The Recitation of the Thousand Names of Rādhā and Kṛṣṇa (Yugala-Sahasranāma) and Śaraṇāgati-Dharma
माधवो मानहारी च श्रीपतिर्भूधरः प्रभुः । बृहद्वनमहालीलो नंदसूनुर्महासनः ॥ ४४ ॥
mādhavo mānahārī ca śrīpatirbhūdharaḥ prabhuḥ | bṛhadvanamahālīlo naṃdasūnurmahāsanaḥ || 44 ||
祂是摩达婆(Mādhava),能夺去傲慢者;是室利之主(Śrīpati),吉祥天女Lakṣmī的夫主;是持地者(Bhūdhara),托举大地;是至上主宰。祂的戏游在大林中广为传颂;祂是难陀之子;亦是端坐于至高宝座者。
Narada (in a didactic recitation of Vishnu epithets within the Purva Bhaga’s technical/structured teaching style)
Vrata: none
Primary Rasa: bhakti
Secondary Rasa: shanta
The verse compresses core Vishnu-Bhakti theology into names: Vishnu/Krishna is the supreme sustainer (Bhūdhara, Prabhu), the bestower of auspiciousness (Śrīpati), and the purifier of inner faults like ego (Mānahārī), making name-recitation a direct means of inner refinement.
By presenting the Lord through intimate and majestic identifiers—‘son of Nanda’ (personal closeness) and ‘Supreme Master’ (transcendent majesty)—it teaches Bhakti as remembrance (smaraṇa) and chanting (japa) that connects the devotee to both Krishna’s līlā and Vishnu’s cosmic sovereignty.
The practical takeaway is disciplined mantra-style recitation: precise pronunciation and segmentation of compound epithets (relevant to Śikṣā and Vyākaraṇa) supports effective nāma-japa and stotra chanting as taught in Purāṇic practice.