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

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).

48 VISHNU SAHASRANAMA
105. Of great mind (Vasumanāḥ). (697)
'Vasu' (great), here meaning wealth, signifies
excellence or superiority; his mind is not polluted with
the afflictions of desire, aversion, and with the pairs of
pride, etc., hence 'of great mind'.
Ka. Whose mind is auspiciousness itself.
106. The true (Satyah). (212 and 869)
Being Paramātman, the reverse of the unreal. The
Śruti (Tai. Up., 2-1), says : "Brahman is existence, know-
ledge, and infinite"; or who is with and without
form. The Śruti (Tai. Up., 2-6) says : "He is endowed with
form and devoid of form." Or Satyam : 'sat,' Prāṇa,
'ti,' food or matter and 'yam' the sun; he is 'satya'
because his form is made up of Prāṇa, matter and the sun.
The Śruti says : "'Sat' means Prāṇa, 'ti' food, and 'yam'
the sun"; or because he is virtue in the holy men (sat).
107. Of equal-mindedness (Samātmā).
Whose mind is undisturbed by love or hatred; or He
is same (Sama) in all beings (Ātmās). The Śruti (Kau.
Up., 3-9) says : "One should understand that the Self is
the same (in all)."
108. Unlimited (Asammitah) (measured Sammitah).
By every other thing.
Vya. Sammita=measured, i.e., one who is below six-
teen years (referring to Raman's story, 1-20-2).
109. Equal (Samah).
At all times, as he is free from all changes. Or
United to Lakshmī. ('Sa' with, and 'ma' Lakshmī, i.e.,
he is ever with Lakshmī.)
Vya. Though there was not previous experience, yet
(a devotee) calls him 'He'.
110. Of fruitful worship (Amoghah). (154)

VISHNU SAHASRANAMA 49
He fulfils every desire, when worshipped, praised, or
remembered, and never leaves aspirations unfulfilled ; or
because His will is always unobstructed. The Sruti (Chchā.
Up., 8-1-5) says : “ Truthful is his wish and Truth is his
resolve. ”
111. Pervading the lotus in the heart (Pundarīkāk-
shah).
‘ Pundarika ’ means the lotus in the heart, and ‘ aksha ’ :
to pervade through it, or seen in it. The Sruti (Narā. Up.,
10) says : “ There is a lotus in the centre of the city (body),”
or with lotus-like eyes.
112. Of righteous action (Vrishakarmā).
‘ Vrisha ’ means Dharma and ‘ Karma ’ action.
Vya. One, seeing the Setu (bridge) of the sea (con-
structed by Srī Rāma), becomes free from the sin of
Brahmanicide. So says the Smriti.
113. Incarnated for the sake of righteousness (Vri-
shākritih).
Lord (Bh. Gītā. 4-8) says : “ For the sake of estab-
lishing Dharma, I am born in every age.” (Slo. 25)
Vya. We see from the Smritis that Rāma was in the
form of Dharma personified.
114. Rudrah.
As he causes beings to cry (‘ Rud to cry ’) when he
destroys them at the time of involution. Rudra may mean
he confers (‘ Rā ’ to give) good (‘ Rud ’), or he destroys
(Dra) the misery and its cause (Ru).
115. Myriad-headed (Bahusirāh).
The Sruti (Tai. Ar., 3-12) says : “ He is thousand-
headed.”
116. The supporter (Babhruh).
Of the worlds.
Babhruh=Earth or Ādisesha who supports the Earth.

50 VISHNU SAHASRANAMA
117. The universal cause (Viśvayonih). (149)
118. Of holy names (Śuchiśravāh).
Whose names are worthy of being heard.
Vya. He hears only the pure hearings.
119. Immortal (Amritah).
Because he has no decay or death. The Śruti (Kau.
Up., 3-8) says : " He is undecaying and immortal."
Vya. He gives complete satisfaction of his sweetness
to the devotees.
120. Eternal and firm (Śāsvatassthānuh).
Vya. He is eternal, impossible to be approached and
is to be enjoyed.
121. Of excellent symbol (Varārohah).
' Vara ' excellent and ' āroha ' symbol ; or ' Varā-
roha ' means the Supreme Goal ; because those that ascend
(āroha) to it never return. The Śruti (Chchā. Up., 8-15-1)
says : " He does not return." The Smriti also (Bh. G.,
8-21) says : " By reaching whom men do not return . . ."
122. Of great knowledge (Mahātapāh).
Because (the capacity of) his knowledge (Tapas) to
evolve is very great (Mahat). The Śruti (Mun. Up., 1-1-9)
says : " Whose Tapas is of the nature of knowledge " ; or
whose glory and greatness are supreme. (Slo. 26)
123. All-pervading (Sarvagah).
As the (universal) cause.
124.¹ Omniscient and effulgent (Sarvavidbhānuh). (284)
Effulgent : The Śruti (Mun. Up., 4-10) says : " When
He shines, all shine after Him." The Smriti (Bh. G., 15-12)
also says : " That splendour which is in the Sun . . ."
¹ 124 makes two names.

