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

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.

VISHNU SAHASRANAMA 159
997. The bearer of club (Gadādharah).
Called Kaumodakī representing the principle of
Buddhi.
998. With car-wheel in His hand (Rathāṅgapāṇih).
999. He that is incapable of being agitated (Aksho-
bhyah).
Hence he is said to be unassailable.
Vya. He is bound by His vow, that He must protect
those who take refuge in Him.
1000. He who is armed with all kinds of destructive
weapons (Sarvapraharaṇāyudhaḥ).
There is no rule to the effect that He wields only these
(the above mentioned) weapons, but it is said that He has
all kinds of destructive weapons. Although finger-nails,
etc., are not usually recognised as weapons, they serve Him
as weapons. The use of the phrase 'armed with all kinds
of destructive weapons' at the end serves to show that He
is the Lord of all, having genuine intentions (Satya-
saṅkalpa); says the Śruti (Br. Up., 6-4-22): “He is the
Lord of all.”
Om! prostration to Him that is armed with all destruc-
tive weapons (Sarvapraharaṇāyudhomnnamah).
The repetition 'armed ... weapons' marks the end of
the book. The monosyllable Om is used for auspiciousness.
It is said “As the words Om and Atha proceeded from the
throat of Brahman at the beginning they are auspicious.”
By the word 'Namah' (prostration) he is worshipped. Says
the Śruti (Īśa. Up., 18): “To thee we offer our words of
adoration.” Says an adage: “Where Hari is first saluted
that alone is auspicious Lagna and Nakshatra, that alone is
auspicious day, that alone is successful Karaṇa.”
The wise ones salute the god at the beginning and at
the end of an action also. The result of the salutation has
already been described (vide supra, Ślo. 4 to 13, 15 to 25).

160 VISHNU SAHASRANAMA
“ Even one salutation heartily rendered to Krishna is equal
to ten horse-sacrifices duly performed. He who has per-
formed ten Asvamedha sacrifices is again born, but he who
salutes Krishna is not. There is no fear to those who bow
down before Govinda whose colour resembles that of Atasi
flower, who is undecaying and clad in white garment.
' The sins committed by man in his past births, in thousands
of Kalpas and Pralayas, are immediately destroyed by
slightly bowing down his head before the master of three
worlds, the Supreme Lord, Vishnu of uncomparable
excellence. (Slo. 120)
Vya. Concluding verse.
Adoration to the Munis, the authors of the Mahābhā-
rata,
Adoration to the Bhāshyakāra, Sri Sankara,
Adoration to the Gurus Sarvesvaratirtha,
Adoration to the creatures of the Lord.¹
Ka. At the end of the last name, the author says :
“I am Thy servant in the sense of my body. I am
Thy part in the sense of my Jiva. I am Thyself in the
sense of Atman. This is my settled mind.”
Thus ends the Tenth Hundred.
——————
PHALA ŚRUTI OR RESULT-REPORT
121. Thus have I recited to thee, without leaving out
any, the thousand divine names of the high-souled Kesava
whose glory should always be sung.
By the word thus is meant that the thousand names
have been recited exactly without any addition or
diminution. Divine : the names include different words
¹ There is a verse at the end of the MSS. which runs as follows :
Subramanya (the copyist) has copied the Nāmakārikā composed by
a yati and brought by (one) Subramanya from Kerala country.

VISHNU SAHASRANAMA 161
denoting the same meaning. In the beginning of the work
the opening question was : “ By repeating what, will the
creatures be freed ? ” Here the word repeating is intro-
duced as it includes the three kinds of repetitions, viz.,
loud, low, and audible.
122. That man who hears this hymn every day or
who recites this, never meets with any evil here or
hereafter.
Hereafter : because like Yayāti, Nahusha and others,
some even though they went to heaven, have met with evil.
But not so with His devotees.
123. By doing this a Brāhmana knows the end of the
Vedas ; a Kshatriya comes out victorious in battle ; a
Vaisya becomes possessed of great riches and a Sūdra
enjoys great happiness.
‘ The end of the Vedas ’ is Brahman.
The opening question was thus put : “ By repeating
what, will the creatures be freed from the bonds of births and
Samsāra ? ” And the answer follows. From this one should
not think that by merely reciting (this hymn) salvation is
ensured ; because it is by knowledge alone that one can
attain to Moksha. It is to point out this that the phrase
“ by doing this a Brāhmana attains Brahman (by knowing
the meanings of the Vedas or by mastering (Vedānta),” is
introduced. By performing Karma the internal organs are
purified and then gradually Moksha is attained. It is said :
“ The actions remove the impurities (of the senses) and the
knowledge (leads) to the supreme goal. When by actions
the impurities are cleansed, then the knowledge arises.
Man by obtaining the eternal knowledge is freed from
bondage. By virtuous act only, happiness and knowledge
arise. By knowledge Moksha is obtained. The Yogins do
perform action giving up attachment for the sake of
purifying the senses (Bh. G., 5-11). By actions man is
21

