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

88 VISHNU SAHASRANAMA
419. Centred in His glory (Parameshthih).
As He is accustomed to reside in the supreme ether of
the heart. The Mantravarna (Āpa. Dh., 1-23-2) says :
“ The Parameshthi supremely shines.”
420. The receiver (Parigrahah).
He is approached on all sides by his devotees, being
Himself omnipresent ; or known in many ways, or he re-
ceives from devotees such offerings as leaf, flower, etc. (Bh.
G., 9-26.)
421. Terrible (Ugrah).
As he causes fear even to the sun, etc. The Śruti
(Tai. Up., 2-7) says : “ By fear of Him the sun rises.”
422. The abode (Samvatsarah).
Of all beings.
423. The clever (Dakshah).
As He manifests himself as the Universe, or as he
performs all actions dexterously.
Vya. He is to be approached.
424. The quiet (Viśrāmah).
He brings quietude to the mind of those who have
fallen in the toils of great miseries arising from Avidyā, etc.,
and small miseries as pride, etc., and have plunged in the
ocean of Samsāra, stormy with the waves of the six changes,
such as hunger and thirst.
425. The most skilful (Viśvadakshinah).
Excelling all others, or in all His actions. (Ślo. 58)
Vya. He is the protector of all.
426. The manifestation (Vistārah).
As He manifests in himself all the Universe.
Vya. He enlarges the results of his Bhaktas.

VISHNU SAHASRANAMA 89
427. The firm and motionless (Sthāvarassthāṇuḥ).
The firm and motionless objects such as the earth, etc.,
rest in Him.
428. The proof (Pramāṇam). (959)
As he is the underlying principle of consciousness.
Vya. He is the authority in all Dharmas or otherwise.
429. Undecaying root (Bījamavyayam).
As He is the immutable cause.
Vya. He is Dharma itself.
430. Desired by all (Arthaḥ).
Being Bliss.
Vya. He is reached by all who are freed from sense
attractions.
431. Having no desires (Anarthaḥ).
As He has fulfilled all His desires.
Vya. He is not desired by the conceited Yogins.
432. Possessed of great sheaths (Mahākośaḥ).
As Annamaya and the rest.
Vya. His treasures are immeasurable as he possesses
Sankha, Padma, etc.
433. The great Bliss (Mahābhogaḥ).
Vya. The enjoyments of his devotees are very great.
434. Of great wealth (Mahādhanaḥ).
He is the means of attaining great Bliss. (Ślo. 59)
Vya. From him all secure great wealth.
435. Griefless (Anirviṇṇaḥ). (892)
As He has no desires to fulfil.
Vya. In fulfilling the desires of his devotees, he
never tires.
12

90 VISHNU SAHASRANAMA
436. The oldest (Sthavishtah).
As Vairāja. The Śruti (Mun. Up., 1-4) says : " The
fire forms his head, the sun and moon are his eyes."
Vya. He is in the form of Śiṁśumāra of stars.
437. Unborn (Abhūh). (Bhūh=existant).
Or the name may be bhūh the earth, if the prefix a
is eliminated.
438. The binding post for Dharma (Dharmayūpah).
As the sacrificial animals are bound to the Yūpa, He is
the resting place of all the Dharmas which are the means
of worshipping him.
439. The great sacrificer (Mahāmakhah).
Because the sacrifices dedicated to him confer Nir-
vāna or salvation.
Vya. He is to be worshipped by yajna as it is his.
440. Nave of the stars (Nakshatranemih).
According to the stanza, " The planets, sun, moon, etc.,
the stars moving and fixed, are bound to Dhruva by the
bonds of Vāyu." Dhruva regulates the motions of the sys-
tems and resides at the tail of the starry Śiṁśumāra-wheel.
At the heart of the wheel of the luminaries is Vishnu like a
nave, regulating the whole. The Svādhyāya Brāhmana
(Tai. Ar., 2-19) in describing the Śiṁśumāra says : " Vishnu
is the heart."
441. The Moon (Nakshatrī).
The Bh. G. (10-21) says : " Of the stars I am the moon."
Vya. He is the leader of the sun, moon, etc., who are
the leaders of the universe.
442. Patience (Kshamah).
Or clever in all his actions. Valmīki (Bāla. Ka., 1-18)
says : " Śrī Rāma is equal to the earth in patience."

