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

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

164 VISHNU SAHASRANAMA
from fear ; and he that is plunged in calamity becomes
freed from calamity.
129. The man who hymns the praises of that fore-
most of Beings, by reciting His thousand names with
devotion, succeeds in quickly surmounting all difficulties.
130. That mortal who takes refuge in Vāsudeva and
who becomes devoted to Him, becomes freed from all sins
and attains eternal Brahman.
131. They who are devoted to Vāsudeva have never to
encounter any evil. They become freed from the fear of
birth, death, decrepitude and disease.
132. That man, who with devotion and faith recites
this hymn (of thousand names), succeeds in acquiring
felicity of soul, disposition of forgiveness, prosperity, in-
telligence, memory and fame.
Faith : the theistic idea.
133. Neither wrath nor jealousy, nor cupidity, nor
evil thoughts, ever appear in those men of righteousness
who are devoted to that foremost of Beings.
134. The firmament with the sun, moon, and stars,
the welkin, the points of the compass, the earth and the
ocean, are all held and supported by the prowess of the
high-souled Vāsudeva.
This verse is here introduced to show that the effects
of the reciting of this hymn are literally true and not
mere praise.
135. The whole Universe, movable and immovable,
with the Gods, Asuras, and Gandharvas, Yakshas, Uragas,
and Rākshasas, is under the sway of Krishna.
136. The senses, the mind, understanding, life, energy,
strength, and memory, it has been said, have Vāsudeva

VISHNU SAHASRANAMA 165
for their soul; also the Kshetra (the body) and the
Kshetrajna (the knower of the body).
137. Conduct is said to be the foremost of all topics
treated of in the Scriptures. Righteousness has conduct
for its basis. The Eternal Vāsudeva is said to be the
Lord of Righteousness.
This verse indicates that he only can aspire to practise
all the Dharmas, who has got character in him.
138. The Rishis, the Pitris, the Devas, the great
(primeval) elements, the Souls, indeed, the entire movable
and immovable Universe, have sprung from Nārāyana.
139. The Yoga, the Sānkhya, knowledge, the sciences,
all mechanical arts, the Vedas, the diverse Scriptures, and
all learning, have sprung from Janārdana.
140. Vishnu, the one great Being, pervades the in-
numerable individual beings and the three worlds; and
being the enjoyer of all, and the undecaying, experiences
(everything).
141. This hymn in praise of the illustrious Vishnu,
composed by Vyāsa, should be recited by that person who
wishes to acquire happiness and that which is the highest
benefit (i.e., moksha).
This hymn is composed by the revered Krishna
Dvaipāyana, the omniscient, the knower of thousand
branches (of the Vedas), who is Nārāyana himself. Hence
this hymn is to be recited by all with faith to achieve all
the ends.
142. Those persons that worship and adore the Lord
of the Universe, that Deity who is unborn, and possessed
of blazing effulgence, who is the origin or cause of the
Universe, who knows no deterioration, and who is endowed

166 VISHNU SAHASRANAMA
with eyes that are like the lotus, have never to meet
with any discomfiture.
Thus ends the 149th chapter consisting of the Divine
Hymn, Sahasranāma of Vishnu, in the dialogue between
Bhishma and Yudhishthira in the Ānuśāsanika Parva in
the Mahābhārata.¹
'Lord of the Universe' and other epithets indicate
that the reciters of this hymn become virtuous, and have
their objects and actions fulfilled, as they worship the Lord
of the Universe. Vyāsa says : "The Śrutis say that any
act carelessly performed, any irregular procedure in sacri-
fices, is rendered perfect by meditating upon Vishnu."
"If one praises the Creator of the Universe with the
same ardour with which he would praise a rich man to get
wealth from him, would he not be delivered from the
bonds (of Samsāra) ?"
This commentary of Sahasranāma, which brings happi-
ness to all and was written in accordance with Śruti and
reason, is dedicated to the feet of Hari.
Thus ends the Bhāshya of Sri Sankarāchārya, the
Teacher of the Parama Hamsa Sanyāsins, the student of
Govinda Bhagavatpāda.
OM TAT SAT
¹According to Parāśara Bhatta, 235th Adhyāya.

