विष्णुसहस्रनाम स्तोत्र (महाभारत अनुशासन पर्व - जगद्गुरु आदि शंकराचार्य भाष्य सानुवाद सटीक)

VISHNU SAHASRANAMA 23
portion of Myself, I exist." The Śruti (Mun. Up., 3-10)
says : " The Purusha is all this, sacrifice, penance,
Brahman, the highest, the immortal."
Such words as ' Vishnu' and the like, though repeated
(in this hymn) are not tautologous, since the meaning
differs with the function. The words 'Srīpati,' 'Mādhava,'
etc., though one and the same in meaning differ in expres-
sion. Although one and the same in meaning, yet it is no
defect, since the questioner wanted to know the one Deity
whose names were a thousand and because these denote a
single Dēvatā.
The thousand Names consist of words in the mas-
culine, feminine and neuter genders. Those in the
masculine gender qualify Vishnu, those in the feminine
qualify Dēvatā and those in the neuter qualify Brahman.
THE THOUSAND NAMES ¹
1 The universe. (Visvam.)
Beginning from the stanza " from whom all beings,
etc. " (verse 11) up to the last Verse, Brahman, the cause
of origin, preservation, and destruction of the Universe,
has been spoken of as a Single Deity. The twofold
Brahman (conditioned and unconditioned) is termed in the
beginning as 'Universe' (Visva). Brahman is spoken of
as Visva being the cause of the entire manifested Universe.
The word, Universe, as being the effect of a cause is used
in the beginning to show that Vishnu could be praised by
the names of Brahmā, etc., who are also effects.
Or this Universe is in reality not different from the
Supreme Purusha. Hence, Brahman is spoken of as
'Visva'. The Śrutis say: (Mun. Up., 3-10 and 4-11) :
¹ Before repeating the names, Anganyāsa, Karanyāsa, and Dhyāna
Slokas should be gone through; and they do not belong to the Text,
I have not translated them into English. They are added in the
Text.