VISHNU SAHASRANAMA 91
443. Residing in all Beings (Kshāmah). (854)
As the Self.
444. Well-desiring (Samīhanah).
In such actions as evolution, etc. (Slo. 60)
Vya. ' He wishes all beings well.
445. Sacrifice (Yajnah). (971)
All sacrifices being his form, or because He exists as
sacrifice in order to please all other gods. The Sruti (Tai.
Sam., 2-5-5) says : “Sacrifice indeed is Vishnu.”
Vya. All the Vedic sacrifices are his powers.
446. The object of sacrifice (Ijyah).
The Harivamsa says : “They who worship through
holy sacrifices, the Devas and Pitris, they worship indeed
the Vishnu, the Self, through the Self.”
447. The object of great sacrifice (Mahejyah).
Being the highest of the deities, who confer emancipa-
tion, he is to be worshipped through sacrifice with great
care and devotion.
448. Kratuh.
The sacrifice with the Yūpa or the sacrificial post.
Vya. Kratu means Ahīna, Ekāha and other sacrifices.
449. Satram.
The Satra is that sacrifice in which the order for the
assembling and congregating of learned men is given ; or
he who is the protector (Tra) of the good (Sat).
450. The refuge of the good (Satāmgatih).
There is no other refuge to those that seek liberation
except Him.
451. All-seer (Sarvadarsī).
He perceives directly through his natural wisdom the
actions, good and bad, of all.

92 VISHNU SAHASRANAMA
452. The emancipated Self (Vimuktātmā).
Or He is ever emancipated as well as the Ātman.
The Śruti (Kath. Up., 5-1) says : “ He is liberated , . .”
453. All-knowing (Sarvajnah). (815)
The Śruti (Br. Up., 6-5-7) says : “ All this is the
Self . . .”
Vya. He recognises all as his manifestation.
454. Supreme wisdom (Jñānamuttamam). (732)
Wisdom is uncreated and unlimited, and accomplishes
everything. The Śruti (Tai. Up., 2-1) says : “ Brahman is
existence, wisdom and infinite.” (Ślo. 61)
455. The pure vow (Suvratah). (818)
Śrī Rāma says in the Rāmāyaṇa (6-18-33) : “ He who
takes refuge in me once at least, and he who begs saying :
‘ Thine am I,’ to him I grant protection from all beings ;
this is my vow.”
456. The beautiful-faced (Sumukhah).
The Vishnu Purāna (6-7-80) says : “ His face is pleas-
ing, beautiful, possessed of large eyes resembling the lotus
leaf.” Or this may apply to Śrī Rāma, the son of Dasa-
ratha, because he was well pleased with the forest life.
Thus the Rāmāyaṇa (2-19-33) and Mahābhārata say :
“ Auspicious Rāma at once received the order of his father
with a cheerful mind and spoke : ‘ Spending fifteen years
from this day in great forests, I shall adhere to your words.’
There was no manifestation of disturbance of mind in him,
although he was about to fly as an exile to the forest, leaving
the kingdom like unto one emancipated while yet alive.”
Or because he was well pleased, having imparted all the
Vidyās (to Brahmā). The Śruti (Śve. Up., 6-18) says :
“ He who created Brahmā at the beginning and imparted
the Vedas to him.”

VISHNU SAHASRANAMA 93
457. The subtle (Sūkshmah).
As he is free from physical causes such as sound, etc.
The sound, etc., are the cause of gross Ākāsa and the rest.
The Sruti (Mun. Up., 1-6) says : " He is omnipresent, and
very subtle."
458. Of auspicious sound (Sughoshah).
The sound was in the form of Vedas ; or with voice
grand as that of the cloud.
459. The conferrer of happiness (Sukhadah). (889)
On righteous ones ; he deprives (Da to destroy) the
wicked of their happiness.
460. Friend (Suhrit).
As He confers benefits without desiring anything in
return.
Vya. His heart is auspicious even to the villain.
461. The charming (Manoharah).
Being the unlimited Bliss.
462. The conqueror of anger (Jitakrodhah).
He destroys the foes of the Devas, not out of anger,
but in order to protect Righteousness.
463. With valiant arm (Virabāhuh).
He slew the foes and established the method of the
Scriptures.
Vya. His arms were very dexterous in churning the
ocean.
464. The destroyer (Vidāranah).
Of unrighteous persons. (Slo. 62)
465. Stupefying (Svāpanah).
He renders, through his Māyā, his Egos oblivious of
their nature.
Vya. Svāpanah : causing confusion to those who
lose their virtues.