श्रीगणेशाय नमः ॥
श्रीगोपालकृष्णाय नमः ॥
॥ अथ श्रीविष्णुसहस्रनामस्तोत्रप्रारंभः ॥
(यस्य स्मरणमात्रेण जन्मसंसारबंधनात् ।
विमुच्यते नमस्तस्मै विष्णवे प्रभविष्णवे) ॥
श्रीवैशंपायन उवाच—
श्रुत्वा धर्मानशेषेण पावनानि च सर्वशः ।
युधिष्ठिरः शांतनवं पुनरेवाभ्यभाषत ॥ १ ॥
युधिष्ठिर उवाच—
किमेकं दैवतं लोके किं वाप्येकं परायणम् ।
स्तुवंतः कं कमर्चंतः प्राप्नुयुर्मानवाः शुभम् ॥ २ ॥
को धर्मः सर्वधर्माणां भवतः परमो मतः ।
किं जपन्मुच्यते जंतुर्जन्मसंसारबंधनात् ॥ ३ ॥
श्रीभीष्म उवाच—
जगत्प्रभुं देवदेवमनंतं पुरुषोत्तमम् ।
स्तुवन्नामसहस्रेण पुरुषः सततोत्थितः ॥ ४ ॥

२ श्रीविष्णुसहस्रनामस्तोत्रम्
तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम् ।
ध्यायं स्तुवन्नमस्यंश्च यजमानस्तमेव च ॥ ५ ॥
अनादिनिधनं विष्णुं सर्वलोकमहेश्वरम् ।
लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो भवेत् ॥ ६ ॥
ब्रह्मण्यं सर्वधर्मज्ञं लोकानां कीर्तिवर्धनम् ।
लोकनाथं महद्भूतं सर्वभूतभवोद्भवम् ॥ ७ ॥
एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः ।
यद्भक्त्या पुंडरीकाक्षं स्तवैरर्चेन्नरः सदा ॥ ८ ॥
परमं यो महत्तेजः परमं यो महत्तपः ।
परमं यो महद्ब्रह्म परमं यः परायणम् ॥ ९ ॥
पवित्राणां पवित्रं यो मंगलानां च मंगलम् ।
दैवतं देवतानां च भूतानां योऽव्ययः पिता ॥ १० ॥
यतः सर्वाणि भूतानि भवन्त्यादियुगागमे ।
यस्मिंश्च प्रलयं यान्ति पुनरेव युगक्षये ॥ ११ ॥
तस्य लोकप्रधानस्य जगन्नाथस्य भूपते ।
विष्णोर्नामसहस्रं मे शृणु पापभयापहम् ॥ १२ ॥
यानि नामानि गौणानि विख्यातानि महात्मनः ।
ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये ॥ १३ ॥
अस्य श्रीविष्णुदिव्यसहस्रनामस्तोत्रमालामंत्रस्य
भगवान् वेदव्यास ऋषिः ।
अनुष्टुप् छंदः ।
श्रीविष्णुः परमात्मा देवता ।
अमृतांशूद्भवो भानुरिति बीजम् ।
देवकीनंदनः स्रष्टेति शक्तिः ।
त्रिसामा सामगः सामेति हृदयम् ।

श्रीविष्णुसहस्रनामस्तोत्रम् ३
शंखभृन्नंदकी चक्रीति कीलकम् ।
शार्ङ्गधन्वा गदाधर इत्यस्त्रम् ।
रथांगपाणिरक्षोभ्य इति कवचम् ।
उद्भवः क्षोभणो देव इति परमो मंत्रः ।
श्रीमहाविष्णुप्रीत्यर्थे जपे विनियोगः ।
अथ ध्यानम् ।
शांताकारं भुजगशयनं पद्मनाभं सुरेशं
विश्वाधा(का)रं गगनसदृशं मेघवर्णं शुभांगम् ।
लक्ष्मीकांतं कमलनयनं योगिहृद्ध्यानगम्यं
वंदे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥
क्षीरोदन्वत्प्रदेशे शुचिमणिविलसत्सैकतेमौक्तिकानाँ
मालाक्लृप्तासनस्थस्स्फटिकमणिनिभैर्मौक्तिकैर्मंडितांगः ।
शुभ्रैरभ्रैयदभ्रैरुपरिविरचितैर्मुक्तपीयूषवर्षे-
रानंदी नः पुनीयादरिनलिनगदाशंखपाणिर्मुकुंदः ॥
भूः पादौ यस्य नाभिवियदसुरनिलश्चंद्रसूर्यौ च नेत्रे
कर्णावाशाश्शिरो द्यौर्मुखमपि दहनो यस्य वास्तेयमब्धिः
(वाक्तोयमब्धेः ।)
अंतस्स्थं यस्य

