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

VISHNU SAHASRANAMA 61
202. The enjoyer (Sandhimān).
Being the enjoyer of the results too.
Vya. Prahlāda and others attribute to the Lord the
form of Siddhi, prosperity.
203. He who is constant (Sthirah).
Being always the same.
Vya. He is constant in his distribution of (good
results) even to the irreligious.
204. The mover (Ajah).
Or He who moves.
Vya. He appeared from the post and was not born
from the womb (as was the case of Narasimha incarnation).
205. The unbearable (Durmarshanah).
To his enemies, the Asuras.
Vya. There are sayings (in the Puranas) "I can slay
these, if I wish, by the tip of my fingers."
206. The ordainer (Śāsthā).
He ordains all by (means of) Śruti and Smriti.
207. Of renowned Self (Visrutātmā).
'Self' characterised by truth, wisdom, etc., and He
who is specially declared (in the Śrutis).
Vya. His form is known to all.
208. Destroyer of the foes of Suras (Surārihā).
(Slo. 35)
Vya. He destroyed Hiranyakasipu by his two hands
joined, shining with the group of finger-nails.
¹ 209. The Teacher (Guruh). (493)
As He is the promulgator of all Vidyās, or as He is the
generator of all beings.
Vya. He is the supreme Guru to Brahmā and others.
¹ 209 and 210 make one name.

62 VISHNU SAHASRANAMA
210. The supreme Teacher (Gurutamaḥ).
As He is the imparter of Brahmavidyā even to Brahmā
and others. The Śruti (Śve. Up., 6-18) says : " He who
first created Brahmā, and imparted to him the Vedas."
211. The effulgence (Dhāmā).
The Śruti (Nārā. Up., 13) says : " Nārāyaṇa is the
Supreme Light " ; or ' Dhāmā ' : abode, as he is the abode
of all desires. The Śruti (Mun. Up., 6-1) says : " The
Brahman is the Supreme Abode."
212. Truth. (Satyaḥ).
As He is the essence of Truth. The Śruti (Nārā. Up.,
79) says : " Therefore, they say, Truth is Supreme."
Or He is the truth of truth. The Śruti (Br. Up., 4-1-20)
says : " The Prāṇas are the truth and He is the Truth
of them."
Ka. He is the support of the Satyaloka.
213. Of real valour (Satyaparākramaḥ).
214. He whose eyes are closed (Nimishaḥ).
His eyes are closed during his Yoganidrā (Samādhi).
Vya. He never opens his eyes towards the enemies
(of mankind).
215. He who is ever awake (Animishaḥ).
Being ever wise ; or ' animisha ' may mean the incar-
nation of Matsya (fish).
216. The garlanded (Sragvī).
He always wears the Vaijayantī garland, the symbol of
the Tanmātrās, rudimental of the Elements.
¹ 217. The Lord of Vidyās and of grand intellect.
(Vāchaspatir udāradhīḥ).
' Grand ' : perceiving the meaning of words. (Slo. 36)
¹ 217 makes two names.

VISHNU SAHASRANAMA 63
218. Leader to the front (Agraniḥ).
Leading those that are desirous of liberation to the
Supreme Seat.
Vya. He leads his devotees near himself.
219. The director of the group (Grāmaṇīḥ).
Of Beings.
Vya. He directs his devotees to the assembly of
Nityasiddhas, ever-liberated ones.
220. He who is radiant (Śrīmān).
The light which excels all.
Vya. Though he was incarnated as fish, his splendour
was supreme in that form.
221. Logic (Nyāyaḥ).
That enunciates differences and proceeds upon proofs.
Vya. He is the unshakable reason to those who want
to deviate from the Śāstras.
222. The regulator (Netā).
Of the machine of the Cosmos.
Vya. He dives and brings up the sinking great souls.
223. The breath. (Samīraṇaḥ).
That causes motion in beings.
Vya. His actions in his fish incarnation were
excellent.
224. The thousand-headed (Sahasramūrdhā).
225. The Universal Soul (Viśvātmā).
Vya. He spreads by his knowledge and energy the
Universe, as the Śruti (Puru. Sūk., 1) says : “ He covers the
Earth, etc.”
226. The Thousand-eyed (Sahasrākshaḥ).
227. The Thousand-footed (Sahasrapād).
The Śruti (Puru. Sū.) says : “ The Purusha is thousand-
headed, thousand-eyed, and thousand-footed.” (Slo. 37)