94 VISHNU SAHASRANAMA
466. The independent (Svavaśah).
Being the cause of evolution, preservation and involu-
tion of the Universe.
Vya. He is completely dependent on his own devotees.
467. All-pervading (Vyāpī).
As the ether. The Śruti says : " He is omnipresent
like the ether, and eternal "; or pervading as cause all
effects.
Vya. He nourishes well all by his energy.
468. Many-souled (Naikātmā).
During evolution and the rest he manifests through
His instrumental energies in various forms (in all things).
Vya. His forms are many like fish, tortoise, etc.
469. Having many actions (Naikakarmakrit).
As He is the Lord of the evolution, preservation and
involution, etc., of the Universe.
Vya. In his action of constructing bridge, etc. (Setu-
bandha).
470. The abode of all (Vatsarah).
Vya. He dwells inside of all in order to establish
Dharma, etc.
471. The affectionate (Vatsalah).
Towards His devotees.
472. The father (Vatsī).
All beings are his children in his aspect as the
Father of the Universe.
473. The jewel-wombed (Ratnagarbhah).
This means the ocean being the store of all jewels.
Vya. He is quick in bestowing the desired objects.
474. The Lord of wealth (Dhaneśvarah) (Ślo. 63)
Vya. To distribute wealth to Kuchela and others.

VISHNU SAHASRANAMA 95
475. The protector of Dharma (Dharmagup).
Lord (Bh. G., 4-8) says : “ I am born in every age for
firm establishment of Dharma.”
476. The doer of Dharma (Dharmakrit).
Though he transcends righteousness and the reverse,
yet to protect righteousness he acts only righteously.
477. The supporter of Dharma (Dharmī).
Vya. He possesses the peculiar nature of protecting
those who take refuge in him by extraordinary methods.
478. The existence (Sat).
The Reality, the Supreme Brahman. The Śruti
(Chchā. Up., 6-2) says : “ This indeed, O child, was Sat.”
Vya. All tremble at him during Pralaya.
479. The conditioned (Asat).
Brahman is called Asat. The Śruti (Chchā. Up., 6-6-14)
says : “It is nothing but a word ; it is an effect and a
name only.
Vya. He himself never trembles.
480. The perishable (Ksharam).
As He is all beings.
Vya. All proceed from him.
481. The imperishable (Aksharam).
Lord (Bh. G., 15-16) says : “ There are two persons in
the world, the perishable and imperishable ; the perishable is
made of all creatures and Kūtastha is called imperishable.”
482. The non-knower (Avijnātā).
The knower is the Jīva, limited by the false concep-
tion that authorship and the rest pertain to Ātman ; being
free from it, Vishnu is called Avijnātā.
Vya. He is indifferent to the faults of his devotees.

