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

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

42 VISHNU SAHASRANAMA
is called the eternal Brahman, Krishna." Or because of
his dark-blue complexion he is known as Krishna. The
Mahâbhârata (Sânti., 343) says : " As my colour is dark-
blue, I am called Krishna, O Arjuna."
59. Red-eyed (Lohitâkshah).
The Śruti (Tai. Ar., 4-42) says : " Let that supreme
Lohitâksha (protect) me."
60. The destroyer (Pratardanah).
Of Beings during Pralaya.
Vya. The Śruti says (Kath. Up., 2-24) : " To him the
Brâhmana and Kshattriya classes are food " ; and the
Vedânta Sûtras also say (1-2-9) : " He is the eater of the
movable and immovable ones.".
61. Well-endowed (Prabhûtah).
With wisdom, greatness and other qualities.
Vya. He is full even after the destruction of all
(in the great Involution).
62. The base of the three regions (Trikakubdhâmâ).
Viz., the Upper, the Lower and the Middle.
63. The Holy (Pavitram).
' Pavitra ' : the Rishi (Seer) or Deity that purifies, or
He who is the means of purification.
64. The beneficient and the best (Mangalam param).
The Vishnu Pr. says : " That Brahman is known as
beneficence which wards off all evils and brings on series
of benefits to men on being merely remembered by them."
The best of beings, i.e., Brahman which is supreme
beneficence. (20)
65. The Ruler (Is'ânah).
Of all Beings.
66. The Mover of Prânas (Prânadah).
(321, 408 and 956)

VISHNU SAHASRANAMA 43
The Śruti (Tai., 2-7) says : "Who then could live, who
could breathe" ; or because he takes away (Dya to kill) the
life (Prāṇa) in the form of Death, or purifies or destroys
the Prāṇas (breaths).
67. Prāṇaḥ. (67, 320 and 407)
The individual Self or the Supreme Self. The Śruti
(Kena. Up., 1-2) says : "He is the life of lives," or the
Principal Life (Mukhya Prāṇa).
68. The eldest and the excellent (Jyeshtaḥ śreshtaḥ).
As the Śruti (B. Up., 8-1-1) says : "The Prāṇa is the
eldest and the excellent," and also (Br. Sū. 2-4-8) says :
"He is the excellent," it may mean the chief Prāṇa ; or
Jyeshtha, being the universal cause, and Śreshtha being
above all others.
69. The Lord of Beings (Prajāpatiḥ). (197)
Vya. He is the over-lord of Prajās, the Nitya sūris.
70. Hiraṇyagarbhaḥ. (411)
Brahmā (the creator) is called Hiraṇyagarbha as being
the dweller in the golden egg, and (Vishṇu) is his Self.
The Śruti (Tai. Saṁ., 4-1-8) says : "At the beginning
Hiraṇyagarbha came into existence."
71. Having the Universe in His womb (Bhūgarbhaḥ).
Vya. Bhū=the Earth, the divine consort of Hari
garbha=the protector.
Ka. The Śamī (Araṇi) wood has in its womb the fire,
that has in its womb its enemy (the water) ; it has in its
womb (the earth) ; may Vishṇu (the Creator of fire, water
and earth) be pleased to me ! (might be in Bhīshma-
stava in the Mahābhārata).
72. The husband of Lakshmī (Mādhavaḥ).
(167 and 735)
Or, he who is cognised through Madhuvidyā (Br. Up.,
4-5).

44 VISHNU SAHASRANAMA
Or Vyāsa (Mahā. Udyo., 70-4) says : “ O Bhārata ! know,
Mādhava ¹ by silence (Mauna), by meditation (Dhyāna) ;
and by Yoga.”
73. The Slayer of Madhu (Madhusūdanah).
The Mahābhārata says : “ The Supreme Purusha
(Vishnu) slew also the great Asura Madhu born to Karṇa-
misra, in compliance with the request of Brahmā, hence
the Sages, the Devas, the Asuras and men call Janārdana
by the appellation of ‘ Madhusūdana ’.” (Slo. 21)
74. The all-potent (Isvaraḥ.)
Vya. The possessor of Eight Siddhis, animā, etc.
75. The valiant (Vikramaḥ).
76. The Bowman (Dhanvī).
Lord (Bh. G., 10-31) says : “ I am Śrī Rāma among the
wielders of the bow.”
77. Of powerful memory (Medhāvī).
Able to grasp several ideas of different subjects, at a
time.
Ka. Sarasvatī is the tongue of the Lord.
78. Of great strides (Vikramaḥ).
As he traversed the Universe, or because he rides
(krama) the bird (vi) Garuḍa.
79. The walker (Kramaḥ).
The Manu Smr. (12-121) says : “ Vishnu with regard to
motion . . .”
Vya. He steps into the world with his eternal
prosperities.
80. The unexcelled (Anuttamaḥ).
The Śruti (Nārā. Up., 12) says : “ There is nothing,
above or below, equal to Him.” (Bh. G., 11-43) also says :
¹ Here ma stands for Mauna, dha for meditation and va for
Yoga.