VISHNU SAHASRANAMA 51
125. Routing the armies (of the Daityas) on all sides
(Vishvaksenah).
By merely getting himself ready for the fight.
Vya. Vishvak=on all sides, Sena : Ina=Lord, i.e., he
is always with his devotees who are to be protected.
126. The oppressor of men (Janārdanah).
Men : " wicked men. Or he who sends to hell ; or he
whom men (Jana) pray (ardana) for all kinds of prosperity
and eternal happiness."
Vya. He is the promulgator of the Vedas.
127. Scriptures (Vedah).
Lord (Bh. G., 10-11) says : "Out of mere compassion
for them, I, abiding in their Self, destroy the darkness
born of ignorance, by the luminous lamp of wisdom."
128. The knower of Vedas (Vedavid).
As they are. Lord (Bh. G., 15-15) says : "I am the
author of the Vedānta, as well as the knower of the Vedas."
The Mahābhārata says : "All the Vedas, all the Vidyās, all
the Sāstras, all the Yajnas, and all offerings, are Krishna ;
those Brāhmanas that know Krishna in reality, have per-
formed all the sacrifices."
129. The perfect (Avyangah).
In his wisdom, etc. ; or it means the unmanifested.
Lord (Bh. G., 2-15) says : "He is unmanifested."
130. With the Vedas as his parts (Vedāngah).
Vya. The Sruti (Tai. Br., 3-55) says : "The one who
does not know the Vedas knows not the omnipresent one."
131. Spreading the knowledge of the Vedas (Veda-
vid).
Vya. He understands by the Vedas hundreds of
Dharmas, which are to be learned.

52 VISHNU SAHASRANAMA
132. All-seer (Kavih).
The Śruti (Br. Up., 5-7-23) says : " There is no seer
except Him." (Īśa. Up., 8) : " The Seer, Intelligent . . ."
(Slo. 27)
133. The Lord of the worlds (Lokādhyakshah).
He is mainly the witness of all worlds.
Vya. He is the Superintendent of the administration
of justice.
134. The Lord of the Devas (Surādhyakshah).
The Devas are the protectors of the world.
Vya. He is the presiding deity of the Devas who are
to be worshipped by ceremonies.
135. The cogniser of Dharma (Dharmādhyakshah).
As He directly perceives virtue and vice with the view
of bestowing appropriate fruits.
136. Cause and effect (Kritākritah).
Vya. He investigates, whether one deserves or not, to
be bestowed with the corresponding results.
137. Fourfold in his nature (Chaturātmā). (769)
He has four manifestations during evolution. The
Vishnu Pr. (1-22) says : " Brahmā, Daksha, and others,
time, and all creatures are the (four) energies of Hari which
are the causes of creation. Vishnu, Manu and others, time,
and all creatures are the (four) energies of Vishnu for
protection. Rudra, the destroying fire, death, and all crea-
tures are the four energies of Janārdana for universal
dissolution."
138. Of four manifestations (Chaturvyūhah). (767)
Vyāsa says : " Janārdana, of excellent fame, manifests
himself in four forms, Vāsudeva, etc. (Vāsudeva, Sankar-
shana, Pradyumna and Aniruddha) and carries on crea-
tion, etc."

VISHNU SAHASRANAMA 53
139. Having four teeth (horns) (Chaturdamshtrah).
In his incarnation as Narasimha ; or of four horns
from the similarity of the horns to fangs. The Śruti
(Rigveda, 4-58-3) says : “ Possessed of four horns (heads).”
140. The four-armed (Chaturbhujah). (Slo. 28)
Vya. We see he is described in the Vedas as four-
armed and 'beautifully limbed'.
141. The radiant (Bhrâjishnuh).
As he is the very essence of light.
142. The food (Bhojanam).
‘Food’ : Prakriti or Mâyâ, as the object of enjoyment.
Vya. He is enjoyed by the worshippers as the Śruti
says (Tai. Up., 2-7) : “He is indeed the Rasa (the
essence)”.
143. The enjoyer (Bhoktâ). (500 and 888)
As Purusha he enjoys.
Vya. Krishna was the eater of the leaves, etc., offered
by the devotees. (Bh. Gita, 9-26.)
144. The subduer (Sahishnuh). (565)
Of Daityas such as Hiranyâksha and others.
Vya. He endures all disregards shown by the devotees
(of course unconsciously).
145. The first-born in the Universe (Jagadâdijah).
As He manifests himself as Hiranyagarbha in the
beginning of the Universe.
146. The sinless (Anaghah). (831)
The Śruti (Chchâ. Up., 8-1-5) says : “ He is free from
sin.”
Vya. He is untainted by sin though he resides in
the centre of the Samsâra (in his incarnations).
147. Excelling everything (Vijayah).
In wisdom, dispassion, greatness, etc.
Vya. No victory anywhere except him.

