service of the Lord (prabhusevā) often find themselves unable to complete their duties in the allotted time, leading to shortcomings. Śrī Mahāprabhuji ensures that these deficiencies are resolved by aligning their efforts and timing with divine grace. He further guides that it is unnecessary for a devotee to abandon their worldly actions (karma). Instead, he teaches them to integrate their duties into their devotional practice. Performing actions after moments of devotional service allows devotees to maintain a balance. Śrī Mahāprabhuji himself exemplifies this principle by performing actions, demonstrating that one should not forsake duties but harmonize them with devotion. This name highlights his compassionate role in addressing the doubts and needs of devotees regarding their responsibilities.
Sarva-śakti-dhṛk	One who possesses and controls all divine powers	Śrī Mahāprabhuji is omnipotent, endowed with unlimited divine powers, and capable of controlling all energies. This answers any doubts about how he resolves the shortcomings of his devotees’ actions — his omnipotence makes it possible. Through his infinite powers, he ensures the rectification of their deficiencies, exemplifying his divine supremacy and grace. This name reflects his unparalleled authority over all forms of energy and power.

Verse 22

bhuvi bhakti-pracāra-eka-kṛte sva-anvaya-kṛt-pitā ।
sva-vaṁśe sthāpita-aśeṣa sva-māhātmyaḥ smaya-apahaḥ ॥ 22 ॥

भुवि भक्ति-प्रचार-एक-कृते स्व-अन्वय-कृत-पिता ।
स्व-वंशे स्थापित-अशेष स्व-माहात्म्यः स्मय-अपहः ॥ २२ ॥

bhuvi bhakti pracāraikakṛte svānvayakṛtpitā ।
svavanśe sthāpitāśeşa svamāhātmyah smayāpahah ॥ 22 ॥

भुवि भक्ति प्रचारैककृते स्वान्वयकृत्पिता ।
स्ववंशे स्थापिताशेष स्वमाहात्म्यः स्मयापहः ।।२२।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Bhuvi-bhakti-pracāraika-kṛte-svānvaya-kṛt	One who manifested his lineage for the sole purpose of propagating Bhakti Mārga on Earth	For the expansion and promotion of the path of devotion (Bhakti Mārga) in the world, Śrī Mahāprabhuji brought forth his divine lineage, represented by his sons, Śrī Gopīnāthjī and Śrī Gusāīñjī. This act of manifesting his lineage highlights his boundless compassion and dedication to ensuring the continuity and flourishing of the devotional path. This name reflects his divine intention and grace in spreading Bhakti Mārga.
Pitā	Father	Śrī Ācāryajī is the father of Śrī Gusāīñjī and Śrī Gopīnāthjī. This name highlights his role as the progenitor of his divine lineage, ensuring the continuity of Bhakti Mārga through his sons. His lineage became instrumental in propagating and preserving the teachings and practices of Puṣṭimārg for future generations.
Sva-vaṁśe-sthāpitā’śeṣa-sva-māhātmyaḥ	One who established all his divine greatness and dharma within his lineage	Śrī Ācāryajī ensured that his sons, Śrī Gopīnāthjī and Śrī Gusāīñjī, fully embodied his divine qualities and principles. As a result, they were indistinguishable from him in terms of their greatness and adherence to dharma. This name highlights how Śrī Ācāryajī transmitted his entire spiritual legacy and divine essence to his lineage, ensuring its continuity and sanctity without any deviation.
Smayāpahaḥ	One who removes all astonishment or doubt	Śrī Ācāryajī is renowned for dispelling all forms of astonishment or doubt that may arise in the minds of devotees. By his grace and profound wisdom, he eliminates any cause for surprise or wonder, ensuring that his divine actions are clearly understood and appreciated. This name signifies his ability to clarify and resolve uncertainties, leaving no room for astonishment.

Verse 23

pativratā-patiḥ pāra-laukika-aihika-dāna-kṛt ।
nigūḍha-hṛdayaḥ ananya-bhakteṣu jñāpita-āśayaḥ ॥ 23 ॥

पतिव्रता-पतिः पार-लौकिक-ऐहिक-दान-कृत् ।
निगूढ-हृदयः अनन्य-भक्तेषु ज्ञापित-आशयः ॥ २३ ॥

pativratāpatiḥ pāralaukikaihikadānakṛt ।
nigūḍhahrdayoʻnanyabhakteşu jñāpitāśayaḥ ॥ 23 ॥

पतिव्रतापतिः पारलौकिकैहिकदानकृत् ।
निगूढह्रदयोऽनन्यभक्तेषु ज्ञापिताशयः ।।२३।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Pativratapatiḥ	The beloved of those steadfastly devoted to the practices of Bhakti Mārga	Śrī Ācāryajī is described as embodying divine perfection, being both the representation of Śrī Ṭhākurjī and the essence of bliss. Along with Śrī Akkājī, who is also of the blissful essence, Śrī Ācāryajī brought forth sons like Śrī Gopīnāthjī and Śrī Gusāīñjī, who reflect his own divine nature without any disparity. Unlike worldly experiences where parental virtues may not always transfer to their offspring due to karmic influences, Śrī Gopīnāthjī and Śrī Gusāīñjī remain beyond such influences as they are embodiments of divinity themselves. This absence of difference showcases their spiritual equivalence with Śrī Ācāryajī. Furthermore, just as a loving husband is devoted to his virtuous wife, Śrī Mahāprabhuji remains deeply devoted to those who steadfastly follow the practices and principles of Bhakti Mārga. This title reflects his unwavering commitment and love toward such devotees.
Pāra-laukikaaihika-dāna-kṛt	One who grants both worldly and transcendental fruits rooted in divine connection	Śrī Mahāprabhuji is the bestower of all fruits, both worldly (aihika) and transcendental (pāra-laukika), that are attained through the establishment of the sacred Bhagavad Sambandha (divine connection). Worldly attainments like wealth, progeny, and possessions acquired through karmic deeds or without the divine connection to Śrī Ṭhākurjī are not inherently connected to the divine. However, Śrī Mahāprabhuji, through his works such as Chatuḥśloki, Bhaktivardhinī, Nirodhalakṣaṇa, and Nibandha, imparts the knowledge of Bhagavad-related dharmas and ensures that all such attainments become divinely aligned when connected to Śrī Ṭhākurjī. Even notions such as the great benefits from residing at tīrthas (holy places) or passing away in such locations, or receiving remarkable worldly fruits like progeny or wealth, are considered incomplete without this divine connection. Śrī Mahāprabhuji ensures that only through the sacred Bhagavad Sambandha are these results elevated and wholly aligned with the divine. This name highlights his unique ability to bestow both these realms of fulfillment through such a connection.
Nigūḍha-hṛdayaḥ	One whose heart is profoundly mysterious and inscrutable	Śrī Ācāryajī, being the divine manifestation of the Lord, possesses a heart so deep and enigmatic that it cannot be fully comprehended by anyone. Despite this, his boundless compassion ensures that devotees need not doubt the certainty of receiving his blessings. However, the timing and manner in which these blessings are bestowed remain beyond human understanding. This name highlights both his divine mystery and his unparalleled grace.
Ananya-bhakṣeṣu-jñāpitāśayaḥ	One who reveals his innermost intentions to single-minded, intimate devotees	Śrī Ācāryajī shares his divine heart and intentions with his closest and most dedicated devotees, such as Padmanābhadāsa and others. This profound connection is reserved for those who are entirely devoted and aligned with his divine will, reflecting their unwavering dedication and the intimacy of their relationship with him. This name signifies his extraordinary ability to form a personal bond with his most devoted followers.

