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

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

26 VISHNU SAHASRANAMA
through the likeness of the Self, O Arjuna ! seeth identity,
whether pleasant or painful, is regarded as a perfected
Yogin." "The unconditioned Supreme Self is remaining
in this body permeating it ; Him who is to be perceived by
knowledge, I will not despise, or transgress. If I do not
perceive Him, the creator of beings, by the (help) of the
Scriptures, I will jump over this mountain (barrier) and
reach Thee, as Hanuman did in the case of the Ocean."
(Vish. Pr., I, 17) : If beings be hostile to each other and
indulge in hatred, they are objects of pity to the wise, as
encompassed by profound delusion. These are the reasons,
Oh Daityas ! (for repressing that hatred, they being
adapted to the capacities) of those who see (the deity)
distinct (from his creatures). Hear briefly, what influences
those who have approached the truth. The whole world
is but a manifestation of Vishnu, who is identical with all
things ; and it is, therefore, to be regarded, by the wise,
as not differing from, but as the same with, themselves.
Let us therefore, lay aside the angry passions of our race,
and so strive that we obtain that perfect happiness. Also
become, O Daityas ! equal in all. The worship of Achyuta
is equality." (Ibid., 1-19) : " Whatever power I possess,
O, Father ! is neither the result of magic rites, nor is it
inborn with me. It is no more than that which is possess-
ed by all in whose hearts Achyuta abides. He who
meditates not wrong to others, but considers them as him-
self, is free from the effects of sin ; in-as-much as the
cause does not exist. But he who inflicts pain upon others
in thought, word or deed, sows the seed of future birth ;
and the fruit that awaits him after birth is pain. I wish
no evil to any, nor will offend any by word or deed ; for
I behold Kesava in all beings as well as in my own Self.
How could pain inflicted by mind, speech or body or that
inflicted by elements, or Gods, affect me, who am equal-
minded to all ? Love, for all creatures, will then be
assiduously cherished by all those who are wise in the

VISHNU SAHASRANAMA 27
knowledge that Hari is all things . . . It is said that
conciliation, gifts, punishment and sowing seeds of dissen-
sions are the means of securing friends (or overcoming
foes). But O, father ! be not angry—I know neither friends
nor foes ; and where no object is to be accomplished, the
means of effecting it are superfluous. It were idle to talk of
friend or foe in Govinda, who is the supreme Soul, who
is the Universe itself, as well as its Lord, and who is
identical with all beings . . . Kingdoms are bestowed
by luck upon the stupid, the ignorant, the cowardly, and
those to whom the Science of Government is unknown.
Let him, therefore, who aspires for the highest fortune be
assiduous in the practice of virtue. Let him, who hopes
for final liberation, learn to look upon all things as equal ;
and Gods, men, animals, birds, and reptiles are but forms
of the same eternal Vishnu, though they appear different.
By him who knows this, the whole Universe, fixed or
movable, is to be regarded as identical with Him, who has
assumed this universal form. When this is known, the
glorious God of all, who is without beginning or end, is
pleased ; and, when he is pleased, there is an end of afflic-
tion.” (Bh. G. 7-19) : “ At the close of many births the
man full of wisdom cometh unto me thinking that
‘ Vāsudeva is all,’ he is a Mahātmā, very hard to find.”
The above quotations show that praises, prostrations, etc.,
to the Lord should be accompanied with perfect harmless-
ness to others as the term Vis'va also denotes the all-
pervading Brahman. (Bh. G., 11-55) : “ He who doth
actions for me, who looks on me as the Supreme good, who
is devoted to me, who is freed from attachment, who has
no hatred towards any being, he cometh unto me, O
Pāndava.” (The Vish. Pur., 3-7). “ You are to consider
as the worshipper of Vishnu him who never deviates from
the duties prescribed to his caste ; who looks with equal
indifference upon friend or enemy ; who takes nothing
(that is not his own), nor injures any being. Know that