४ श्रीविष्णुसहस्रनामस्तोत्रम्
योगी योगविदां नेता प्रधानपुरुषेश्वरः ।
नारसिंहवपुः श्रीमान् केशवः पुरुषोत्तमः (२४) ॥ १६ ॥
सर्वः शर्वः शिवः स्थाणु र्भूतादि र्निधि रव्ययः ।
संभवो भावनो भर्ता प्रभवः प्रभु रीश्वरः (३७) ॥ १७ ॥
स्वयंभूः शंभु रादित्यः पुष्कराक्षो महास्वनः ।
अनादिनिधनो धाता विधाता धातुरुत्तमः (४६) ॥ १८ ॥
अप्रमेयो हृषीकेशः पद्मनाभो ऽमरप्रभुः ।
विश्वकर्मा मनु स्त्वष्टा स्थविष्ठः स्थविरो ध्रुवः (५५) ॥ १९ ॥
अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः ।
प्रभूत स्त्रिककुब्धाम पवित्रं मंगलं परम् (६४) ॥ २० ॥
ईशानः प्राणदः प्राणो ऽज्येष्ठः श्रेष्ठः प्रजापतिः ।
हिरण्यगर्भो भूगर्भो माधवो मधुसूदनः (७३) ॥ २१ ॥
ईश्वरो विक्रमी धन्वी मेधावी विक्रमः क्रमः ।
अनुत्तमो दुराधर्षः कृतज्ञः कृति रात्मवान् (८४) ॥ २२ ॥
सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः ।
अहः संवत्सरो व्यालः प्रत्ययः सर्वदर्शनः (९४) ॥ २३ ॥
अजः सर्वेश्वरः सिद्धः सिद्धः सर्वादि रच्युतः ।
वृषाकपि रमेयात्मा सर्वयोगविनिःसृतः (१०३) ॥ २४ ॥
वसु र्वसुमनाः सत्यः समात्मा संमितः समः ।
अमोघः पुंडरीकाक्षो वृषकर्मा वृषाकृतिः (११३) ॥ २५ ॥
रुद्रो बहुशिरा बभ्रु र्विश्वयोनिः शुचिश्रवाः ।
अमृतः शाश्वतः स्थाणु र्वरारोहो महातपाः (१२२) ॥ २६ ॥
सर्वगः सर्वविद्भानु र्विष्वक्सेनो जनार्दनः ।
वेदो वेदवि दव्यंगो वेदांगो वेदवित् कविः (१३२) ॥ २७ ॥
लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः कृताकृतः ।
चतुरात्मा चतुर्व्यूह श्चतुर्दंष्ट्र श्चतुर्भुजः (१४०) ॥ २८ ॥

श्रीविष्णुसहस्रनामस्तोत्रम् ५
भ्राजिष्णु भोजनं भोक्ता सहिष्णु र्जगदादिजः ।
अनघो विजयो जेता विश्वयोनिः पुनर्वसुः (150) ॥ २९ ॥
उपेन्द्रो वामनः प्रांशु रमोघः शुचि रूर्जितः ।
अतींद्रः संग्रहः सर्गो धृतात्मा नियमो यमः (162) ॥ ३० ॥
वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः ।
अतींद्रियो महामायो महोत्साहो महाबलः (172) ॥ ३१ ॥
महाबुद्धि र्महावीर्यो महाशक्ति र्महाद्युतिः ।
अनिर्देश्यवपुः श्रीमा नमेयात्मा महाद्रिधृक् (180) ॥ ३२ ॥
महेष्वासो महीभर्ता श्रीनिवासः सतां गतिः ।
अनिरुद्धः सुरानंदो गोविंदो गोविदां पतिः (188) ॥ ३३ ॥
मरीचि र्दमनो हंसः सुपर्णो भुजगोत्तमः ।
हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः (197) ॥ ३४ ॥
अमृत्युः सर्वदृक् सिंहः संधाता संधिमान् स्थिरः ।
अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा (208) ॥ ३५ ॥
गुरु र्गुरुतमो धाम सत्यः सत्यपराक्रमः ।
निमिषो ऽनिमिषः स्रग्वी वाचस्पतिरुदारधीः (217) ॥ ३६ ॥
अग्रणी र्ग्रामणीः श्रीमान् न्यायो नेता समीरणः ।
सहस्रमूर्धा विश्वात्मा सहस्राक्षः सहस्रपात् (227) ॥ ३७ ॥
आवर्तनो निवृत्तात्मा संवृतः संप्रमर्दनः ।
अहस्संवर्तको वह्नि रनिलो धरणीधरः (235) ॥ ३८ ॥
सुप्रसादः प्रसन्नात्मा विश्वधृ ग्विश्वभुग्विभुः ।
सत्कर्ता सत्कृतिः साधु र्जन्हु र्नारायणो नरः (246) ॥ ३९ ॥
असंख्येयो ऽप्रमेयात्मा विशिष्टः शिष्टकृच्छुचिः ।
सिद्धार्थः सिद्धसंकल्पः सिद्धिदः सिद्धिसाधनः (255) ॥ ४० ॥
वृषाही वृषभो विष्णु र्वृषपर्वा वृषोदरः ।
वर्धनो वर्धमानश्च विविक्तः श्रुतिसागरः (264) ॥ ४१ ॥

