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

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.

136 VISHNU SAHASRANAMA
823. Transcending the ether (Udumbarah).
As its cause ; or he that nourishes the Universe in
the shape of food, etc. The Śruti says : " Udumbara means
the food, etc."
824. The Asvattha.
That which is uncertain of to-morrow is called
Asvattha, i.e., the Samsāra tree. The Śruti (Kath. Up.,
6-1) says : " This eternal tree having its root above, and
branches below. . ." The Smriti (Bh. G., 15-1) also
says : " They speak of an eternal As'vattha tree root above
and branch below."
825. The slayer of Āndhra by name Chānūra (Chā-
nūrāndhranishūdanah). (Slo. 101)
826. He who has innumerable rays (Sahasrārchih).
The Bh. G. (11-12) says : " If the splendour of a
thousand suns were to rise up in the sky. . ."
Vya. The rays of the sun, etc., belong to him.
827. He that has seven tongues (Saptajihvah).
The Śruti (Mun. Up., 2-4) says : " The seven flickering
tongues of the fire are Kālī (the black one), Karālī
(the terrific one), Manojavā (swift as the mind), Sulohitā
(the very red one), Sudhūmravarṇā (of purple colour),
Sphulinginī (emitting sparks), and Vis'varūpī (all shaped)
goddess."
828. He that has seven flames (Saptaidhāh).
The Śruti (Tait. Sam., 1-5-2) says : " O Fire, thou hast
seven flames, seven tongues."
829. He that has seven horses (Saptavāhanah).
Or whose vehicle is the steed named 'Sapta'. The
Śruti (Tai. Ar., 3-11) says : " The horse named Sapta is
carrying Him."

VISHNU SAHASRANAMA 137
830. The formless (Amūrtih).
Mūrti or form, consisting of the movable and immov-
able things, is capable of being borne, i.e., the Universe. The
Śruti (Ai. Up., 3-2) says : "From that agitation the form
came to exist." As he is formless he is called Amūrti ; or
he who is devoid of the bodily organs and limbs that are
keen to perceptions and feelings.
831. The sinless (Anaghah).
And painless.
832. The inconceivable (Achintyah).
By any proof, being the witness of the knower, etc. ;
or He that cannot be thought of in any particular form as
separate from this expanded Universe.
833. He that causes fear (Bhayakrit).
To those that follow the path of wickedness ; or dis-
peller of the fear of his devotees.
834. The destroyer of fear (Bhayanāsanah).
Of those who adhere to the rules of caste and states of
life (Āsrama). Parāśara (Vis. Pr., 3-8-9) says : " The su-
preme Person Vishnu is worshipped by men who adhere to
the rules of caste and Āsrama. There is no other path to
please Him." (Slo. 102)
835. The subtle (Anuh).
As he is the minutest of all. The Śruti (Mun. Up.,
5-9) says : "This subtle Ātman is to be known by mind."
Vya. He is able to permeate through the Jīvas.
836. The great (Brihat).
He being the greatest and the biggest. The Śruti
(Mahā. Up., 12) says : "He is greater than the greatest."
Vya. His vastness makes the ether and the other
elements like unto a small vessel.
837. The thin (Krisah).
As he is devoid of ingredients of matter, as the Śruti
(Br. Up., 5-8-8) says ; "He is not of a gross body."
18