Verse 24

upāsanādi-mārga-ati-mugdha mohana-nivārakaḥ ।
bhakti-mārge sarva-mārga vailakṣaṇya-anubhūti-kṛt ॥ 24 ॥

उपासनादि-मार्ग-अति-मुग्ध मोहन-निवारकः ।
भक्ति-मार्गे सर्व-मार्ग वैलक्षण्य-अनुभूति-कृत् ॥ २४ ॥

upāsanādimārgātimugdha mohanivārakah ।
bhaktimārge sarvamārga vailakṣaṇyānubhūtikṛt ॥ 24 ॥

उपासनादिमार्गातिमुग्ध मोहनिवारकः ।
भक्तिमार्गे सर्वमार्ग वैलक्षण्यानुभूतिकृत् ।।२४।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Upāsanādi-mārgāti-mugdha-moha-nivārakaḥ	One who removes the delusion caused by attraction to other paths and brings devotees back to Bhakti Mārga	Śrī Mahāprabhuji plays a vital role in guiding disciples of Bhakti Mārga who may have been influenced by the company of individuals following worship-oriented paths (Upāsanā Mārga) or other non-aligned practices. Through his teachings, he clears their delusions and misunderstandings, reestablishing their faith in and commitment to Bhakti Mārga. This name reflects his compassionate ability to correct and redirect his devotees toward the path of pure devotion.
Bhakti-mārge-sarva-mārga-vailakṣaṇyānubhūtikṛt	One who reveals the distinctiveness and superiority of Bhakti Mārga over all other paths	Śrī Ācāryajī emphasizes the unique and unparalleled nature of Bhakti Mārga by enlightening his devotees about its supremacy compared to other paths, such as Pūjā Mārga. He explains that in Pūjā Mārga, the deities being worshipped are subordinate to mantras and represent manifestations of Śrī Ṭhākurjī’s glory. They are not the complete Puruṣottama. In Bhakti Mārga, however, the object of devotion is Śrī Puruṣottama, who is independent of mantras and solely guided by the devotee’s love and surrender. Śrī Ācāryajī encourages devotees who may have turned to other paths, urging them to return to Bhakti Mārga by highlighting its unmatched principles. This name reflects his role in guiding devotees to experience and acknowledge the exceptional virtues of the path of devotion.

Verse 25

pṛthak-śaraṇa-mārga-upadeṣṭā śrī-kṛṣṇa-hārda-vit ।
prati-kṣaṇa-nikuñja-stha līlā-rasa-supūritaḥ ॥ 25 ॥

पृथक्-शरण-मार्ग-उपदेश्टा श्री-कृष्ण-हार्द-वित् ।
प्रति-क्षण-निकुञ्ज-स्थ लीला-रस-सुपूरितः ॥ २५ ॥

prthakśaraṇa mārgopadeştā śrīkṛṣṇahārdavit ।
pratikşaņanikuñjastha līlārasa supūritah ॥ 25 ॥

पृथक्शरण मार्गोपदेष्टा श्रीकृष्णहार्दवित् ।
प्रतिक्षणनिकुञ्जस्थ लीलारस सुपूरितः ।।२५।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Pṛthak-śraṇa-mārgopadeśaṣṭā	One who distinctly teaches the two forms of refuge within Bhakti Mārga	Śrī Ācāryajī, through works like Nyāsādeśa and others, elucidates the distinction between the two types of śaraṇa (refuge) within Bhakti Mārga: Puṣṭimārgīya śaraṇa and Maryādāmārgīya śaraṇa. The Puṣṭimārgīya śaraṇa refers to the path where, as seen in the divine act of Lord Indra’s rainfall in Vraja, the Vrajvāsīs sought refuge in Śrī Ṭhākurjī (Lord Krishna). Accepting their surrender, Śrī Ṭhākurjī lifted Govardhan to protect them and enabled them to experience divine bliss (svarūpānanda) for seven days. Conversely, the Maryādāmārgīya śaraṇa yields liberation (mukti) as its fruit and follows a different principle. Śrī Ācāryajī’s teachings clearly delineate these two paths and encourage devotees to understand and embrace them according to their spiritual disposition. This title reflects his role in offering profound guidance on these distinct approaches to refuge.
Śrī-Kṛṣṇa-hārda-vit	One who understands the divine intentions and desires of Śrī Kṛṣṇa	Śrī Mahāprabhuji comprehends the intentions and divine will of Śrī Ṭhākurjī (Lord Kṛṣṇa). Śrī Ṭhākurjī gives guidance based on the spiritual eligibility of the individual devotee. For example, while instructing Arjuna, Śrī Ṭhākurjī emphasized principles that aligned with Maryāda Puṣṭi Mārga, removing sins as a fruit of surrender. This is reflected in the teaching where he told Arjuna, “Surrender unto me, and I will absolve your sins.” Here, the erasure of sin is an important aspect, representing Maryāda principles. On the other hand, Vrajvāsīs, deemed highly eligible, were invited by Śrī Ṭhākurjī into complete refuge, allowing them to experience Svarūpānanda (divine bliss). Śrī Mahāprabhuji thus discerns and applies teachings according to the capacity and rights of each devotee, ensuring their spiritual growth aligns with the divine will of Śrī Ṭhākurjī. His role in revealing these divine intentions makes him Śrī-Kṛṣṇa-hārda-vit.
Prati-kṣaṇa-nikuñja-stha-līlā-rasa-supūritaḥ	One who is eternally immersed in the essence of the pastimes of Śrī Pūrṇa Puruṣottama within the sacred nikuñja (groves) with Vrajabhaktas	Śrī Mahāprabhuji is perpetually filled, both internally and externally, with the divine nectar of the pastimes of Śrī Pūrṇa Puruṣottama (the Supreme Being) that occur within the sacred groves, alongside the devotees of Vraja. This title reflects his divine connection to and completeness in the bliss of these transcendental līlās.

