श्रीरङ्गनाथाष्टोत्तरशतनामस्तोत्रम् Śrī Raṅganātha Aṣṭottara Śata Nāmastotram

Dharmavarma said:

I bow to Raṅganātha, the Lord of Ramā (Lakṣmī), the Lord of the Earth, the repository of compassion; the God who holds the conch and discus, and is marked with the Śrīvatsa.

dharmavarmovāca

raṅganāthaṃ ramānāthaṃ dharānāthaṃ dayānidhim |

śaṅkhacakradharaṃ devaṃ śrīvatsāṅkaṃ namāmyaham

रङ्गनाथम् · raṅganātham — Lord Ranganatha

रमानाथम् · ramānātham — Lord of Lakshmi

धरानाथम् · dharānātham — Lord of the Earth

दयानिधिम् · dayānidhim — ocean of compassion

शङ्खचक्रधरम् · śaṅkhacakradharam — holder of conch and discus

देवम् · devam — the divine one

श्रीवत्साङ्कम् · śrīvatsāṅkam — marked with Srivatsa

नमाम्यहम् · namāmyaham — I bow down

अहं रङ्गनाथं रमानाथं धरानाथं दयानिधिं शङ्खचक्रधरं देवं श्रीवत्साङ्कं नमामि।

Lord Ranganatha · Lord of Lakshmi · Lord of the Earth · ocean of compassion · holder of conch and discus · the divine one · marked with Srivatsa · I bow down

This verse serves as the opening invocation where Dharmavarmā establishes the identity of the Lord as the protector of both the cosmic and earthly realms, setting the tone of surrender.

I bow to Him who is Praṇava (Om), the meaning of Praṇava, whose temple is in the form of Praṇava; who is pleased by mere prostration, the Lord of my life-breath.

praṇavaṃ praṇavārthañca praṇavākāramandiram

praṇāmamātrasantuṣṭaṃ prāṇanāthaṃ namāmyaham

प्रणवम् · praṇavam — the sacred Om

प्रणवार्थञ्च · praṇavārthañca — and the meaning of Om

प्रणवाकारमन्दिरम् · praṇavākāramandiram — whose temple is shaped like Om

प्रणाममात्रसन्तुष्टम् · praṇāmamātrasantuṣṭam — pleased by mere prostration

प्राणनाथम् · prāṇanātham — Lord of my life-breath

नमाम्यहम् · namāmyaham — I bow down

अहं प्रणवं प्रणवार्थं प्रणवाकारमन्दिरं प्रणाममात्रसन्तुष्टं प्राणनाथं नमामि।

the sacred Om · and the meaning of Om · whose temple is shaped like Om · pleased by mere prostration · Lord of my life-breath · I bow down

This verse highlights the mystical connection between the Lord and the sacred syllable Om, emphasizing that the temple itself is a physical manifestation of the divine sound.

I bow to Him who removes the afflictions of the surrendered, the dearest one, the Lord of lords, the Supreme Controller; whose face is a blooming lotus, the very form of love.

praṇatārtiharaṃ preṣṭhaṃ prabhūṇāṃ prabhumīśvaram |

prasannavadanāmbhojaṃ premarūpaṃ namāmyaham

प्रणतार्तिहरम् · praṇatārtiharam — remover of the sorrows of the surrendered

प्रेष्ठम् · preṣṭham — the dearest one

प्रभूणाम् · prabhūṇām — of the lords

प्रभुम् · prabhum — the Lord

ईश्वरम् · īśvaram — the Supreme Controller

प्रसन्नवदनाम्भोजम् · prasannavadanāmbhojam — whose face is a blooming lotus

प्रेमरूपम् · premarūpam — the embodiment of love

नमाम्यहम् · namāmyaham — I bow down

अहं प्रणतार्तिहरं प्रेष्ठं प्रभूणां प्रभुम् ईश्वरं प्रसन्नवदनाम्भोजं प्रेमरूपं नमामि।

remover of the sorrows of the surrendered · the dearest one · of the lords · the Lord · the Supreme Controller · whose face is a blooming lotus · the embodiment of love · I bow down

Dharmavarmā here focuses on the Lord's accessibility and His tender, loving nature, contrasting His supreme authority with His gentle, lotus-like appearance.