138 VISHNU SAHASRANAMA
838. The stout (Sthūlah).
The word ' stout ' is here used in a figurative sense.
839. He that is possessed of attributes (Gunabhrit).
Because of His being the Universal Soul and the Lord
of creation, preservation, and destruction, by means of
Satva, Rajas and Tamas qualities.
840. He that transcends all attributes (Nirgunah).
As being, in truth, devoid of attributes. 'The Śruti
(Śve. Up., 6-15) says : “ He is pure and devoid of qualities.”
841. The greatest (Mahān).
It is impossible to speak of him even for the sake of
argument, as possessing any attributes because, he is devoid
of such attributes as sound, etc. He is the minutest of the
minute, eternally pure and all-pervading. The Āpastamba
(Dh. Sū., 1-12-7) says : “ He is devoid of limbs, sound,
body, and touch, and eternally pure.”
842. Unsustained (Adhritah).
He is not sustained by any, who sustains the Earth,
etc., that sustain all.
843. Self-sustained (Svadhritah).
Here, by way of answering a possible doubt, this name
is introduced. The Śruti (Chchā. Up., 7-24-1) says :
“ Where doth that immensity abide, my Lord ? It abideth
in its own glory.”
844. Having a beautiful complexion (Svāsyah).
He that has a face of such fascinating beauty that it
can be compared to the inside of a lotus, the colour of which
is red ; or He from whose face emanated the great mass of
Vedic texts for teaching the Purushārthas (human aspira-
tions). The Śruti (Br. Up., 4-4-10) says : “ From this great
Being emanated Rigveda . . . .”

VISHNU SAHASRANAMA 139
845. He that has created the Universe first (Prāg-
vaṁsaḥ).
Those who are descendants of another are called
'Pāschātyas' or after-comers ; that which has come out
of Him, i.e., the Universe is the first (in order) not
subsequent.
846. The expander of the Universe (Vaṁśavardha-
naḥ).
Or dissolver of it.
Vya. He increases the progeny according to His
own liking. (Ślo. 103).
847. The bearer of weight (Bhārabhrit).
He that bears the weight of the Earth in the form of
Ananta or Ādiśesha, etc.
Vya. He bears the weight of bondage and freedom
of the Muktas, the liberated ones.
848. He that is described (Kathitaḥ).
He alone is declared as Supreme by Veda, etc. ; or He
that is described by all the Vedas. The Śruti (Kath. Up.,
2-15) says : " All the Vedas describe of whom. . ." The
Smriti (Bh. G., 15-15) says : " I am that which is to be
known by all the Vedas." (Harivaṁsa, 323-93) says :
" Vishnu is sung everywhere at the beginning, middle, and
at the end of the Vedas, Rāmāyaṇa, holy Bhārata, O best of
Bhārata race." The Śruti (Kath. Up., 3-9) says: " He obtains
the goal of the road, the highest place of Vishnu." In
answer to the doubt as to what is the nature of the highest
goal, the highest place of the all-pervading Vishnu, it is
described as being above all senses and the rest. He is
called 'Kathita' (declared) who has been described in the
passages beginning with (Kath. Up., 3-10) " Higher indeed
than the senses are their objects," and ending with (3-11)
"Higher than the Purusha is nought ; this is the last limit
and the highest goal ".

140 VISHNU SAHASRANAMA
849. Yogī.
Yoga means Jñāna ; as he can be reached by it, he is
called Yogī ; or Yoga is Samādhi and he who controls his
Self within his Self is Yogī.
850. The Lord of Yogins (Yogīśah).
Other Yogins are obstructed (in their progress) by
Yogic impediments and (consequently) fall off from their
progress (or from their own position) ; but he is free from
such (impediments) ; hence he is the Lord of Yogins.
851. The bestower of all wishes (Sarvakāmadah).
Vyāsa (Br. Sū., 3-2-38) says : “ From Him (i.e., the
Lord, there comes) the fruit (of works) ; for (that only) is
possible.”
852. The resting place (Āśramah).
He who is like a resting place to all those that wander
in the forest of Samsāra.
853. The scorcher (Śramanah).
Of the ignorant ones.
Vya. He allows those who have fallen from Yoga
practice to continue the practice.
854. The reducer (Kshāmah).
Of all beings (during involution) to nothing.
Vya. One becomes fit to cross all difficult paths
by Him.
855. Having good leaves (Suparnah).
The leaves are the Vedas of that Samsāra tree which
has its root in Him. Lord (Bh. G., 15-1) says : “ The
leaves of it are the Vedas.”
856. (Through whose fear) Vāyu sustains (the beings)
(Vāyuvāhanah).
The Śruti (Tai. Up., 2-8) says : “ The wind blows
through fear of Him.”

