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

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,

VISHNU SAHASRANAMA 33
3. Vashatkāraḥ (a technical word through which
oblations are offered in fire to Gods).
He on whose account Vashatkāra is offered ; or that
sacrifice in which Vashatkāra is offered. The Śruti (Tai.
Sam., 1-7-4) says : " Sacrifice indeed is Vishnu."
" Or because He pleases the gods by himself being the
Soul of Vashatkāra and other Mantras ; or Vashatkāra is the
name of a deity." The Śruti says : " The Lord Prajāpati
and Vashatkāra." The Smriti also (Vishnu Smriti,
verse 35 and Yajurveda Sam., I, 5, 10) : " He who is in-
voked in sacrifices by such Mantras as the four syllabled
A-Śrā-va-ya, the four syllabled A-Stu-śrau-shat, the two
syllabled Yaja, the five syllabled Ye-ya-ja-ma-he, and the
two syllabled Vau-shat, let that Vishnu be pleased
with me."
4. The Lord of the past, present and future. (Bhūta
bhavya bhavat prabhuḥ.)
Lord : Because His greatness consists in His having an
absolute existence unassociated with any idea of time.
5. The evolver of Beings (Bhūtakrit).
He creates all beings, assuming the quality of Rajas in
the form of Virinchi (Brahmā) ; ' Bhūtakrit ' also means
that he destroys (Krit to destroy) the beings (Bhūtas) in
his Tāmasa aspect as Rudra.
6. The sustainer of Beings (Bhūtabhrit).
He supports (bhrit) or protects all beings in his Sātvika
aspect.
. 7. The absolute existence (Bhāvaḥ).
He expands himself as the Universe ; or remains as
pure existence alone.
the commentator adds other Āchāryas' explanations. By other
Āchāryas, he means Śrī Parāśara, Bhatta, whom I have identified
in the exact quotations from his Bhāshya, and many others, which I
was not able to find in Śrī Parāśara owing to want of materials.
5

34 VISHNU SAHASRANAMA
8. The Self of Beings (Bhūtātmā).
Self : the inner ruler of beings. The Śruti (Br. Up.,
5-7-4) says : "This is thy Self, the inner Ruler and immor-
tal Being."
9. The generator of Beings (Bhūtabhāvanah).
He generates or nourishes beings. (14)
10. Pure Self (Pūtātmā).
The reader might infer from the names Bhūtakrit, etc.
(Nos. 6 to 9) that He is attached to gunas (Satva, etc.). To
remove this misconception this name is here introduced.
The Sve. Up. (6-11) says : "He is pure and devoid
of qualities." His attachment to these gunas is brought
about by his own wish.
11. The Supreme Self (Paramātmā).
Paramātman is he who is beyond cause and effect,
eternal, pure, absolute consciousness, and free.
12. The Supreme Goal of the emancipated. (Muktā-
nām paramā gatih).
Because those that attain Him never return (to birth).
Lord (Bh. G., 8-16) says : "He who cometh unto Me, O son
of Kunti, verily knoweth birth no more."
13. The unchanging. (Avyayah). (31-429 and 900)
Avyaya means indestructible. The Br. Up. (6-4-25)
says : "He is undecaying and immortal."
14. Purushah (Person). (406)
He that reclines (S'ete) in the body (Pūr). Mahā-
bhārata says : "Since the Great Soul pervades through and
resides in this holy city (the body) with nine gates possess-
ed of these organs (senses, etc.), he is called Purusha." By
a permutation of the letter 'a' into 'ā,' it would give this
meaning, viz., He who existed (āsīt, as to exist) before

VISHNU SAHASRANAMA 35
(pūr) everything. The Śruti (Tai. Ar., 1-23) says : “I
indeed existed here before. As he existed before, he is
called Purusha.” Or because he resides (shad) in the
excellent ones (Pūru), or because he bestows (San to give)
rewards (Pūru, reward), or because destroys (Sya to cut)
the forms or worlds (Pūru) during Pralaya, or he pervades
(Pur) and resides (Sad) in everything. The fifth Veda
(Mahābhārata Udyo., 70-11) says : “He is named the
Supreme Person since he pervades and resides (in every-
thing).”
15. The witness (Sākshī).
Because he cognises by his own wisdom (Bodha)
everything directly with no veil between. According
to the Pānini Sūtras the word ‘Sākshī’ is derived from
sa+akshi meaning the direct cogniser.
16. The knower of the field (Kshetrajnah), 16 and 17
are one in Ku.
Because he cognises (Jna) the vehicle (Kshetra). Lord
(Bh. Gita, 13-2) says : “Understand Me as the knower of
the field.”
17. The undecaying (Aksharah).
The same (Kshetrajna) is the undecaying Supreme Self.
Or ‘Akshara’ from the root as to enjoy. The word ‘only’
(Eva) in the text denotes that there is no real distinction
between the Kshetrajna (the knower of the field) and
Akshara (the undecaying), as the Śruti (Chchā. Up., 6-8-7)
“That art thou”; and the word ‘and’ (cha in the text)
indicates that the only difference between the two lies in
the former being phenomenal; its permanence as under-
stood by the world at large is not supported by authorities.
(15)
18. The union (Yogah).
“The realisation of oneness of the Individual and the
Supreme Spirit, by keeping under control the senses of