I bow to Viṣṇu who reclines on Ananta, the infallible one, the first, the immutable; the one who is not of material nature, the immeasurable, the very Self of all.

anantaśayanaṃ viṣṇumacyutaṃ cādyamavyayam

aprākṛtaṃ cāprameyamātmabhūtaṃ namāmyaham

अनन्तशयनम् · anantaśayanam — reclining on Ananta

विष्णुम् · viṣṇum — Lord Vishnu

अच्युतम् · acyutam — the infallible one

आद्यम् · ādyam — the primeval one

अव्ययम् · avyayam — the immutable one

अप्राकृतम् · aprākṛtam — beyond material nature

अप्रमेयम् · aprameyam — the immeasurable

आत्मभूतम् · ātmabhūtam — the Self of all

नमाम्यहम् · namāmyaham — I bow down

अहं अनन्तशयनं विष्णुम् अच्युतम् आद्यम् अव्ययम् अप्राकृतम् अप्रमेयं आत्मभूतं नमामि।

reclining on Ananta · Lord Vishnu · the infallible one · the primeval one · the immutable one · beyond material nature · the immeasurable · the Self of all · I bow down

This verse transitions to the ontological status of the Lord, affirming His transcendence over material nature and His eternal, immutable presence on the serpent Ananta.

I bow to the Supreme Brahman, the Supreme Light, the Supreme Ether, greater than the greatest; the ultimate refuge, the supreme reality, the Supreme Self.

paraṃ brahma paraṃ jyotiḥ parākāśaṃ parātparam |

parāyaṇaṃ paraṃtattvaṃ parātmānaṃ namāmyaham

परम् · param — the supreme

ब्रह्म · brahma — Brahman

ज्योतिः · jyotiḥ — light

पराकाशम् · parākāśam — the supreme ether

परात्परम् · parātparam — greater than the greatest

परायणम् · parāyaṇam — the ultimate refuge

परंतत्त्वम् · paraṃtattvam — the supreme reality

परात्मानम् · parātmānam — the Supreme Self

नमाम्यहम् · namāmyaham — I bow down

अहं परं ब्रह्म परं ज्योतिः पराकाशं परात्परं परायणं परंतत्त्वं परात्मानं नमामि।

the supreme · Brahman · light · the supreme ether · greater than the greatest · the ultimate refuge · the supreme reality · the Supreme Self · I bow down

Dharmavarmā elevates the description to the absolute metaphysical level, identifying Ranganatha as the ultimate Brahman and the source of all light and existence.

I bow to the Truth, the embodiment of Truth, the one true to His promise, the eternal one; the one of true vows, the Truth of truths, the Cosmic Order, the Truth.

satyaṃ satyasvarūpañca satyasandhaṃ sanātanam

satyavrataṃ satyasatyaṃ ṛtaṃ satyaṃ namāmyaham

सत्यम् · satyam — the Truth

सत्यस्वरूपञ्च · satyasvarūpañca — and the embodiment of Truth

सत्यसन्धम् · satyasandham — true to His promise

सनातनम् · sanātanam — the eternal one

सत्यव्रतम् · satyavratam — of true vows

सत्यसत्यम् · satyasatyam — the Truth of truths

ऋतम् · ṛtam — the Cosmic Order

नमाम्यहम् · namāmyaham — I bow down

अहं सत्यं सत्यस्वरूपं सत्यसन्धं सनातनं सत्यव्रतं सत्यसत्यं ऋतं सत्यं नमामि।

the Truth · and the embodiment of Truth · true to His promise · the eternal one · of true vows · the Truth of truths · the Cosmic Order · I bow down

This verse emphasizes the Lord's nature as the embodiment of Truth, reinforcing the reliability of His promises and His role as the cosmic moral order.

I bow to Him who is the form of both the perishable and the imperishable, the controller of both; the imperishable Puruṣa, the primeval one, the one invoked by many.

kṣarākṣarasvarūpañca kṣarākṣaraniyāmakam

akṣaraṃ puruṣaṃ pūrvyaṃ puruhūtaṃ namāmyaham

क्षराक्षरस्वरूपञ्च · kṣarākṣarasvarūpañca — the form of both perishable and imperishable

क्षराक्षरनियामकम् · kṣarākṣaraniyāmakam — the controller of both

अक्षरम् · akṣaram — the imperishable

पुरुषम् · puruṣam — the Person

पूर्व्यम् · pūrvyam — the primeval one

पुरुहूतम् · puruhūtam — invoked by many

नमाम्यहम् · namāmyaham — I bow down

अहं क्षराक्षरस्वरूपं क्षराक्षरनियामकम् अक्षरं पुरुषं पूर्व्यं पुरुहूतं नमामि।

the form of both perishable and imperishable · the controller of both · the imperishable · the Person · the primeval one · invoked by many · I bow down

Here, the Lord is presented as the controller of the dualities of existence (perishable and imperishable), establishing His sovereignty over the entire manifested and unmanifested universe.

