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

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

VISHNU SAHASRANAMA 81
(Yasôda) tied him up fast to the two (trees) with a cord
(Dâma) round his waist (Udara); hence he was named
Dâmodara." According to Vyâsa (Mahâ. Udyo.) " Dâma
means the worlds; and as they are in his womb, the Lord
is named Dâmodara."
Ka. He wears the blissful devotees of his as one does
the flower garlands (Dâma).
368. All-enduring (Sahah).
Or as he supersedes all.
369. The bearer of the Earth (Mahîdharah).
In the shape of mountains. Parâsara (Vis. Pr., 2-12-38)
says : " The forests are Vishnu, also the mountains and the
quarters."
370. The ever-fortunate (Mahâbhâgah).
Or taking any form he likes, he eats the excellent food
that falls to his share, or fortunate in his incarnations.
Vya. He possesses beauty in all his limbs.
371. He who is swift (Vegavân).
The Śruti (Îsa. Up., 4) says : " The unmoving, the one,
he who is swifter than the mind."
372. Of unmeasured appetite (Amitâsanah).
As he consumes the Universe during involution.
(Slo. 53)
Vya. He consumed the unlimited quantity of food
offered to Indra by Gopas. (See Bhâgavata, 10th Book.)
373. The origin (Udbhavah). (790)
Of the Universe as its material cause, or he who is free
from Samsâra.
Vya. Samsâra came to exist from him.
374. The agitator (Kshobhanah).
Of Prakriti (primordial matter) and Purusha (Jivas) at
the time of creation. The Vishnu Purâna (1-2-29) says :
11

82 VISHNU SAHASRANAMA
"The Lord Hari mooted by his will the perishable Prakriti
and the imperishable Purusha, agitates them at the time of
creation."
375. Devah.
Since he sports with creation and the rest, wishes to
conquer the Devas, etc., functions in all Beings, shines as
the Universal Soul, is praised by holy men, and pervades all,
he is named Deva. The Śruti (S've. Up., 6-11) says :
"There is only one Deva."
376. Containing Srī in himself (Srīgarbhah).
As Srī or glory is within him in the shape of the
Universe.
Vya. He is the seat of protection to Srī.
377. The Supreme Lord (Parameśvarah).
Lord (Bh. G., 13-17) says : "The Supreme Lord
remaining the same in all Beings . . ."
Vya. Rama did shine more by receiving Sītā in
marriage. (Rām., I-77-33).
378. The instrument (Karanam).
In the world-evolution.
Vya. He identified himself with the karanas, senses,
mind, etc., in creation.
379. The material cause (Kāraṇam).
Vya. He does all through the instrumentality of the
senses.
380. The doer (Kartā).
He is the instrumental cause and also independent.
381. The creator of the varied (universes) (Vikartā).
Vya. He identifies himself with the happiness and
misery of others.
382. The unknowable (Gahanah).
With regard to his nature, capability or acts.

VISHNU SAHASRANAMA 83
383. The concealed (Guhah).
He whose nature, etc., are concealed in Mayā.
(S'lo. 54)
Vya. He is reclining in the heart (Guha).
384. Resolute (Vyavasāyah).
Being of pure wisdom.
Vya. He is the creator of the Buddhi of resolution.
385. The basis (Vyavasthânah).
Of everything; or the regulator of the Guardians of
the Universe and their respective functions ; of the womb-
born, egg-born and earth-born life ; of the Brāhmana,
Kshattriya, Vaisya and Sūdra castes, and the intermediate
ones ; of the four stages of life, as pupil, householder,
hermit and Sanyāsin, and their duties.
386. The ultimate stage (Samsthānah).
Of the elements during Pralaya ; or he who is the
supreme goal.
387. The conferrer of abode (Sthānadah).
In Dhruva and others according to their Karma.
388. The firm (Dhruvah).
Being imperishable.
Vya. Dhruva attained the state which it is very
difficult for others to reach.
389. The Supreme Manifestation (Parardhih).
Vya. From this name forward Rāma's actions are
referred to.
390. Completely plain (Paramaspashtah).
Being dependent on none for perfection and being
pure wisdom.
Vya. He is plain on account of his showing his
grace to all.