Verse 26

tat-kathā-ākṣipta-cittaḥ tat-vismṛta-anyah vraja-priyaḥ ।
priya-vraja-sthitiḥ pusti-līlā-kartā rahaḥ-priyaḥ ॥ 26 ॥

तत्-कथा-आकृष्ट-चित्तः तत्-विस्मृत-अन्यः व्रज-प्रियः ।
प्रिय-व्रज-स्थितिः पुष्टि-लीला-कर्ता रहः-प्रियः ॥ २६ ॥

tatkathākṣipta cittastadvismṛtānyo vrajapriyah ।
priyavrajasthitih pustilīlākartā rahaḥ priyah ॥ 26 ॥

तत्कथाक्षिप्त चित्तस्तद्विस्मृतान्यो व्रजप्रियः ।
प्रियव्रजस्थितिः पुष्टिलीलाकर्ता रहः प्रियः ।।२६।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Tat-kathākṣipta-cittaḥ	One whose mind is deeply immersed in the nectar of Rāsa Līlā and related divine pastimes	Śrī Ācāryajī is profoundly absorbed in the divine stories of Rāsa Līlā, his mind completely enraptured by their nectar. Through these spiritual narrations, he continuously engages his devotees by sharing these blissful pastimes. This act reflects his nature of being entirely immersed in līlā-rasa (the essence of divine pastimes). He illustrates the distinction between two kinds of līlās of the Supreme Being, Pūrṇa Puruṣottama—Saṁyoga Līlā (union pastimes) and Viyoga Līlā (separation pastimes). When fulfilled by Saṁyoga Līlā, he experiences a state of completeness, both internally and externally, and remains composed in the bliss of its divine experience. In contrast, when immersed in Viyoga Līlā, his heart overflows with the rasa of separation, making it unbearable to contain. As a result, he expresses and narrates these pastimes to his devotees, sharing the essence of divine separation as well. This reflects his completeness in both states and his role as the embodiment of bliss.
Tad-vismṛtānyaḥ	One who, through the essence of Rāsa Līlā, forgets all material entities opposing divine bliss	Śrī Ācāryajī, immersed in the nectar of Rāsa Līlā, remains entirely detached from all material entities and influences that stand in opposition to the essence of divine bliss. By this, he exemplifies that anything which distracts from the recollection of divine līlās holds no significance or value for him. This highlights his complete absorption in and dedication to the rasa of transcendental pastimes.
Vraja-priya	One to whom Vraja is most beloved	Śrī Ācāryajī holds Vraja (the divine land of Vṛndāvana) in the highest affection. This reflects how the very sight of Vraja deeply reminds him of the divine pastimes (līlās) performed there by Śrī Ṭhākurjī. The sacred connection between Vraja and these divine pastimes makes it profoundly dear to him.
Priya-Vraja-sthiti	One who resides in Vraja out of his deep love for it	Śrī Ācāryajī resides in the sacred land of Vraja because of his immense affection for it. This reflects his profound connection to Vraja, as its divinity reminds him of Śrī Ṭhākurjī’s pastimes. His presence in Vraja illustrates the depth of his love and reverence for this holy place.
Puṣṭi-līlā-kartā	One who enacts and reveals the divine pastimes of Puṣṭi Mārga	Śrī Ṭhākurjī performed the divine Rāsa Līlās exclusively in Vraja, and recognizing this, Śrī Ācāryajī chose to reside there. Immersed in these līlās, he not only experiences their bliss but also educates his devotees about their nature and significance. This name emphasizes his role in embodying and sharing the essence of these transcendental pastimes with his devotees.
Rahaḥ-priyaḥ	One who cherishes solitude	Śrī Ācāryajī, Mahāprabhu, finds great joy in solitude, as the experience of Rāsa Līlā can be deeply relished only in seclusion. This preference for solitude reflects the sanctity and intensity required to fully immerse oneself in the blissful essence of divine līlās. Hence, solitude holds a special place in his divine disposition.

Verse 27

bhaktecchā-pūrakaḥ sarva-ajñāta līlaḥ ati-mohanaḥ ।
sarva-āsaktaḥ bhakta-mātra-āsaktaḥ patita-pāvanaḥ ॥ 27 ॥

भक्तेच्छा-पूर्णः सर्व-अज्ञात लीला: अति-मोहनः ।
सर्व-आसक्तः भक्त-मात्र-आसक्तः पतित-पावनः ॥ २७ ॥

bhaktecchāpūrakaḥ sarvājñāta līlo'timohanah ।
sarvāsakto bhaktamātrāsaktaḥ patitapāvanah ॥ 27 ॥

