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

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 '.

VISHNU SAHASRANAMA 147
907. Being in the form of the serpent Sesha (Kundalī).
Or because he wears pendants as bright as a thousand
suns; or because he has whale-shaped pendants represent-
ing Sānkhya and Yoga Sāstras.
908. The bearer of discus (Chakrī). (995)
He holds in his hand the chakra called Sudarsana
which represents the principle of Manas or mind, for the
purpose of protecting all the worlds. The Vishnu Purāna
(1-22-71) says: "Vishnu holds in his hand the chakra
which represents the mind, which is unsteady, and which
is swifter than the wind."
909. Endowed with prowess (Vikramī).
Or the movement of his feet; these two being so pecu-
liar to him as distinguished from all other persons, he is
called Vikramī.
910. Of powerful commands (Ūrjitasāsanah).
In the shape of Sruti and Smriti. The Lord says : '
"The Sruti and Smriti are my commands and he who
overrides them is a violator of law and my hater. Such a
man though he may be my devotee is not a Vaishnava."
911. Transcending speech (Sabdātigah).
He is incapable of being described by the aid of
speech, because he has no species, etc., which could be
denoted by words. The Sruti (Tai. Up., 2-4) says : "From
whom the speech with the mind returns without reaching
it." Vish. Pr. (1-17-22) says : "The supreme abode is
that which transcends speech and is meditated upon by
Yogins."
912. He whom alone all the Vedas with one intent
proclaim (Sabdasahah).
The Sruti (Kath. Up., 2-15) says : "All the Vedas
extol that abode." The Lord (Bh. G., 15-65) says : "I am
alone to be known by all the Vedas."

148 VISHNU SAHASRANAMA
913. The dewy season (Śiśiraḥ).
Because He is the dew which cools those who are
afflicted by the three kinds of pain (physical, mental and
supernatural).
914. The maker of night (Śarvarīkaraḥ).
To those bound in Saṁsāra, Ātman is (dark as) night ;
to the wise ones Saṁsāra is (as) night. As he is the cause
of these two, he is called (maker of the night). The Lord
(Bh. G., 2-69) says : " When it is night to all beings, then
is the sage awake. When all beings are awake, then is the
night of the knowing sage." (Ślo. 110)
915. He who is divested of cruelty (Akrūraḥ).
Cruelty : it is a mental modification born of excessive
wrath, or the internal affliction caused by it. Because
He has obtained all desired objects and is free from every
(kind) of desire, he has no anger and no cruelty.
916. Beautiful (Peśalaḥ).
Because His deeds, mind, words and body are all
beautiful.
917. The clever (Dakshaḥ).
Because the three qualities, immensity, strength, and
quick execution are natural in the supreme One.
918. The skilful (Dakshiṇaḥ).
This also has the same meaning as Daksha. There is
no fault in the repetition because the words are different
though the same in meaning ; or Dakshiṇa may also mean
to go or to slay.
919. The chief among those that forbear (Kshamī-
nāṁ varaḥ).
He is the chief among the yogins who have forbear-
ance ; or He is the chief among the elements such as the
earth, etc., that bear all burdens. Vālmīki (Rāma,
1-1-18) says : " He (Śrī Rāma) is equal to earth in point

of forbearance." Although he upholds the whole Universe
he is not afflicted like the earth by that burden. Hence
he is superior to the earth ; or, 'Kshaminah,' means
strong. The Lord being endowed with all powers, He is
capable of doing all actions. Hence He is the chief among
the strongest.
920. The foremost among the learned (Vidvattamah).
He alone and no other possesses always the most
wonderful knowledge by which he knows everything.
921. He that transcends all fears (Vītabhayah).
He that has no fear pertaining to or accompanying the
transmigratory life, as He is the Lord of all and ever free.
922. Whose names and acts heard and recited, lead to
righteousness (Punya sravana kīrtanah).
The Phala chapter (Infra 122) says: "He who hears
this hymn and always recites it, he will surely never get
any inauspiciousness either in this world or in the world
to come." (Ślo. 111)
923. The redeemer (Uttāraṇah).
From the ocean of Samsāra.
924. The destroyer of evil doings (Dushkṛitihā).
Called sins.
925. The holy (Puṇyah).
He makes those holy who remember Him; or He
enables all to be righteous by His commands in the shape
of Śruti and Smriti.
926. The dispeller of evil dreams (Dussvapnanāśanah).
That forbode the coming evils.
927. The destroyer (hā) of various (vi) evil paths.
(īra) (Vīrahā).
Of worldly men by conferring on them salvation.