64 VISHNU SAHASRANAMA
228. The turner. (Āvartanah).
Of the wheel of Samsāra.
229. Of liberated mind (Nivrittātmā). (597)
From the bonds of Samsāra.
230. He who is veiled (Samvritah).
By the Avidyā that covers nature.
Vya. He is of the splendour of the sun and beyond
the darkness, so the Śruti says.
231. The crusher (Sampramardanah).
By manifesting as Rudra, Death and the rest.
Vya. He destroys the darkness of the devotees by his
knowledge.
232. The regulator of day (Ahassamvartakah).
As the Sun.
Vya. He regulates the day, time, etc.
233. The fire (Vahnih).
As He carries (Vah—to carry) the oblations to
the gods.
Vya. He is the space as the Śruti (Puru. Sūk., 4)
says : “ One portion of his has become the whole Universe.”
234. The air (Anilah).
As He is beginningless (anādi), he is called ‘ anila ’.
Vya. He is supreme. He is the life itself, as the
Śruti (Tai. Up., 1-7), “ who will live and who will be
sentient without him ? ”
235. The bearer of the Earth (Dharanidharah).
As Ādiśesha and also Boar. (Ślo. 38)
236. The gracious (Suprasādah).
As He gives Salvation even to such wrong-doers as
Śisupāla and others.

VISHNU SAHASRANAMA 65
237. Of delightful nature (Prasannātmā).
His Antahkarana (inner organ) is untainted by the
qualities of Rajas and Tamas; or He is ever-merciful; or
on account of his having no desire to be satisfied.
238. The support of the Cosmos (Viśvadhrik). (Srit).
Vya. Visvasrik : The creator of the Universe.
239.¹ The enjoyer of the Cosmos (Viśvabhuk).
Or ruler of it.
240. He who is multiform (Vibhuh). (880)
As Hiranyagarbha and others. The Śruti (Mun. Up.,
1-6) says : " He is eternal and multiform."
241. The worshipper (Satkartā).
Vya. The worshipper of good people, as the saying
is, "He, the radiant, served his Gurus, etc."
242. He who is worshipped (Satkritah).
Of the worshipped.
Vya. He becomes pleased even with a little offering
of the wise. (Rāmā., I, 1-58).
243. The righteous one (Sādhuh).
Or he accomplishes (everything), or he who fulfils a
thing without the help of the necessary requisites.
Vya. He helps the good, becoming a messenger, etc.,
as the case may demand.
244. The disintegrator (Jahnuh).
Of men during involution, or because he leads those
devoid of devotion away from the Supreme.
245. Nārāyanah.
'Nara' : Ātman ; 'Nāra' : the ether and other effects
that are produced from it; He, as their cause, pervades
¹ 239 and 240 make one.
9

66 VISHNU SAHASRANAMA
them and they are thus his abode (ayana). Hence he is
named ‘ Nārāyana ’. The Śruti (Nārā. Up., 13) says :
“ The in and out of this whole Universe, whatever we
see or hear, all these are pervaded by Nārāyana.” The
Mahābhārata (Udy. Par. 1-1-3) says : “ The categories
(Tattvas) are called Nāra, as they are sprung from ‘ Nara ’
(Ātman) ; He is called Nārāyana as they are his abode.”
Or because he is the abode of the ‘ Nāras ’ during involu-
tion. The Śruti (Tai. Up., 3-1) says : “ Whom they
approach, and enter.” Br. Vaivarta Pr. : “ As he is the
seat of Nāras, he is called Nārāyana.” According to Manu
Smriti (1-10) : “ The waters are called Nāras which come
out of Nāra (God). As they are originally his abode, he is
called Nārāyana.” The Narasimha Purāna says : “ This
is the real Mantra that destroys the deadly poison of
Samsāra, ‘ Nārāyanāya Namah ’ (salutation to Nārāyana).
This I proclaim very loudly with uplifted hands ; let the
ascetics with passions curbed and intellects clear listen
to me.”
246. Narah.
“ The eternal Paramātman is named Nara as he leads
(nay to lead) (every thing),” so says Vyāsa. (Slo. 39)
Vya. nara means jīvas, as they are his parts.
(vibhutis).
247. The unaccountable (Asankhyeyah).
To Him no number, name, form, etc., are applicable.
Vya. The jīvas are his parts.
248. Immeasurable Self (Aprameyātmā).
Vya. His Jīvas are innumerable.
249. Transcendental (Visishtah).
As he transcends all.
Vya. He is distinguished, as not depending on others.
250. Framer of the Law (Sishtakrit).