28 VISHNU SAHASRANAMA
person of unblemished mind to be a worshipper of
Vishnu. He who lives pure in thought, free from malice,
contented, leading a holy life, feeling tenderness for all
creatures, speaking wisely and kindly, humble and sincere,
has Vāsudeva ever present in his heart. As the young
Sāla-tree, by its beauty, declares the excellence of the juice
which it has imbibed from the earth, so when the Eternal
has taken up his abode in the bosom of any one, that man
is lovely amidst the beings of this world. (Yama says to
his servants) : Do you proceed afar off from those in whose
hearts Ananta is enshrined ; from him whose sanctified
understanding conceives the Supreme Person, Vāsudeva,
the highest Lord, as one (with his votary) and with all this
world. Depart, my servants, quickly from those men whose
sins have been dispersed by moral and religious merits,
whose minds are daily dedicated to the imperceptible Deity
and who are exempted from pride, uncharitableness and
malice."
From the above quotations and from the fact that the
qualifications of a devotee of Vishnu are as stated therein,
it is further plain that praises, prostrations, etc., to Vishnu
must be accompanied with perfect harmlessness to others.
The Śruti (Tai., 1-11-3) says : "Whatever is given
should be given with faith, not without faith ;" (Tai. Br.,
2-8-8) : "By faith the (sacrificial) fire is kindled." "O
best of Daityas ! You appropriate as your portion the
following six ; the Śrāddha rite performed without a
Śrotriya (follower of Śruti), the study of the Vedas without
vows, sacrifice in which no gift of money is made,
oblations given without a priest, charity given without
earnestness, and an impure offering. O King of the
Daityas, through my favour you take the merit of those
that hate me, and of those that hate my devotees, the merit
of Agnihotrins that are engaged in buying and selling,
(trade) and the merit of those that perform sacrifices or
acts of charity without earnestness." (Bh. G., 17-28) :

VISHNU SAHASRANAMA 29
“ Whatever oblation, gift, austerity, deed, is wrought with-
out faith, is called Asad, O Pārtha; it is naught, here or
hereafter.” From the above quotations of Smritis, we see
that prayers, worship, etc., ought to be performed with
earnestness and without indifference.
According to Lord (Bh. G., 17-23) “ ‘Om, Tat, Sat,’
this has been declared to be the threefold designation of
Brahman.” Though the prayer, Namaskāra, etc., are not
effective and Sātvic, yet if performed with earnestness, and
preceded by the three names of Brahman, become effective
and Sātvic. Imagining himself as Vishnu, he should pray
and worship. The Karma Kānda portions of the Mahā-
bhārata say : “ He who imagines himself as Avishnu (not
Vishnu) should not praise. He who imagines himself as
Avishnu should not worship Him, he who imagines himself
as Avishnu should not meditate upon Him and he who
imagines himself as Avishnu will not reach Him.” We
read in the Vishnu Dharma : “ All these are the names of
the Supreme Brahman ; so one should recite the names of
the God of gods. Whatever one desires, that, he surely
obtains. The worship of the Teacher of the Universe
enables one to realise all his desires. O Dālbhya, one
should imagine himself as being identical with Govinda
and never otherwise ; having identified himself accordingly,
he has all his prayers answered and he reaches the
(Supreme) Abode.” The Bh. G. (6-31) says : “ The Yogin'
who, established in unity, worshippeth me, abiding in all
beings, dwelleth in me, whatever may be his mode of,
existence.” The Vish. Pr. says : “ I am Hari, all this is
Janārdana ; except Him there is nothing else, be it cause or
effect ; he that has such a mind suffers not from pains
caused by the pairs of opposites, and those produced by
transmigratory life.”
(Manu Smr., 2-200) says : “ Where there is detraction
or even blame of his Guru, he must stop both ears, or
go from thence elsewhere.” Vyāsa Smriti says : “ Brahman

30 VISHNU SAHASRANAMA
itself manifests as the teacher.” Kātyāyana says : “ Rather
remain in the centre of a glowing fire, than among men
who are indifferent to meditation upon Sauri (Vishnu).”
Hence, one should avoid places where people speak insult-
ingly of Vāsudeva. The Sve. Up. (6-23) says : “ If these
truths be told to a high-minded man who feels the highest
devotion for God, and for his Guru as of God, then they
will shine forth.” So the conclusion is that we must culti-
vate supreme devotion to Hari and the Guru. (Vish. Pr.,
6-8) says : “ By repeating His name even unconsciously, a
person is instantly freed from all sins (which run away
from him) just as wolves do from fear of lion.” Whether
knowingly or unknowingly the repetition of the names of
Vāsudeva is made, it dissolves all sins as water, the salt. If
He is remembered even once, the terrible sins of Kali that
inflict pains on men in hell, vanish then and there.
Govinda, once remembered, burns quickly the accumulated
sins of men committed during hundred births, just as the
fire, bales of cotton. That tongue which does not speak
out Govinda ! Govinda ! Govinda !, is a serpent in the
cavity of the mouth. That tongue which does not recite
day and night the glorious attributes of Govinda, is a
creeper of sin planted in his mouth in the form of tongue.
He who pronounces the two letters forming the word Hari,
once, has prepared himself to proceed on his tour to
Moksha. One salutation to Krishna well made is equal to
ten horse sacrifices duly completed ; even the sacrificer is
reborn, while the worshipper of Krishna is not.” From
the above we see that even in the absence of devotion and
earnestness, the recitation of the names (of Vishnu) des-
troys all sin ; more so if the recitation is accompanied by
devotion and earnestness.
The Sruti says : “ First one thinks out by the mind
and next he argues by the tongue ; (Tai. Sam., 6-1-7) :
“ Whatever one thinks out by the mind, that he gives out
by the tongue.” From the above Srutis we find, that

