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

6 VISHNU SAHASRANAMA
his being the Universal Ruler (Br. Up., 5-7-1). " He who
rules by dwelling in this world as also in other worlds and
all beings." The Tai. Up. (2-8-1) says : " From dread
of Him the wind blows." Or Tapas means wish. The
word Great indicates the unlimited power. The Śruti
(Br., 6-4-22) says : " He is the ruler of all."
Supreme Brahman is characterised by Truth, etc.
Goal : from which there is no fear of return. The
expression Supreme precludes any other state, like that of
the splendour in the Sun, etc. The drift is : That Deity,
who is the Supreme Light, the Supreme Ruler, the
Supreme Brahman, and the Supreme Goal, is the one
Supreme abode of all beings.
The first question is answered :
10. The Purest of the pure, the Most Beneficent of the
beneficent, the God of Gods, the Imperishable Father of
beings.
Pure : holier than the holy waters, etc. The Supreme
Person destroys all sins, when meditated upon, seen, sung,
praised, worshipped, remembered or prostrated. Hence
He is Supreme purity. Or through the real knowledge of
His Self He destroys the Karma, good or bad, that leads to
the bondage of Samsāra, and its source (Avidyā). (The
Scriptures say) : " Hari who grants emancipation also
bestows on those that meditate upon him, beauty, health,
wealth and continuous worldly happiness." " When Hari
destroys all grief by simple meditation upon him, why
should not one leave aside all other objects of thought and
constantly meditate upon Him ? " The Śruti says :
" One should meditate upon the Divine Nārāyaṇa during
baths and other acts ; for it is a purificatory penance
for all bad actions." " One is emancipated by listening to
the name ' Krishna,' the mantra of Vishnu, the only
antidote in the case of a person rendered senseless by the
bite of the serpent of Samsāra." " Even if one is guilty of

VISHNU SAHASRANAMA 7
heinous crimes, if he but concentrates his mind upon
Achyuta, he becomes a holy man, purifying (even) the
assembly of pure men.” “ Having thoroughly ransacked all
the Sâstras and having inquired into the matter over and
over again, the final conclusion arrived at is that Nârâyana
should be the only object of constant meditation.” (Hari.
Va. 280th chap. says) : “ You should, centred in your
Sâtvika aspect, meditate upon Hari alone for ever ; always
recite, O Brâhmanas, the sacred mono-syllable O<small>M</small> and
meditate upon Keśava.” (Mu. Up., 4-8, says) : “ The
fetters of the heart are broken, all doubts vanish, and (all)
actions are destroyed, when He is seen who is the cause
and effect.” (The Vish. Pr., 6-8, says) : “ The repetition of
his name with devotion is the best purifier of all sins, as
the fire purifies, O, Maitreya !, the metals. By the repeti-
tion even unconsciously of His name, man is undoubtedly
liberated from all sins which fly like wolves frightened by
lion.” (Vish. Pr., 6, 2) : “ Whatever is obtained by medit-
ation in Kritayuga, by performing sacrifices in Tretâ, by
worshipping in Dvâpara, is obtained by repeating the
names of Keśava in Kali.” “ Hari destroys the sins when
meditated upon even by the evil-minded ; fire, touched
even unawares, surely burns.” “ Recitation of the name
of Vâsudeva, knowingly or unknowingly, destroys all sins,
as water dissolves salt.” (The Vish. Pr., 6-8, says) : “ The
man who fixes his mind on Vishnu goes not to hell ; he
who meditates upon Him regards (even) heavenly enjoy-
ments only as an impediment ; and he whose mind and
soul are penetrated by Him, thinks little even of the world
of Brahma ; for, when present in the minds of those with
unsullied intellects, he confers upon them eternal freedom.
What marvel, therefore, is it that the sins of one who,
repeats the name of Achyuta should be wiped away !”
(The Vishnu Dha. Utt., 66-74, says) : “ Water is enough to
extinguish fire ; sunshine is enough to dispel darkness ;
during Kaliyuga, recitation of the names of Hari is enough.