96 VISHNU SAHASRANAMA
483. The thousand-rayed (Sahasrāṁśuḥ).
The rays which are in the sun and others are His,
hence he is the real Sun. The Śruti (Tai. Br., 3-12-9) says :
“Kindled by that Light the sun shines.” The Smṛti also
(Bh. G., 15-12) says : “ The light which is in the sun . . .”
484. The all-supporter (Vidhātā).
As He is the Ādiśesha, (the eight) cardinal elephants,
and (the chief) mountains, which support all other beings.
485. The ever-existing consciousness (Kṛtalakshaṇaḥ).
He is the author (Kṛta) of the Śāstras (Lakshaṇa).
The author (Vyāsa) (vide impra, verse 139) says : “The
Vedas, the Śāstras, the knowledge, and all these are derived
from Janārdana.” Or he who made in all beings the
distinction of separation in their species as well as in
others ; or he who has the mark called Śrīvatsa in his
breast. (Slo. 64)
486. The centre of the planetary systems (Gabhas-
tinemiḥ).
He remains as the sun in the centre of the wheel of
planets.
Vya. His chakra (disc) is very radiant.
487. Abiding in the Satva (Satvasthaḥ).
As he chiefly presides over the Satva quality which is
radiant ; or he who resides (stha) in all beings (satva).
488. The lion (Siṁhaḥ).
From his valour ; or like the word ‘Satyabhāmā,
contracted into ‘Bhāmā,’ it may be ‘Narasiṁha’ (denoting
the man-lion incarnation).
489. The great Lord of Beings (Bhūtamaheśvaraḥ).
Or in truth (Satya) he is the great Lord.

VISHNU SAHASRANAMA 97
490. The first Deity (Adidevah).
He is the 'first' through whom all the beings came
to exist.
491. The great Deity (Mahādevah).
Because abandoning all other concepts, he centres
himself in the great wealth of self-concentration.
492. The Lord of the Devas (Devesah).
Prominently.
493. The Instructor of the Lord of the Devas (Deva-
bhridguruh).¹
'The Lord of the Devas' : Indra, or he who is the
nourisher of the Devas and the instructor of them.
(Slo. 65)
494. He who enables one to cross (the ocean of Sam-
sāra) (Uttarah).
Or the Most Excellent. The Sruti (Rigveda, 10-86-1)
says : "He is the Most Excellent of all."
Vya. He uplifts his devotees from the Samsāra.
495. The shepherd (Gopatih). (592)
Or He who is the Lord of the Earth.
496. The protector (Goptā). (593)
Of all beings.
Vya. He is the protector of all Vidyās.
497. To be attained by Jnāna (Jnānagamyah).
He is attained neither by karma (actions), nor by the
combination of karma and jnāna, but by jnāna only.
498. The ancient (Purātanah).
As He transcends Time.
¹ This makes two names.
13

98 VISHNU SAHASRANAMA
499. The nourisher of the elements of the body.
(Sarīrabhūtabrit).
Being himself Prāṇa.
Vya. He assumes the form of Vis'varūpa (Universal).
500. The enjoyer (Bhoktā).
As He protects, or as He enjoys the Supreme Bliss.
Thus ends the Fifth Hundred.
THE SIXTH HUNDRED
501. The Lord of monkeys (Kapīndraḥ).
'Kapi' : may mean the boar incarnation, or the Lord
of monkeys : Śrī Rāghava.
502. He who gives large gifts (in sacrifices) (Bhūrida-
kshiṇaḥ).
To define and illustrate Dharma, he performs many
sacrifices and gives away large sums. (Slo. 66)
503. The quaffer of soma (Somapaḥ).
As He drinks the soma juice in all sacrifices, as the
Deity sacrificed to, or as the sacrificer, to illustrate
Dharma.
504. The quaffer of nectar (Amritapaḥ).
Of His Self ; or as He recovered the ambrosia from
the Asuras, and drank it along with the Devas.
505. The moon (Somaḥ).
Nourishing the plants in the form of the moon ; or
Soma means Śiva who is (ever) with Umā or Pārvatī.

VISHNU SAHASRANAMA 99
506. The conqueror of many (Purujit).
507. The omnipresent and best (Purushottamah).
508. The Law (Vinayah).
That punishes the evil-doer.
Vya. He shows the supreme humility.
509. The victorious (Jayah).
Over all Beings.
Vya. He is conquered by his devotees.
510. Of right resolutions (Satyasandhah).
The Sruti (Chcha., 8-1-5) says : “Truth is his
resolve.”
Ka. The heavens might fall down, the earth might
crumble down, the mountain Himavān might be crushed,
the oceans might become dry, but my word uttered to
Krishna never becomes vain.
511. The deserver of gifts (Dāśārhah).
Or Krishna being born in the Dāśārha race.
512. The Lord of the Sātvat (Sātvatāmpatih).
The conferrer of good and protector of those that
follow the Tantra named ' Sātvata ' (i.e., the scriptures
Sātvic in their nature). (Slo. 67)
Ka. Satva means meditation on Vishnu with ever-
lasting devotion.
513. Jīvah.
As He supports the Prānas or senses, etc., in the form
of Kshetrajna.
Vya. He enlivens the devotees.
514. The witness of modesty (Vinayitāsākshī).¹
Of the creatures ; or as he perceives nothing outside
Himself.
¹ This makes two names.

