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

116 VISHNU SAHASRANAMA
659. Infinite (Anantah). (886)
Being all-pervading, eternal, the soul of all, he is unli-
mited by Space, Time or Substance. The Śruti (Tai. Up.,
2-1) says : “ Brahman is existence, wisdom, and infinite.”
According to the Vishnu Purâna (2-5-24) : “ The Gan-
dharvas, Apsaras, the Siddhas, the Kinnaras, the Uragas,
and the Châranas, do not find the end of His attributes,
hence the imperishable Lord is called Ananta.”
660. The conqueror of wealth (Dhunanajayah).
This refers to Arjuna who brought immense wealth
from his campaigns. Lord (Bh. G., 10-37) says : “ Among
the sons of Pându I am Dhananjaya (Arjuna).” (Slo. 83)
661. The friend of Brahman (Brahmanyah).
Brahman means authorities, Vedas, caste and wisdom,
and he is beneficial to them all.
Vya. Brahman means Jivas.
662. The author of Brahman (Brahmakrit). ¹
Brahman : the austerities, etc. (See the above name.)
Vya. Brahma means Prakriti, and Krit expands.
663. Creator (Brahmâ).
He creates all as Brahmâ.
Vya. Brahmâ creates the universe having his mind
in Brahman.
664. Brahma.
He is Brahman, characterised by Be-ness, etc., as He
is great and all-pervading. The Śruti (Tai. Up., 2-1) says :
“ Brahman is be-ness, knowledge and infinite.” The Vis.
Pr., 6-7-53 says : “ That knowledge which quiets down all
differences, pure in its aspects, beyond the grasp of the
senses, and experienced in his Self only, is called Brahman.”
¹ 662 and 663 make one.

VISHNU SAHASRANAMA 117
665. The increaser of Brahman (Brahmavivar-
dhanah).
Brahman : austerities and the rest.
Vya. Brahma means Brahmā, the creator, and the
jīvas.
666. The knower of Brahman (Brahmavit).
Brahman : the Vedas and their meaning.
667. Brāhmaṇah.
As He instructs the whole world in the Vedas, through
the Brāhmaṇas.
668. The manifestation of Brahman (Brahmī).
669. The realiser of Brahman (Brahmajñaḥ).
He knows the Vedas which are in Himself.
670. Beloved of Brāhmaṇas (Brāhmaṇapriyaḥ).
Or he is the friend of Brāhmaṇas. Lord says : "He
who does not duly salute a Brāhmaṇa, even though he may
kill, curse or rebuke him, he is a sinner, burnt up by the
forest fire of the Brahman ; he may be put to death, or other-
wise punished ; he does not belong to us." And the Mahā-
bhārata says : "That God whom the holy Devakī begot of
Vasudeva like the radiant fire from Araṇi wood for the
protection of the Earthly Brahman (the Brāhmaṇas). . ."
(Ślo. 84)
671. Of great steps (Mahākramaḥ).
The Śruti (Tai. Up., 1-1) says : "The far-stepping
Vishṇu grant us welfare."
Vya. He takes good steps to spread the devotion.
672. Of great deeds (Mahākarmā). (787)
As the evolution, etc., of the Universe.
Vya. His actions are to bestow knowledge on others.

118 VISHNU SAHASRANAMA
673. Of great radiance (Mahātejaḥ).
He, by whose light the sun and other luminaries have
become possessed of light, is of great radiance. Lord (Bh.
G., 15-12) says : " The light which is in the sun. . ."
Vya. He possesses the qualities of valour, etc.
674. The great serpent (Mahoragaḥ).
Lord (Bh. G., 10-28) says : " Of serpents I am Vasuki."
Vya. The great Sesha and other serpents are his
vibhūtis (manifestations).
675. The great sacrifice (Mahākratuḥ).
Manu (11-260) says : " Just as the As'vamedha sacrifice
is the chief of all sacrifices. . ." Such sacrifices also are
Himself.
676. The great sacrificer (Mahāyajvā).
As He performs many sacrifices for the well-being of
the Universe.
Vya. The great sacrifices belong to him.
677. The great Yajna (Mahāyajñaḥ).
Lord (Bh. G., 10-25) says : " Of sacrifices I am Japa
sacrifice."
678. The great offering (Mahāhaviḥ).
As the whole Universe is offered as an offering in the
Brahman. (Slo. 85)
679. The object of praise (Stavyaḥ).
As He is praised by all and He praises none.
Vya. The accepted ones of him are to be praised.
680. Delighting in praise (Stavapriyaḥ).
Vya. He is the cause of praising.
681. The hymn (Stotram).
The hymn which describes His attributes is Hari him-
self.