६ श्रीविष्णुसहस्रनामस्तोत्रम्
सुभुजो दुर्धरो वाग्मी महेंद्रो वसुदो वसुः ।
नैकरूपो बृहद्रूपः शिपिविष्टः प्रकाशनः (274) ॥ ४२ ॥
ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः ।
ऋद्धः स्पष्टाक्षरो मंत्र श्चंद्रांशु र्भास्करद्युतिः (282) ॥ ४३ ॥
अमृतांशूद्भवो भानुः शशबिंदुः सुरेश्वरः ।
औषधं जगतस्सेतुः सत्यधर्मपराक्रमः (289) ॥ ४४ ॥
भूतभव्यभवन्नाथः पवनः पावनो ऽनलः ।
कामहा कामकृत् कांतः कामः कामप्रदः प्रभुः (299) ॥ ४५ ॥
युगादिकृद्युगावर्तो नैकमायो महाशनः ।
अदृश्यो ऽव्यक्तरूपश्च सहस्रजि दनंतजित् (307) ॥ ४६ ॥
इष्टो विशिष्टः शिष्टेष्टः शिखंडी नहुषो वृषः ।
क्रोधहा क्रोधकृत्कर्ता विश्वबाहु महीधरः (317) ॥ ४७ ॥
अच्युतः प्रथितः प्राणः प्राणदो वासवानुजः ।
अपांनिधि रधिष्ठान मप्रमत्तः प्रतिष्ठितः (326) ॥ ४८ ॥
स्कंदः स्कंदधरो धुर्यो वरदो वायुवाहनः ।
वासुदेवो बृहद्भानु रादिदेवः पुरंदरः (335) ॥ ४९ ॥
अशोक स्तारण स्तारः शूरः शौरि र्जनेश्वरः ।
अनुकूलः शतावर्तः पद्मी पद्मनिभेक्षणः (345) ॥ ५० ॥
पद्मनाभो ऽरविंदाक्षः पद्मगर्भः शरीरभृत् ।
महर्द्धि र्ऋद्धो वृद्धात्मा महाक्षो गरुडध्वजः (354) ॥ ५१ ॥
अतुलः शरभो भीमः समयज्ञो हविर्हरिः ।
सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिंजयः (362) ॥ ५२ ॥
विक्षरो रोहितो मार्गो हेतु र्दामोदरः सहः ।
महीधरो महाभागो वेगवा नमिताशनः (372) ॥ ५३ ॥
उद्भवः क्षोभणो देवः श्रीगर्भः परमेश्वरः ।
करणं कारणं कर्ता विकर्ता गहनो गुहः (383) ॥ ५४ ॥