54 VISHNU SAHASRANAMA
148. Transcending all (Jetā).
Beings, by his very nature.
149. Having the Universe as His womb (Visvayoniḥ).
Or he who is the all-cause.
Vya. He is the only cause of the universe.
150. The repeated dweller (Punarvasuḥ).
As He again and again dwells in the bodies as
Kshetrajna. (Slo. 29)
151. Upendraḥ.
Above Indra. The Harivaṁsa (76-47) says : “ You
are placed by the Vedas as lord and Indra over me. So the
gods praise you on earth, O Krishna, as Upendra.”
152. The dwarf (Vāmanaḥ).
Because he begged of Bali in the form of a dwarf. But
according to the gloss, he checked (Vāmayati) the pride of
Bali, hence he is called ('Vāmana'). Vāmana is to be
worshipped in that form. The Sruti (Kath. Up., 5-3) says :
“ Him, the dwarf, sitting in the middle (of the heart) all
gods adore.”
153. The tall (Prāṁsuḥ).
As the very same (dwarf) instantly became taller than
the three worlds. The Harivaṁsa (262-263) says : “ When
the water (accompanying the gift) was poured into his hands,
the dwarf was no longer a dwarf. The Lord manifested
His Universal form ; the earth was his feet, the sky, his
head and the sun and moon his eyes.” Having thus
manifested His Cosmic form, He traversed the earth.
Then (when he rose up high) the sun and moon came up
to his chest. When he walked up the middle region, they
(the sun and moon) reached his navel ; and when he was
in the world of gods they were below his knees.”
154. Fruitful (Amoghaḥ).

VISHNU SAHASRANAMA 55
In his actions.
Vya. His glory is unlimited.
155. Pure (Suchih). (251)
As He purifies those that remember, praise, and
worship him. The Sruti says : “ He is untouched, great
and pure.”
Vya. He purifies his devotees disregarding their
offering or otherwise.
156. Firm (Urjitah).
Being of immense strength.
157. He who transcends Indra (Atīndrah).
In wisdom, greatness, etc., that are natural to him.
158. All-destroyer (Sangrahah).
159. The evolution (Sargah).
Being the matter evolved or the cause of evolution.
160. Of controlled self (Dhritātmā).
As his nature is changeless, ever the same, free from
birth, etc.
Vya. By him all the devotees are supported by the
gift of his Ātman.
161. The Director (Niyamah). (865)
Of Beings in their respective functions.
Vya. He controls Bali and others.
162. The controller (Yamah). (Slo. 30)
Vya. He directs the Earth as its indweller.
163. The Knowable (Vedyah).
By those that desire supreme good.
164. The Knower of Vidyās (Vaidyah).
165. The eternal yogin (Sadāyogī).
As He is ever in a manifested form.
Vya. He is awake in all beings.

56 VISHNU SAHASRANAMA
166. The slayer of the valiant (Vīrahā). (741 and 927)
Asuras, in order to protect righteousness.
Vya. He slays those who proclaim false doctrines.
167. The Lord of knowledge (Mādhavah).
The Harivaṁśa says : “ O Hari ! thou art the Lord
(Dhava) of Mā or Knowledge ; hence thou art named
‘ Mādhavā ’ the Master of ‘ Mā ’. ”
Vya. There is a saying (Bh. G., 7-17) “ I am beloved
indeed of the wise.”
Ka : Mādhavā ; Mā, meditation ; dha, introspection ;
and va, uniting.
168. The honey (Madhuh).
Causing great happiness like honey.
169. Transcending all senses (Atīndriyah).
As he is not sound, etc., that are the objects of senses.
The Śruti (Kath. Up., 3-15) says : “ He is soundless,
untouched.”
170. The great illusionist (Mahāmāyah).
As he subjects even the greatest illusionist to illusion.
Lord (Bh. Gītā, 7-14) says : “ My Māyā is very difficult to
be crossed.”
Vya. “ I am veiled by the Yoga Māyā.”
(Bh. G., 7-25.)
171. Of great diligence (Mahotsāhah).
Because creation, preservation and destruction of the
Universe are carried on by his being ever ready for
the same.
172. Of great strength (Mahābalah).
Being stronger than the strongest. (Slo. 31)
Vya. He never feels tired “ as he is self-established
in his own glory ”. (Chchā. Up., 7-24.)