VISHNU SAHASRANAMA 119
682. The act of praise (Stutiḥ).
683. Adorer (Stotā).
684. Delighting in battle (Ranapriyaḥ).
As He bears the five great weapons (Chakra, etc.) to
protect the Universe.
685. The full (Pūrṇaḥ).
As He possesses all the objects of desire and all Śaktis
or energies.
Vya. He possesses all the knowledge, the Dharma
Śāstra, etc.
686. He that fills (Pūrayitā).
As He bestows prosperity upon all.
687. The holy (Puṇyaḥ). (925)
As he removes sins by very remembrance of him.
688. Of holy fame (Puṇyakīrtiḥ).
As His fame confers holiness on men.
689. Of uncorrupted Essence (Anāmayaḥ).
As He is above all ills produced by Karma, internal or
external. (Ślo. 86)
Vya. His devotees do not get sorrow.
690. Fleet as the mind (Manojavaḥ).
Being everywhere.
Vya. The result of devotion is as quick as mind.
691. The Teacher of the Vidyās (Tīrthakaraḥ).
He is the Teacher as well as the author of the fourteen
Vidyās and the auxiliary Sciences. The Paurāṇikas say that
at the beginning of evolution He, in the form of Hayagrīva,
slew Madhu and Kaiṭabha, the two Asuras, instructed
Brahmā in all the Vedas and other Vidyās, and taught the
Asuras the sciences contradictory to the Vedic teachings.

120 VISHNU SAHASRANAMA
692. He whose essence is gold (Vasuretāh).
Vyāsa says : "The Lord created the waters, and
dropped into them his vitality. It became the golden egg,
the supreme source of Brahmā."
693. The giver of wealth (Vasupradah). (694)
Kubera became the Lord of treasures only through his
grace, and he being the direct Lord of them bestows wealth
(on his devotees).
694. The conferrer of Salvation (Vasupradah).
On his devotees. The Śruti (Br. Up., 5-9-28) says :
"It is Brahman, who is wisdom and bliss, the highest aim
of the giver of wealth (as He is) of that one who abideth
(in Him) and knoweth Him." Or He who deprives the
Asuras of their wealth.
695. The son of Vasudeva (Vāsudevah).
696. The refuge of all (Vasuh).
As all Beings dwell in Him, and He in them ; or He
who conceals his nature by Māyā.
Vya. He dwells in the milky ocean.
697. Omnipresent (Vasumanāh).
As He remains in all objects without distinction.
698. The oblation (Havih).
Lord (Bh. G., 4-24) says : "Brahman is the offering
and Brahman is the oblation." (Slo. 87)
Vya. This refers to the offering of Nandagopa (con-
cerning the safety of Krishna).
699. The refuge of the good (Satgatih).
, Good : are those who say that Brahman exists ; as the
Śruti (Tai. Up., 2-6) says : "If a person knows 'Brahman
exists' then the wise call him 'good'" ; or of superior
intellect.