84 VISHNU SAHASRANAMA
391. The contented (Tushtah).
Being Supreme Bliss.
Vya. He is contented with his protection given to the world.
392. The full (Pushtah).
Being omnipresent.
Vya. He is full on account of his qualities.
393. Of auspicious look (Subhekshanah).
In as much as he thereby gives salvation to the spiri-
tually minded, worldly enjoyments to those that desire
them, removes all doubts, breaks all the knots of the
heart, burns up all karma, and roots out Avidyā. The
Śruti (Mun. Up., 2-8) says : “ The knots of the heart are
shattered . . .” (Ślo. 55)
394. Rāmah.
Because in him who is ever blissful the Yogins delight.
The Padma Purāṇa says : “ The name ‘ Rāma ’ stands for
the supreme Brahman being the eternal Bliss and absolute
consciousness in which Yogins revel.” Or Rāma : Śrīrāma,
the Son of Daśaratha, because he assumed that handsome
form (of Rāma) by his wish.
395. The abode of rest (Virāmah).
Of all beings.
Vya. Brahma and others take rest in him.
396. Passionless (Virajah or Viratah).¹
Detached in his enjoyments of objects.
Vya. Even the loss of kingdom did not drag his
supreme wealth (knowledge) (Ram., III, 16, 37).
397. The way (Mārgah).
Knowing which the aspirants attain to immortality.
The Śruti (Tai. Ār., 3-13) says : “ There is no other way
to the abode.”
¹ Some make 396 and 397 one.

VISHNU SAHASRANAMA 85
Ka. The Gita (X, 35) says : I am the Mārgasīrsha,
the month of months.
398. The conductor (Neyah.)
Or because the Jīva is conducted towards Paramātma-
hood through right knowledge.
Vya. He fulfils the request of the Tapasvins.
399. The leader (Nayah).
400. Not conducted by any (Anayah).
There is no other leader to Him.
Thus ends the Fourth Hundred.
─────
FIFTH HUNDRED
401. Valiant (Vīrah). (643 and 658)
Vya. He creates fear in the minds of Rākshasas.
(Rām., III, 39, 14)
402. The chief of those that are endowed with energy
(Saktimatāmsreshtah).
Of Brahmā and others.
403. Dharmah.
As he supports all beings. The Sruti (Kath. Up., 1-21)
says : "This Dharma is subtle" ; or because he is adored
by Dharma.
404. The best of the knowers of Dharma (Dhar-
maviduttamah).
(Mentioned in) the Śrutis and Śmritis (which) are
His expressed commands. (Slo. 56)
Vya. He is the best of all the knowers of Dharma,
Manu, etc.

86 VISHNU SAHASRANAMA
405. Vaikunthah.
He who prevents (men) from going into various paths
(Vikuntha). At the beginning of evolution, he unites
together the elements (Bhûtas) that are distinct from one
another and thus prevents their independent course.
Mahâ. Sânti, 343-51, says : “ I united the earth with
water, ether with air, and air with fire ; hence the name
Vaikuntha to me.”
406. The Person (Purushah).
The etymology of the word Purusha is given thus in
(Br. Up., 3-4-1) : “ Because he as the first (Purva) of all
of them consumed (aushad) by fire all sins, therefore he
is called Purusha ” ; or because he lives (Sayana) in the
city (Puri). The Sruti (Br. Up., 4-5-18) says : “ He is
indeed called Purusha who lives in all the cities.”
407. Prânah.
Refers to Kshetrajna, or to Him who functions (in the
body) as Prâna. The Vishnu Purâna says : “ As breath
He causes motion.”
408. The destroyer of Prâna (Prânadah).
Of Beings during Pralaya, etc.
Vya. Without him even the trees, etc., become dried.
409. Pranavah (or Pranavah=Bending). (957)
That which is praised. The Sruti says : “ Therefore
(the worshipper) praises (Him) by ‘ Om ’ ; or He who is
saluted. Sanatkumâra says : “ As the Vedas salute Him,
He is named Pranava.”
Vya. He causes every one to praise him.
410. He that expanded (Prithuh).
As the Universe.
Vya. He is expanded by his fame.

