THE

VISHNU SAHASRANAMA

WITH

THE BHASYA OF SANKARACHARYA

TO WHICH IS ADDED

A LATEST VYAKHYA OF A SANYASIN AND

A KARIKA OF AN UNKNOWN AUTHOR

TRANSLATED INTO ENGLISH BY

R. ANANTHAKRISHNA SASTRY THE

VISHNU SAHASRANAMA

WITH

THE BHASHYA OF SRI SANKARACHARYA

TO WHICH IS ADDED

A LATEST VYAKHYA OF A SANYASIN

AND

A KARIKĀ OF AN UNKNOWN AUTHOR

TRANSLATED INTO ENGLISH

BY

R. ANANTHAKRISHNA SASTRY

The translator of Lalita Sahasranama, Sivasahasranama and Anandalahari, etc.

(Second Edition-Revised and Enlarged)

THEOSOPHICAL PUBLISHING HOUSE

ADYAR, MADRAS, INDIA

1927 TRANSLATOR'S PREFACE

THE warm reception accorded last year by the devotees of Lalitā to the revised and enlarged second edition of my English translation of Lalitā Sahasranāma, with the commentary of Bhāskararāya, has induced me to respond to the call of the devotees of our Lord Vishnu, by publishing in a revised and enlarged form my English translation of Vishnu Sahasranāma with Śri Śankara's commentary and those of others. The first edition of this translation was brought out by me, a quarter of a century ago, under the auspices of that true patriotic Aryan, the late lamented and venerable Dr. Subramania Iyer.

In preparing this second edition, I have carefully consulted all the available commentaries now extant. But while I was touring in Malabar last summer, I came across an old MSS. of a Vyākhya by some Sanyāsin and a glossary on it by one Nīlakantha which I secured with the help of the then President of the Malabar District Board, Mr. Madhava Raja. I found the author of the Vyākhya had consulted all the then available commentaries by our great Āchryās, and had composed one verse for each name, called Nāmakārikā. Being a follower of Śri Śankara, he gives first Śri Śankara's explanation and then those of others, wherever there is a difference, which I found to be verbatim quotations mostly from Śri Parāsara Bhatta's Vyākhyā. Sri Parāsara Bhatta belongs to the school of Visishtādvaitins and hence he bases his explanations on the Rāmāyana, Mahābhārata, Purānas and the Vaishnava Āgamas. Again while touring in the North, last winter. I found another MSS. in the Kailāsa Mutt near Hrishlkesa in the Himālayas. The author of this Vyākhyā is one Mahādeva and he clearly follows Śri Śankara's Bhāshya. In this edition I have added only the former, the verse Vyākhyā, i.e., the Nāmakārikā, since it includes all the different explanations of the names given by the various commentators.

The Bhashyas. Parāsara Bhatta's Bhāshya is spread among the followers of Visishtādvaita, chiefly in the South. A Telugu edition of it was edited, I believe, by the late Yogi Parthasarathy Avyangar of Triplicane, a real devotee of our Lord Vishnu, a quarter of a century ago, and contains all that a critical student wants to know. It completely traces out all the grammatical forms of the names with their respective references. It is a very useful book and an English translation of it may be made with advantage.

According to the "Catalogus Catalogorum," the last of which appeared in 1903, the following commentaries on these hymns were known :

1. Brihat Bhashya. 2. Vishnu Vallabha. 3. By Anandatirtha. 4. By Krishnananda. 5. By Gangadhara Yogindra. 6. By Parasara Bhatta or Sriranga Bhatta. 7. By Mahadevavedantin. 8. By Ranganathacharya. 9. By Ramanandatirtha. 10. By Sri Ramanuja. 11. By Vidyaranyatirtha. 12. By Brahmananda Bharati (like No. 9). 13. By Sri Sankaracharya. 14. By Sudarsana Bhatta. 15. By Govinda Bhatta. Since then some more have been discovered. The MSS. of Śri Śankarāchārya's Bhāshya are spread throughout the length and breadth of India--an indication of its great popularity-and many old copies of the same, belonging to the 14th and 15th centuries, have been secured by me and deposited in many of the libraries in which I have worked during the last 40 years. Many doubted the authenticity of the work, and I was myself one of them until I commenced to prepare the first edition. I carefully went through the work and was strongly impressed with the remarkable coincidences between it and the other writings of Śri Śankara. The peculiarities of style, diction and expression, characterising it throughout, are peculiarly those of Śri Śankara; the treatment of the whole is very systematic and authoritative, explaining every name mostly in the light of the Vedas, the Mahābhārata, Manusmriti, Vishnu Purāna and the Bhagavad-Gītā, which are the standard classics of Hindu religious literature.

That Śri Śankara has chosen to comment upon these hymns may be due to the fact that he thought it would be more conducive to the spiritual progress of all classes of people in the Kaliyuga. It requires, unlike any other system of religious devotion, no ceremonies, no stated times or places, no preparations and no unattainable qualifications in the devotee, as a means to reach the feet of the Lord. A close study of his discussion on this point in the introductory chapter, where he supports his arguments with references to authoritative texts, will convince any reader.