36 VISHNU SAHASRANAMA
knowledge together with the mind, is called Yoga." He
(Vishnu) is the Yoga because he is to be reached by means
of it.
19. The leader of those that know Yoga. (Yogavidām
netā.)
Those that enquire into, realise, or acquire Yoga, are
called the knowers of Yoga; He is their leader because He
takes care of the concerns of the wise ones. Lord (Bh.
Gītā, 9-22) says : "To those that are always devout, I
secure gain and safety."
20. The Lord of Pradhāna and Purusha (Pradhāna-
purusheśvaraḥ).
Pradhāna is Prakriti, or Māyā, Purusha is Jīva, He is
the Lord of both.
21. He that has the form of a man-lion (Nāra-
simhavapuḥ).
Whose limbs are as those of man and lion.
22. United to Lakshmī (Śrīmān). (178-220 and 613)
Śrī (Lakshmī) eternally abides on his chest.
Vya. Though the Lord has the body of the man-lion,
there is no diminution of his beauty (Śrī).
23. Keśavaḥ. (648)
Whose hairs (Keśa) are beautiful (va), the termination
'va' being used in the sense of 'praise'; or Ka means
(Brahmā) A (Vishnu), and Īśa (Rudra), hence Keśa
denotes the Trimūrtis (the three manifestations) who are
under His control (vaśa); or because He slew the Asura
named Keśin. In the Vishnu Pr. (5-16-23) Nārada says to
Krishna : "Because thou hast slain the impious Keśin,
thou shalt be known, in the world, by the name of
Keśava." (Vide name 648.)
24. Best of men (Purushottamaḥ).

VISHNU SAHASRANAMA 37
According to Bh. Gītā (15-18) : “ Since I excel the
destructible, and am more excellent also than the in-
destructible, in the world and in the Veda I am proclaimed
‘ Purushottama ’.” (Slo. 16)
25. The all (Sarvaḥ).
The revered Vyāsa (Mahā. Ud., 70-12) says : “ As He
is the origin and end of all whether existent or otherwise,
and as He, at all times, cognises all, He is called ‘ Sarva ’.”
26. The destroyer (Śarvaḥ).
As He involves all beings at the time of involution of
the Universe, or causes (all beings) to involve (in Himself).
27. The Pure (Śivaḥ). (600)
He is Pure, being free from the three qualities. Hari
alone is praised by ‘ Śiva ’ and other names, there being no
difference between him and them. So says the Śruti
(Nārā. Up., 13) : “ He is Brahmā, He is Śiva.”
28. The constant (Sthāṇuḥ). (120 and 427)
29. The source of beings (Bhūtādiḥ).
As he is the first cause of all beings.
Vya. He is loved or accepted (ādāna) of all beings.
30. The resting place (Nidhiḥ). Some āchāryas make
30 and 31 one name.
Of all beings during Pralaya.
31. The Unchangeable (Avyayaḥ).
The aforesaid name ‘ Nidhi ’ (No. 30) is qualified by
the name ‘ Avyaya,’ i.e., He is the Unchangeable Resting
Place.
32. The manifestation (Sambhavaḥ).
He manifests Himself in a suitable form by means of
will. Lord (Bh. Gītā, 4-8) says : “ For the sake of firmly
establishing Dharma, I am born from age to age.” Again :
“ Free from the misery of passing through the womb, I

38 VISHNU SAHASRANAMA
manifest myself, through my own desire for destroying
the wicked and protecting the good."
33. The distributor (Bhāvanah).
He distributes the fruits of action to all Jīvās. It is
described (in Br. Sū., 3-2-38) : "From Him the fruit (of
actions comes) as it is possible"; as the distributor of all
results.
34. The sustainer (Bhartā).
Of the Universe as its Lord.
35. The birth place (Prabhavah).
Or he is of superior origin.
36. The most powerful (Prabhuh).
Showing it forth in all his actions.
37. The great (Īśvarah). (74)
His greatness is unlimited. The Śruti (Br. Up., 6-4-22)
says : "He is the Lord of all." (Ślo. 17)
38. The self-born (Svayambhūh).
Manu (1-7) says : "He manifested himself" ; because
he is foremost of all ; or self-born : He is both the person
who is above others as well as others. The Śruti (Īśa.
Up., 8) says : "He is Omnipresent, Self-existent." Or the
word 'Svayambhū' means the Supreme Lord, as he is
independent and not subject to any other. The Śruti
(Kath. Up., 4-1) says : "The Self-existent pierced the open-
ings of the senses."
39. The bestower of good (Sambhuh).
On his devotees.
40. The Sun (Ādityah). (563)
Sun here means the Golden Person in the disc of the
Sun (see Chchā. Up., 1-6-6) ; or Sun : Vishnu who is one
among the twelve Ādityas ; (Bh. Gītā, 10-21) says : "I am
the Vishnu among Ādityas" ; or because he is the consort