VISHNU SAHASRANAMA 87
411. Hiranyagarbhah.
Because from his vitality sprang the golden egg, the
birth-place of Hiranyagarbha.
412. The destroyer of enemies (Śatrughnah).
Of the enemies of the gods.
413. The Pervader (Vyâptah).
Of all the effects as the cause.
Vya. He shows his love to all equally whether friend
or enemy.
414. Vâyuh.
As it brings the smell. Lord (Bh. G., 7-9) says : " I
am the agreeable odour in the Earth."
Vya. He himself approaches all the places irres-
pectively.
415. Adhokshajah.
The Udyoga Parva (Mahâ., 71-10) says : " At no time
my vitality flows downward, hence I am named Adhokshaja."
Or Adhah : the Earth ; aksha : heaven ; ja : born, as he was
born as Vairâja in the middle region between the earth
and heaven. (Slo. 57)
416. Seasons (Rituh).
In his aspect as Time.
Vyu. He removes the difficulties of the people by
timely seasons.
417. Of good eyes (Sudarśanah).
Or whose knowledge leads to Nirvâna (salvation) ;
or whose eyes resemble the petals of lotus ; or who is
easily seen by His devotees.
418. The Time (Kâlah).
As He counts everything. (Bh. G., 7-9 & 10-30) says :
" I am the time of counting."
Vya. He is death personified to his enemies.

88 VISHNU SAHASRANAMA
419. Centred in His glory (Parameshthih).
As He is accustomed to reside in the supreme ether of
the heart. The Mantravarna (Āpa. Dh., 1-23-2) says :
“ The Parameshthi supremely shines.”
420. The receiver (Parigrahah).
He is approached on all sides by his devotees, being
Himself omnipresent ; or known in many ways, or he re-
ceives from devotees such offerings as leaf, flower, etc. (Bh.
G., 9-26.)
421. Terrible (Ugrah).
As he causes fear even to the sun, etc. The Śruti
(Tai. Up., 2-7) says : “ By fear of Him the sun rises.”
422. The abode (Samvatsarah).
Of all beings.
423. The clever (Dakshah).
As He manifests himself as the Universe, or as he
performs all actions dexterously.
Vya. He is to be approached.
424. The quiet (Viśrāmah).
He brings quietude to the mind of those who have
fallen in the toils of great miseries arising from Avidyā, etc.,
and small miseries as pride, etc., and have plunged in the
ocean of Samsāra, stormy with the waves of the six changes,
such as hunger and thirst.
425. The most skilful (Viśvadakshinah).
Excelling all others, or in all His actions. (Ślo. 58)
Vya. He is the protector of all.
426. The manifestation (Vistārah).
As He manifests in himself all the Universe.
Vya. He enlarges the results of his Bhaktas.

VISHNU SAHASRANAMA 89
427. The firm and motionless (Sthāvarassthāṇuḥ).
The firm and motionless objects such as the earth, etc.,
rest in Him.
428. The proof (Pramāṇam). (959)
As he is the underlying principle of consciousness.
Vya. He is the authority in all Dharmas or otherwise.
429. Undecaying root (Bījamavyayam).
As He is the immutable cause.
Vya. He is Dharma itself.
430. Desired by all (Arthaḥ).
Being Bliss.
Vya. He is reached by all who are freed from sense
attractions.
431. Having no desires (Anarthaḥ).
As He has fulfilled all His desires.
Vya. He is not desired by the conceited Yogins.
432. Possessed of great sheaths (Mahākośaḥ).
As Annamaya and the rest.
Vya. His treasures are immeasurable as he possesses
Sankha, Padma, etc.
433. The great Bliss (Mahābhogaḥ).
Vya. The enjoyments of his devotees are very great.
434. Of great wealth (Mahādhanaḥ).
He is the means of attaining great Bliss. (Ślo. 59)
Vya. From him all secure great wealth.
435. Griefless (Anirviṇṇaḥ). (892)
As He has no desires to fulfil.
Vya. In fulfilling the desires of his devotees, he
never tires.
12

90 VISHNU SAHASRANAMA
436. The oldest (Sthavishtah).
As Vairāja. The Śruti (Mun. Up., 1-4) says : " The
fire forms his head, the sun and moon are his eyes."
Vya. He is in the form of Śiṁśumāra of stars.
437. Unborn (Abhūh). (Bhūh=existant).
Or the name may be bhūh the earth, if the prefix a
is eliminated.
438. The binding post for Dharma (Dharmayūpah).
As the sacrificial animals are bound to the Yūpa, He is
the resting place of all the Dharmas which are the means
of worshipping him.
439. The great sacrificer (Mahāmakhah).
Because the sacrifices dedicated to him confer Nir-
vāna or salvation.
Vya. He is to be worshipped by yajna as it is his.
440. Nave of the stars (Nakshatranemih).
According to the stanza, " The planets, sun, moon, etc.,
the stars moving and fixed, are bound to Dhruva by the
bonds of Vāyu." Dhruva regulates the motions of the sys-
tems and resides at the tail of the starry Śiṁśumāra-wheel.
At the heart of the wheel of the luminaries is Vishnu like a
nave, regulating the whole. The Svādhyāya Brāhmana
(Tai. Ar., 2-19) in describing the Śiṁśumāra says : " Vishnu
is the heart."
441. The Moon (Nakshatrī).
The Bh. G. (10-21) says : " Of the stars I am the moon."
Vya. He is the leader of the sun, moon, etc., who are
the leaders of the universe.
442. Patience (Kshamah).
Or clever in all his actions. Valmīki (Bāla. Ka., 1-18)
says : " Śrī Rāma is equal to the earth in patience."