VISHNU SAHASRANAMA 121
700. Of good acts (Satkṛitih).
As the protector of the Universe.
Vya. The mere remembrance of Him destroys the
sins.
Thus ends the Seventh Hundred.
————
THE EIGHTH HUNDRED
701. The state of be-ness (Sattā).
The state which is devoid of difference in its own spe-
cies, in other species as well as in itself. The Śruti (Chchā.
Up., 6-2-1) says : " This was one only without a second."
702. Of Supreme Intelligence (Satbhūtih).
As the Supreme Self is ever-existing and shining, He is
‘Intelligence’. The objective world is not to be called
‘Intelligence’ because of its limitation, hence it is neither
Sat (existing) nor Asat (non-existing). The limitation of
objects has been demonstrated by the Śrutis and reasoning.
Vya. The goal of the good.
703. The supreme goal of the good (Satparāyanah).
Of the good : Of the knowers of Reality.
704. Of valiant armies (Śūrasenah).
In whose army are such valiant men as Hanuman, etc.
705. The chief of the Yadus (Yaduśreshthah).
706. The abode of the good (Sannivāsah).
707. Attended by good Yāmunas (Suyāmunah).
Whose attendants are Devakī, Vasudeva, Nanda, Yaśodā,
Balabhadra, Subhadrā and others, who are connected with
Yamunā ; or whose attendant shepherds are Brahmā and
other Devas in human form. (Slo. 88)
16

122 VISHNU SAHASRANAMA
708. The dwelling place of beings (Bhūtāvāsaḥ).
The Harivamśa (279-52) says : " As the Beings live in
you, thou art named Bhūtāvāsa."
709. Vāsudevaḥ.
As he envelopes the Universe with Māyā. Lord (Mahā.
Sān., 342-41) says : " I pervade the whole Universe by my
glory like the Sun with his rays."
710. The abode of all life-energies (Sarvāsunilayaḥ).
Being Jīva himself ; or he is the abode of all the Jīvas.
711. The unlimited (Analaḥ).
His energies and powers are never limited.
Vya. He never forgives sinning against his devotees.
712. The repressor of pride (Darpahā).
Of those that stray from the path of righteousness.
Vya. He curbs the pride of Indra and others by
lifting the mountain, etc.
713. The giver of pride (Darpadaḥ).
Of those that follow righteousness ; or represses
their pride.
Vya. adarpadaḥ : He does not allow his devotees to
become proud.
714. The proud (Dṛptaḥ). (Adṛptaḥ.)
From ever delighting in the bliss of Self.
Vya. They (devotees) never become proud though
they perform many (good) acts.
715. The object of very difficult contemplation
(Durdharaḥ).
During contemplation, it is very difficult to realise
His nature, as He is beyond all forms or vehicles ; however
some favoured few see Him with great effort (in the lotus)
of the heart, after arduous meditation for many incarnations.

VISHNU SAHASRANAMA 123
Lord (Bh. Gītā, 12-5) says : " Greater is their trouble whose
thoughts are set on the Unmanifested ; for, the path of the
Unmanifested is very hard for the embodied to reach."
716. The unconquered (Aparājitaḥ). (862)
By the desires and the rest internally, and by the
Asuras and others externally. (Slo. 89)
717. The world-formed (Viśvamūrtiḥ).
Being the universal Soul.
718. The great-formed (Mahāmūrtiḥ).
When he is reclining on the Śesha couch.
Vya. The whole universe is a part of him.
719. Wisdom-formed (Dīptamūrtiḥ).
Or the Taijasa form, assumed by him at his own will,
is radiant.
Vya. He possesses the brightness of a thousand suns.
720. Having no form (Amūrtimān).
Brought on by Karma.
Vya. His forms are Avyakta, Purusha, etc.
721. Many-formed (Anekamūrtiḥ).
He takes various forms at his own wish during incar-
nations in order to help the world.
722. Unmanifested (Avyaktaḥ).
Though he has various forms, still he cannot be
defined precisely.
723. The myriad-formed (Śatamūrtiḥ).
He, whose form is pure consciousness, has many forms
created by his own thought.
Vya. Brahmā and other forms were from him.
724. Myriad-faced (Śatānanaḥ).
As he is the universal form. (Slo. 90)