श्रीविष्णुसहस्रनामस्तोत्रम् ७
व्यवसायो व्यवस्थानः संस्थानः स्थानदो ध्रुवः ।
परर्धिः परमस्पष्ट स्तुष्टः पुष्टः शुभेक्षणः (393) ॥ ५५ ॥
रामो विरामो विरजो मार्गो नेयो नयो ऽनयः ।
वीरः शक्तिमतां श्रेष्ठो धर्मो धर्मविदुत्तमः (404) ॥ ५६ ॥
वैकुंठः पुरुषः प्राणः प्राणदः प्रणवः पृथुः ।
हिरण्यगर्भः शत्रुघ्नो व्यासो वायु रधोक्षजः (415) ॥ ५७ ॥
ऋतुः सुदर्शनः कालः परमेष्ठी परिग्रहः ।
उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः (425) ॥ ५८ ॥
विस्तारः स्थावरस्थाणुः प्रमाणं बीजमव्ययम् ।
अर्थो ऽनर्थो महाकोशो महाभोगो महाधनः (434) ॥ ५९ ॥
अनिर्विण्णः स्थविष्ठो भू र्धर्मयूपो महामखः ।
नक्षत्रनेमि र्नक्षत्री क्षमः क्षामः समीहनः (444) ॥ ६० ॥
यज्ञ इज्यो महेज्यश्च क्रतुः सत्रं सतां गतिः ।
सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमम् (454) ॥ ६१ ॥
सुव्रतः सुमुखः सूक्ष्मः सुघोषः सुखदः सुहृत् ।
मनोहरो जितक्रोधो वीरबाहु र्विदारणः (464) ॥ ६२ ॥
स्वापनः स्ववशो व्यापी नैकात्मा नैककर्मकृत् ।
वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः (474) ॥ ६३ ॥
धर्मगु ब्धर्मकृ द्धर्मी स दसत् क्षर मक्षरम् ।
अविज्ञाता सहस्रांशु र्विधाता कृतलक्षणः (485) ॥ ६४ ॥
गभस्तिनेमिः सत्त्वस्थः सिंहो भूतमहेश्वरः ।
आदिदेवो महादेवो देवेशो देवभृद्गुरुः (493) ॥ ६५ ॥
उत्तरो गोपति र्गोप्ता ज्ञानगम्यः पुरातनः ।
शरीरभूतभृद्भोक्ता कपींद्रो भूरिदक्षिणः (502) ॥ ६६ ॥
सोमपो ऽमृतपः सोमः पुरुजित् पुरुसत्तमः ।
विनयो जयः सत्यसंधो दाशार्हः सात्वतां पतिः (512) ॥ ६७ ॥

श्रीविष्णुसहस्रनामस्तोत्रम्
जीवो विनयिता साक्षी मुकुंदो ऽमितविक्रमः ।
अंभोनिधि रनंतात्मा महोदधिशयो ऽन्तकः (520) ॥ ६८ ॥
अजो महार्हः स्वाभाव्यो जितामित्रः प्रमोदनः ।
आनंदो नंदनो नंदः सत्यधर्मा त्रिविक्रमः (530) ॥ ६९ ॥
महर्षिः कपिलाचार्यः कृतज्ञो मेदिनीपतिः ।
त्रिपद स्त्रिदशाध्यक्षो महाशृंगः कृतांतकृत् (537) ॥ ७० ॥
महावराहो गोविंदः सुषेणः कनकांगदी ।
गुह्यो गभीरो गहनो गुप्त श्चक्रगदाधरः (546) ॥ ७१ ॥
वेधाः स्वांगो ऽजितः कृष्णो दृढः संकर्षणोऽच्युतः ।
वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः (557) ॥ ७२ ॥
भगवान् भगहा ऽनंदी वनमाली हलायुधः ।
आदित्यो ज्योतिरादित्यः सहिष्णु र्गतिसत्तमः (566) ॥ ७३ ॥
सुधन्वा खंडपरशु र्दारुणो द्रविणप्रदः ।
दिवस्पृक् सर्वदृग्व्यासो वाचस्पतिरयोनिजः (573) ॥ ७४ ॥
त्रिसामा सामगः साम निर्वाणं भेषजं भिषक् ।
संन्यासकृच्छमः शांतो निष्ठा शांतिः परायणः (585) ॥ ७५ ॥
शुभांगः शांतिदः स्रष्टा कुमुदः कुवलेशयः ।
गोहितो गोपति र्गोप्ता वृषभाक्षो वृषप्रियः (595) ॥ ७६ ॥
अनिवर्ती निवृत्तात्मा संक्षेप्ता क्षेमकृच्छिवः ।
श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतां वरः (604) ॥ ७७ ॥
श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः ।
श्रीधरः श्रीकरः श्रेयः श्रीमान् लोकत्रयाश्रयः (614) ॥ ७८ ॥
स्वक्षः स्वंगः शतानंदो नंदि र्ज्योतिर्गणेश्वरः ।
विजितात्मा विधेयात्मा सत्कीर्ति श्छिन्नसंशयः (623) ॥ ७९ ॥
उदीर्णः सर्वतश्चक्षु रनीशः शाश्वतस्थिरः ।
भूशयो भूषणो भूति र्विशोकः शोकनाशनः (632) ॥ ८० ॥