VISHNU SAHASRANAMA 91
443. Residing in all Beings (Kshāmah). (854)
As the Self.
444. Well-desiring (Samīhanah).
In such actions as evolution, etc. (Slo. 60)
Vya. ' He wishes all beings well.
445. Sacrifice (Yajnah). (971)
All sacrifices being his form, or because He exists as
sacrifice in order to please all other gods. The Sruti (Tai.
Sam., 2-5-5) says : “Sacrifice indeed is Vishnu.”
Vya. All the Vedic sacrifices are his powers.
446. The object of sacrifice (Ijyah).
The Harivamsa says : “They who worship through
holy sacrifices, the Devas and Pitris, they worship indeed
the Vishnu, the Self, through the Self.”
447. The object of great sacrifice (Mahejyah).
Being the highest of the deities, who confer emancipa-
tion, he is to be worshipped through sacrifice with great
care and devotion.
448. Kratuh.
The sacrifice with the Yūpa or the sacrificial post.
Vya. Kratu means Ahīna, Ekāha and other sacrifices.
449. Satram.
The Satra is that sacrifice in which the order for the
assembling and congregating of learned men is given ; or
he who is the protector (Tra) of the good (Sat).
450. The refuge of the good (Satāmgatih).
There is no other refuge to those that seek liberation
except Him.
451. All-seer (Sarvadarsī).
He perceives directly through his natural wisdom the
actions, good and bad, of all.

92 VISHNU SAHASRANAMA
452. The emancipated Self (Vimuktātmā).
Or He is ever emancipated as well as the Ātman.
The Śruti (Kath. Up., 5-1) says : “ He is liberated , . .”
453. All-knowing (Sarvajnah). (815)
The Śruti (Br. Up., 6-5-7) says : “ All this is the
Self . . .”
Vya. He recognises all as his manifestation.
454. Supreme wisdom (Jñānamuttamam). (732)
Wisdom is uncreated and unlimited, and accomplishes
everything. The Śruti (Tai. Up., 2-1) says : “ Brahman is
existence, wisdom and infinite.” (Ślo. 61)
455. The pure vow (Suvratah). (818)
Śrī Rāma says in the Rāmāyaṇa (6-18-33) : “ He who
takes refuge in me once at least, and he who begs saying :
‘ Thine am I,’ to him I grant protection from all beings ;
this is my vow.”
456. The beautiful-faced (Sumukhah).
The Vishnu Purāna (6-7-80) says : “ His face is pleas-
ing, beautiful, possessed of large eyes resembling the lotus
leaf.” Or this may apply to Śrī Rāma, the son of Dasa-
ratha, because he was well pleased with the forest life.
Thus the Rāmāyaṇa (2-19-33) and Mahābhārata say :
“ Auspicious Rāma at once received the order of his father
with a cheerful mind and spoke : ‘ Spending fifteen years
from this day in great forests, I shall adhere to your words.’
There was no manifestation of disturbance of mind in him,
although he was about to fly as an exile to the forest, leaving
the kingdom like unto one emancipated while yet alive.”
Or because he was well pleased, having imparted all the
Vidyās (to Brahmā). The Śruti (Śve. Up., 6-18) says :
“ He who created Brahmā at the beginning and imparted
the Vedas to him.”