भक्तेच्छापूरकः सर्वाज्ञात लीलोऽतिमोहनः ।
सर्वासक्तो भक्तमात्रासक्तः पतितपावनः ।।२७।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Bhaktecchā-pūraka	One who fulfills the desires of devotees	Śrī Ācāryajī, Mahāprabhu, graciously fulfills the wishes and aspirations of his devotees. Observing the intense yearning of devotees to understand the essence of Puṣṭi-līlā, he not only narrates these divine pastimes but also ensures that their spiritual thirst is quenched. Through this sharing of transcendental līlās, devotees gain profound insight and satisfaction. This title reflects his compassionate role in addressing and fulfilling the heartfelt desires of his followers.
Sarvā’jñāta-līla	One whose pastimes are unknown to all	Śrī Ācāryajī, Mahāprabhu, engages in divine līlās (pastimes) that remain beyond the comprehension of all devotees. While he deeply experiences the divine rasa (essence) of these līlās, he does not explicitly share or narrate the entirety of these experiences with his devotees. Instead, he provides guidance and insights in a manner they can understand. If a devotee, by divine fortune, develops a desire to realize the same rasa that Śrī Ācāryajī experiences, he compassionately fulfills that aspiration, thereby enlightening the devotee about these transcendental pastimes. This name signifies his profound connection to the divine līlās, which are incomprehensible yet revealed to deserving devotees by his grace.
Atimohana	One who captivates devotees through narrating the divine līlās of Śrī Ṭhākurjī	Śrī Ācāryajī narrates the divine līlās of Śrī Ṭhākurjī in a manner that completely engrosses and enchants his devotees. Merely listening to these narrations immerses devotees in the blissful essence of līlā-rasa, creating an overwhelming sense of fulfillment. This captivating experience leads devotees to feel that their spiritual desires have been fully realized through his words. Regarding the doubt as to why some devotees experience this līlā-rasa while others do not, it is clarified that Śrī Ācāryajī imparts līlā-rasa to those aligned with Puṣṭi Mārga and their eligibility. This ensures that each devotee receives divine experiences as per their spiritual disposition, deepening their connection to the divine.
Sarvāsakta	One who appears indifferent to those unable to partake in divine rasa	Śrī Ācāryajī is wholly absorbed in the experience of līlā-rasa (divine essence) and bestows it only upon those devotees who are spiritually eligible to receive it. Those who are not yet capable of experiencing this bliss may perceive an indifference on his part, but this is reflective of his commitment to maintaining the sanctity of divine rasa and its rightful recipients. This name underscores his divine focus and selective imparting of transcendental bliss.
Bhakta-mātrāsakta	One who is deeply compassionate only towards devotees of Puṣṭi Mārga	Śrī Ācāryajī is filled with extraordinary grace exclusively for the devotees of Puṣṭi Mārga. He ensures that they are blessed with the experience of divine rasa (essence of līlā), while others are not granted this privilege. This signifies his selective bestowal of transcendental bliss to those aligned with the path of Puṣṭi Mārga. His boundless grace and care for his devotees are further expressed in other forms, showing his unique connection to their spiritual growth and fulfillment.
Patita-pāvana	One who sanctifies fallen souls within Puṣṭi Mārga	Śrī Ācāryajī redeems and purifies those who, while following Puṣṭi Mārga, deviate from its prescribed conduct or engage in actions aligned with other paths. Just as in Maryāda Mārga, those who act contrary to varṇadharma (caste duties) and āśramadharma (stage-of-life duties) are considered ‘fallen,’ similarly, in Puṣṭi Mārga, those who act against its prescribed principles or adopt the practices of other paths are considered ‘patita’ (fallen). Śrī Ācāryajī lovingly addresses such individuals, asking, “Why have you abandoned the practices of Bhakti Mārga to follow other paths?” Through his compassionate guidance and teachings, he brings them back to the practices of Bhakti Mārga, thereby redeeming and purifying them. This name reflects his role as the savior of those who stray from the path of divine grace.

Verse 28

sva-yaśo-gāna-sanhṛṣṭa hṛdaya-ambhoja-viṣṭaraḥ ।
yaśaḥ pīyūṣa-laharī plāvita-anya-rasaḥ paraḥ ॥ 28 ॥

स्व-यशो-गान-संहृष्ट हृदय-अम्भोज-विस्तरः ।
यशः पीयूष-लहरी प्लावित-अन्य-रसः परः ॥ २८ ॥

svayaśogāna sanhṛṣṭa hṛdayāṁbhojavişțarah ।
yaśaḥ pīyūşalaharī plāvitānyarasah parah ॥ 28 ॥

स्वयशोगान सन्हृष्ट हृदयाम्भोजविष्टरः ।
यशः पीयूषलहरी प्लावितान्यरसः परः ।।२८।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Sva-yaśo-gāna-saṁhṛṣṭa-hṛdayāmbhoja-viṣṭaraḥ	One who resides in the lotus-like hearts of devotees who joyfully sing his glories	Śrī Ācāryajī, Mahāprabhu, blesses his devotees by removing their sins, inspiring them to sing his divine glories. Their hearts become filled with joy and devotion as they experience the bliss of his grace. Śrī Ācāryajī eternally resides in the lotus-like hearts of such devotees, signifying his close connection with those who express their devotion through the celebration of his greatness. This title highlights his divine presence within the joyful, dedicated hearts of his followers.
Yaśaḥ-pīyūṣa-laharī-plāvitānya-rasaḥ	One whose waves of nectar-like fame diminish all other tastes	Śrī Ācāryajī’s divine fame flows like waves of nectar, overwhelming and reducing the importance of all other worldly tastes or attachments in the hearts of his devotees. If a devotee’s heart lacks the presence of his fame, it becomes filled with other worldly attractions. However, through the waves of his divine essence, all such attractions are effortlessly replaced with the nectar of his fame, deeply immersing the devotee in divine bliss. This fame is likened to amṛta (nectar), the life-sustaining elixir of the devas in heaven. Similarly, in Puṣṭimārga, the fame of Śrī Ācāryajī becomes the very essence of life for his devotees. To the objection that he uses his fame to overshadow other glories, it is clarified that Śrī Ācāryajī, being beyond the material realm and embodying the highest form of Puruṣottama, replaces worldly tastes with his divine rasa to guide his devotees toward ultimate bliss.

Verse 29

līlā-amṛta-rasa-ārdra-ārdra-īkṛta-akhila śarīra-bhṛt ।
govardhana-sthiti-utsāhaḥ tat-līlā-prema-pūritaḥ ॥ 29 ॥

लीला-अमृत-रस-आर्द्र-आर्द्र-इकृत-अखिल शरीर-भृत् ।
गोवर्धन-स्थिति-उत्साहः तत्-लीला-प्रेम-पूर्णः ॥ २९ ॥

līlāmṛta rasārdrārdrīkṛtākhila śarīrabhṛt ।
govardhana sthityutsāhastallīlā premapūritah ॥ 29 ॥