124 VISHNU SAHASRANAMA
725. The one (Ekah).
Being devoid of any distinction such as Sajātīya, per-
taining to the same species, Vijatīya, pertaining to different
species and Svagata, pertaining to the different parts of the
same thing. The Sruti (Chchā. Up., 6-2-1) says : "There
is only one without a second."
Vya. He has none equal or superior to him.
726. The many (Naikah).
By His Māyā. The Sruti (Br. Up., 4-5-19) says : "The
Lord sports with many forms by his Māyā."
Vya. There is no limit to his vibhūtis (manifest-
ations).
727. The Soma sacrifice (Savah) (Sa+vah).
Where the soma plant is distilled.
Vya. Divided into two names as sa destroyer, and
va indweller.
728. The Happiness (Kah).
As he is spoken of as such. The Sruti (Chchā. Up.
4-10-5) says : "Happiness is Brahman."
Vya. Ka brightness.
729. What (Kim).
As Brahman is the supreme end of all Purushārthas,
he is to be enquired after.
730. Which (Yat).
The pronoun 'yat' denotes an already existing object.
The Sruti (Tai. Up., 3-1) says : "From which all these
beings come out . . . "
731. That (Tat).
That which pervades. Lord (Bh. G., 17-23) says :
" 'Om, Tat, Sat' : this has been taught to be the triple
designation of Brahman."

VISHNU SAHASRANAMA 125
732. The unequalled seat (Padamanuttamam).
Seat : He is sought after by those yearning after
emancipation ; Unequalled : He than whom there is
no higher.
733. The friend of the Universe (Lokabandhuh).
Since all the worlds are tied up in him who is the
support of all ; or because he is the father of the worlds, and
there is no friend equal to a father ; or because he instructs
the world as a friend in right and wrong through Sruti and
Smriti.
734. The Lord of the Universe (Lokanāthah).
As he is begged (nath) by the world or solicited by the
world, or as he shines in, or is praised by, or loved by the
world.
735. Mādhavah.
As he was born in the family of Madhu.
736. Merciful to his devotees (Bhaktavatsalah).
(Slo. 91)
Vya. He destroys the sins of his devotees or keeps
them under his control.
737. Golden-hued (Suvarnavarnah).
The Sruti (Mun. Up., 5-3) says : “ When the beholder
beholds the golden-coloured. . . .”
738. With limbs like gold (Hemāngah).
The Sruti (Chchā. Up., 1-6-6) says : “ That this golden
person seen in the disc of the sun. . . .”
739. With beautiful limbs (Varāngah).
740. With attractive armlets (Chandanāngadī).
Vya. He is besmeared with sandal.
741. The slayer of the valiant (Vīrahā).
As he slays the Asura-chiefs to protect righteousness.

126 VISHNU SAHASRANAMA
742. Unequalled (Vishamah).
As he transcends everything. Lord (Bh. G., 11-43)
says : "There is none equal or superior to thee."
Vya. He protects the good and destroys the bad.
743. The void (Sūnyah).
As he is without any attributes, he is like a void.
Vya. He is free from faults.
744. He who is free from all wishes (Ghritāsīh).
Vya. He ate the ghee stolen from the cowherds'
houses.
745. The immovable (Achalah).
As he has no deterioration in his nature, power, wisdom
or other attributes.
746. The moving (Chalah).
As Vāyu. (Slo. 92)
Vya. He ran away from his place (Vaikuntha) to
protect his devotee, the elephant (referring to Gajendra-
moksha).
747. He who has no egotism (Amānī).
Being pure intelligence, he has no mistaken notion of
Ātman in things that are not such.
Vya. He shows no pride to his devotees.
748. He who generates the egotistic consciousness
(Mānadah).
Through his Māyā he makes others see Ātman as the
reverse ; or because he confers rewards upon his devotees ;
or because he destroys the notion of Ātman in the things
which are not Ātman, of those that know the Truth.
749. To be adored (Mānyah).
By all, He being the ruler of all.