I bow to the protector of all good people and the chastiser of the wicked; the bestower of undiminishing rewards, the beloved of Lakṣmī.

rakṣakaṃ sarvaśiṣṭānāṃ duṣṭānāmapi śikṣakam |

akṣīṇaphaladātāraṃ lakṣmīkāntaṃ namāmyaham

रक्षकम् · rakṣakam — the protector

सर्वशिष्टानाम् · sarvaśiṣṭānām — of all virtuous souls

दुष्टानाम् · duṣṭānām — of the wicked

शिक्षकम् · śikṣakam — the chastiser

अक्षीणफलदातारम् · akṣīṇaphaladātāram — bestower of undiminishing rewards

लक्ष्मीकान्तम् · lakṣmīkāntam — beloved of Lakshmi

नमाम्यहम् · namāmyaham — I bow down

अहं सर्वशिष्टानां रक्षकं दुष्टानामपि शिक्षकम् अक्षीणफलदातारं लक्ष्मीकान्तं नमामि।

the protector · of all virtuous souls · of the wicked · the chastiser · bestower of undiminishing rewards · beloved of Lakshmi · I bow down

This verse shifts to the Lord's role as a moral guardian, protecting the righteous and disciplining the wicked, while remaining the eternal source of grace.

I bow to the bestower of boons, Vāsudeva, the beloved of the cowherd women; the Mandāra tree for those who bow to Him, the one with a beautiful form.

varadaṃ vāsudevañca vallavījanavallabham

vandārujanamandāraṃ sundarāṅgaṃ namāmyaham

वरदम् · varadam — bestower of boons

वासुदेवञ्च · vāsudevañca — and Vasudeva

वल्लवीजनवल्लभम् · vallavījanavallabham — beloved of the cowherd women

वन्दारुजनमन्दारम् · vandārujanamandāram — Mandara tree for those who bow

सुन्दराङ्गम् · sundarāṅgam — of beautiful form

नमाम्यहम् · namāmyaham — I bow down

अहं वरदं वासुदेवं वल्लवीजनवल्लभं वन्दारुजनमन्दारं सुन्दराङ्गं नमामि।

bestower of boons · and Vasudeva · beloved of the cowherd women · Mandara tree for those who bow · of beautiful form · I bow down

Dharmavarmā invokes the intimate, pastoral aspect of the Lord, celebrating His beauty and His role as a wish-fulfilling tree for those who seek His refuge.

I bow to Keśava, Mādhava, Kṛṣṇa, Śrīdhara, and Gadādhara; Nārāyaṇa, the friend of Nara, the lotus-eyed one.

keśavaṃ mādhavaṃ kṛṣṇaṃ śrīdharañca gadādharam |

nārāyaṇaṃ narasakhaṃ nalinākṣaṃ namāmyaham

केशवम् · keśavam — Keshava

माधवम् · mādhavam — Madhava

कृष्णम् · kṛṣṇam — Krishna

श्रीधरञ्च · śrīdharañca — and Shridhara

गदाधरम् · gadādharam — Gadadhara

नारायणम् · nārāyaṇam — Narayana

नरसखम् · narasakham — friend of Nara

नलिनाक्षम् · nalinākṣam — lotus-eyed one

नमाम्यहम् · namāmyaham — I bow down

अहं केशवं माधवं कृष्णं श्रीधरं गदाधरं नारायणं नरसखं नलिनाक्षं नमामि।

Keshava · Madhava · Krishna · and Shridhara · Gadadhara · Narayana · friend of Nara · lotus-eyed one · I bow down

This verse acts as a litany of names, invoking the various incarnations and titles of the Lord to create a rhythmic, devotional atmosphere of total surrender.