लीलामृत रसार्द्रार्द्रीकृताखिल शरीरभृत् ।
गोवर्धन स्थित्युत्साहस्तल्लीला प्रेमपूरितः ।।२९।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Līlāmṛta-rasārdrādrī-kṛtākhila-śarīrabhrt	One who drenches all beings with the nectar-like essence of divine pastimes	Śrī Ṭhākurjī’s līlās are like an elixir of bliss that profoundly saturates the devotees. Śrī Ācāryajī, Mahāprabhu, through his grace, immerses his devotees entirely in this nectar of līlā-rasa, both internally and externally. Just as a wet cloth can soak a dry one, similarly, those devotees who are already immersed in divine līlā-rasa share this bliss with others around them. In this way, Śrī Ācāryajī ensures that his devotees are thoroughly filled with the divine essence, enhancing their spiritual experience.
Govardhana-sthityutsāhaḥ	One who is ever enthusiastic to reside near Govardhana Mountain	Śrī Ācāryajī, Mahāprabhu, finds immense joy and enthusiasm in staying close to Govardhana Mountain, recognizing its divine essence. Through his presence, he reveals the true nature of Govardhana as a sacred entity composed of divine elements, like jewels and minerals (such as gairika and suvarṇa), symbolizing the divine playground of līlās. This divine revelation of Govardhana’s form was not known earlier, highlighting his role in uncovering and sharing this spiritual truth with his devotees.
Tadlīlā-prema-pūritaḥ	One who is filled with the love of divine līlās such as Govardhana’s uplifting	Śrī Ṭhākurjī, during the Govardhana līlā, protected the Vrajvāsīs who sought his refuge from Indra’s wrath. By lifting Govardhana and sheltering them for seven days, he nourished them not only by removing their physical hunger and thirst but also by granting them the bliss of Svarūpānanda (inner divine joy). Śrī Ācāryajī, deeply immersed in the essence of this līlā, embodies the divine love and bliss that arise from such pastimes. This title reflects his spiritual fulfillment through the rasa of these transcendental acts.

Verse 30

yajña-bhoktā yajña-kartā catur-varga-viśāradaḥ ।
satya-pratijñaḥ tri-guṇa-atītaḥ naya-viśāradaḥ ॥ 30 ॥

यज्ञ-भोक्ता यज्ञ-कर्ता चतुर्-वर्ग-विशारदः ।
सत्य-प्रतिज्ञः त्रि-गुण-अतीतः नय-विशारदः ॥ ३० ॥

yajñabhoktā yajñakartā caturvargaviśāradah ।
satyapratijñastriguņātīto nayaviśāradah ॥ 30 ॥

यज्ञभोक्ता यज्ञकर्ता चतुर्वर्गविशारदः ।
सत्यप्रतिज्ञास्त्रिगुणातीतो नयविशारदः ।।३०।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Yajña-bhoktā	One who partakes in the offerings of sacrifices	Śrī Ācāryajī, Mahāprabhu, is regarded as the divine embodiment of fire, manifesting as the lotus mouth of Śrī Ṭhākurjī. It is through this sacred form that he accepts the offerings made in yajñas (sacrifices). This highlights his pivotal role in receiving and sanctifying the oblations made with devotion. Hence, he is addressed as ‘Yajña-bhoktā,’ emphasizing his position as the divine enjoyer of such sacrificial offerings.
Yajña-kartā	One who initiates and performs sacrifices	Śrī Ṭhākurjī’s instruction for the Govardhana yajña was revealed through his divine mouth, and Śrī Ācāryajī, Mahāprabhu, is considered the embodiment of Śrī Ṭhākurjī’s lotus-like mouth. By fulfilling this divine command, Śrī Ācāryajī plays the pivotal role of performing the yajña. Thus, he is recognized by the name ‘Yajña-kartā,’ signifying his role as the divine initiator and performer of sacred sacrifices.
Caturvarga-viśāradaḥ	One who is proficient in the fourfold goals of life	Śrī Ācāryajī, in the context of Puṣṭimārga, embodies the understanding and fulfillment of the fourfold goals, traditionally referred to as dharma (righteousness), artha (wealth), kāma (desire), and mokṣa (liberation). However, in the realm of Puṣṭimārga, these concepts are redefined. For Vrajvāsīs, the ultimate aim is not the conventional goals, but rather the bliss of experiencing Śrī Ṭhākurjī’s divine essence (Svarūpānanda). In Puṣṭimārga, dharma is the service to Śrī Ṭhākurjī, artha is attaining Śrī Ṭhākurjī’s divine form, kāma is the sole desire for Śrī Ṭhākurjī, and mokṣa is the attainment of a divine body to experience the joy of devotional bliss in Vraja Bhakti. Śrī Ācāryajī, through his teachings and grace, grants these transcendent goals to his devotees, guiding them towards spiritual fulfillment in line with the principles of Puṣṭimārga. This title reflects his mastery in bestowing these spiritual attainments.
Satya-pratijña	One whose vows and promises are always true	Śrī Ācāryajī, Mahāprabhu, is called Satya-pratijña because his vows and promises, made under Śrī Ṭhākurjī’s divine command, are unwaveringly fulfilled. When Śrī Ācāryajī revealed Puṣṭimārga under Śrī Ṭhākurjī’s guidance, it was declared that all those who surrender on this path would be granted the spiritual attainments of Puṣṭimārga and be liberated. This name reflects the truth and reliability of his divine commitment to fulfilling Śrī Ṭhākurjī’s assurances. To address the doubt regarding the apparent lack of visible proof of such fulfillment, this name also serves to affirm Śrī Ācāryajī’s unwavering truthfulness and the certainty that his promises will manifest in alignment with divine grace and timing.
Triguṇātīta	One who transcends the three material qualities (guṇas)	Śrī Ācāryajī is beyond the influence of the three material qualities (sattva - goodness, rajas - passion, and tamas - ignorance). Unlike humans, who are bound and influenced by these qualities due to their association with māyā (illusion), Śrī Ācāryajī remains untouched by them and is, therefore, free of any flaws or imperfections. This purity ensures that his vows and promises are flawless and always fulfilled, making them completely trustworthy and true. To guide and liberate beings, Śrī Ācāryajī has revealed the principles and practices of Puṣṭimārga, as expounded in scriptures and compositions. These texts serve as a foundation for the spiritual upliftment of souls, highlighting his divine transcendence and profound wisdom. Thus, this name reflects his immaculate nature and transcendent role in leading others towards liberation.
Naya-viśāradaḥ	One who is highly skilled in the articulation and establishment of spiritual doctrines	Śrī Ācāryajī, Mahāprabhu, demonstrates great mastery in explaining and substantiating the principles of Puṣṭimārga through scriptures and reasoned arguments. His expertise ensures that the divine teachings are conveyed with clarity and precision, allowing his devotees to grasp the profound spiritual truths with ease. This title emphasizes his unparalleled proficiency in formulating and presenting the tenets of Puṣṭimārga, solidifying its foundation for generations to come.