VISHNU SAHASRANAMA 39
of Aditi the undifferentiated Mother Earth. The Śruti
(Tai. Sam., 5-1-7) says : " She is Aditi." (Tai. Br., 3-1-2) :
"The Divine Earth the wife of Vishnu" ; or as the one
Sun reflects himself as many in several vessels of water, so
the one Atman shows as many in the various bodies, hence
this resemblance to the Sun.
41. Lotus-eyed (Pushkarākshah). (556)
42. Of mighty sound (Mahāsvanah).
Or the holy sound, or being the Śruti, the word of
God. The Śruti (Br. Up., 4-4-10) : "Thus, O Maitreyi ! has
been breathed forth from this great Being what we have as
Rigveda, Yajurveda."
43. Devoid of birth and death (Anādinidhanah).
44. The supporter (Dhātā).
He supports the worlds in the form of Ananta (Ādiśesha)
and others.
Vya. Dhātā is in the form of Brahmā as he conceives
(Dhātri) all.
45. The dispenser (Vidhātā). (484)
He is the dispenser of the fruit of action and inducer
of actions ; or Vidhātā means the supporter (Dhātā) of even
(vi) Ananta and others.
46. The best of all substances (Dhāturuttamah).
The meaning is that he is the principle called chit
(consciousness) which is superior to all others, earth, etc. ;
or he is superior to Dhātā (Brahmā) ; or this may be taken
as two different names, viz., 'Dhātuh' and 'Uttamah'.
Dhātu' means the chit which sustains the Universe of
cause and effect. 'Uttama' means the highest of all on
account of His having gone above all the best things.
(Ślo. 18)

40 VISHNU SAHASRANAMA
47. The indefinable (Aprameyah).
Because He cannot be reached by the senses as He is
devoid of sense-object such as sound, etc. ; nor through
inference can He be known because He is devoid of the
characteristic marks relating to inference ; nor through
analogy ; for, He is without parts and hence no comparison
can be made ; nor through inference from circumstances,
because it is impossible to attain anything without Him ;
nor through negative proof, because He is the very existence
Himself as well as the witness of negation ; nor through
the testimony of Sāstras, because He is devoid of any of the
peculiarities that may be deduced from them. If so, how
is it said that He can be known by the Śāstras ? It is thus
explained : even though the Supreme Light who is the
witness of proofs, etc., is beyond the reach of Sāstras, yet
as they serve to remove the superimpositions and whatever
that is not of His nature, they are said to reveal Him who
cannot be defined, being the witness.
48. The lord of the senses (Hrishīkeśaḥ).
‘ Hrishīka ’ : senses, and ‘ Īsa,’ Lord, i.e., he assumes
the form of Kshetrajna ; or he who controls the senses, the
Supreme Ātman ; or He who in the form of sun and moon
(Hrishī) delights the world by his (Keśa) rays. The Moksha-
dharma (Mahā. Sānti., 343, 62 and 63) says : “ The sun
and moon through their rays known as Keśa always uphold
the Universe as it is by awaking it and causing it to sleep.
By such awaking and causing to sleep, the Universe is de-
lighted. It is in consequence of these acts of Agni and Soma
who uphold the Universe, that I have come to be called by
the name of Hrishīkeśa, O son of Pāndu ! Indeed, I am
the boon-giver Īsāna, the creator of the Universe.”
49. Lotus-navelled (Padmanābhaḥ). (196 and 346)
Lotus (symbolises) the source of all the Universe,
which (source) is in his navel. The Śruti (Tai. Sam., 4-6-2)
says : “ In the navel of Aja (Brahmā) all this is established.”

VISHNU SAHASRANAMA 41
50. The lord of the immortals (Amaraprabhuh).
51. The creator of the Universe (Visvakarmā).
Or whose act is the Universe ; or He is called Visvakar-
mā being possessed of wonderful powers of creation ; or
from His resembling Tvashtā (the celestial architect).
52. The thinker (Manuh).
The Sruti (Br. Up., 5-7-23) says : " There is no thinker
except Him." Or ' Manu ' means a Mantra or a Prajāpati
(Progenitor).
53. The reducer (Tvashtā).
Of all Beings during involution of the Universe.
54. The biggest (Sthavishthah). (436)
Vya. He is the cause of the expansion of the grossest
matter.
55. Old and firm (Sthaviro dhruvah).
Old : The Rigveda (7-100-3) says : " For illustrious
is the name of the old one." Or ' Sthavira ' means age.
(A man aged 70 is called Sthavira) ; and ' Dhruva ' means
stable. (Slo. 19)
56. He who cannot be grasped (Agrāhyah).
By the organs of action. The Sruti (Tai. Up., 2-4)
says : " From whence all speech, with mind, turns away
unable to reach it."
Vya. He is not to be grasped like clay by the potters,
as the Sruti declares : " There is none over Him."
57. Ever-existing (Sāsvatah).
Because He exists at all times. The Sruti (Narā. Up., 13)
says : " He is ever-existing, Siva, and Achyuta."
58. Krishnah. (550)
' Krishna ' means existence, intelligence, and bliss.
Vyāsa (Mahā. Udyoga., 70-5) says : " The word Krish means
existence, and ' na ' means bliss. The Union of these two
6