VISHNU SAHASRANAMA 31
recitation of names includes also thought and meditation.
In the Vish. Purâna, Parâsara concludes thus, “ The man
who fixes his mind on Vishnu goes not to hell. He who
meditates upon Him regards even heavenly enjoyments as
an impediment ; and he whose mind and soul have entered
unto Him thinks little of the world of Brahmâ even ; for,
when present in the minds of those whose intellects are
free from soil, He confers upon them eternal freedom.
What marvel, therefore, is it that the sins of one, who
repeats the name of Achyuta, are wiped away ! ” The
Revered Vedavyâsa concludes in the Mahâbhârata thus :
“ After a thorough and exhaustive examination of all
Sâstras and after repeated thought on the subject, I have
come to the sole conclusion—that one should ever meditate
upon Nârâyana.” Mahes'vara also says in his Kailâsayâtrâ
in Harivamsa thus : “ You, preserving always your Satva
aspect, meditate upon Hari alone, O Vipras, always recite
the Om, and meditate upon Kes'ava.” Having all these in
his mind Vyâsa said (supra verse 8) “ This Dharma, seems
to me, superior to all others.”
Vyâkhyâ. By drinking the water (washed) of the
feet of whose, the pure-minded men, giving up all the
actions, deciding that ‘ I am the supreme Brahman,’ which
is in the form of truth, wisdom, and bliss, and except
which there is none, cross the great ocean of Endless
Samsâra ; Him, the great precepter, the Lord of all, I ever
worship, in order to obtain immortality.
II. The meaning which was given to each of the
thousand names of Vishnu, in the Bhâshya (of Srî Sankara
and others) is collected in entirety and given now by a
verse (for each name).

1. Visva (Universe) or the cause of the Universe,
   Brahman, Omkâra, world, or the creator of it, or indweller
   or involver of all in him.¹
   ¹ The commentator on the above says that he consulted the
   Bhâshya of Srî Sankara, four commentaries in verse form, and two

32 VISHNU SAHASRANAMA
2. The all-pervading (Vishnuh). (258 and 657.)
Six questions beginning with “ which is the only
Deity ” and ending with “ by reciting which one is freed ”
were asked (in Verses 2 and 3 above) and the word
Brahman involved in the answers to those questions as
contained in the verses beginning with “ that from whom ”
(Verse 11) has been commented upon by us as representing
the word Visva. Anticipating a question as to what
is Visva, the word Vishnu is introduced. The Rigveda
(1-156-3) says : “ Cognizant of his greatness, celebrate
his name ; may we, O Vishnu, enjoy thy favour.” This
and many similar passages show that the recitation of the
names of Vishnu confers right knowledge. The derivative
meaning is, He that pervades as from the root Vish. to per-
vade. Hence it means that He is unlimited by Space,
Time, and Substance. The Śruti (Nārā. Up., 1-13) says :
“ Nārāyaṇa pervades the whole (Universe) externally and
internally.”
Or the word ‘ Vishnu,’ takes its derivation from the
root Viś to enter or permeate. The Vish. Pr. (3-1) says :
“ Because this whole world has been pervaded by the
energy of the great Soul, he is named Vishnu, from the
root Viś to ‘ enter ’ or ‘ pervade ’.” “ As I have pervaded
the horizons, my glory stands foremost, and as I have
measured by steps (the three worlds), O Pārtha, I am
named ‘ Vishnu ’.” So says the Mahābhārata (Śānti
Parva 342).
2. Vyā. Vishnu : his nature is omnipresence, or his
rays are spread everywhere, or he stepped the earth and
heaven (in his dwarf incarnation), or he, after creating,
entered into them.¹
small Vyākhyās, and made his glossary especially with the view of
explaining the grammatical forms of the names, which were not
dealt with by his predecessors.
¹ Now the reader of this will clearly understand that this
commentator only gives the meaning which our great Āchārya has
spoken out. Hence to avoid repetition I will give out only where,