150 VISHNU SAHASRANAMA
928. The protector (Rakshanah).
Of the worlds by assuming the Satva quality.
929. The holy ones (Santah).
Those who walk along the good path are holy men.
The Lord himself has taken the shape of holy men for the
increase of knowledge and modesty.
930. The sustainer of life (Jīvanah).
Of all beings in the shape of Prāna.
Vya. He gave life to the crocodile in the form of a
Gandharva.
931. He that exists overspreading the Universe.
(Paryavasthitah). (Slo 112)
932. Of infinite forms (Anantarūpah).
Many are the forms of Him who shines as the whole
Universe.
933. Of infinite power (Anantaśrīh).
Because he possesses countless superior Śaktis.
The Śruti (Śve. Up., 6-8) says : “The supreme Śakti
of Him is declared to be various.”
934. Of subdued wrath (Jitamanyuh).
Vya. Even to the crocodile, the enemy of the
elephant, He gave the Gandharva state.
935. The destroyer of fear (Bhayāpahah).
Of Samsāra.
936. The just (Chaturasrah).
Because He distributes rewards to men according to
the nature of their actions.
Ka. Chaturasrah (Four-divisioned) (1) Dharma,
etc., i.e., (Artha, Kāma and Moksha). He bestows on
the deserving the four desired objects according to their
deserts. (2) The sacrificial fire is of four kinds : as

VISHNU SAHASRANAMA 151.
Āhavanīya, etc. (3) He bestows more results on them who
worship him in Chaturasrah, i.e., a Yandra, square in shape.
(4) He nourishes with food the four kinds of creatures,
born of womb, born of egg, born of sweat, and those that
come out of earth. (5) He protects the four kinds of
people, the distressed, those desirous of knowing the Lord,
the desirers of wealth and the wise ones. (6) He has
four heads in the form of fire. (7) He is known by the
head (Upanishads) of the four Vedas. (8) His command
is obeyed in the four (quarters) of the world. (9) He
destroys in his fire of death, at the end, the four kinds
of creations. (10) He declared the four Vedas by his
four faces (in the form of Brahma). (11) His form
shines beautifully like a four-square object.
937. Of immeasurable Self (Gabhīrātmā).
Self : mind.
938. The bestower of diverse fruits (Vidiśaḥ).
On deserving persons for their diverse acts.
939. He that sets diverse commands (Vyādiśaḥ).
On Indra and others.
940. The giver (Diśaḥ).
Of all the results of actions in the character of the
Vedas.
Vya. He created wonder in Brahmā and others, by
freeing the elephant king from bondage. (Ślo. 113)
941. The beginningless (Anādiḥ).
Vya. Just as the devotees of Him, though they are
limited in good qualities, treat others well, His opinion
is not accepted by the devotees of other gods and by the
evil-doers.
942. The support of the Earth (Bhūrbhuvaḥ).
As the cause of all, the Earth is the support; He is
the support of the Earth too, which is well-known as the
support of everything.

152 VISHNU SAHASRANAMA
943. The resplendent (Lakshmīḥ).
He is not merely support of the earth, but He is also
the splendour of the earth. Or Bhūḥ (942) would mean this
world, Bhuvaḥ : the firmament, and Lakshmī : the science
of Ātman. The Śrīstuti (Vis. Pr., 1-9-120) says : " Thou
art, O Devī, the science of Ātman." Or he who is the
beauty (Lakshmī) of the earth and the sky.
944. Of various auspicious movements (Suvīraḥ).
945. Adorned with two beautiful bracelets (Ruchi-
rāṅgadaḥ).
Vya. He confers auspicious bodies on His devotees.
946. The creator (Jananaḥ).
Of Beings.
947. The primeval cause of beings (Janajanmādiḥ).
948. The terror (Bhīmaḥ).
The Śruti (Kath. Up., 6-2) says : " It is a great fear like
an uplifted thunder-bolt."
949. Of fearful powers (Bhīmaparākrama.)
Because (in His incarnations) He is the cause of fear
to Asuras and others. (Ślo. 114)
950. The resting place of that which supports (Ādhā-
ranilayaḥ).
He is the final abode or support of the Earth and other
elements which support all.
951. He that is without support (Adhātā).
He, who is supported by his Self alone, has no other
support ; or the name can be taken as ' Dhātā ' to mean to
consume. He consumes all beings during involution.
952. The blossom of the Universe-flower (Push-
pahāsaḥ).
As the buds of flowers blossom forth, He has blossomed
forth as the Universe.