VISHNU SAHASRANAMA 127
750. The Lord of the Universe (Lokasvāmī).
As he is the Lord of the fourteen worlds.
751. The supporter of the three worlds (Triloka-
dhrik). (Dhrit.)
752. Of bright intelligence (Sumedhāh).
Vya. He told the Gopas that he was born as their
relation and thus deceived them (not allowing them to
see his real nature).
753. Born in the sacrifice (Medhajah).
Vya. He took his birth in Yajna as the son of
Devaki. (Vishnu Pur., 5-3-14)
754. Fortunate (Dhanyah).
Because his objects are fulfilled.
Vya. Kubera and others become wealthy by him.
755. Of unfailing intelligence (Satyamedhāh).
756. The support of the Earth (Dharādharah).
Through his Ams'as or manifestations as S'esha and
others. (S'lo. 93)
Vya. He lifted up the Govardhana mountain.
757. He that showers radiance (Tejovrishah).
As he showers rain through the sun.
Vya. He showered his effulgence (in universal form)
to create faith in Arjuna.
758. The bearer of radiance (Dyutidharah).
Of his form.
Vya. He bears the radiance fit to be at the head of all
Devas.
759. The best of those that wield weapons (Sarvasastra
bhritāmvarah).
760. The receiver (Pragrahah).
Of the offerings such as leaf, fruit, etc., of his devotees ;
or, the uncontrolled horse-like senses roaming over the

128 VISHNU SAHASRANAMA
forest of sense-objects are bound by His grace as with
reins.
761. The controller (Nigrahah).
Of all independently.
Vya. He controlled Arjuna in the battle.
762. Indestructible (Vyagrah).
Or as he is ever intent on fulfilling the desires of his
followers.
Vya. Concerning the devotees in battle.
763. The many-horned (Naikaśringah).
As he has four horns or parts. The Śruti (Mahā-Up., . . . .
12) says : “ He, having four parts. . .”
Vya. Actions are not important to please him.
764. The elder brother of Gada (Gadāgrajah).
Gada is the name of the younger brother of Krishna ;
or as he appeared in the beginning from the mantras.
(Ślo. 94)
765. Four-formed (Chaturmūrtih).
The four forms are Virāt, Sūtrātmā, Avyākrita, and
Turiya ; or he who has white, red, yellow and dark-blue
coloured bodies.
766. Four-armed (Chaturbāhuh).
This name has become a conventional one to Vāsudeva.
767. Having four Vyūhas (Chaturvyūhah).
The four Vyūhas or persons as mentioned in the (Aita-
reya Up. 3-2-3) are : “ The person in the body, the person
in the Chchandas, the person in the Vedas, and the Great
Person.”
768. The goal of the four (Chaturgatih).
States of Life (Āśramas) and castes, who observe their
respective rules.

VISHNU SAHASRANAMA 129
769. The clear-minded (Chaturātmā).
Having the mind free from desire, hatred, etc.; or
having fourfold Antahkarana or inner organ, viz., Manas,
Buddhi, Ahankāra and Chitta.
770. The source of the four (Chaturbhāvah).
Namely, righteousness, wealth, pleasure and emancipa-
tion.
771. The knower of the four Vedas (Chaturvedavit).
As he knows the meaning of the four Vedas as they are.
772. The one-footed (Ekapād).
The Sruti (Tai. Ar., 3-12) says : "All beings are his
foot." The Smriti (Bh. G., 10-42) says : "I stand support-
ing the whole world by one part of myself." (Slo. 95)
Vya. He is known as the supreme.
773. The skilful turner (Samāvartah).
Of the wheel of Samsāra.
Vya. He is turning rightly the Avatāras.
774. He who never turns away from. . . . (Anivar-
tātmā).
Being omnipresent, his nature never turns away from
the objects of senses.
775. The invincible (Durjayah).
776. Readily obeyed (Duratikramah).
As everything fears Him none dare disobey His orders.
The Sruti (Kath. Up., 6-3 and 2) says : "Through fear of
Him burns the fire, through fear of Him burns the sun,
through fear of Him runs Indra, the Wind, and the Death as
the fifth. It is a great fear like an uplifted thunder-bolt."
Vya. There is no other resting place except at His
feet.
17