162 VISHNU SAHASRANAMA
bound and by knowledge he is freed. Therefore the
Sages do not perform Karma having realised the other
side (Pāra, i.e., the goal, Brahman). The best of the
twice-born ones should give up even the prescribed
actions and make effort towards the knowledge of the
Self, control (of the senses) and the study of the Vedas.
By austerities one destroys his sins and by knowledge
he attains immortality. Knowledge arises in him who
is free from wicked actions ; and he perceives the Self
in the self which resembles a clear mirror." The Śruti also
says (Br. Up., 6-4-22) : "In accordance with the word of the
Vedas the Brāhmanas desire to comprehend him by sacrifice,
gift, austerity and subjection of senses." With whatever
materials one may perform sacrifices with ladle or homa.
his mind becomes clear and illuminated."
By knowledge alone one gets salvation. "The knower
of Brahman reaches the Supreme" (Tai. Up., 2-1.) "The
knower of Ātman crosses the sorrow." (Chchā., 7-1-3.)
"The knower of Brahman becomes Brahman itself. Be-
coming Brahman itself one attains Brahman." (Tai.
Ār., 2-2.) "By knowing him one transcends Death.
There is no other path (than this) to the goal." (Sve.
Up., 3-8.) "The wise man does not fear anything." (Tai.
Up., 2-9.) "If, in this world, a person knows the Self then
the true end is gained ; if a person in this world does not
know the Self, there will be great calamity." (Kena. Up.,
2-13.) "When a man is able to roll up Ākāśa like a strip
of skin then he will see the end of sorrow without knowing
God. Neither by action, nor by offspring, nor by wealth,
one can attain immortality, but by renunciation." (Mahā-
Up., 12) : "Those who have ascertained the meaning of
the knowledge derived from the Vedānta, who, by the Yoga
which renounces all worldly concerns, are striving for
emancipation, and whose intellects are purified, all those, at
the time of their final death, enjoying the highest immor-
tality in the worlds of Brahmā, become finally liberated."

VISHNU SAHASRANAMA 163
Sûdra attains to happiness by hearing alone and not
by reciting. The Sruti (Tai. Sam., 7-1-1) says : “ There-
fore the Sûdra is not entitled to perform Yaga.” The
Mahâbhârata says : “ One should teach the Scriptures to all
the four castes, keeping a Brâhmana at the head.” The
Hârivamsa also says : “ One born in the Sûdra caste
attains good state by hearing.” From this it is plain that
the Sûdra can only hear and thereby he attains happiness,
whereas the twice-born only can recite.
124. He who aspires to the merit of righteousness
succeeds (by reciting this) in getting it ; he who desires
wealth likewise gets it ; the man of pleasure has his
desires satisfied ; and he who desires offspring acquires
offspring.
Desires : are objects desired by the senses such as
eyes, etc., induced, as they are, by the mind backed by
the Self.
The following results are promised to one who is
devout, pure, persevering, ever meditative and full of faith :
125. That man who with devotion and perseverance,
and heart wholly turned towards Him, recites these thou-
sand names of Vâsudeva every day, after having purified
himself,
126. succeeds in acquiring great fame, a position of
eminence (among his kinsmen), enduring prosperity, (and
lastly) that which is of the highest benefit to him (i.e.,
Moksha).
127. Such a man never meets with fear at any time
and acquires great prowess and energy. Disease never
afflicts him ; fair complexion, strength, beauty and ac-
complishments become his.
128. The sick become hale ; the afflicted become
freed from their afflictions ; the affrighted become freed