VISHNU SAHASRANAMA 153
953. The ever-awake (Prajâgarah).
Being ever wise.
Vya. He is ever awake in the affairs of His devotees.
954. The uppermost (Ûrdhvagah).
As he stays ahead of all creatures.
Vya. He leads up His men.
955. Walking in the path of righteousness (Sat-
pathâchârah).
956. The life-giver (Prânadah).
As He revived the life of Parikshit and others that
were dead.
957. Pranavah.
Is the monosyllable 'Om' denoting Paramâtman. He
is called Pranava itself as both are identical.
958. He who has dealings (Panah).
The Sruti (Tai. Âr., 3-12) says : "He, the wise, remains
creating various forms and giving names to each." Or
the word 'Pana' indirectly gives the following meaning :
he who awards, to those that are entitled, the collective
virtues of their good Karmas. (Slo. 115)
959. Wisdom (Pramânam).
Which is self-shining in him. The Sruti (Ai. Up., 3-3)
says : " The wisdom is Brahman." The Vishnu Pr. (1-2-6)
says : "The nature of knowledge is in reality extremely
pure. Through illusionary understanding of it, it appears
as objects."
960. The resting place of Prâna (Prânanilayah).
It may mean the Jiva into which the senses or the
Prâna, Apâna, etc., merge, as they are depending on him
(Jiva) ; or it may mean the supreme Person in whom the
Prâna or Jiva merges ; or, ' Prânanilaya ' means the involver
of the Jivas (during involution.)
20

154 VISHNU SAHASRANAMA
961. The sustainer of Prāna (Prānabhrit).
By means of food.
Vya. He maintains His devotees as He does His life.
962. The life of Beings (Prāṇajīvanah).
Because He makes the beings to live by means of
Prāna or vital airs. The Śruti (Kath. Up., 5-5) says : "No
mortal whatsoever lives by Prāna, nor by Apāna ; they live
by another on which both are founded."
963. The reality (Tattvam).
"The words 'Tattva,' 'Amrita,' 'Satya,' and 'Para-
mārthasatātva' are synonyms and mean the same Brahman,
which is the real Truth.
964. The knower of the Truth (Tattvavit).
As it is.
Vya. He is the remaining principle of all tatvas.
965. The one Ātman (Ekātmā).
The Śruti (Chchā. Up., 1-1) says : "This indeed was
one Ātman." The Smriti says : "That which pervades,
that which receives, that which enjoys the objects, and
that which exists always, is called Atman."
Vya. His mind is exclusively in the knowers of
reality.
966. He that transcends birth, death, and decre-
pitude (Janma mrityu jarātigah).
He who goes transcending the six kinds of changes
such as conception, birth, growth, maturity, decay and
death. The Śruti (Kath. Up., 2-18) says : "He, the intelli-
gent, is not born nor does he die." (Slo. 116)
967. He that causes to cross (the three worlds) by
means of the three Vyāhritis, Bhuh, Bhuvah, and Svah
(Bhūrbhuvassvastaruh).

VISHNU SAHASRANAMA 155
The Rigvedins speak of the three Vyâhritis, named
Bhû, Bhuva and Sva, which are, as it were, the essence of the
three Vedas ; by means of these, and through oblations (into
fire) one crosses the three worlds. Manu (3-76) says :
"Sacrifices when carefully offered in the fire reach the
Sun ; from the Sun comes rain, from rain food and from
food all beings." Or it means the tree of Samsâra of the
worlds Bhû, Bhuva and Sva ; or he, like a tree, extends to
the three worlds.
968. The rescuer (Târah).
From the ocean of Samsâra. Or Târa means Pranava.
969. The father (Savitâ).
Of all.
970. The great grand-sire (Prapitâmahah).
Even of Brahmâ, the grandsire.
971. He who is the form of the sacrifice (Yajnah).
972. The Lord of sacrifice (Yajnapatih).
Or the protector of it. The Lord (Bh. G., 9-24) says :
"I am the enjoyer of all the sacrifices and also the Lord
of them."
973. The sacrificer (Yajvâ).
As he is also the performer of the sacrifice.
974. Having the sacrifices for his limbs (Yajnângah).
In his incarnation as Varâha or boar. The Harivams'a
(42nd chap.) says : "The Vedas are his feet, the sacrificial
post is his jaws, the sacrifices are his hands, the chiti (know-
ledge ?) is his face, the fire is his tongue, the munja grass is
his hair, and the Brahmâ is the head of the great Lord. The
day and night are his eyes, the Vedas are his limbs and the
S'rutis are his ornaments, the ghee is his nose, the sacrificial
ladle is his neck, the great songs of Sâmaveda his talk ; his
body is made of virtue and truth, and all good actions are
the movement of his feet. The expiation ceremony is his