130 VISHNU SAHASRANAMA
777. Obtained with effort (Durlabhah).
Through devotion. Vyāsa says : “ Devotion towards
Krishna comes to those men whose sins are burnt up
by austerities, wisdom, and meditation, practised in thou-
sands of incarnations.” Lord (Bh. G., 8-12) says : “ I am
obtained by unflinching devotion.”
Vya. When there is no single-mindedness, one is
unable to perceive him.
778. Known with difficulty (Durgamah).
Vya. Adurgama : when single-mindedness is obtained
one can easily reach him.
779. Not easily realised (Durgah).
Through obstacles and difficulties.
Vya. He is to be approached like a fort by the enemies.
780. Not easily lodged (Durāvāsah).
In the heart by the yogins during meditation.
781. The slayer of the Asuras (Durārihā). (Slo. 96)
Vya. He destroys even the sins acquired by the
unrighteous.
782. Of beautiful limbs (Subhāṅgah).
He is to be meditated upon as having beautiful limbs.
Vya. The beautiful form which showered happiness
on the eyes of the Gopīs.
783. The drainer of the essence of the Universe
(Lokasāraṅgah).
Like a bee ; or the essence of the Universe is the
Pranava or Omkāra as the Śruti (Chchā. Up., 2-23-3) says :
“ Prajāpati reflected on mankind. . .” and he is to
be reached by it.
784. Beautifully expanded (Sutantuh).¹
¹The followers of Mahatma Gandhi quote this and the next to
support their charka work. “ He is a very fine thread himself,” and
“ He is the increaser of the thread ”.

VISHNU SAHASRANAMA 131
As the Universe.
Vya. He is the good progeny to Vasudeva and others.
785. The progressor of the expanded (Universe)
(Tantuvardhanaḥ).
Or destroyer.
Vya. He increased the line of Pradyumna and others.
786. Resembling Indra in his actions (Indrakarmā).
And glory, etc.
787. Of great deeds (Mahākarma).
Whose great effects are the ether and other elements.
788. Of fulfilled achievements (Kritakarmā).
As he has nothing to achieve ; or as he has performed
virtuous deeds.
Vya. Adding A to the name, the spread of Daityas.
789. The author of the Vedas (Kritāgamaḥ).
The Śruti (Br. Up., 4-4-10) says : " The Rigveda. . .
are the breath of this Great Being." (Slo. 97)
Vya. This refers to Buddha Āgamas literature.
790. Of superior birth (Udbhavaḥ).
Being born of his free will, where he likes ; or being
the root of all, his birth is unknown.
791. Of unequalled beauty (Sundaraḥ).
As he possesses glory, transcending all.
Vya. His beauty is superior even to that of Manmatha.
792. Of great mercy (Sundaḥ).
Vya. He destroys the good actions also of his devo-
tees (in salvation).
793. Of beautiful navel (Ratnanābhaḥ).
Vya. His navel is to be seen like a jewel.

132 VISHNU SAHASRANAMA
794. With charming eyes (Sulochanah).
Or with superior wisdom.
V.yu. His wisdom is to deceive the Daityas.
795. The worshipped (Arkah).
By Brahmâ and others who are the most worshipped.
796. The giver of food (Vājasanah).
To the needy.
797. The horned (Sringī).
During Pralaya when he assumes the form of a fish
(to guide the world).
Vya. This refers to Varāha incarnation.
798. The conqueror (Jayantah).
Of enemies ; or he who is the cause of the conquest
(of the Devas).
799. The omniscient and victorious (Sarvavitjayī).
Over the internal foes as desire, etc., and the external
foes as Hiranyâksha and others. (S'lo. 98)
800. With limbs radiant like gold (Suvarnabinduh).
The Sruti (Chchâ. Up., 1-6-6) says : “ He having a
golden body even unto the nails ” ; or in whose Mantra are
the auspicious letter and Bindu (Anusvâra).
Thus ends the Eighth Hundred.
———
THE NINTH HUNDRED
801. The unruffled (Akshobhyah) (999)
By desire, hatred, etc., by the objects of the senses
such as sound, etc., and by the foes of Devas, etc.
Vya. By the bad sastras.