8 VISHNU SAHASRANAMA
to remove the accumulated sins of men." " Hari's name,
the name, and name only is my life ; in Kaliyuga, there is
no other means, no, certainly, no." " A person becomes
free from sins by praising (the names) of Vasudeva, the
Omnipresent ; by daily worshipping Him, all sins are
destroyed." " They in whose hearts resides Hari, the
fountain of all good, never meet with evil at any time, in
any of their undertakings." " Centred in yoga, one should
daily meditate upon the Divine Janârdana ; this I consider
to be the most powerful talisman ; for, who would dare to
harm the followers of Achyuta ?" " Directing one's
thoughts to Hari, removes as much sin as is washed by
thousands of baths in the Gangâ and millions of baths in
Pushkara." " If one attains the accomplishment of his
wishes by concentrating his thoughts for one Muhûrta
(3¾ Indian hours) on the undecaying Nârâyana, what to
say of one who is ever devoted to Him !" (Vish. Pr., 2-6,
says) : "The remembrance of Krishna is far better than
any such expiatory acts as religious austerities or the like."
(6-8.) " The stain of Kali age, which insures to men
sharp punishment in hell, is at once effaced by a single
invocation of Hari." " Govinda, if remembered once,
quickly destroys the sins of men, accumulated in hundreds
of births, as fire burns up cotton." (Ibid., Pr., 6-7, says) :
" Just as the blazing fire, with the wind, burns dry grass,
so Vishnu seated in the heart consumes the sins of the
sages." If one Muhûrta is allowed to pass by without
meditation (upon Hari), one must weep loud as if he was
robbed by thieves." " O great sage, man, by always re-
membering Janârdana, the Lord of beings, the World-
teacher, destroys all his sins, and accomplishes whatever
he wants." " Thus meditating with concentrated mind
upon Madhusûdana, one crosses the ocean of Samsâra,
teeming with such alligators as birth, death and old age."
" Even in this sinful Kaliyuga, a worldly man, though
guilty of all sins, becomes pure by meditating upon

VISHNU SAHASRANAMA 9
Govinda." (Vish. Pr., 2-6, says) : " To him whose mind
is devoted to Vāsudeva in his Japa, oblations to fire,
worship and the like, O Maitreya, even the glory of the
King of Gods is an impediment." " One's sins are speedily
destroyed, even though they might have been accumulating
through many past lives, Pralayas, and Kalpas, if he but bow
down his head, even slightly before the Ruler of the three
worlds, unequalled in prowess, the Director of all." " A
single prostration to Krishna, well-made, is equal in merit
to ten horse-sacrifices duly completed ; the sacrificer
returns to birth, but he who prostrates before Krishna
does not." " There is no fear to them, who bow down to
Govinda, resembling in hue the atasī flower, dressed in
white and of unswerving greatness." " Prostration to
(Vishnu) the bearer of Chakra (discus) in hand even though
offered with motives other than good, lays the axe at the
root of the tree of Samsāra." The above quotations from
the Śrutis, Smritis, Itihāsas and Purānas, go to support
the point.
Beneficence includes here happiness, its means and
sources. He is the most Beneficent characterised by
Supreme Bliss.
God of Gods : because He stands foremost by shedding
His light on all others and the like. The Śve. Up. (6-11),
says : " He is the one God, hidden in all beings, omni-
present, the Self within all beings, watching over all
works, dwelling in all beings, the witness, the perceiver,
the only one free from attributes." (6-18) " Let me,
desirous of liberation, approach the protection of God the
Manifester of the knowledge of Himself, who, at first,
creates Brahmā and gives him the Vedas." The Chchā.
Up. (6-3-2) says : " That Deity thought." (6-2-1) " There
is only one without duality."
But how is it that He is the one Deity, as there is a
distinction between Jīvātman and Paramātman ? No. The
Śruti (Tai. Up., 2-6) says : " Having created it, He entered
2

10 VISHNU SAHASRANAMA
along with it." (Br. Up. 3-4-7) : " He entered thither to
the very tips of the finger nails."
Both Jivātman and Paramātman are identical because
Śrutis like those now quoted teach that the Supreme One
who undergoes no modifications entered the body as the
witness of Buddhi and its modifications.
But there is a difference between that which entered
and the one that followed as witness. If so whence the
sameness? No. The Śrutis (Tai. ār., 3-14) say : " The one
Deva became many." (3-11) " One only is considered as
many." (3-14) " Thou art one who followed many that
entered," and the Śrutis also teach that as one only entered
as many, there is no difference between the many that
entered and the one that followed.
The Taittirīyaka (Samhitā, 4-1-8) has eight mantras
from Hiranya garbha to Kasmai Devāya which also sup-
port the above point. Kath. Up. (5-9 to 13) says : " As
the one fire, after it has entered the world, assumes
different forms according to whatever it enters, so the one
Self within all things assumes different forms according to
whatever it enters, and exists also without. As the one
air, after it has entered the world, assumes different forms
according to whatever it enters, so the one Self within all
assumes different forms according to whatever it enters
and exists also without. As the sun, the eye of the whole
world, is not contaminated by the external impurities seen
by the eyes, so the one Self within all creatures is never
contaminated by the misery of the world, being himself
without." " There is one Ruler, the Self within all crea-
tures, who makes one form manifold. The wise who
perceive him within their Self, to them belongs eternal
happiness, not to others. There is one eternal thinker,
thinking non-eternal thoughts, who, though one, fulfils the
desires of many. The wise who perceive him within their
Self to them belongs eternal peace, not to others." Br.
Up. (3-4-11) says : " Verily, in the beginning this was