VISHNU SAHASRANAMA 67
Or the protector of virtuous ones. The root Krit is
used here in the sense of 'protection'. Roots having a
common meaning are used in a special sense in certain
cases. For instance, the word kuru in Kuru Kāshṭhāni
(make fuel) means 'fetch'.
251. Stainless (Śuchih).
(250 and 251) Vya. As one; making the devotees,
shining according to their devotion, which they are not
deprived of at any time.
252. He whose objects are fulfilled (Siddhārthah).
He obtains whatever he desires. The Śruti (Chchā.
Up., 8-1-5) says : "Truthful is His wish."
Vya. Smriti says : "There is nothing either to fulfil
or to be fulfilled."
253. Of accomplished resolutions (Siddhasankalpah).
The Śruti (Chchā. Up., 8-1-5) says : "Truth is His
resolve."
254. The bestower of Siddhis (Siddhidah).
On the performers according to their desert.
255. He is the means of Siddhis (Siddhisādanah). (40)
Vya. Even at the time of performance of action, the
devotees feel happiness.
256. The performer of Dharma-sacrifice (Vrishāhī).
'Vrisha' : Dharma ; 'Aha' : a sacrifice occupying
twelve days, etc.
257. The showerer (Vrishabhah).
Of desired objects to His devotees.
Vya. He gives life to his devotees scorched by the
fire of Samsāra.
258. Vishnuh.
According to Yāska or Vyāsa (Mahā. Udyo., 70-13)
'Vishnu' is he who traverses this Universe by three steps.

68 VISHNU SAHASRANAMA
Vya. Vishnu is Sūrya. (Bh. G., 10-21) says : “ I am
the Vishnu among the twelve Ādityas.” He identifies him-
self with these suns.
259. Having Dharma as steps (Vrishaparvā).
They say that those who desire to reach the supreme
abode have to go up through the steps of Dharma (com-
posing its ladder).
260. Having the womb wherein all beings are contained
(Vrishodarah).
i.e., His womb pours down Beings.
Vya. The offerings of the virtuous are in his stomach.
261. The nourisher (Vardhanah).
Vya. The Smriti says : “ We should be protected by
thee, O king, as we are in thy womb.”
262. He who expands (Vardhamānah).
Or the Universe itself.
Vya. He increases his people in everything.
263. The solitary (Viviktah).
Though He thus pervades the Cosmos yet He is
exclusive.
Vya. He distinguishes himself by his supreme
qualities.
264. The ocean of Srutis (Srutisāgarah).
That is, the Srutis rest in him. (Slo. 41)
Vya. The Srutis reveal him. (Bh. G., 15-15.)
265. Of goodly arms (Subhujah).
‘ Goodly ’ in protecting the world.
266. Difficult to be borne (Durdharah). (715)
None can support and bear him who supports even the
earth, etc., that support all; or he whom the Yogins
(desirous of liberation) find it difficult to locate in their
hearts during meditation.

VISHNU SAHASRANAMA 69
267. He from whom proceeds the speech (Vāgmī).
Which pertains to Brahman.
Vya. The saying is : “ He replies intelligently like
Brihaspati.”
268. The great Indra (Mahendrah).
He is the Lord of Lords.
Vya. He is the Lord of splendour, strength, and
prosperity.
269. The giver of wealth (Vasudah).
The Śruti (Br. Up., 6-4-24) says : “ He is the consumer
of food and giver of wealth.”
Vya. He is equal to Kubera in charity.
270. Wealth (Vasuh).
The wealth which he gives to others is himself. Or he
who veils (vas to cover) himself in Māyā. Or as he lives
(vas) in the Ākāśa (ether) alone and nowhere else, he
is named Vasu or Vāyu from the peculiarity of his abode.
The Śruti (Kath. Up., 5-2) says : “ He is Vasu (Vāyu)
dwelling in the atmosphere.”
271. Of many forms (Naikarūpah).
The Śruti (Br., 4-5-19) says : “ The Lord appears mani-
fold by his Māyā.” The Smriti also (Vis. Pr., 2-12) says :
“ He is the luminaries, etc.”
272. Having huge form (Brihadrūpah).
As in his incarnation of Boar, etc.
Vya. Thou hast pervaded the earth and heaven, etc.
(Bh. G., 11-20.)
273. He who is the soul of sacrificial animals (Sipi-
vishtah).
S'ipi : the sacrificial animals, he dwells in them in the
form of sacrifice (Yajna). The Śruti (Tai. Sam., 2-5-5) says :
“ Sacrifice, indeed, is Vishnu.” The sacrificial animals
are called S'ipis, and Vishnu, indeed, resides in them. Or