VISHNU SAHASRANAMA 93
457. The subtle (Sūkshmah).
As he is free from physical causes such as sound, etc.
The sound, etc., are the cause of gross Ākāsa and the rest.
The Sruti (Mun. Up., 1-6) says : " He is omnipresent, and
very subtle."
458. Of auspicious sound (Sughoshah).
The sound was in the form of Vedas ; or with voice
grand as that of the cloud.
459. The conferrer of happiness (Sukhadah). (889)
On righteous ones ; he deprives (Da to destroy) the
wicked of their happiness.
460. Friend (Suhrit).
As He confers benefits without desiring anything in
return.
Vya. His heart is auspicious even to the villain.
461. The charming (Manoharah).
Being the unlimited Bliss.
462. The conqueror of anger (Jitakrodhah).
He destroys the foes of the Devas, not out of anger,
but in order to protect Righteousness.
463. With valiant arm (Virabāhuh).
He slew the foes and established the method of the
Scriptures.
Vya. His arms were very dexterous in churning the
ocean.
464. The destroyer (Vidāranah).
Of unrighteous persons. (Slo. 62)
465. Stupefying (Svāpanah).
He renders, through his Māyā, his Egos oblivious of
their nature.
Vya. Svāpanah : causing confusion to those who
lose their virtues.

94 VISHNU SAHASRANAMA
466. The independent (Svavaśah).
Being the cause of evolution, preservation and involu-
tion of the Universe.
Vya. He is completely dependent on his own devotees.
467. All-pervading (Vyāpī).
As the ether. The Śruti says : " He is omnipresent
like the ether, and eternal "; or pervading as cause all
effects.
Vya. He nourishes well all by his energy.
468. Many-souled (Naikātmā).
During evolution and the rest he manifests through
His instrumental energies in various forms (in all things).
Vya. His forms are many like fish, tortoise, etc.
469. Having many actions (Naikakarmakrit).
As He is the Lord of the evolution, preservation and
involution, etc., of the Universe.
Vya. In his action of constructing bridge, etc. (Setu-
bandha).
470. The abode of all (Vatsarah).
Vya. He dwells inside of all in order to establish
Dharma, etc.
471. The affectionate (Vatsalah).
Towards His devotees.
472. The father (Vatsī).
All beings are his children in his aspect as the
Father of the Universe.
473. The jewel-wombed (Ratnagarbhah).
This means the ocean being the store of all jewels.
Vya. He is quick in bestowing the desired objects.
474. The Lord of wealth (Dhaneśvarah) (Ślo. 63)
Vya. To distribute wealth to Kuchela and others.

VISHNU SAHASRANAMA 95
475. The protector of Dharma (Dharmagup).
Lord (Bh. G., 4-8) says : “ I am born in every age for
firm establishment of Dharma.”
476. The doer of Dharma (Dharmakrit).
Though he transcends righteousness and the reverse,
yet to protect righteousness he acts only righteously.
477. The supporter of Dharma (Dharmī).
Vya. He possesses the peculiar nature of protecting
those who take refuge in him by extraordinary methods.
478. The existence (Sat).
The Reality, the Supreme Brahman. The Śruti
(Chchā. Up., 6-2) says : “ This indeed, O child, was Sat.”
Vya. All tremble at him during Pralaya.
479. The conditioned (Asat).
Brahman is called Asat. The Śruti (Chchā. Up., 6-6-14)
says : “It is nothing but a word ; it is an effect and a
name only.
Vya. He himself never trembles.
480. The perishable (Ksharam).
As He is all beings.
Vya. All proceed from him.
481. The imperishable (Aksharam).
Lord (Bh. G., 15-16) says : “ There are two persons in
the world, the perishable and imperishable ; the perishable is
made of all creatures and Kūtastha is called imperishable.”
482. The non-knower (Avijnātā).
The knower is the Jīva, limited by the false concep-
tion that authorship and the rest pertain to Ātman ; being
free from it, Vishnu is called Avijnātā.
Vya. He is indifferent to the faults of his devotees.

96 VISHNU SAHASRANAMA
483. The thousand-rayed (Sahasrāṁśuḥ).
The rays which are in the sun and others are His,
hence he is the real Sun. The Śruti (Tai. Br., 3-12-9) says :
“Kindled by that Light the sun shines.” The Smṛti also
(Bh. G., 15-12) says : “ The light which is in the sun . . .”
484. The all-supporter (Vidhātā).
As He is the Ādiśesha, (the eight) cardinal elephants,
and (the chief) mountains, which support all other beings.
485. The ever-existing consciousness (Kṛtalakshaṇaḥ).
He is the author (Kṛta) of the Śāstras (Lakshaṇa).
The author (Vyāsa) (vide impra, verse 139) says : “The
Vedas, the Śāstras, the knowledge, and all these are derived
from Janārdana.” Or he who made in all beings the
distinction of separation in their species as well as in
others ; or he who has the mark called Śrīvatsa in his
breast. (Slo. 64)
486. The centre of the planetary systems (Gabhas-
tinemiḥ).
He remains as the sun in the centre of the wheel of
planets.
Vya. His chakra (disc) is very radiant.
487. Abiding in the Satva (Satvasthaḥ).
As he chiefly presides over the Satva quality which is
radiant ; or he who resides (stha) in all beings (satva).
488. The lion (Siṁhaḥ).
From his valour ; or like the word ‘Satyabhāmā,
contracted into ‘Bhāmā,’ it may be ‘Narasiṁha’ (denoting
the man-lion incarnation).
489. The great Lord of Beings (Bhūtamaheśvaraḥ).
Or in truth (Satya) he is the great Lord.