VISHNU SAHASRANAMA 11
Brahman only. That being one, was not strong enough
(5-7-23). There is no other seer but He." The Îśa. Up.
(4) says : " That One, though never stirring, is swifter
than mind." (7) " What sorrow, what trouble can there be
to him who once beholds that Unity ? " (Ai. âr., 3-2-4)
says : " That Purusha who is within all beings, should be
understood, as my Self." (2-4-1) "Verily, in the beginning
all this was Self, one only ; there was nothing else whatso-
ever astir." The Rigveda (I, 164-46 ; X, 114-5) says :
" The learned priests call one by many names ; (1-154-3).
The one measured (the Universe) by his three steps ;
(1-154-4). The only one upholds the whole Universe."
Chchâ. Up. (6-2-1) says : " In the beginning, my dear,
there was only that which is one only, without a second."
Bh. Gîta (6-31) says : " He who established in Unity,
worships me, abiding in all beings ; (5-18) The sage looks
equally on a perfectly learned and humble Brâhmaṇa, a
cow, an elephant ; (10-20). I, O, Guḍâkes'a ! am the Self,
seated in the hearts of all beings ; (13-30.) When he per-
ceives that the varied natures of beings are rooted in One,
and proceedeth from it, then he reaches Brahman ; (13-33).
As this one sun illuminates the whole earth, so the Lord
of the Kshetra (body) illuminates every Kshetra, O
Bhârata ; (18-66) Renouncing all Dharmas, come unto me
alone for shelter ; grieve not, I will liberate thee from all
sins." The Harivamśa says : " You should constantly
meditate upon Hari, centred in your Sâtvika nature, O,
Brâhmaṇas ! constantly recite the monosyllable Om and
contemplate upon Keśava. O, Supreme Purusha ! thou art
one among the Devas, O, long-armed one ! thou art
blessed ; there is no other in the world." There is the
Vedic text singing the greatness of Manu (Tai. Sam., 2-2-10)
thus : " Whatever Manu said is to be taken as antidote to
Samsâra disease." Manu also (12-91) says : " He who
sacrifices to the Self alone equally recognising the Self in all
beings and all beings in the Self, becomes self-luminous."

12 VISHNU SAHASRANAMA
The Vish. Purāna (1-2) says : " Thus the only God,
Janārdana, takes the designation of Brahmā, Vishnu or
Siva, according as he creates, preserves, or destroys.
Hence O, Brāhmana ! except discriminative knowledge
(Vijnāna) there is nothing, anywhere, or at any time, that
is real. Such knowledge is but one, although appearing as
many, diversified by the manifold consequences of our
own acts. Knowledge, perfect, pure, free from pain and
detaching the mind from all that causes affliction ; know-
ledge, single and eternal—is the Supreme Vāsudeva ;
besides whom there is nothing. When (one recognises
that) the one Purusha is dwelling in all the bodies, then
the words ' who art thou ' ' that I am ' are useless. Just as
the same sky appears as white, blue, etc., so, the same
Ātman is seen as many by the deluded. Every thing that we
see is Achyuta, there is nothing besides Him. He is I, He
is You. He, the Ātman, is all this ; so, free yourself from
the delusion of differences. The king, being thus instructed,
opened his eyes to truth and abandoned the notion of
distinct existence." (Yama says to his servants) : " All
this, and myself are Vāsudeva. He is the only One the
Supreme Purusha and the Supreme Ruler. Leave those
whose minds are firm in Ananta enshrined in their hearts,
and keep at a distance from them." " O, God ! all that
the Goddess of Earth has been saying is true, I, Siva, You
and all this are Nārāyana ; but the impersonations of His
power are for ever mutually fluctuating ; and excess or
diminution is indicated by the predominance of the strong
and the depression of the weak." (Brahmā says to Siva) :
" Ô Soul of the Universe, You and I are, as the cause of
this world, one and the same ; during evolution, We are
separate in respect of Our functions. He who has obtained
Your protection, has also obtained Mine ; you will, O,
Sankara ! see yourself as in no way different from me.
Men whose minds are deluded by Avidyā, see the distinctions
such as " I, he, thou, and this world with gods, titans and

VISHNU SAHASRANAMA 13
men". Maheśvara says in the Bhavishyottara Purāṇa :
"Those who regard me or Brahmā as different from Vishnu,
are of crooked minds, fools, and are tortured in the hells
below. Those foolish and wicked men that regard Me, Hari,
and Brahmā as different, are guilty of a sin equal to
Brahmanicide." Again in the Chapter on Kailāsa Yātrā of
the Harivamśa, Maheśvara says : "You are the beginning,
the middle and the end of all beings ; the Universe sprang
from You and is absorbed in You ; I am You, the all-
pervading. You are Myself, O, Janārdana ! O, Lord of
the world! there is no difference between Us, either in
words or their import. Those glorious names of Govinda
that are popular in the world, are My names too ; there is
no doubt on this point. O, Lord of the world ! worship-
ping You is the same as worshipping Me ; he who hates
You, hates Me ; there is not a shadow of doubt (about
this). I am the Lord of beings only as an emanation of
You ; there is nothing devoid of You, O, Lord! What-
ever is, was, or will be, is Yourself, O, Lord of the
Universe ! There is nothing without You, O, Lord of
Lords !"
Moreover (Vedānta Sūtras, 4-1-3, say) : "But as Ātman
(scriptural texts) acknowledge and make us comprehend
(the Lord) ;" here, Ātman, means Paramātman as defined
by the Sāstras. The Jābālas, in speaking of Paramātman,
denote it by the appellation of Ātman "Thou art, indeed,
I, O, Sir ! I am indeed, thou." Other Texts also say
(Kath. Up., 4-10) : "What is here (visible in the world),
the same is there (invisible in Brahman) ; and what is
there the same is here (Tai. Up., 2-8-5) : Both He who
(is) here in the man and He who (is) in the Sun there, one
verily is He" ; "That Brahman knew the Self by saying
I am Brahman" ; (4-5-19) "This is Brahman, without
cause and without effect, without anything inside or
outside. (6-4-25) This great, unborn Self, undecaying,
undying, immortal, fearless, is indeed Brahman." There