Verse 31

sva-kīrti-vardhanaḥ tattva-sūtra-bhāṣya-pradarśakaḥ ।
māyā-vāda-ākhyatūla-agniḥ brahma-vāda-nirūpakaḥ ॥ 31 ॥

स्व-कीर्ति-वर्धनः तत्त्व-सूत्र-भाष्य-प्रदर्शकः ।
माया-वाद-आख्यतूल-अग्निः ब्रह्म-वद-निरूपकः ॥ ३१ ॥

svakīrtivardhanastattva sūtra bhāṣya pradarśakaḥ ।
māyāvādākhyatūlāgnirbrahmavādanirūpakah ॥ 31 ॥

स्वकीर्तिवर्धनस्तत्त्वसूत्रभाष्यप्रदर्शकः ।
मायावादाख्यतूलाग्निर्ब्रह्मवादनिरूपकः ।।३१।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Sva-kīrti-vardhanaḥ	One who enhances the glory of his devotees	Śrī Ācāryajī, Mahāprabhu, elevates the reputation and stature of his devotees through his teachings and guidance. By composing profound texts that expound upon the principles of Puṣṭimārga, he inspires his followers to glorify him, acknowledging that none can compare to his divine wisdom and grace. Thus, he becomes the source of their spiritual upliftment and recognition. Furthermore, Śrī Ācāryajī gains fame even among scholars who propagate philosophies such as Māyāvāda. By presenting and defending the tenets of Puṣṭimārga, he enhances his own glory in philosophical circles, demonstrating the supremacy of the divine path. This name reflects his role in amplifying the glory of both himself and his devoted followers.
Tattva-sūtra-bhāṣya-pravartaka	One who established the commentary on Vyāsa’s sutras aligned with divine principles	Śrī Ācāryajī is credited with providing the definitive commentary on Vyāsa’s Brahma Sūtras through his ‘Aṇubhāṣya,’ a work that elucidates the true essence of these sacred aphorisms. While earlier commentators like Śaṅkarācārya emphasized impersonal interpretations (nirākāra-svarūpa), their views were seen as contradictory to the Vedic portrayal of Śrī Ṭhākurjī as a blissful, personal deity (rasātmaka sākāra-svarūpa). Śrī Ācāryajī corrected these interpretations by aligning his commentary with the path of grace (Puṣṭimārga), which upholds Śrī Ṭhākurjī’s personal, blissful form and divine rasa. This distinct and accurate interpretation not only preserved Vedic truth but also enriched the spiritual understanding of his followers. This name highlights his unique role in refining philosophical thought and elevating the glory of divine doctrines among scholars and devotees alike.
Māyā-vādākhya-tūlāgniḥ	One who incinerates the heap of Māyāvāda philosophy like a blazing fire	Śrī Ācāryajī, Mahāprabhu, is likened to a powerful fire that effortlessly reduces the towering heap of Māyāvāda (philosophy of illusion) to ashes. Just as a small spark can set an immense pile of cotton ablaze, Śrī Ācāryajī’s divine wisdom and teachings dispel the illusions of Māyāvāda, leaving no trace of its misconceptions. Addressing the question of which doctrines are used to overcome Māyāvāda, it is clarified that Śrī Ācāryajī employs the profound and precise principles of Puṣṭimārga. By revealing the true, personal, and blissful form of the divine (sākāra-svarūpa), he establishes a direct counterpoint to the impersonal interpretations propagated by Māyāvāda, thus asserting the supremacy of divine grace and devotion. This title signifies his transformative role in illuminating truth and dispelling illusion.
Brahma-vāda-nirūpakaḥ	One who elucidates the philosophy of Brahman as the ultimate truth	Śrī Ācāryajī, Mahāprabhu, firmly establishes Brahma-vāda, which holds that all entities are manifestations of the supreme reality, Brahman, as opposed to Māyāvāda, which considers all worldly entities as illusory (mithyā). Through his profound teachings and scriptures, Śrī Ācāryajī refutes the notion of illusion and reinforces the truth of everything being Brahma-ātmak (inherent to Brahman). This name highlights his decisive role in dispelling the misconceptions of Māyāvāda while upholding the divine essence of Brahman as the ultimate reality in alignment with the principles of Puṣṭimārga.

Verse 32

aprākṛta-akhila-ākalpa-bhūṣitaḥ sahaja-smitaḥ ।
tri-lokī-bhūṣaṇam bhūmi-bhāgyam sahaja-sundaraḥ ॥ 32 ॥

अप्राकृत-अखिल-आकल्प-भूषितः सहज-स्मितः ।
त्रि-लोकी-भूषणं भूमि-भाग्यं सहज-सुन्दरः ॥ ३२ ॥

aprākṛtākhilākalpa bhūṣitaḥ sahajasmitah ।
trilokībhūṣaṇaṁ bhūmibhāgyam sahajasundarah ॥ 32 ॥