100 VISHNU SAHASRANAMA
515. The conferrer of Salvation (Mukundah).
516. Of unmeasured prowess (Amitavikramah). (641)
Or whose steps were immeasurable (during the Trivik-
rama incarnation).
517. The resting place of Devas and others (Am-
bhonidhih).
The Śruti (Tai. Br., 2-3-8) says : “ These are the four
ambhas, namely, the Devas, men, Pitris and Asuras ” ; or
the ocean. Lord (Bh. G., 10-24) says : “ Of lakes I am the
ocean.”
518. Of infinite Self (Anantātmā).
Being unlimited by Space, Time and Substance.
Vya. He is in the form of Ananta (Ādiśesha).
519. The recliner on the great ocean (Mahodadhiśayah).
When having disintegrated everything he reduces them
into homogeneity and reclines on the primeval waters.
520. The Death (Antakah).
As He brings about the end of all. (Ślo. 68)
Vya. He is Antaka in the form of Rudra and
Sankarshana.
521. Unborn (Ajah).
Or as he was born (ja) to Vishnu (a).
522. Deserving worship (Mahārhah).
523. Centred in his own Self (Svābhāvyah).
As He is infinite in His perfection.
Vya. He is to be claimed as theirs by his own devotees.
524. With conquered foes (Jitāmitrah).
Internal as desire, hatred, etc., and external as Rāvana,
Kumbhakarna, Śiśupāla and others.

VISHNU SAHASRANAMA 101
525. Ever joyful (Pramodanah).
Inbibing the nectar of His own Self ; or because he
causes bliss to those that meditate upon Him by the very act.
526. The bliss (Ānandah).
Is His own nature. The Śruti (Br. Up., 6-3-32) says :
"Of this happiness, all other beings enjoy only a part."
527. The source of happiness (Nandanah).
528. Freed from the worldly pleasures (Anandah)
(Nandah). The Śruti (Chchā. Up., 7-23) says : "That which
is immensity is felicity, there is no felicity in littleness."
529. Of true Dharma (Satyadharmā).
Darma : Wisdom, etc.
Vya. His dharmas are true and not false.
530. The three-stepped (Trivikramah).
The three steps were in the three worlds. The Śruti
(Tai. Br., 2-4-6) says : "He stepped (the three worlds) by
his three steps" ; or He has walked over the three worlds.
The Harivamśa (279-80) says : "The Sages have named
the three worlds as 'Tri' ; and as you walked them all
thrice you are named Tri (vi) krama." (Ślo. 69)
531. Kapilāchārya, the great Sage. (Maharshih
Kapilāchāryah).¹
He was 'the great Rishi' as he saw the entire Veda,
whereas others saw only a part of it, and were named
'Rishis'. Kapila taught the knowledge of pure Tatva called
'Sānkhya'. The Vyāsa Smriti says : "Sānkhya is that
which inculcates the knowledge of the pure Ātman." The
(Śve. Up., 5-2) says : "He who endowed his son Rishi
Kapila. . ." The Smriti (Bh. G., 10-26) also says : "Of
perfected ones I am the Sage Kapila."
¹ 531 makes two names