14 VISHNU SAHASRANAMA
are other Upanishads acknowledging Ātman (as Para-
mātman) ; again the Vedāntic axioms make us compre-
hend Ātman as the Īśvara (Paramātman). (Br. Up., 5-7) :
“This is thyself, the indweller, the immortal.” (Kena.
Up., 1-6) : “That which does not think by mind, and by
which, they say, mind is enabled to think, that alone
know as Brahman, not that which people here adore.”
(Chcha. Up., 6-8-7) “It is the Truth. It is the Self, and
thou art It.”
This is like worshipping the image, on the score that
it represents Vishnu.
That is unreasonable being unimportant and opposed
to authorities on the point. For, where a symbol is
meant, mention is made of it only once. (Chchā. Up., 3-18
and 19) “Mind is Brahman, and the Sun is Brahman.”
But here it is said “Thou art myself and I, indeed, am
Thyself,” so, because there is an inconsistency with the
Vedic sayings on symbol, the absence of difference is estab-
lished. Again we find (in different places) the idea of
difference is refuted. (Br. Up., 3-4-10) says : “Now if a
man worship another deity, thinking the deity is one and
he another, he does not know. He is like a beast.” (Kath.
Up., 4-10 and 14 says) : “He who sees any difference here
(between Brahman and the world) goes from death to
death.” “As the water rained down on elevated ground,
runs down scattered off in the valleys, even so runs after
difference a person who beholds attributes different from
the Soul.” (Br. Up., 3-4-2) says : “Verily fear arises from
a second only.” (Tai. Up., 2-7) says : “If he makes but
the smallest distinction in it, there is fear for him. But
that fear exists only for one who thinks himself wise.”
(Br. Up., 4-4-6) says : “Whosoever looks for anything
elsewhere than in the Self, is abandoned by everything.”
These and many other passages in the Śruti refute the
idea of difference. Again the Śruti (Br. Up., 4-4 and 5-5)
says : “All this is Self only ; when Self is known,

VISHNU SAHASRANAMA 15
everything becomes known ; all this is indeed the Self :
all this is Brahman only.”
The Smriti also (Bh. G., 4-35) says : “ And having
known this, thou shalt not again fall into this confusion,
O Pândava ; for, by this thou wilt see all beings without
exception in the Self and all in Me.” The meaning is that
you will perceive the unity of the individual soul and
Îs'vara, that is taught in all the Upanishads. (Again in
another place the Bh. G., 18-20) says : “ That by which
one indestructible cause is seen in all beings inseparate
in the separated, know thou that knowledge as Sâttvika.”
Here too the Lord (Srî Krishna) has taught that the know-
ledge of the non-duality of the Âtman is the right view.
Hence you are asked to fix your mind upon Îs'vara as the
Âtman. Again it is said : “ Âtman and Paramâtman are
yourself differentiated as five.” (Bh. G., 10-42) says :
“ But what is the knowledge of all these details to thee,
O Arjuna ? Having pervaded this whole Universe with a
portion of Myself, I exist.
To show that Avidyâ or ignorance is an Upâdhi, there
is authority. (The Smriti says) : “ The great Âtman, one
only is named Ahankâra ; the seekers after Truth speak of
it as ‘ Jîva,’ as ‘Antarâtman ’ (‘ inner soul ’). Vishnu Purâna
says : When ignorance which creates difference, is entirely
destroyed, who would postulate a non-existing distinction
between the Âtman and Brahman ? O king, the idea of
differentiation in the Paramâtman is due to ignorance ;
when it is destroyed, the distinction between the Âtman
and the Supreme is no distinction at all.” Vish. Dharma
says : “ Just as when the Ether in a pot, soiled with dust
and smoke, is dirtied, the other ones that are at a distance
are not likewise soiled, even so when one Jîva is soiled by
various pairs of opposites, the other ones are not likewise
soiled.” We read in the Brahmayâjnavalkya : “ Just as one
Âkâs'a becomes many in different pots, etc., so the Âtman,
though one, shines as many, like the sun reflected in