VISHNU SAHASRANAMA 45
“ For Thy equal exists not, whence another superior to
Thee ? ”
81. The unassailable (Durādharshah).
By the Daityas.
82. Knower of actions done (Kritajnah). (532)
Good or bad of men ; or grateful as he confers emanci-
pation on those that offer him (in worship) even such
insignificant objects as a leaf or a flower.
83. The effort (Kritih).
The human effort or the act itself. As the universal
Soul, he is considered as being at the bottom of every act.
84. Centred in his own glory (Ātmavān).
The Śruti (Chcha. Up., 7-24-1) says : “ Where doth
that immensity abide, my Lord ! It abideth in its own
glory.” (Slo. 22)
Vya. Ātmas are Dāsas-servants, vat=the possessor.
Ka. He possesses those Souls (Ātmans) who give
up the idea that their bodies are (Ātman).
85. The Lord of Devas (Sureśah).
He is the Lord of those that confer good.
86. The refuge (Saranam).
As he destroys the misery of the miserable.
87. Bliss (Sarma).
Being Supreme Bliss.
88. The Universal Cause (Visvaretāh).
89. The source of all beings (Prajābhavah).
90. The day (Ahah).
Because He is the Light.
He does not (a) destroy (ha) the people who are His.

46 VISHNU SAHASRANAMA
91. The year (Samavatsarah) . (422)
Vishnu in his aspect of time.
Vya. To protect the good men he lives (Vas to live).
92. The serpent (Vyālah).
Difficult to be caught hold of—as is a serpent.
Vya. Difficult to control as a rogue Elephant Vi-a-la.
He identifies himself specially (Vi) (La) with his devotees.
Kā. He is the chief destroyer of the Universe.
93. Consciousness (Pratyayah).
The Śruti (Ait. Up., 3-3) says : “ Consciousness (Praj-
nāna) is Brahman.”
94. Omnispective (Sarvadarśanah).
Because he is omnipresent. The Śruti (Narā. Up., 1
and 13) says : “ Having eyes on all sides ; He that has a
universal eye.”. (Ślo. 23)
95. Unborn (Ajah). (204 and 521)
The Śruti (Rig., 1-81-5) says : “ He was neither born
nor is he going to be born.” The Mahābhārata (Śān., 343)
says : “ I was not born, nor am I to be born, nor have I
any possibility of future birth ; I am the Kshetrajna of all
beings ; hence I am called unborn.”
Vya. He destroys all the hindrances of the devotees
who want to reach him.
96. The Lord of all (Sarveśvarah).
The Lord of all Lords. The Śruti (Br. Up., 6-4-2) says :
“ He is the Lord of all.”
97. The perfect (Siddhih). (819)
Being eternally perfect.
Vya. He is in favour of Nitya sūris (Eternal devotees).
98. Attainment (Siddhih).
The Svarga, etc., are useless as they are perishable, and
the only imperishable thing is He who is the wisdom in all
substances and who has a transcendental form.

VISHNU SAHASRANAMA 47
99. The beginning of everything (Sarvâdih).
Because he is the origin of all beings.
Vya. He is the cause of all human aspirations.
100. Achyutah. (100, 319 and 552)
He was not shaken and is not and will not be
shaken from his own glory ; hence the name Achyuta.
The Śruti (Nârâ. Up., 13) says : " He is eternal, calm and '
unswerving (Achyuta)." Lord also (Mahâ. Sân., 343) says :
" I did not swerve from my path at any time before ; hence
I am called Achyuta by that act."
Thus ends the first hundred.
SECOND HUNDRED
101. Dharma and boar (Vrishâkapih).
Dharma is known as (vrisha) by its act of pouring out
all desired objects ; the ' boar ' (kapi) : as he protected (pâ
to protect) the Earth from the (great) waters (ka, water).
The Mahâbhârata (Sân. 343) says : " Kapi means the great
boar and vrisha means Dharma. Hence, the Progenitor
Kâsyapa calls me by the appellation Vrishâkapi."
Ka. The destroyer of the misery of Indra. (Vrisha)=
Indra ; Aku=sins and Pi=absorb and remove.
102. Of undefinable nature (Ameyâtmâ).
103. Devoid of all contacts (Sarvayogavinisritah).
The Śruti (Br. Up., 6-3-15) says : "This Person,
indeed, is unattached." Or he is beyond the reach of the
various systems of Yogas taught in the Śâstras. (24)
104. The dweller (Vasuh). (270 and 696)
Or ' Vasu ' means one of the (eight) Vasus as described
(in Bh. G. 10-23) " I am Pâvaka among the Vasus."
Vya. He dwells in the heart of the sages (Sâdhus),
the righteous (Nyâyins) and the purified ones (Sântas).