102 VISHNU SAHASRANAMA
532. The Universe and its Soul (Kritajnah).
Krita the created Universe, and Jna the knower, i.e.,
Ātman.
Vya. He recognises the adorations, etc., of even
defaulters.
533. The Lord of the Earth (Medinīpatih).
534. The three-stepped (Tripadah).
The Śruti (Tai. Br., 2-4-6) says : “He who stepped (the
three worlds) by his strides.”
Vya. He is expressed by the three Padas, “Om,
Tat, Sat.”
535. The Lord of three states (Tridaśādhyakshah).
Assuming the (three) qualities.
536. The great-horned (Mahāśringah).
In His fish incarnation, He tied the ship to His great
horn and sported in the Pralaya waters.
537. The destroyer of the created things (Kritān-
takrit). (Slo. 70)
. Or of Death himself
538. The great boar (Mahāvarāhah).
539. Govindah.
Go : speech, or the maxims of Vedānta, and as he is
known (vid) by them, he is called ‘Govinda’. The
Vishnutilaka says : “You are named Govinda as you are
to be known through Vedas (go).”
Vya. He held up the earth merged in the ocean.
540. With good armies (Susenah).
Vya. He possesses the army of the eternal Sūris
(Sages).

VISHNU SAHASRANAMA 103
541. Having golden armlets (Kanakāṅgadī).
542. The mysterious (Guhyaḥ).
As He is to be known through the secret sciences, or
Upanishads ; or as He is located in the Guhâ, the ether of
the heart.
543. The unfathomable (Gabhīraḥ).
In His wisdom, dominion, strength and valour, etc.
Vya. He is unknown, as the Śruti says.
544. Impenetrable (Gahanaḥ.)
As He is free from, or witness to, the appearance and
disappearance of the three states of consciousness.
Vya. His independence cannot be gauged.
545. The concealed (Guptaḥ.)
As He is beyond the grasp of mind and speech. The
Śruti (Kath. Up., 3-12) says : “ Being the hidden nature of
all beings he is not manifested.”
Vya. Agupta : His glory is not concealed.
546. The bearer of discus and Gadā (Cakragadā-
dharaḥ).
“ He is named ‘ Gadādhara,’ as he bears the discus,
symbolising the mind Tatva, and the mace, symbolising the
Buddhi Tatva, to protect the world.” (Ślo. 71)
547. Brahmā (Vedhāḥ).
548. Self-instrumental (Svāṅgaḥ).
As He is the auxiliary cause of the creation.
Vya. His limbs are golden ones.
549. Unconquered (Ajitaḥ.)
By any, in his incarnations.
550. Krishnah.
Krishna means Krishnadvaipâyana Vyasa. The
(Vishnu Pr., 3-4-5) says : “ You should know the Krishna-
dvaipâyana Vyâsa as the Lord Nārāyana himself. Who

104 VISHNU SAHASRANAMA
can be the compiler of the Mahābhārata except the lotus-
eyed Vishnu ? "
551. The firm (Dridhah).
In his nature, capacity, etc.
Vya. Adhridha : He is uneasy when one prostrates
before him after sinning.
552. The involver and unswerving (Samkarshano-
chyutah).¹
As He draws in at Pralaya all the world, he is called
Sankarshana, and being unswerving in his own nature
he is 'Achyuta'.
553. Varunah.
The setting Sun is called Varuna as he withdraws in
himself his rays. The Śruti (Tai. Sam., 2-10-11) says :
" O Varuna, listen to our hymn."
554. The Son of Varuna (Vārunah).
Means either Vasishtha or Agastya.
Vya. Avāruna : His nature is never subject to
veiling.
555. The tree (Vrikshah).
On account of his stability. The Śruti (Śve. Up.,
3-9) says : " He alone stands in the heavens like an
unshaken tree."
Vya. He is the sheltering tree of the wise.
556. The lotus-eyed (Pushkarākshah).
Or He appears in the lotus of the heart when meditat-
ed upon.
557. Of great mind (Mahāmanāh).
He performs only by mind creation, preservation
and destruction. The Vishnu Purāna says : " He who
evolves and involves the Universe by his mind alone . . ."
(Slo. 72)
¹ This makes 2 names