16 VISHNU SAHASRANAMA

different basins of water." The Sve. Up., (1-10) says :
"The One God rules the perishable (Pradhâna) and the
Self." Chchâ. Up. (7-26-2) "He becomes one." Another
Śruti says : "He pervades through that," "That He only,
by this divine eye, the mind, perceiving all the objects,
enjoys." "The Supreme and unchangeable Self only is
the Jîva." Br. Up. (III-4-7) says : "He entered thither,"
"One should worship Him as the Self," (IV-5-19) "That
this Brahman is without cause...." (V-7-23) "There is no
other seer but He,... there is no other knower but He,"
(VI-4-22) "And He is that great unborn Self, who consists
of Knowledge," (III-4-10) "He who worships other deities
...." (Chchâ. Up. (VI-8-7) "All this is Âtman." (Bh.
Gîtâ, XIII-L) says : "Understand Me as the knower of the
field (Kshetra)." Yoga Yâjnavalkya says : "Just as the
sparks fly out from the heated iron-ball, so the worlds pro-
ceed from the Âtman." Brâhma Purâna says : "The un-
born is said to be born when he takes a form." Again,
"as a piece of rope lying on the floor on a dark night
appears as a serpent to the eye affected by the darkness,
and as the one moon seems as two, so Paramâtman, the
Supreme Purusha, ever-existing, self-radiant, and all-
pervading, seems as many in the various vehicles; and
one imagines himself as the actor through ignorance due to
egotism." The Śrutis again (Br. Up., 6-3-21) say : "Thus
this person, when embraced by the Intelligent Self...."
(Chchâ. Up. VI-8-1) "He becomes united with the True."
Another saying is : "Deluding Himself by His own Mâyâ
of duality, Hari subjects Himself to the influence of
attributes." (Bh. Gîtâ, 15-10) says : "The deluded do not
perceive Him when He departeth or stayeth," (5-15) "The
knowledge is veiled by ignorance." In another place it is
said : "Avidyâ consists of (all objects ranging) from
Avyakta (unmanifested Prakriti) down to Visesha (to
particular species); "This was darkness before." (Chchâ.
Up., VI-1-4) "The difference being only a name." Again

VISHNU SAHASRANAMA 17
the Śruti (Br. Up., IV-4-13) says : “ For, when there is as it
were duality, then one sees the other, . . . but when the
Self only is all this, how should he see another, how
should he smell another ? ” (Īśa. Up., 7) says : “ When a
man knows that all beings are even the Soul, when he
beholds the unity (of the Soul), then there is no delusion,
no grief.’ (Chchā. Up., 24-1) says : “ Where one sees
nothing else, hears nothing else.” Another text says :
“ This difference is due to the influence of ignorance.”
(Br. Up., 6-4-19) says : “ There is in it no diversity. He
who perceives therein any diversity, goes from death to
death.” (Sve. Up. 3-3) says : “ He having eyes on all
sides. . . .” “ The only one who presides over all
such sources as the prakriti, the ether, and all other forms,”
(4-5) “ The one unborn nature red, white and black, . . .
The one unborn being, who loves her and lies by her,”
(1-3) “ The sages . . . beheld the Energy of the divine
Soul.” (Br. Up., 6-3-23) says : “ But there is then no
second, nothing else different from him that he could see.”
(Sve. Up., 3-2) “ For there is one Rudra only, they do not
allow a second.” Gauḍapādakārikā (3-31) says : “ All
here, moving and otherwise, is only a phenomenon of the
mind : (3-32) when it ceases from imagining and remains
at rest for want of things to cognise, it becomes naught.”
“ Whatever duality is seen in the Universe, can be removed
by the mind. Duality is due to the phenomenon of the
mind and unity is the Reality.” (3-29) “ As during dreams,
one's mind appears as two through Māyā, so, also during
waking consciousness, mind appears as two.” Even by
argument (the duality) of the Universe can be accounted
for by the phenomenon of the mind ; for all things are
only objects of perception as objects seen in dreams.” (Br.
Up., 3-4-2) says : “ Fear arises only from duality.”
“ When the Self is known, we do not perceive any cause
or effect in connection with the Ātman.” (Sve. Up., 6-11)
says : “ There is God hidden in all beings.” (Br. Up.,
3