70 VISHNU SAHASRANAMA
S'ipi : rays, which he permeates. Or “ S'i is water, it being
cool (S'aitya) and fit to rest on (Sete) ; S'ipi means the rays
as they draw and protect the water ; and Vishta is the Lord
of the Cosmos, who resides in these rays.”
274. The illuminator (Prakāśanah).
Of all. (Ślo. 42)
Vya. He reveals his form to his devotees.
275.¹ Possessed of life-energy (Ojah).
Ojas : the vital energy ;
Valour (Tejah).
Tejas : valour and other qualities.
And effulgence (Dyutidharah). (758)
Lord (Bh. G., 7-11 and 10) says : “ Of the energetic, am
I the energy ; I am the light of those that possess light.”
Effulgence : of wisdom.
276. The radiant Self (Prakāśātmā).
Vya. Even by ignorant ones his supreme nature can
easily be known.
277. The burner (Pratāpanah).
Of the cosmos by his manifestations as the Sun, etc.
278. Wealthy (Riddhah). (351)
Being endowed with Dharma, knowledge, dispassion
and the like.
279. Of clear pronunciation (Spashtāksharah).
As he is the syllable Om whose svara or rhythm is
' Udātta ' or high.
Vya. He is the syllable of the Vedas.
280. The Mantrah.
The Rig, Yajus, and Sāman (the three Vedas) ; or as
he is taught by the Mantras.
Vya. He protects those who think (on Him).
¹ Some make this into three names.

VISHNU SAHASRANAMA 71
281. He who is the ray of the moon (Chandrāṁśuḥ).
As he, like the rays of the Moon, brings delight to
those minds that are afflicted by the scorching rays of the
Sun of Saṁsāra.
282. Bright as the Sun (Bhāskaradyutiḥ). (Slo. 43)
Vya. The similarity is on account of overpowering.
283. The source of the moon (Amritāṁśūdbhavaḥ).
When the milky ocean was churned, the Moon rose
therefrom.
Vya. The Śruti (Purusha Sūkta) says : "The moon
came from (his) mind and the sun from his eye."
284. The radiant (Bhānuḥ).
The Śruti (Kaṭh. Up.. 4-15) says : "When he shines."
Vya. The sun depends on him.
285. The moon (Saśabinduḥ).
Nourishing all beings like the Moon. Lord (Bh. G.,
15-13) says : "Having become the watery moon I nourish
all the herbs."
286. Lord of the Suras (Sureśvaraḥ).
Suras : Gods and those that confer good.
287. The medicine (Aushadham.)
For the disease of Saṁsāra.
Vya. The Devas and Devarshis know him as the
medicine for their miseries.
288. The limit of the world (Jagatassetuḥ.)
As he is the means of emancipation (of beings)
of the world; or as he preserves the castes and the
orders of life from going into confusion. The Śruti (Br.
Up., 6-4-22) says : "He is the limit, the upholder of the
worlds, so that they may not fall into ruin."