अप्राकृताखिलाकल्प भूषितः सहजस्मितः ।
त्रिलोकीभूषणं भूमिभाग्यं सहजसुन्दरः ।।३२।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Aprākṛtākhilakalpa-bhūṣitaḥ	One adorned with all transcendental ornaments	Śrī Ācāryajī, Mahāprabhu, is described as being adorned with celestial ornaments, representing the transcendental truths he embodies. These ornaments are symbolized by the four chapters of Vyāsa’s Brahma Sūtras: Pramāṇa (evidence), Prameya (established truths), Sādhana (spiritual practice), and Phala (spiritual outcome). Among these, the fourth chapter, representing Phala (fruit), is regarded as the pinnacle, where Śrī Ācāryajī uniquely reveals the divine and blissful essence of Bhagavad-bhāva (devotional love for Śrī Ṭhākurjī). While other commentators, such as Śaṅkarācārya, have also explained the fourth chapter in alignment with their philosophies, Śrī Ācāryajī’s interpretation stands unparalleled in its alignment with the principles of Puṣṭimārga and the ultimate Vedic truths. This profound and exceptional elaboration marks him as being adorned with transcendental, unparalleled ornaments. Thus, this name reflects his spiritual magnificence.
Sahaja-smita	One who bears a natural and gentle smile born of divine emotions	Adorned with the transcendental ornament of Bhagavad-bhāva (divine emotion), Śrī Ācāryajī, Mahāprabhu, naturally expresses a serene and gentle smile whenever he remembers or reflects upon these divine sentiments. This effortless smile reflects the bliss and depth of his connection to the divine, allowing devotees to perceive the profound spiritual emotions he embodies. Through this, he inspires his followers, helping them recognize the transcendental nature of his divine personality.
Trilokībhūṣaṇam	The ornament of the three worlds	The term “Trilokī” encompasses the three qualities (guṇas) — sattva (goodness), rajas (passion), and tamas (ignorance)—associated with the beings across the three worlds. Among these beings, those devoted to Śrī Ācāryajī, Mahāprabhu, shine with unparalleled splendor due to their connection with him. Their grace and radiance stem solely from this divine relationship, rather than any other factor. This name, “Trilokībhūṣaṇam,” reflects how Śrī Ācāryajī becomes the source of glory for his devotees, elevating their spiritual standing and making them a shining example across all realms of existence.
Bhūmi-bhāgyam	The auspicious fortune of the earth	Śrī Ācāryajī, Mahāprabhu, is described as the result of the earth’s accumulated merits from past deeds. His manifestation and the establishment of the path of devotion (Bhaktimārga) bring immense joy to the earth itself. The earth feels blessed to bear the presence of such a divine personality who illuminates the path of grace and devotion. Furthermore, by granting his vision and guidance to his devotees, Śrī Ācāryajī enhances their spiritual fortune, showing them the path to divine bliss. This title reflects the profound impact of his presence, not only on his devotees but on the entire creation.
Sahaja-sundaraḥ	One who naturally embodies divine beauty	Śrī Ācāryajī, Mahāprabhu, inspires his devotees by manifesting his divine form with effortless and natural beauty, untainted by any artificiality. This serene and unembellished divine appearance allows devotees to experience a profound connection with his true essence. Being inherently aligned with their spiritual fortune, Śrī Ācāryajī’s natural beauty becomes a source of inspiration and joy for his followers, helping them realize their divine purpose. This title signifies his uncontrived grace and innate splendor that resonate deeply with his devotees.

Verse 33.1

aśeṣa-bhakta-samprārthya caraṇa-abja-raja-udhanaḥ ।

अशेष-भक्त-सम्प्रार्थ्य चरण-अब्ज-रज-उधनः ।

aśeşa bhaktasamprārthya caraņābja rajodhanah ।

अशेष भक्तसम्प्रार्थ्य चरणाब्ज रजोधनः ।।

Name	Meaning (Bhāvārtha)	Commentary (Ṭīkā)
Aśeṣa-bhakta-samprārthya-caraṇābja-rajo-dhanaḥ	One whose lotus-foot dust grants all desired spiritual and worldly attainments to countless devotees	Śrī Ācāryajī, Mahāprabhu, is venerated as one whose sacred dust of the lotus feet fulfills both the worldly and spiritual aspirations of countless devotees. For worldly life, these include blessings such as family, wealth, and well-being meant for the service of Śrī Ṭhākurjī. For the spiritual realm, these include the ultimate attainment of a connection with Śrī Ṭhākurjī, symbolizing eternal bliss and divine love. It is revealed that for achieving such holistic fulfillment, devotees need nothing more than to seek the dust of Śrī Ācāryajī’s divine lotus feet. His association and grace are the ultimate treasures that remove all obstacles and bless devotees with everything necessary in both this world and the hereafter. This name embodies his role as the source of profound grace and supreme fulfillment for his followers.

Verse 33.2

ity-ānanda-nidheḥ proktam nāmnām aṣṭottaram śatam ॥ 33 ॥

इत्य्-आनन्द-निधेः प्रोक्तं नाम्नाम् अष्टोत्तरं शतं ॥ ३३ ॥

ityānandanidheh proktam nāmnāmaşțottaram śatam ॥ 33 ॥

इत्यानन्दनिधेः प्रोक्तं नाम्नामष्टोत्तरं शतम् ।।३३।।

Meaning (Bhāvārtha)

Śrī Ācāryajī Mahāprabhu, who is an ocean of bliss (ānanda-samudra-rūpa), is glorified through 108 divine names, as described by Śrī Viṭṭhalnāthajī with great excellence. Just as the ocean is unfathomable, ever full of water, and continuously generates rising waves, similarly, Śrī Ācāryajī is filled with a variety of essences (rasa-sampūrṇa). Waves of emotions (bhāvanā) perpetually arise within him.

Moreover, just as the ocean contains countless treasures, in the same way, Śrī Ācāryajī possesses an abundance of emotions like precious gems within his divine heart.

Verse 34

śraddhā-viśuddha-buddhiḥ yaḥ pathati anudinam janaḥ ।
saḥ tad-eka-manāḥ siddhi-muktām prāpnoti asamśayam ॥ 34 ॥

श्रद्धा-विशुद्ध-बुद्धिः यः पठति अनुदिनं जनः ।
सः तद्-एक-मनाः सिद्धि-मुक्तां प्राप्नोति असंशयम् ॥ ३४ ॥

śraddhāviśuddha buddhiryaḥ pathatyanudinam janah ।
sa tadekamanāḥ siddhimuktāṁ prāpnotyasamśayam ॥ 34 ॥

श्रद्धाविशुद्ध बुद्धिर्यः पठत्यनुदिनं जनः ।
स तदेकमनाः सिद्धिमुक्तां प्राप्नोत्यसंशयम् ।।३४।।

Meaning (Bhāvārtha)

Those who maintain faith in Śrī Ācāryajī Mahāprabhu become purified. They avoid bad influences and associations, ensuring their minds remain undisturbed by impurities. Such individuals possess divine intellect and can attain spiritual elevation.

By continuously reciting the sacred text, they first achieve a focused and unified mind. Then, as a result, they gain the ability to relish the nectar of Śrī Ṭhākurjī’s lips in the form of spiritual bliss. This ultimate attainment is the fruit of reciting the Sarvottama Stotra. Śrī Gusāiñjī assures that there should be no doubt about the certainty of this outcome.