18 VISHNU SAHASRANAMA
6-3-15) says : " For that person is not attached to any-
thing." (Again Purânas) say : " This Universe is looked
upon as an expansion of Vishnu, who is all beings ; the
knowing ones should view this as the Self, without any
sense of difference. O Daityas, observe equality in all
beings. The worship of Achyuta is equality. O friend,
how could we attribute to Govinda, friendship or enmity,
who is all beings, the Lord of the Universe, who is the
Universe itself, the Paramâtman ? " (Chchâ. Up., 6-8-7).
" That art thou," (Br. Up., 3-4-10) " I am Brahman,"
" All this is Self," (Mân. Up. 2) " This Self is Brahman,"
(Chchâ. Up., 7-1-3) " The knower of the Self overcomes
pain," (Îś-Up., 7) " What delusion, what sorrow is there
when one has perceived the Unity ? " To this effect are the
sayings of Śruti, Smriti, Itihâsa, Purâna and Laukika
(worldly wisdom).
It should be admitted that the Veda imparts knowledge
even as to a thing that already exists. It has been said by
the learned : " If in establishing their own theory it is
tacitly admitted (by the Mîmâmsakas) that words can
impart knowledge concerning things other than action, and
that (from those words) another can also understand the
same, cannot the Śruti bear witness to the Supreme Self ? "
Words which denote things denote them as related to some-
thing else, not as related to an act. In the latter case, the
Arthavâdas (passages that occur in connection with in-
junctions of acts) would have no meaning at all, since the
only meaning they can convey is in the form of a praise.
Certainly, no meaning, then, could be conveyed by the
passages, (Tai. Sam., 2-1-1) " Let the man who desires
prosperity sacrifice a white animal to Vâyu. Vâyu indeed,
is the swiftest God." It is the desire attached to a thing
that impels one to action, not the mere word of command.
According to the Śruti (Br. Up., 6-4-5) " Here they say that
a person is made up of desires. As is his desire, so is his
will ; and as is his will, so is his deed ; and whatever deed

VISHNU SAHASRANAMA 19
he does, that he will reap." The Smriti (Manu, 2-4) also
says: "Not a single act here below appears even to have
been done by a man free from desire; for whatever man
does, it is (the result of) the impulse of desire." (Bh. G.,
3-37) says: "It is desire, it is wrath."
The authoritative character of Arthavāda or explanatory
passages pertaining to Mantras should be accepted, in as
much as they convey a different idea (and as they go to sup-
port the Mantra passages of the Vedas). By declaring them
(Arthavāda passages) unauthoritative, the king Nahusha
became a serpent. How it was, is explained in the Mahā-
bhārata: (Udyoga, 17 Ch.) "The Rishis, when they were
ordered to be his Palanquin-bearers by the evil-minded one
(Nahusha), they, the divine Rishis and also the pure
Brahma Rishis questioned Nahusha, whose mind was bent
upon evil, concerning a doubtful point thus: 'O Vasava
(officiating Indra)! are the Brāhmana portions (of the
Vedas) that refer to the purification of the sacrificial cows,
authoritative or not?' Nahusha, confused in mind, replied,
that they, undoubtedly are not (authoritative). Then the
Rishis said: 'thou art inclined to evil and abandoneth
the Dharma; they (the Brāhmana portions) having been
promulgated by the ancient Maharishis are authoritative to
us. Agastya said: "Thereupon the king (Nahusha), falling
out with the Rishis and being propelled by vice, placed his
foot on my head. Then, O Lord of S'achī, he became
deprived of sense and devoid of glory. Thereupon I
addressed him (Nahusha), who was then trembling with
fear, thus: "Thou hast gone out of the sacred path chalked
out by the ancients and followed by the Rishis; thou hast
placed thy foot on my head; and thou hast also, O fool,
made palanquin-bearers of the Rishis, who are like unto
Brahman and who are unapproachable; therefore, fall
down from the heaven, bereft of all glory, degraded by
thine own sin and deprived of virtues, O king of Earth;
remain ten thousand years on the Earth assuming the form

20 VISHNU SAHASRANAMA
of a serpent. Then, by virtue of meeting king Yudhish-
thira of thine own race, thou shalt, leaving the form of
the serpent, again reach heaven." Therefore the knowledge
of Self should be accepted with faith. The Lord (Bh. G.,
9-3) says: "Men without faith, not receiving this Dharma,
O Parantapa, reach me not; they return to the paths of this
mortal world." In the Aitareyaka (2-1-1) also we find :
"This is the path, this is action, this is Brahman, this is
Truth. Let no man swerve from it, let no man transgress
it. For the ancients did not transgress it, and those
who transgressed it became lost." This has been
declared by a Rishi (Rigveda, 8-101-14) "Three classes
of people transgressed, others settled down round about
the venerable Agni, the great sun stood in the midst
of the worlds, the blowing Vāyu entered the Harits (the
dawns or the ends of the earth.) When he says: "three
classes of people transgressed," the three classes of people
who transgressed are what we see here (on earth, born
again) as birds, trees, herbs and serpents." (The third)
Mantra of the Îś. Up. (3) censures the ignorant thus :
"There are the worlds of Asuras covered with blind
darkness. Those who have destroyed their Self, go after
death to those worlds." The Tai. Up. (2-6) says: "He
who knows Brahman as non-existing, becomes himself
non-existing." In the Sakuntalopākhyāna (Adi parva 74)
also we find: "What sin is not committed by that thief
who deprives himself of his Self, by thinking that the self
that is one is diversified?" Now, we have said enough.
For reciting the thousand names there is laid down a
suitable mental bath. The Mahābhārata says: "That is
Mānasa Tīrtha; or mental bath by bathing wherein the
Dēvas and the Vedas attain purity, perfection and oneness;
and having bathed therein one attains immortality. He
who bathes in the mental river, in the depth of knowledge
and in the waters of meditation that remove the dirt of
desire and hatred, attains the Supreme State. The Ātman