I bow to Govinda, the delight of Gokula, the lifter of Govardhana hill, Hari; Gopāla, the one of virtuous character, the Lord of the Gopīs.

govindaṃ gokulānandaṃ govardhanadharaṃ harim

gopālaṃ guṇaśīlañca gopīnāthaṃ namāmyaham

गोविन्दम् · govindam — to Govinda

गोकुलानन्दम् · gokulānandam — the delight of Gokula

गोवर्धनधरम् · govardhanadharam — the lifter of Govardhana

हरिम् · harim — to Hari

गोपालम् · gopālam — to the protector of cows

गुणशीलम् · guṇaśīlam — of virtuous character

च · ca — and

गोपीनाथम् · gopīnātham — to the Lord of the Gopīs

नमाम्यहम् · namāmyaham — I bow

अहं गोविन्दं गोकुलानन्दं गोवर्धनधरं हरिं गोपालं गुणशीलञ्च गोपीनाथं नमामि।

to Govinda · the delight of Gokula · the lifter of Govardhana · to Hari · to the protector of cows · of virtuous character · and · to the Lord of the Gopīs · I bow

This verse introduces the pastoral and playful aspects of the Lord, connecting the supreme Raṅganātha to his manifestations as the protector of the cowherds. It emphasizes his accessibility and his role as the beloved of his devotees.

I bow to the auspicious one, the most auspicious of all, the sweet one, the slayer of the demon Madhu; Mukunda, the one of enchanting form, the embodiment of all forms.

maṅgalaṃ maṅgalānāñca madhuraṃ madhusūdanam |

mukundaṃ mohanākāraṃ mūrtimantaṃ namāmyaham

मङ्गलं · maṅgalam — the auspicious one

मङ्गलानाम् · maṅgalānām — of all auspicious things

च · ca — and

मधुरम् · madhuram — the sweet one

मधुसूदनम् · madhusūdanam — the slayer of Madhu

मुकुन्दम् · mukundam — the giver of liberation

मोहनाकारम् · mohanākāram — of enchanting form

मूर्तिमन्तम् · mūrtimantam — the embodiment of all forms

नमाम्यहम् · namāmyaham — I bow

अहं मङ्गलानां मङ्गलं मधुरं मधुसूदनं मुकुन्दं मोहनाकारं मूर्तिमन्तं नमामि।

the auspicious one · of all auspicious things · and · the sweet one · the slayer of Madhu · the giver of liberation · of enchanting form · the embodiment of all forms · I bow

This verse highlights the Lord's auspicious nature and his ability to remove obstacles, specifically referencing his victory over the demon Madhu to establish order.

I bow to Hṛṣīkeśa, Padmanābha, Dāmodara, and Adhokṣaja; Hayagrīva, Nārasiṃha, and Varāha.

hṛṣīkeśaṃ padmanābhaṃ dāmodaramadhokṣajam |

hayagrīvaṃ nārasiṃhaṃ varāhañca namāmyaham

हृषीकेशम् · hṛṣīkeśam — to Hṛṣīkeśa

पद्मनाभम् · padmanābham — to the lotus-navelled one

दामोदरम् · dāmodaram — to Dāmodara

अधोक्षजम् · adhokṣajam — to the transcendental one

हयग्रीवम् · hayagrīvam — to Hayagrīva

नारसिंहम् · nārasiṃham — to Nārasiṃha

वराहम् · varāham — to Varāha

च · ca — and

नमाम्यहम् · namāmyaham — I bow

अहं हृषीकेशं पद्मनाभं दामोदरमधोक्षजं हयग्रीवं नारसिंहं वराहञ्च नमामि।

to Hṛṣīkeśa · to the lotus-navelled one · to Dāmodara · to the transcendental one · to Hayagrīva · to Nārasiṃha · to Varāha · and · I bow

By invoking the various incarnations and forms of the Lord, this verse establishes the theological breadth of Raṅganātha, identifying him as the source of all avatars.

I bow to Rāma, of charming exploits, Rāghava, the leader of the world; the refuge of all worlds, the wielder of the Śārṅga bow.

rāmañca ramyacāritraṃ rāghavaṃ lokanāyakam

śaraṇyaṃ sarvalokānāṃ śārṅgapāṇiṃ namāmyaham

रामम् · rāmam — to Rāma

च · ca — and

रम्यचारित्रम् · ramyacāritram — of charming exploits

राघवम् · rāghavam — to the descendant of Raghu

लोकनायकम् · lokanāyakam — to the leader of the world

शरण्यम् · śaraṇyam — to the refuge

सर्वलोकानाम् · sarvalokānām — of all worlds

शार्ङ्गपाणिम् · śārṅgapāṇim — the wielder of the Śārṅga bow

नमाम्यहम् · namāmyaham — I bow

अहं रामं रम्यचारित्रं राघवं लोकनायकं सर्वलोकानां शरण्यं शार्ङ्गपाणिञ्च नमामि।

to Rāma · and · of charming exploits · to the descendant of Raghu · to the leader of the world · to the refuge · of all worlds · the wielder of the Śārṅga bow · I bow

This verse focuses on the Rāmāvatāra, highlighting the Lord's role as the ideal king and protector, which serves as a model for the devotee Dharmavarmā himself.