VISHNU SAHASRANAMA 133
802. The Lord of the Lords of speech (Sarvavâgîs-
vares'varah).
' The Lords of the speech ' : Brahmâ and others.
803. The great pond (Mahâhradah).
The yogins remain peacefully in the bliss of Him by
plunging in it ; hence the simile of the great pond.
Vya. He is very difficult to be entered by others.
804. The great chasm (Mahâgartah).
Like a great chasm, His Mâyâ is very difficult to cross.
Lord (Bh. G., 7-14) says : " My Mâyâ is very difficult to
cross " ; or garta is explained by the lexico-graphers to
mean ' chariot,' ' Mahâgarta ' ; He who possesses great
chariots as described in the Mahâbhârata and other works.
805. The great Being (Mahâbhûtah).
As his nature is unlimited by the three tenses, past,
present and future.
Vya. The great persons are his manifestations.
806. The great abode (Mahânidhih).
Of all beings. (S'lo. 99)
807. He that gladdens the Earth (Kumudah).
By relieving it of its burden.
808. The bestower of reward as agreeable as the Kunda
flower (Kundarah).
He that bestows or receives fruits that are as pure as
the Kunda flower ; or it is said : " That he, taking the form
of a boar with the view of slaying Hiranyâksha, tore (dara)
the Earth (kum) ; (hence he is named Kundara)."
809. The Kunda flower (Kundah).
He who is of transparent limbs like the Kunda flower ;
or He who made a gift (da) of this Earth (kum) unto
Kasyapa. The Harivamsa (42-121) says : "The son of

134 VISHNU SAHASRANAMA
Bhrigu, in order to purify all his sins, performed the
horse sacrifice. In that sacrifice which required great gifts
to be given away, He, in his incarnation as the son of
Bhrigu, made a gift of the Earth to Marīchi with great
pleasure" ; or he who brings the earth under subjection ;
or ' Ku ' stands for the rulers of the earth, and Da for
slaying. The Vishnu Dharma (43-37) says : " Let Hari,
the best of the Bhārgava family, who made the earth free
from the Kshatriyas, and who cut off many a time
the thousand arms of Kārtavīrya, be with me for the
increase of prosperity."
810. He that is the rain-charged cloud (Parjanyah).
He extinguishes the three kinds of miseries concerning
the body and the rest, even as the rain-charged cloud (that
cools the earth by its downpour) ; or He who showers
down all the desired objects like rain.
811. The purifier (Pavanah or Pāvanah).
Solely by his remembrance.
Vya. His story, if repeated, purifies the teller and the
hearer like his foot-water (Gangā, which has her sources
at Vishnu's feet).
812. Un-induceable (Anilah).
Or Ila : to sleep, which indicates one who is ignorant ;
and A indicates negation ; so he is named ' Anila ' as he
is ever omniscient ; or ' Nila ' means inaccessible, and
' Anila ' : easily accessible to his devotees.
813. The drinker of nectar (Amritāśah).
Being himself the source of nectar ; or he who gave
the nectar to Devas and himself participated in it ; i.e.,
the nectar obtained by the churning (of the ocean of milk) ;
or whose desire is for Amrita, i.e., immortality.
814. He who has the immortal form (Amritavapuh).
Vya. His form is not of ordinary nature.

VISHNU SAHASRANAMA 135
815. The Omniscient (Sarvajnah.)
The Śruti (Mun. Up., 1-9) says : “ He who is
omniscient and all-knower.”
Vya. He knows how to bestow everything on his
devotees.
816. Having faces on all sides (Sarvatomukhah).
Lord (Bh. Gītā, 13-13) says : “ He, having eyes, heads
and faces on all sides.” (Slo. 100)
817. Easily attainable (Sulabhah).
Even by the offer of leaves, flowers, fruits, etc., with
full devotion. The Mahābhārata says : “ How can one
fail to attempt at emancipation when the ancient Purusha
is capable of being attained by devotion alone, coupled
with the offerings of leaves, flowers, fruits, and water,
which are always obtainable without any cost ? ”
818. He who is of excellent vows (Suvratah).
Or he who abstains from food or worldly enjoyments.
819. The perfection (Siddhah).
As his perfection does not depend upon others.
Vya. The good ones attain perfection of their tapas,
salvation, etc., by serving him.
820. The conqueror of foes (Śatrujit).¹
821. The scorcher of the foes (of Devas) (Śatrutāpa-
nah).
Vya. He causes pain to the enemies through Kakutsa
and other kings who are the punishers of the enemies.
822. He who is above all (Nyagrodhah).
Or he, who controlling all beings, veils himself by
Māyā.
¹ 820 and 821 make one name.