is the river filled with the water of self-control ; truth is '
the depth ; right conduct is the bank ; compassion is the
wave ; bathe in it, O son of Pāndu, the inner Soul is
never purified by (ordinary) water.” Vishnu Smr. says :
“ Mental bath is meditation upon Vishnu.” Manu says
(2-87) : “ But, undoubtedly, a Brāhmana reaches the high-
est goal by reciting prayers only ; whether he performs
other rites or neglects them, he who befriends all creatures
is declared to be a true Brāhmana.” Japa is the best
Dharma of all Dharmas ; and non-injury to beings precedes
the Japa sacrifice. Bh. G. (10-15) says : “ Of sacrifices,
I am Japa sacrifice.” “ Pure or otherwise, in whatever
condition he may be, he who remembers the lotus-eyed one
(Vishnu) is purified internally and externally.”
The attributes of the one Deity mentioned before will
now be described.
11. That from which all beings came out in the begin-
ning of the Yuga, and into which they are indeed dissolved
again when the Yuga comes to an end.
Indeed denotes emphasis. When the Yuga comes to an
end, that is when Mahāpralaya sets in. The intermediate
stage of existence is also meant here. The Śruti (Tai.
Up., 3-10) says : “ From which these beings are born.”
12. O King, hear from me the thousand names of
Vishnu, the Lord of the Universe, the highest in the
worlds ; these remove all sins and fear.
Of Vishnu : of the one Deity who has been described
by the aforesaid characteristics. The Highest : he is des-
cribed by the various Vidyās which lead one to perceive
(Him). Vishnu : the all pervading. Hear with concen-
trated attention and assimilate. Vishnu Dharma says :
“ Hear, O first among the twice-born, the various names
of the one only and all pervading Brahman serve to help
men. Their effects vary according to the objects in view

22 VISHNU SAHASRANAMA
of the reciter. By repeating the names, the corresponding
results accrue. Whatever power belongs to a name, is
effective whether for good or for evil in that sphere alone."
Though there is no room in the unconditioned for any of
those potential energies, that give rise to expressions
denoting relation, qualities, actions, class and conven-
tional terms, yet in the conditioned (Saguna) Brahman
which is subject to modifications these expressions are
possible, as it is the All-Soul. Hence all speech rest in
the Supreme Purusha.
Of such :
13. I shall for the good (of all) recite those names of
the great Soul that are expressive of His attributes and
that are famous and much praised by the Rishis.
Rishis : Mantras and their seers. Praised : in the
episodes about the Supreme Lord. Soul : " Since he
realises, receives and enjoys the objects here, and since
he is eternally existing, He is named Ātman." He
(Vishnu) only is the great Ātman who possesses unimagin-
able powers. For the Good : of those who desire the four
kinds of human aspirations in order to enable them to
attain the same.
Amongst these thousand names, the words Sun, etc.,
having individual connotations as " the (visible) Sun," etc.,
really mean Himself and are His praises, since they are only
His manifestations and are not distinct from Him. Vis.
Pr. (2-12) says : " Thou art the elemental self (Bhūtātman),
the sensuous Self (Indriyātman), the primordial Self
(Pradhānātman) the Self and the Supreme Self. Thus thou,
the only one, art in five forms. The stars are Vishnu, the
worlds are Vishnu, the forests are Vishnu, the mountains
and regions are Vishnu, also the rivers and oceans ; he is
all that is, all that is not, O best of Brahmans." Bh. G.
from verses (10-21) " Of Ādityas I am Vishnu " to the end
(10-41). " Having pervaded this whole universe with a

VISHNU SAHASRANAMA 23
portion of Myself, I exist." The Śruti (Mun. Up., 3-10)
says : " The Purusha is all this, sacrifice, penance,
Brahman, the highest, the immortal."
Such words as ' Vishnu' and the like, though repeated
(in this hymn) are not tautologous, since the meaning
differs with the function. The words 'Srīpati,' 'Mādhava,'
etc., though one and the same in meaning differ in expres-
sion. Although one and the same in meaning, yet it is no
defect, since the questioner wanted to know the one Deity
whose names were a thousand and because these denote a
single Dēvatā.
The thousand Names consist of words in the mas-
culine, feminine and neuter genders. Those in the
masculine gender qualify Vishnu, those in the feminine
qualify Dēvatā and those in the neuter qualify Brahman.
THE THOUSAND NAMES ¹
1 The universe. (Visvam.)
Beginning from the stanza " from whom all beings,
etc. " (verse 11) up to the last Verse, Brahman, the cause
of origin, preservation, and destruction of the Universe,
has been spoken of as a Single Deity. The twofold
Brahman (conditioned and unconditioned) is termed in the
beginning as 'Universe' (Visva). Brahman is spoken of
as Visva being the cause of the entire manifested Universe.
The word, Universe, as being the effect of a cause is used
in the beginning to show that Vishnu could be praised by
the names of Brahmā, etc., who are also effects.
Or this Universe is in reality not different from the
Supreme Purusha. Hence, Brahman is spoken of as
'Visva'. The Śrutis say: (Mun. Up., 3-10 and 4-11) :
¹ Before repeating the names, Anganyāsa, Karanyāsa, and Dhyāna
Slokas should be gone through; and they do not belong to the Text,
I have not translated them into English. They are added in the
Text.