72 VISHNU SAHASRANAMA
289. Of true Dharma and prowess (Satyadharmaparā-
kramah).
True : unfailing ; Dharma : knowledge and other quali-
ties. (Slo. 44)
290. The Lord of beings past, present, and future.
(Bhūtabhavyabhavannāthah).
The Lord (nātha) ; He is sought (nāth) by all beings,
or he burns them, or he is wished by them, or he rules
them.
291. The purifier (Pavanah).
Lord (Bh. G., 10-31) says : "Of purifiers I am the
wind."
Vya. The mover.
292. He who causes motion (in wind, etc.) (Pāvanah).
The Śruti (Tai. Up., 2-7) says : "From fear of Him the
wind blows."
293. The fire (Analah). (711)
An : Prānas ; La : receives, i.e., Jīva who receives the
Prānas as his Self. The Śruti (Br. Up., 5-8-8) says : "He
is neither smell, nor taste," or he who never (na) knows
enough (ala).
294. The destroyer of desire (Kāmahā).
In those that are desirous of salvation, or he who
destroys the projects of enemies of his devotees.
295. The fulfiller of desires (Kāmakrit).
Of those of Sāttvika nature, or He who is the father of
Kāma, Pradyumna.
296. The Beautiful (Kāntah). (654)
To the superlative degree.
297. He who is desired (Kāmah).
By those that seek after human aspiration.
Vya. As he possesses good qualities, all desire him.

VISHNU SAHASRANAMA 73
298. He who grants (all) desires (Kāmapradah).
To his devotees.
299. The really existent (Prabhuh). (Slo. 45)
Vya. He specially drags the eyes and mind of all by
the beauty of his form.
300. The institutor of Yuga, etc. (Yugādikrit).
Or he who has started the Yugas.
Thus ends the Third Hundred.
THE FOURTH HUNDRED
301. He who brings about the cycle of Yugas
(Yugāvartah).
Such as Krita and the rest, himself being time.
302. Of many illusions (Naikamāyah).
Vya. The Sruti says : The Indra (Brahman) is
praised with his māyās (energies).
303. The great eater (Mahâsanah).
As he consumes everything during Pralaya.
Vya. The Sruti (Kath. Up., 2-24) “To him the Brahmin
and Kshatra classes become food.”
304. The invisible (Adrisyah).
To the intellect and all other senses.
Vya. His history is not to be doubted even in
Pralaya.
305. Having a manifested form (Vyaktarūpah).
In physical embodiment, or being self-radiant, he be-
comes cognisable to Yogins.
10

74 VISHNU SAHASRANAMA
306. The conqueror of thousands (Sahasrajit).
Of Asuras in battle.
Vya. Reclining on water (alone) for the period of one
thousand Yugas, He causes to vanish (the enemies).
307. The conqueror of innumerable beings (Anantajit).
Since he, through his unlimited powers, excelled every
being in war, sports, etc. (Ślo. 46)
Vya. None understands His ends.
308. The pleasant (Ishtah).
Being the highest Bliss. Or He who is worshipped in
the Yajnas (sacrifices).
309. The permeated (Avisishtah).
As Antaryāmin (indweller) in all.
Vya. Even the ignorant ones equally wish (to see Him).
310. Loved by the learned (Sishteṣhtah).
Or He loves the learned. Lord (Bh. G., 7-17) says :
“For, excessively dear am I to the Jnāni, and he is dear to
me” ; or beloved of the wise.
311. The peacock-feathered (Śikhandī).
As Krishna in his aspect of a cowherd boy.
Vya. Śikhanda means the splendour of the supreme
Lord.
312. The deceiver (Nahushah).
Of beings through His Māyā.
313. Dharma (Vrishah).
As he showers all desires he is called Vrisha. The
Mahābhārata (San., 343-58) says : “Vrisha is explained
by the lexico-graphers and likewise known in the world, O
Bhārata, as holy Dharma ; hence know me as Vrisha.”
Vya. He consoles and cools down His tired devotees
with His sweet words.

VISHNU SAHASRANAMA 75
314. Destroyer of anger (Krodhahā).
In good men.
Vya. He pacified the anger of Paraśurāma in connec-
tion with kings at the request of Kaśyapa.
315. The creator or agent of anger (Krodhakrit
kartā). (380)
In wicked men. Agent : of the Universe which is his
creation. The Śruti (Kau. Up., 4-18) says : " He who is
the maker of these persons, whose work is all this, he
verily is the Being to be known." Or the slayer of the
angry ones (Krodhakritkartā) such as the Asuras.
Vya. This refers also to the above incident.
316. With arms on all sides (Viśvabāhuh).
The Śruti (Rig., 10-81-3) says : " Having arms on all
sides." Or as all (viśva) depend on him, he is called
Viśvabāhu.
317. The bearer of the Earth (Mahīdharah). (369)
Or he accepts the worship (mahī). (Ślo. 47)
318. Achyutah.
Unswerving (from his nature) being free from the six
kinds of changes (viz., birth, death, etc.).
319. He who is famous (Prathitah).
On account of the creation and the rest of the
Universe.
320. Prānah.
Being Sūtrātman and as such the life-energy of all
beings. The Śruti (Ai. Ār., 2-2-3) says : " I am, indeed,
Prāna."
321. The life-giver (Prānadah).
Of the Devas ; or he destroys (Da to kill) the life of
Asuras.