156 VISHNU SAHASRANAMA
finger nails. The sacrificial animals are his knee; the
Udgâtâ is his bowels. Homa is his generative organ, the
fruits, the seeds and herbs are his outward body. The
mantras are his buttocks. The Vikrita Soma is his blood;
the sacrificial altar is his upper arm (skandha). The obla-
tion is his sense of smell. The Havya and Kavya are his
quickest movements. Prâgvams'a his body. Thus the
Divine One is worshipped by many vows. The gift is the
heart of the Yogin, and all the Yâgas are made for him.
The Upâkarma ceremony is his lips; the Pravargya is his
navel. His path is made of various Chchandas; the
secret Upanishads are his seat. He is the consort of
Chchâyâ Devî and he is uplifted like the peak of Mount
Meru."
975. The carrier of sacrifice (Yajnavâhanah).
Or as he fulfils all the sacrifices that produce results.
Vya. The Vedas are carrying Him. (Slo. 117)
976. The upholder of the sacrifices (Yajnabhrit).
Or protector of them.
Vya. He increases the yajna when one performs it,
with His remembrance and Pûrnâhuti, the last Homa.
977. The creator of sacrifices (Yajnakrit).
Or destroyer of them at the beginning and at the end
of the Universe.
Vya. He destroyed the yajna of Bali.
978. The ultimatum in sacrifice (Yajnî).
He is the whole of which the sacrificers are only parts.
Vya. His form is created by the knowledge of His
devotees.
979. The enjoyer of sacrifice (Yajnabhuk).
980. Having the sacrifice as means (Yajnasâdhanah).
To reach Him.

VISHNU SAHASRANAMA 157
981. The giver of the result of sacrifice (Yajnāntakrit).
Or He fulfils the desire of sacrificers by the repetition
of the Vaishnavī Rik in oblations.
982. He that is the secret of sacrifice (Yajnaguhyam).
The secret of sacrifices is Jnānayajna. Yajna may
also mean any deed performed without any desire for
result; Brahman, as it is identified with such deeds, is
called 'Yajnaguhya'.
983. The food (Annam).
He causes all beings to eat and enjoy and himself eats
or consumes all beings.
984. The eater of food (Annādah).
The word Eva (alone in the text) is used to show that
the whole Universe in the shape of food includes the eater
as well as what is eaten. The word cha (and) is used to
show that all the words can be applied to the one Paramāt-
man. (Slo. 118)
985. The self-cause (Ātmayonih).
Because Ātman alone is the material cause (of the
Universe) and no other.
986. The self-born (Svayamjātah).
This shows that he alone is the instrumental cause.
That Hari is both the instrumental and material cause, is
established by the Vedānta Sūtra (1-4-23), "He also is the
material cause, on account of the promise (of instruction)
and of the illustration."
987. The digger (Vaikhānaḥ).
It is well-known in the Purānas that He in the form
of boar, dug up the Earth, and killed Hiranyāksha, an
Asura, who lived in the nether world.

158 VISHNU SAHASRANAMA
988. Praised by Sāmans (Sāmagāyanah).
989. The son of Devakī (Devakīnandanah).
The Mahābhārata says : " All the luminaries in the
world, the three worlds, the protectors of the worlds,
the three Vedas, the three sacred fires, the five oblations
(see Infra Ślo. 138) and all the Devas are the Son of
Devakī (Krishna)."
990. The creator (Srashtā).
Of all worlds.
991. The Lord of the Earth (Kshitīsah).
992. The destroyer of sins (Pāpanāsanah).
When the son of Daśaratha (Śrī Rāma) is praised,
worshipped, meditated upon, remembered, he destroys all
classes of sins. The Vriddhasātātapa says : " Whatever
sins are destroyed by the virtue of observing the vow of
fasting for a fortnight, the same is destroyed by the practice
of a hundred Prānāyāmas. Whatever sins are removed by
a thousand Prānāyāmas, are destroyed in a minute by
meditation upon Hari." (Ślo. 119)
993. The bearer of conch shell (Sankhabhrit).
Called Pāñchajanya representing (the five) elements,
Ahankāra (egotism) and the rest.
994. The wielder of the sword called Nandaka
(Nandakī).
Representing knowledge.
995. He that has discus (Chakrī)
Called Sudarśana representing the mind principle ; or
he whose order sets the wheel of Samsāra in motion.
996. Wielder of the bow called Śārnga (Śārnga-
dhanvā).
Representing the senses and Ahankāra.