VISHNU SAHASRANAMA 57
173. Of mighty intellect (Mahābuddhiḥ).
Being wiser than the wise.
174. Of great energy (Mahāvīryaḥ).
Possessed of energy of the nature of Avidyā which
generates 'Mahat'.
Vya. His strength is never changed.
175. Of immense power (Mahāśaktiḥ).
Vya. He possesses the energy of material and instru-
mental causes.
176. Of great splendour (Mahādyutiḥ).
Internally and externally. The Śrutis (Br. Up., 6-3-9)
say: "He is self-radiant." (Mun., 4-9): "He is the
light of lights."
Vya. His light never depends on the assistance of the
senses.
177. Of indefinable form (Anirdeśyavapuḥ). (656)
As it is impossible to define it to others 'as this or
that'.
178. The Lord of all good (Śrīmān).
Vya. He possesses the six kinds of prosperities.
179. Of remarkable intelligence that cannot be
measured (Ameyātmā).
By beings.
Vya. Vālmīki says: "He is unfathomable as the
ocean."
180. Supporter of the great mountain (Mahādridhṛk).¹
He supported the Mandara and Govardhana Mountains
respectively when the ocean was churned and when the
cows were protected. (Ślo. 32)
¹ Another reading is Dhṛid.
8

58 VISHNU SAHASRANAMA
181. Of mighty bow (Maheshvāsah).
Vya. (Srī Rāma says to his brother) " bring my bow
and arrows, O son of Sumitrā."
182. The supporter of the Earth (Mahībhartā).
When it was merged in the great waters.
183. The dwelling place of Srī (Srīnivāsah). (607)
For Lakshmī ever resides on his chest.
Vya. It is said by the Muni (Vālmīki) " He is like the
shade of a tree to wise men."
184. The Refuge of the good (Satāmgatih). (450)
Good : the followers of the Vedas. To them, He is
the means of attaining all the human aspirations.
Vya. His actions are beyond those of jīvas.
185. The Unobstructed (Aniruddhah). (638)
In His manifestations by any one else.
186. He who gladdens the gods (Surānandah).
187. Govindah. (539)
The Mahābhārata, Mokshadharma (Sān., 343-41) says :
" I first knew (vinda) the Earth (go) which was carried
away and hidden in a cave (by an Asura), hence I am
praised by the appellation 'Govinda' by Gods, and
Scriptures." The Harivamsa (76-45 and 279-49) says :
" I am Indra (Lord) over the Devas, thou art lord over
the cows, hence the world will ever praise Thee as
'Govinda' ; speech is named 'Go,' and since thou
conferest speech, O Lord, the Sages call you 'Govinda'."
Ka Go+Vid. has the following ten meanings : Go

1. Svarga (Heaven). He transcends the Heaven. 2. Arrows
   (He knows all the weapons). 3. Cattle. He is the leader of the
   ignorant ones. 4. Speech. He is to be known by the Vedas.
2. Thunderbolt ; He has the Vajra marks on his feet. 6.
   Quarters ; He is known in all quarters. 7. eyes ; He is in

VISHNU SAHASRANAMA 59
the person residing in the eyes. 8. The sun ; He is in the
form of the Sun. 9. Earth ; He recovered the Earth from
the Titans. 10. Waters ; His seat is in the waters.
And Vid, to know.
188. The Lord of the wise (Govidāmpatih).
He is the Lord of those that know speech. (Slo. 33)
Vya. He is the Lord of the knowers of the Vedas in
the form of " Hamsa " (the swan).
189. The refulgent (Marīchih).
As He outshines the most brilliant. Lord (Bh. Gītā
10-36) says : " I am the splendour of the splendid."
Vya. He reveals his form to others by incarnations.
190. The repressor (Damanah).
Of those that swerve from their assigned duties.
191. Hamsah.
As He removes the fear of Samsāra of those that medi-
tate upon Him as ' I am He '. Or the root ' Han ' means to
go (to move). Hence, he that moves in all bodies. The
Sruti (Kath. Up., 5-2) says : " He is Hamsa dwelling in
Heaven."
192. Of beautiful wings (Suparnah). (855)
The Sruti (Sve. Up., 4-6) says : " There are two birds,
etc."
Vya. He leads (the devotees) to the other shore of the
ocean of Samsāra.
193. The best of serpents (Bhujagottamah).
Vya. Ādisesha.
194. Of auspicious navel (Hiranyanābhah).
Of golden-hue ; or having an agreeable and beautiful
navel.