VISHNU SAHASRANAMA 141
Vya. The Vāyu, i.e., Vāyu's son Hanuman became
the vehicle (of Śrī Rāma). (Ślo. 104)
857. The wielder of the bow (Dhanurdharaḥ).
He who in his incarnation of Śrī Rāma wielded the
great bow.
858. The knower of the science of archery (Dhanur-
vedaḥ).
In his incarnation as the son of Daśaratha (Śrī
Rāma).
Vya. Adhanurveda : In Bhārata yuddha Veda was
the bow.
859. He that is the sceptre (Daṇḍaḥ).
Lord (Bh. G., 10-38) says : “ Of punishers I am the
sceptre.”
860. The punisher (Damayitā).
Of Beings through Vaivasvata (Yama), kings and others.
861. The punishment (Damaḥ).
He is the punishment itself inflicted on those who
deserve it.
862. Unconquerable (Aparājitaḥ).
By his foes.
863. He that tolerates all (Sarvasahaḥ).
His enemies ; or he who is clever in all his actions.
Vya. He tolerates the worship of other gods.
864. The ordainer (Niyantā).
Of all in their respective functions.
Vya. According to one's devotion He causes the
worship.
865. The unrestrained (Aniyamaḥ) (Niyamaḥ).
He knows no restraint, being himself the all-ordainer.

142 VISHNU SAHASRANAMA
866. He who knows no death (Ayamah). (Yamah).
Or Niyama and Yama are the two means of (acquiring)
Yoga ; as he is to be reached by these two, he is called
Niyama and Yama. (Slo. 105)
867. Possessed of Satva (Satvavān).
Satva : courage, strength, etc.
Vya. He possesses the Satva body.
868. Chiefly based in Satva quality (Sātvikah).
Vya. He causes one to become Sātvic by His side-
glance.
869. He that is true to the wise (Satyah).
Vya. The possessor of truth.
870. Ever devoted to truthfulness and Dharma (Satya-
dharmaparāyanah).
Dharma : duty characterised by ordinance and pro-
hibition.
871. The desired (Abhiprāyah).
Of those that seek the Purushārthas, or he to whom all
beings directly (abhi) go (praiti) during Pralaya.
872. Worthy of being loved (Priyārhah).
The Smriti (Vishnu Dha., 55-3) says : “ By those that
desire for the imperishable (Brahman), the most beloved
things in the world and the choicest in the house should
be given to Him who is endowed with all good qualities.”
873. The worshipped (Arhah).
He that should be worshipped by such things as
welcome address, offering of seat, praise, arghya or offering
of water, milk, etc., pādya or water for washing the feet,
hymns, prostrations, etc.
Vya. He is worshipped by devotees.

VISHNU SAHASRANAMA 143
874. The fulfiller of desires (Priyakrit).
He is not only the beloved, but he fulfils the desires
of those that worship him by means of hymns, etc.
875. The increaser of pleasure (Pritivardhanah).
Of those that worship him. (Slo. 106)
876. He who has his abode in the firmament.
(Vihāyasagatih).
It may mean the abode of Vishnu, or the Sun.
877. The Light (Jyotih).
He that shines of his own accord. The Sruti (Mahā.
Up., 13) says : “ Nārāyana is the supreme Light.
Vya. The Archirādi (northern) path, etc., are
reminded (to the devotees) by Him.
878. Of good effulgence (Suruchih).
Or desire.
Vya. His wish is to uplift His devotees.
879. The consumer of oblations (Hutabhuk). (887) ¹
Though offered to different gods in sacrifices.
880. The all-pervader (Vibhuh).
Or the Lord of the three worlds.
881. The Sun (Ravih).
Because he takes away the juices (Rasa).
882. Of various tastes (Virochanah).
Vya. This means the year.
883. Sūryah.
From the root sū to bring forth.
¹ 879 and 880 make one name.