76 VISHNU SAHASRANAMA
322. The younger brother of Indra (Vāsavānujah).
As he was born to Kaśyapa by Aditi.
Vya. In the Kūrma incarnation concerning the chur-
ning of the ocean.
323. The ocean (Apām nidhih).
Lord (Bh. G., 10-24) says : " Of lakes I am the ocean."
Vya. This refers also to the previous Kūrma incarna-
tion.
324. The mainstay (Adhishṭhānam).
Of Beings as the material cause of the Universe. Lord
(Bh. Gītā, 9-4) says : " All beings are in me."
325. Never-careless (Apramattah).
In apportioning the fruits of Karma to the recipients.
326. Well-centred (Pratishtitah).
In his own glory. The Śruti (Chchā. Up., 7-24-1) says :
" Where doth that immensity abide, my Lord ? It abideth
in His glory." (Ślo. 48)
327. He who flows (Skandah).
As nectar, or because he dries up (skand to dry up)
everything as Vāyu (wind).
Vya. He dries up the misery of His devotees.
328. The supporter of the path of virtue (Skanda-
dharah).
329. The bearer of the yoke (Dhuryah).
Of creation, etc., of all beings.
330. The granter of boons (Varadah).
Or the objects desired ; or he who distributes money
in sacrifices, being himself the sacrificer. The Śruti (Āpa.
Śrau. Sū., 5-11-4) says : " The cow, indeed, is sacrificial
money to give."
331. The director of the Vāyus (Vāyuvāhanah). (856)
The Vāyus are seven in number, viz., Āvaha, etc.

VISHNU SAHASRANAMA 77
332. Vāsudevah. (695 and 709)
He is called Vasu as he veils (vas or vās to cover) (in
his Māyā). Dèva : is he who sports, wishes to conquer,
conducts, shines, creates, and moves (vide No. 375 infra.).
In the Udyoga Parva of Mahābhārata it is said : “ Like the
sun with his rays, I am covering (vasu) the whole Universe,
and also I am residing (Deva) in all beings ; hence I am
called Vāsudeva.” (Ibid., 70-3). “ As I permeate all beings,
as I exist (in all things) and as I am the origin of gods, I
am known as Vāsudeva.” The Vishnu Purāna (1-2) says :
“ As he resides everywhere, and in all things, he is termed
Vāsudeva. All beings remain in Paramātman, and he, in
all beings, hence the Omnipresent is called Vāsudeva.”
333. Possessed of great rays (Brihadbhānuh).
Mahā. (Udy., 70-4) says : “ He whose great rays are in
the sun, moon and others, and he who illuminates the Uni-
verse through them, is called the possessor of great rays.”
334. The first deity (Ādidevah). (490)
Or Deva : possessor of brilliance and other qualities.
335. The destroyer of the cities (Purandarah).
Of the enemies of the Devas. (Slō. 49)
336. The unafflicted (Asokah).
He is free from the six afflictions, sorrow, etc.
Vya. He is the enemy of the pains of the body, etc.
(Adhyātma).
337. He who enables one to cross (Tāranah).
The ocean of Samsāra.
Vya. He removes the pains concerning the elements
(Adhibhūta).
338. The reliever (Tārah). (968)
Of fears attending conception, birth, old age and death.
Vya. He does remove the pains caused by divine
things. (Adhidaivika).