24 VISHNU SAHASRANAMA
“This Universe is indeed Brahman, this Universe is in-
deed Purusha” ; “ All this is . . .” There is in reality
nothing different from Him.
Or he, who enters (Viś. to enter), is called Viśva, i.e.,
Brahman. The Śruti (Tai. Up., 2-6) says : “ Having
created that, he entered into that.” Moreover, that into
which all beings enter (Viśva) during involution is Brah-
man. The Śruti (Tai. Up., 3-1) says : “ That into which
they enter at their death.” So, He permeates all the
Universe, which is His effect and all the Universe enters
into Him, hence either way Brahman is ‘ Viśva ’.
Or Viśva means the monosyllable Om. The Śruti
(Kath. Up., 2-14 to 16) says : “ That which thou seest other
than Dharma and Adharma. The Word of which all the
Vedas speak, which all Penances proclaim, and desirous of
which, men lead the life of a Brahmachārin, that Word I
tell you briefly—is this Om. This word is indeed Brahman,
this word is indeed the highest ; whosoever knows this
word obtains indeed whatever he desires.” (Pr. Up.
5-2 to 5) begins by saying : that “ This syllable Om is
verily, O ! Satyakāma, the higher and lower Brahman . . .
and concludes thus—“ If he meditates on the Supreme
Purusha by the same syllable Om of three Mātrās (notes)
etc.” (Tai. Up., 1-8) : “ Om is Brahman, Om is all this.”
(Chchā. Up., 2-23-4) : “ As all leaves are attached to a stalk,
so is all speech (all words) attached to Om. Om is all
this.” (Gau. Kā., 1-26 to 29) : Om is the lower as well as
the higher Brahman ; it is transcendent, unequalled, having
nothing without itself, unrelated to any effect and change-
less. The Om is the beginning, middle and end of all ;
having known it in this manner, one enjoys (the peace of
eternal Unity). Om is the Iśvara present in the heart of
all ; the wise man knowing Oṁkāra to be all-pervading,
never finds cause for misery. He who has known the
Oṁkāra which is the Amātra (without note), the Ananta
Mātra (endless notes), the substratum in which all illusion

VISHNU SAHASRANAMA 25
dissolves itself, and the all-bliss, is alone the sage and no
other.” (Nāra. Up., 4-68) : “ Om is that Brahman, Om is
that Vâyu, Om is that Self, Om is that Truth.” (Bh. G.,
8-13, 7-8, and 10-25) says : “ Om : the one indestructible
Brahman, reciting which and exclusively remembering
me, etc. ; I am the Sapidity in the waters, O Son of
Kuntî ; I am the radiance in the moon and sun ; Pranava
(Om) in all the Vedas ; of speech I am the one syllable.”
“ That which is first and three-syllabled Brahman and that
in which the three Vedas are established, is the mono-
syllabled (Om), the supreme Brahman, and Prânâyâma
(restraining the breath), the supreme purifier.” (Âpa.
Dh., 1-4-13-6 and 7) : “ Om is the door of heaven ;
therefore he who is about to study the Vedas, shall begin
(his lesson) by pronouncing it. If he has spoken any-
thing else, (than what refers to the lesson,) he shall
resume his reading by repeating the word Om. Thus is
the Veda separated from the profane speech.” The Smriti¹
says : “ The Vedas begin with Pranava, they are established
in Pranava, all speech is Pranava, hence one should repeat
always Pranava.” From the above, Vis'va also means
Pranava or Om. As there is not (much difference bet-
ween that which is expressed and the expression itself),
‘ Vis'va ’ is Pranava and hence Brahman. The Śruti
(Chchâ. Up., 3-14-1) says : “ All this is Brahman. Let a
man meditate on that (visible world) as beginning, ending,
and breathing in it (the Brahman).” The meaning is :
‘ Brahman is that from which all this differentiation
proceeds. Brahman is so called because of its Tajjatva,
Tallatva, and Tadanatva (or capacity for production,
destruction and preservation, respectively) and when every
thing is in One, desires, etc., are not likely to arise, hence
it is to be worshipped in peace.
“ Listen to the essence of the Law, and having heard
it, lay it to your heart, never do anything that is injurious
either to yourself or to others.” (Bh. G., 6-32) : “ He who