Verse 35

tad-aprāptau vṛthā mokṣas tad-āptau tad-gata-arthatā ।
ataḥ sarva-uttamam stotram japyaṁ kṛṣṇa-rasa-arthibhiḥ ॥ 35 ॥

तद्-अप्राप्तौ वृथा मोक्षस् तद्-आप्तौ तद्-गत-अर्थता ।
अतः सर्व-उत्तमं स्तोत्रं जप्यं कृष्ण-रस-अर्थिभिः ॥ ३५ ॥

tadaprāptau vrthā mokşastadāptau tadgatārthatā ।
ataḥ sarvottamam stotram japyaṁ kṛṣṇarasārthibhiḥ ॥ 35 ॥

तदप्राप्तौ वृथा मोक्षस्तदाप्तौ तद्गतार्थता ।
अतः सर्वोत्तमं स्तोत्रं जप्यं कृष्णरसार्थिभिः ।।३५।।

Meaning (Bhāvārtha)

If the devotees of Śrī Ācāryajī Mahāprabhu attain the fruits of Puṣṭimārga, then other forms of liberation, such as sāyujya (merging with the divine), are rendered insignificant. This is because the fruits of Puṣṭimārga surpass all others. These are realized through the recitation of the Sarvottama Stotra.

Thus, those who, through the grace of Śrī Ācāryajī Mahāprabhu, desire the nectar of Śrī Ṭhākurjī’s lips should engage in the recitation of the Sarvottama Stotra. The interpretation is that until the stotra is learned without doubt, it should be recited aloud. Once it is fully internalized, it should then be recited secretly. This stotra is the means to attain the fruits of Puṣṭimārga, and for this reason, it is named Sarvottama (the highest). It should be recited continuously.

In this way, Śrī Ācāryajī Mahāprabhu, in his fiery form, along with his son Śrī Gusāiñjī, revealed this text.

Acknowledgment of Grace

evam ācārya-nāmāni vivṛtāni yathā-matiḥ ।
pitṛ-pāda-abja-kṛpayā na anyasādhana-taḥ mayā ॥

एवं आचार्य-नामानि विवृतानि यथा-मतिः ।
पितृ-पाद-अब्ज-कृपया न अन्यसाधन-तः मया ॥

evam ācāryanāmāni vivṛtāni yathāmatiḥ ।
pitṛpādābjakṛpayā nānyasādhanato mayā ।।

एवं आचार्यनामानि विवृतानि यथामतिः ।
पितृपादाब्जकृपया नान्यसाधनतो मया ।।

Meaning (Bhāvārtha)

Now, Śrī Gokulnāthajī states that, in this way, based on the capacity of my intellect, I composed the commentary on the 108 names of Śrī Ācāryajī Mahāprabhu through the grace of the lotus feet of Śrī Gusāiñjī. I possessed no other means or resources to accomplish this.

Seeking Divine Grace for Unintentional Flaws

yad-yatra buddhi-doṣeṇa vivṛtau anyathā-ākṛtiḥ ।
kṣamantvā ācārya-caraṇā mad-bhṛtyaḥ ayam iti svataḥ ॥

यद्-यत्र बुद्धि-दोषेण विवृतौ अन्यथा-आकृति: ।
क्षमन्त्वा आचार्य-चरणा मद्-भृत्य: अयम् इति स्वतः ॥

yadyatra buddhidoṣeṇa vivṛtāvanyathākṛtiḥ ।
kṣamantvā ācāryacaraṇā madbhṛtyoyam iti svataḥ ।।

यद्यत्र बुद्धिदोषेण विवृतावन्यथाकृतिः ।
क्षमन्त्वा आचार्यचरणा मद्भृत्योयमिति स्वतः ।।

Meaning (Bhāvārtha)

Śrī-yamunāṣṭaka - Commentry by Gosvāmi Śrīnṛsiṁhalālajī Mahārāj

Vivekadhairyāśraya - Commentry by Gosvāmi Śrīnṛsiṁhalālajī Mahārāj

Śrīsarvottamastotram - Commentry by Śrī Gokulnāthajī

Homage to the Source of All Blessings link

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Faithful Surrender and Assurance of Grace link

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Commentary (Ṭīkā) link

Verse 6 link

Meaning (Bhāvārtha) link

Commentary (Ṭīkā) link

Verse 7 link

Verse 8 link

Verse 9 link

Verse 10 link

Verse 11 link

Verse 12 link

Verse 13 link

Verse 14 link

Verse 15 link

Verse 16 link

Verse 17 link

Verse 18 link

Verse 19 link

Verse 20 link

Verse 21 link

Verse 22 link

Verse 23 link

Verse 24 link

Verse 25 link

Verse 26 link

Verse 27 link

Verse 28 link

Verse 29 link

Verse 30 link

Verse 31 link

Verse 32 link

Verse 33.1 link

Verse 33.2 link

Meaning (Bhāvārtha) link

Verse 34 link

Meaning (Bhāvārtha) link

Verse 35 link

Meaning (Bhāvārtha) link

Acknowledgment of Grace link

Meaning (Bhāvārtha) link

Seeking Divine Grace for Unintentional Flaws link

Meaning (Bhāvārtha) link

Homage to the Source of All Blessings

Meaning (Bhāvārtha)

Faithful Surrender and Assurance of Grace

Meaning (Bhāvārtha)

Verse 1

Meaning (Bhāvārtha)

Commentary (Ṭīkā)

Verse 2

Meaning (Bhāvārtha)

Commentary (Ṭīkā)

Verse 3

Meaning (Bhāvārtha)

Commentary (Ṭīkā)

Verse 4

Meaning (Bhāvārtha)

Commentary (Ṭīkā)

Verse 5

Meaning (Bhāvārtha)

Commentary (Ṭīkā)

Verse 6

Meaning (Bhāvārtha)

Commentary (Ṭīkā)

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Verse 16

Verse 17

Verse 18

Verse 19

Verse 20

Verse 21

Verse 22

Verse 23

Verse 24

Verse 25

Verse 26

Verse 27

Verse 28

Verse 29

Verse 30

Verse 31

Verse 32

Verse 33.1

Verse 33.2

Meaning (Bhāvārtha)

Verse 34

Meaning (Bhāvārtha)

Verse 35

Meaning (Bhāvārtha)

Acknowledgment of Grace

Meaning (Bhāvārtha)

Seeking Divine Grace for Unintentional Flaws

Meaning (Bhāvārtha)