I bow to Him who is dark like a blue lotus petal, the flawless, the stainless; the one free from ailment, the pure, the formless.

nīlotpaladalaśyāmaṃ niravadyaṃ nirañjanam |

nirāmayaṃ nirmalañca nirākāraṃ namāmyaham

नीलोत्पलदलश्यामम् · nīlotpaladalaśyāmam — dark like a blue lotus petal

निरवद्यम् · niravadyam — the flawless one

निरञ्जनम् · nirañjanam — the stainless one

निरामयम् · nirāmayam — the one free from ailment

निर्मलम् · nirmalam — the pure one

च · ca — and

निराकारम् · nirākāram — the formless one

नमाम्यहम् · namāmyaham — I bow

अहं नीलोत्पलदलश्यामं निरवद्यं निरञ्जनं निरामयं निर्मलं निराकारञ्च नमामि।

dark like a blue lotus petal · the flawless one · the stainless one · the one free from ailment · the pure one · and · the formless one · I bow

This verse shifts to the metaphysical nature of the Lord, describing his purity and transcendence, bridging the gap between his physical form and his absolute, formless reality.

I bow to the kinsman of the surrendered souls, the bestower of the devotees' desired fruits; the glorious Lord, of magnificent form, with lotus-feet.

prapannajanabandhuñca bhaktābhīṣṭaphalapradam

bhagavantaṃ bhavyarūpaṃ padmapādaṃ namāmyaham

प्रपन्नजनबन्धुम् · prapannajanabandhum — the kinsman of the surrendered

च · ca — and

भक्ताभीष्टफलप्रदम् · bhaktābhīṣṭaphalapradam — bestower of devotees' desires

भगवन्तम् · bhagavantam — the glorious Lord

भव्यरूपम् · bhavyarūpam — of magnificent form

पद्मपादम् · padmapādam — with lotus-feet

नमाम्यहम् · namāmyaham — I bow

अहं प्रपन्नजनबन्धुं भक्ताभीष्टफलप्रदं भगवन्तं भव्यरूपं पद्मपादञ्च नमामि।

the kinsman of the surrendered · and · bestower of devotees' desires · the glorious Lord · of magnificent form · with lotus-feet · I bow

This verse emphasizes the personal relationship between the Lord and his devotees, highlighting his compassion and his role as the ultimate goal for those who surrender.

I bow to Him who resides in the middle of the Kāverī river, who possesses a lovely form; the ocean of compassion, the beloved, the one who can assume any form at will.

kāverīmadhyanilayaṃ kamanīyavapurdharam

kāruṇyasāgaraṃ kāntaṃ kāmarūpaṃ namāmyaham

कावेरीमध्यनिलयम् · kāverīmadhyanilayam — residing in the middle of the Kāverī

कमनीयवपुर्धरम् · kamanīyavapurdharam — possessing a lovely form

कारुण्यसागरम् · kāruṇyasāgaram — the ocean of compassion

कान्तम् · kāntam — the beloved

कामरूपम् · kāmarūpam — the one who assumes any form

नमाम्यहम् · namāmyaham — I bow

अहं कावेरीमध्यनिलयं कमनीयवपुर्धरं कारुण्यसागरं कान्तं कामरूपं नमामि।

residing in the middle of the Kāverī · possessing a lovely form · the ocean of compassion · the beloved · the one who assumes any form · I bow

This verse grounds the Lord in the specific geography of the Divya Desa (Kāverī), making the cosmic Lord accessible and intimate to the devotee.

I bow to Trivikrama, Vāmana, the destroyer of the three kinds of suffering; the one who is the three forms (Brahmā, Viṣṇu, Śiva), the one of a hundred forms, the one of infinite forms.

