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

VISHNU SAHASRANAMA 35
(pūr) everything. The Śruti (Tai. Ar., 1-23) says : “I
indeed existed here before. As he existed before, he is
called Purusha.” Or because he resides (shad) in the
excellent ones (Pūru), or because he bestows (San to give)
rewards (Pūru, reward), or because destroys (Sya to cut)
the forms or worlds (Pūru) during Pralaya, or he pervades
(Pur) and resides (Sad) in everything. The fifth Veda
(Mahābhārata Udyo., 70-11) says : “He is named the
Supreme Person since he pervades and resides (in every-
thing).”
15. The witness (Sākshī).
Because he cognises by his own wisdom (Bodha)
everything directly with no veil between. According
to the Pānini Sūtras the word ‘Sākshī’ is derived from
sa+akshi meaning the direct cogniser.
16. The knower of the field (Kshetrajnah), 16 and 17
are one in Ku.
Because he cognises (Jna) the vehicle (Kshetra). Lord
(Bh. Gita, 13-2) says : “Understand Me as the knower of
the field.”
17. The undecaying (Aksharah).
The same (Kshetrajna) is the undecaying Supreme Self.
Or ‘Akshara’ from the root as to enjoy. The word ‘only’
(Eva) in the text denotes that there is no real distinction
between the Kshetrajna (the knower of the field) and
Akshara (the undecaying), as the Śruti (Chchā. Up., 6-8-7)
“That art thou”; and the word ‘and’ (cha in the text)
indicates that the only difference between the two lies in
the former being phenomenal; its permanence as under-
stood by the world at large is not supported by authorities.
(15)
18. The union (Yogah).
“The realisation of oneness of the Individual and the
Supreme Spirit, by keeping under control the senses of