VISHNU SAHASRANAMA 97
490. The first Deity (Adidevah).
He is the 'first' through whom all the beings came
to exist.
491. The great Deity (Mahādevah).
Because abandoning all other concepts, he centres
himself in the great wealth of self-concentration.
492. The Lord of the Devas (Devesah).
Prominently.
493. The Instructor of the Lord of the Devas (Deva-
bhridguruh).¹
'The Lord of the Devas' : Indra, or he who is the
nourisher of the Devas and the instructor of them.
(Slo. 65)
494. He who enables one to cross (the ocean of Sam-
sāra) (Uttarah).
Or the Most Excellent. The Sruti (Rigveda, 10-86-1)
says : "He is the Most Excellent of all."
Vya. He uplifts his devotees from the Samsāra.
495. The shepherd (Gopatih). (592)
Or He who is the Lord of the Earth.
496. The protector (Goptā). (593)
Of all beings.
Vya. He is the protector of all Vidyās.
497. To be attained by Jnāna (Jnānagamyah).
He is attained neither by karma (actions), nor by the
combination of karma and jnāna, but by jnāna only.
498. The ancient (Purātanah).
As He transcends Time.
¹ This makes two names.
13

98 VISHNU SAHASRANAMA
499. The nourisher of the elements of the body.
(Sarīrabhūtabrit).
Being himself Prāṇa.
Vya. He assumes the form of Vis'varūpa (Universal).
500. The enjoyer (Bhoktā).
As He protects, or as He enjoys the Supreme Bliss.
Thus ends the Fifth Hundred.
THE SIXTH HUNDRED
501. The Lord of monkeys (Kapīndraḥ).
'Kapi' : may mean the boar incarnation, or the Lord
of monkeys : Śrī Rāghava.
502. He who gives large gifts (in sacrifices) (Bhūrida-
kshiṇaḥ).
To define and illustrate Dharma, he performs many
sacrifices and gives away large sums. (Slo. 66)
503. The quaffer of soma (Somapaḥ).
As He drinks the soma juice in all sacrifices, as the
Deity sacrificed to, or as the sacrificer, to illustrate
Dharma.
504. The quaffer of nectar (Amritapaḥ).
Of His Self ; or as He recovered the ambrosia from
the Asuras, and drank it along with the Devas.
505. The moon (Somaḥ).
Nourishing the plants in the form of the moon ; or
Soma means Śiva who is (ever) with Umā or Pārvatī.

VISHNU SAHASRANAMA 99
506. The conqueror of many (Purujit).
507. The omnipresent and best (Purushottamah).
508. The Law (Vinayah).
That punishes the evil-doer.
Vya. He shows the supreme humility.
509. The victorious (Jayah).
Over all Beings.
Vya. He is conquered by his devotees.
510. Of right resolutions (Satyasandhah).
The Sruti (Chcha., 8-1-5) says : “Truth is his
resolve.”
Ka. The heavens might fall down, the earth might
crumble down, the mountain Himavān might be crushed,
the oceans might become dry, but my word uttered to
Krishna never becomes vain.
511. The deserver of gifts (Dāśārhah).
Or Krishna being born in the Dāśārha race.
512. The Lord of the Sātvat (Sātvatāmpatih).
The conferrer of good and protector of those that
follow the Tantra named ' Sātvata ' (i.e., the scriptures
Sātvic in their nature). (Slo. 67)
Ka. Satva means meditation on Vishnu with ever-
lasting devotion.
513. Jīvah.
As He supports the Prānas or senses, etc., in the form
of Kshetrajna.
Vya. He enlivens the devotees.
514. The witness of modesty (Vinayitāsākshī).¹
Of the creatures ; or as he perceives nothing outside
Himself.
¹ This makes two names.