VISHNU SAHASRANAMA 105
558. Bhagavān.
The Vishnu Pr. (6-5-74) says : "The word (Bhaga)
means full dominion, Dharma, fame, wealth, dispassion
and salvation." He who possesses the six attributes is
called Bhagavān. Again (Vish. Pr., 6-5-78) says : "He is
named Bhagavān who knows the origin and end, the
coming and going, of beings, and also Vidyā and Avidyā."
559. The destroyer of wealth, etc. (Bhagahā).
During Pralaya.
Vya. He is the goal to wisdom, wealth, etc.
560. The delighter (Ānandī,) (Nandī.)
Being Himself bliss, or as he is rich in everything.
Vya. Nandī : He is the son of Nanda (Gopa).
561. Wearing the Vanamālā garland (Vanamālī).
As He wears the garland named Vaijayantī symbolising
the subtle elements (Bhūtatanmātrās).
562. Armed with a plough (Halāyudhah).
In His form as Balabhadra.
Vya. The saying is that one should repeat the name of
Balarāma in ploughing, if one is desirous of wealth.
563. Ādityah.
This refers to Vāmana-incarnation, the son of Aditi to
Kaśyapa.
Vya. Aditi means Devakī, and her son Krishna is
meant here.
564. The Deity residing in the disc of the Sun
(Jyotirādityah). (619 and 877)
Vya. ad from Vishnu itya to be obtained, i.e., from
Vishnu salvation is to be obtained.
565. The endurer (Sahishnuh).
Of the pairs of opposites such as heat and cold.
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106 VISHNU SAHASRANAMA
566. The refuge and the best (Gatisattamah)
(Slo. 73)
567. With a good bow (Sudhanvā).
The bow named Sārnga which He wields symbolises
the senses and the rest.
568. With a punishing axe (Khandaparaśuh or
Akhandaparaśuh).
Punishing the foes with his axe during the incarnation
of Paraśurāma, the son of Jamadagni ; or the name may be
taken as ' Akhandaparaśuh,' meaning wielding . . .
569. ' Merciless (Dārunah).
Towards the evil-doers.
570. The giver of wealth (Dravinapradah).
As He gives the desired objects to His devotees.
Vya. He gives the wealth of Sāstras (as Vyāsa).
571. The sky-reaching (Divassprik).
Vya. One reaches heaven by the supreme knowledge
572. Omniscient-Vyāsa (Sarvadrikvyāsah).¹
Or Sarvadrik : he who is the eye of all ; Vyāsa : he who
divided the Vedas into four, Rig, etc. The Rigveda again
was divided into twenty-one branches, the Yajus into one
hundred and one, the Sāmaveda into a thousand and the
Atharvaveda into nine branches or Sākhās ; he also divided
all the Purānas ; hence Vyāsa means Brahmā, the creator.
573. The Lord of Vidyās and unborn (Vāchaspatih-
ayonijah).²
' Unborn ' not born of any woman. (Slo. 74)
574. Having the three Sāmans (Trisāmā).
He is praised by the singers of three Sāmans, viz.,
Deva, Vrata, and Sāman.
¹ This makes 2 names.
² Ibid.

VISHNU SAHASRANAMA 107
575. The Singer of Sāman (Sāmagah).
Lord (Bh. G., 10-22) says : " Of Vedas I am Sāmaveda."
576. The Sāma Veda (Sāma).
577. Nirvānam.
The Supreme Bliss characterised by the absence of all
sorrow.
578. The medicine (Bheshajam).
Of the disease of Samsāra.
579. The physician (Bhishak).
As He taught in the Gītā the supreme Vidyā that roots
out the disease of Samsāra. The Śruti (Rig., 2-33-4) says :
"I see Thou art the best physician of all."
580. The institutor of Sanyāsa stage (Sanyāsakrit).
He instituted the fourth Āsrama or stage as a step to
Moksha.
Vya. He destroys the Samsāra.
581. The calm (Samah).
As he taught the principle of ' calmness ' to the Sanyā-
sins as the necessary means to the attainment of wisdom.
The Smriti says : " The Dharma or duty of Sanyāsins is
calmness ; of forest-dwellers restraint ; of householders
charity ; of Brahmachārins or students service." Or he who
pacifies all beings.
582. Tranquil (Sāntah).
As He is not involved in material pleasures. The
Śruti (Sve. Up., 6-19) says : " He who is without parts,
without action, who is tranquil."
583. The abode (Nishthā).
Of all beings during Pralaya.
Vya. They reside in Him, who have abandoned the
desires.