144 VISHNU SAHASRANAMA
884. He that brings forth all the Universe (Savitā).
The Vishnu Dharmottara says : " He is called Ravi
because he takes away the juices ; and he is named Savitā
as he produces all beings."
Vya. He produces the rain through Sūrya, the sun.
885. He that has the Sun as his eye (Ravilochanah).
The Śruti (Mun. Up., 3-4) says : " Whose head is the
fire, whose eyes are the sun and the moon." (Ślo. 107)
886. The endless (Anantah).¹
Because of his being eternal, all-pervading, and
unlimited by space and time ; or He who is in the form of
the serpent Ādiśesha.
887. The consumer of oblations (Hutabhuk).
888. The enjoyer (Bhoktā).
Of the insentient Prakriti or matter.
889. The conferrer of bliss (Sukhadah).
On devotees in the shape of emancipation ; or if
the letter A is prefixed to this name then ' the destroyer of
misery '.
890. Having numerous births (Naikajah).
For the sake of preserving virtue.
Vya. Naikada ; He bestows salvation on many a
devotee.
891. The first-born (Agrajah).
i.e., Hiranyagarbha. The Śruti (Tai. Sam., 4-1-8) says :
" First Hiranyagarbha came to exist."
Vya. He is enjoyed supremely (by His devotees).
892. He that knows no dejection (Anirvinnah).
Because he has all his desires fulfilled and because he
has nothing more to be attained.
¹ 886, 887 and 888 make one.

VISHNU SAHASRANAMA 145
893. He that always forgives (Sadāmarshī).
Especially good men.
Vya. Seeing the Mukta-jivas, liberated souls, He
feels that His work is over with them.
894. The stay of the worlds (Lokādhishthānam).
Because the three worlds rest on Him, who wants no
support, being Brahman.
895. The wonderful (Adbhutah).
The Sruti (Kath. Up., 2-7) says : " Who cannot be
attained by many even by hearing ; whom, many though
hearing, do not know ; the expounder of him is a wonder ;
and able is he who obtains him ; wonderful is the knower
instructed by the able." The Lord (Bh. G., 2-29) says : " One
sees him like a wonder." Or wonderful : because of his
form, power, transaction, etc. (Slo. 108)
896. Of long duration (Sanāt).
Time is the manifestation of the supreme One. The
Vishnu Purāna (1-2-15) says : " The first emanation, O
Dvija, of Parabrahman is Purusha. The next is the
Vyakta and Avyakta. The last is Time."
Vya. Sanāt means worship.
897. The most ancient (Sanātanatamah).
Because He is the cause of all, and older than Brahmā
and others who are the oldest.
898. Dark-blue hued (Kapilah).
Like the colour of Badabā, the fire of final destruction.
899. The Sun (Kapih).¹
He who dries up (pi) the water (ka) by his rays ; or
Kapi means Varāha or boar-incarnation.
¹ 899 and 900 make one.
19

146 VISHNU SAHASRANAMA
900. The indestructible resting place (Avyayah).
Of the Universe during Pralaya.
Thus ends the Ninth Hundred.
TENTH HUNDRED
901. The conferrer of all blessings (Svastidah).
On his devotees.
902. The doer of good (Svastikrit).
Vya. He causes one to do good deeds.
903. Whose nature is auspiciousness (Svasti).
Or the supreme bliss.
Vya. He is the basis of all mangalas, auspiciousness.
904. The enjoyer of blessings (Svastibhuk).
Or he who enables his devotees to enjoy blessings.
905. He who grows in auspiciousness (Svastidakshinah).
Or He who is capable of conferring auspiciousness ; or
because He alone is capable of readily conferring blessings ;
or because all attainments (Siddhis) are gained by merely
remembering Him. It is said : '' I always take refuge in
Hari, the unborn, who, when remembered, becomes the
source from which all auspiciousness proceeds. By the
mere remembrance of Krishna, the body of accumulated
sins breaks into many pieces just as the mountain is broken
to pieces by thunder-bolt.'' (S'lo. 109)
906. He that is not wrathful (Araudrah).
Raudra : Karma is violent, desire too is violent, so also
anger is violent. He is free from these three kinds of
violences because of his having achieved all his desires ; he
has no desire; hatred, etc. Hence he is called ' Araudra '.