78 VISHNU SAHASRANAMA
339. The valiant (Sūrah).
340. The son of Sūra (Saurih). (644)
Born of Vāsudeva.
341. Lord of men (Janeśvarah).
The Lord of Beings.
342. The friend (Anukūlah).
Because of his being the Self of all and as none does
anything which is unfavorable to himself.
343. He who incarnates hundreds of times (Satāvartah).
To protect Dharma ; or he who, as Prāna, wends through
the hundred Nādis (nerves).
344. With the lotus in his hands (Padmī).
345. With eyes like lotus (Padmanibhekshanah). (Slo.50)
346. Seated in the pericarp of the lotus (Padmanābhah).
Vya. His navel is like the shape of a lotus.
347. Lotus-eyed (Aravindākshah).
348. Contained in the lotus (Padmagarbhah).
As he is meditated upon in the centre of the lotus of
the heart.
349. Nourisher of bodies (Sarīrabhrit).
Through food and life-energy (Prāna). Or he who
supports all forms through His Māyā.
350. The great manifestation (Maharddhih).
Vya. The Gītā (10-40) says : " There is no end to my
divine manifestations, O conqueror of enemies."
351. The expanse (Riddhah).
Of the Universe.
Vya. He is full of his own power.
352. The ancient Self (Vriddhātmā).
353. The great-eyed (Mahākshah).
Vya. The great Garuda is his vehicle.

VISHNU SAHASRANAMA 79
354. Having Garuda on his banner (Garudadhvajah)
(Slo. 51)
Vya. The name, if repeated, destroys the sins acquired
in crores of births.
355. Incomparable (Atulah).
The Śruti (Sve. Up., 4-19) says : " For him whose
name is the glory of the Universe, there is no likeness."
The Smrti also (Bh. G., 11-43) : " For Thy equal exists not,
whence another superior to Thee in the three worlds ? "
356. The Pratyagātman (Sarabhaḥ).
Sara : bodies so called from their perishable nature
(Sîrya) ; bha : to shine. Hence he who shines in them as
individual soul.
357. The awe-inspiring (Bhîmah). (948)
He whom all fear ; or if the prefix 'a' is added, the
name becomes 'Abhîma' causing no fear to those who
follow the righteous path.
358. The knower of the (six) systems of philosophy
(Samayajnah).
Or he who is well-versed in the methods of creation,
preservation, and destruction ; or whose worship (Yajna)
consists in the worshipper being equal in all beings.
Prahlāda (Vish. Pr., 1-17-90) says : " To be equal in all is
the worship of Achyuta."
359. The receiver of oblations (Havirharih). ¹
Lord (Bh. G., 9-24) says : " I am indeed the enjoyer
and also the Lord of all sacrifices," or He is named Havis,
as he is worshipped through oblations. The Śruti (Purusha
Sūkta) says : " They bound the Purusha as the sacrificial
animal." Hari is he who destroys the sins of men on their
merely thinking of him, or he is so called on account of his
yellow complexion. Vyāsa (Mahā. Sān., 343-39) says : " I
¹ 359 makes 2 names.

80 VISHNU SAHASRANAMA
destroy (Hari) the sins of those who remember me, and
also receive the oblations in sacrifices; my complexion
also is yellowish; hence I am named Hari."
360. Known through all the methods of researches.
(Sarvalakshanalakshanyah).
All methods of proof yield the same result, i.e., Him-
self, as the one reality.
361. The consort of Lakshmi (Lakshmīvān).
As Lakshmi ever resides on his chest.
362. Victorious in battle (Samitinjayah). (Slo. 52)
Vya. He is the destroyer of all pains of the chetanās
(Jivas).
363. Undecaying (Viksharah).
Vya. His love for Lakshmana (his brother) did not
diminish.
364. The red-hued (Rohitah).
It may refer to some of his red-hued forms which he
has assumed at his own will, or to his incarnation as ' fish'.
365. The Path (Mārgah). (397)
He who is sought after by those that desire liberation;
or He through whom the Supreme Bliss is obtained.
366. The cause (Hetuh).
Material and instrumental.
Vya. He is the means of the desired things.
367. Dāmodarah.
He who is known through the mind which is purified
(Udāra) by means of ' Dama ' or self-control and other
qualities. The Mahābhārata says : " They call him ' Dāmo-
dara,' as he is known by means of Dama (control of
the senses) " ; or because he (in his Krishna incarnation)
was tied up by Yaśodā by means of a cord round his waist
to two trees. Brahma Purāna (184-42) says : " She