trivikramaṃ vāmanañca tāpatrayavināśakam

trimūrtiṃ śatamūrtiṃ cānantamūrtiṃ namāmyaham

त्रिविक्रमम् · trivikramam — to Trivikrama

वामनम् · vāmanam — to Vāmana

च · ca — and

तापत्रयविनाशकम् · tāpatrayavināśakam — destroyer of three-fold suffering

त्रिमूर्तिम् · trimūrtim — the three-formed one

शतमूर्तिम् · śatamūrtim — the hundred-formed one

च · ca — and

अनन्तमूर्तिम् · anantamūrtim — the infinite-formed one

नमाम्यहम् · namāmyaham — I bow

अहं त्रिविक्रमं वामनं तापत्रयविनाशकं त्रिमूर्तिं शतमूर्तिं चानन्तमूर्तिं नमामि।

to Trivikrama · to Vāmana · and · destroyer of three-fold suffering · the three-formed one · the hundred-formed one · and · the infinite-formed one · I bow

By identifying the Lord as the destroyer of the three-fold suffering and the embodiment of infinite forms, this verse concludes the theological praise, preparing for the phala-śruti.

Whoever recites these one hundred and eight names of Raṅganātha, as sung by Dharmavarmā, attains all auspiciousness.

aṣṭottaraśataṃ nāmnāṃ raṅganāthasya yaḥ paṭhet

sarvamaṅgalamāpnoti kīrtitaṃ dharmavarmaṇā

अष्टोत्तरशतम् · aṣṭottaraśatam — one hundred and eight

नाम्नाम् · nāmnām — of names

रङ्गनाथस्य · raṅganāthasya — of Raṅganātha

यः · yaḥ — whoever

पठेत् · paṭhet — recites

सर्वमङ्गलम् · sarvamaṅgalam — all auspiciousness

आप्नोति · āpnoti — attains

कीर्तितम् · kīrtitam — sung

धर्मवर्मणा · dharmavarmaṇā — by Dharmavarmā

यः धर्मवर्मणा कीर्तितं रङ्गनाथस्य अष्टोत्तरशतं नाम्नां पठेत्, सः सर्वमङ्गलम् आप्नोति।

one hundred and eight · of names · of Raṅganātha · whoever · recites · all auspiciousness · attains · sung · by Dharmavarmā

This verse provides the phala-śruti (the fruit of recitation), encouraging the reader to engage with the hymn to attain auspiciousness, thereby validating the king's devotion.

With these one hundred and eight verses, the king respectfully worshipped Raṅgeśa, whose name is sacred to hear and chant.

aṣṭottaraśataiḥ padyairādareṇa mahīpatiḥ |

pūjayāmāsa raṅgeśaṃ puṇyaśravaṇakīrtanam

अष्टोत्तरशतैः · aṣṭottaraśataiḥ — with one hundred and eight

पद्यैः · padyaiḥ — verses

आदरेण · ādareṇa — with respect

महीपतिः · mahīpatiḥ — the king

पूजयामास · pūjayāmāsa — worshipped

रङ्गेशम् · raṅgeśam — Raṅgeśa

पुण्यश्रवणकीर्तनम् · puṇyaśravaṇakīrtanam — whose hearing/chanting is sacred

महीपतिः अष्टोत्तरशतैः पद्यैः आदरेण पुण्यश्रवणकीर्तनं रङ्गेशं पूजयामास।

with one hundred and eight · verses · with respect · the king · worshipped · Raṅgeśa · whose hearing/chanting is sacred

This verse serves as a narrative conclusion, showing the king's active worship and the efficacy of the hymn, grounding the text in the historical context of the epic.

Then Lord Raṅgeśa, the one with eyes as large as lotuses, being worshipped by Dharmavarmā, became well-pleased.

bhagavānapi raṅgeśaḥ suprasanno'bhavattadā

puṇḍarīkaviśālākṣaḥ pūjito dharmavarmaṇā

भगवान् · bhagavān — the Lord

अपि · api — also/indeed

रङ्गेशः · raṅgeśaḥ — the Lord of Ranga

सुप्रसन्नः · suprasannaḥ — well-pleased

अभवत् · abhavat — became

तदा · tadā — then

पुण्डरीकविशालाक्षः · puṇḍarīkaviśālākṣaḥ — lotus-eyed one

पूजितः · pūjitaḥ — worshipped

धर्मवर्मणा · dharmavarmaṇā — by Dharmavarma

तदा धर्मवर्मणा पूजितः पुण्डरीकविशालाक्षः भगवान् रङ्गेशः अपि सुप्रसन्नः अभवत्।

the Lord · also/indeed · the Lord of Ranga · well-pleased · became · then · lotus-eyed one · worshipped · by Dharmavarma

This verse concludes the narrative of the hymn by describing the direct result of Dharmavarmā's devotion. It highlights the intimate relationship between the devotee and the deity, showing that the Lord is moved by sincere worship.