The Text. The Sahasranāma Stotras. These are prayers addressed to some particular Deity of the Hindu pantheon and invoke Him by the thousand names. They are found scattered throughout the Paurānic literature. The most important of these stotras are the Sahasranāmas of Devī, Vishnu and Śiva.

When we speak generally of the Sahasranāmas, they refer only to the Sahasranāmas of the above mentioned Deities which are found in the Mahābhārata and in the eighteen principal Purānas of Vyāsa. There are also hymns of this sort found in some of the Āgamas; but these are not recognised as authoritative by sects other than those to whom the particular Āgama especially belongs.

The Vishnu Sahasranāma, containing 142 verses, is extracted from the Ānusāsanika Parva in the 149th Chapter[^1] of the Mahābhārata, in the dialogue between Bhīshma and Yudhishtira.

It is held in great veneration all over India, from Cape Comorin to the Himālayas and is recited by persons of all stations in life, by the prince and the peasant, by the ignorant devotee and the fortunate Yogin, on every occasion of joy or sorrow, fear or hope. Miraculous virtues are attributed to it and are assured by the author Vyasa himself.

THE METHOD OF REPEATING THIS HYMN

The ancient custom, still observed in the village parts, especially of the South, is to repeat each name of the Sahasranāma, offering Tulasi petals or any available flowers of the season before the idol of Vishnu in his various incarnations of Rāma, Krishna, etc. This is done for the fulfilment of one's desires, or to ward off the evil influence of planets. Many merely repeat the whole book sitting before the idol with Bhasma (sacred ashes) in a plate by

[^1]The number of the Chapter is differently given in some commentaries and in some manuscripts, e.g., Parāsara Bhatta. their side, which is afterwards distributed among the village people. Sometimes some wealthy householder, in celebrating the thread or initiation ceremony of his son, feeds one thousand virtuous Brahmins repeating each nama before a Brahmin. According to Nīlakantha, the author of the glossary, if one wants to perform Purascharana in order to attain perfection, one should repeat it a lakh of times within a fixed period during his lifetime. and perform Homa in fire with ghee or payasa (milk-rice).

PRĀNĀYĀMA

The utility and importance of this fundamental Yoga practice have not been fully realised by us. Vyāsa says in a hymn "The Lord Vishnu himself is Yoga and the leader of all the Yogins (Ślo. 16), the Yogi and the Lord of the Yogins (Ślo. 104)". The ancients have perfected it to a science, but it is lost to us to a considerable extent through our own folly. It is the sacred duty of every true Aryan to revive it. The desire for material advancement has supplanted the yearning for spiritual progress. At present, the yearning for Swaraj has well nigh become universal; but the people have not yet realised that unless and until they are healthy-physically, mentally and morally-they can never hope to become a Nation and attain Swaraj. In ancient times the Aryans were a very strong and powerful race, imbued with the highest of virtues, so that the word Arya came to connote strength, and Anarya, weakness. (Vide Bhagavad-Gita, II, 2.) The Aryans attained and retained unto death their bodily and mental perfection by the simple but effective method of Prānāyāma. To them death had no horrors. Just as one throws off one's worn out garments, even so they cast off their body by their own free will by the power of Yoga. I have written about the Prānāyāma in my Lalitā Sahasranāma (see page 8 in the Preface). I repeat it here, in some detail, for the benefit of the readers. The Śāstraic method is to get up at the Brāhma Muhūrta, i.e., before the breaking of the dawn, and finish the morning ablutions. After Āchamana -sipping water-perform the breathing exercises, the Prānāyāma, in a well ventilated place. Sit cross-legged facing east or north, with the back straight, chest well expanded and thrust forward and the head erect. First exhale (Rechaka) all the air slowly through one or both the nostrils, and then inhale (Pūraka) slowly and deeply, and exhale as before. While exhaling and inhaling produce a low humming sound in the throat. Repeat the Rechaka and Pūraka alternately for about ten minutes. Next, restraint of breath or Kumbhaka must be practised. Inhale slowly, with the production of a humming sound in the throat as before, but retain the breath as long as possible without straining yourself and exhale completely all the air out. Again inhale slowly and deeply, restrain and exhale as before. Repeat this process for about five to ten minutes and gradually increase the duration of Kumbhaka.

While performing Rechaka, Pūraka and Kumbhaka, it will be easy for beginners if they use one or more fingers to close up one or both the nostrils. When one has made some progress in Prānāyāma, then by merely willing, the air can be made to flow in or out through any nostril or it may be kept in Kumbhaka.

The third practice is Bhasra (bellow) and it is done for the next five or six minutes. Sitting erect as before and with the lips closed, blow out the air, with the hissing sound of a starting locomotive engine, rapidly.. While blowing in this way the trunk of the body is steady, but the abdomen becomes concave and flat in quick succession, due to the alternate contraction and relaxation of the abdominal muscles. The naval region swings inward and out with the maximum amplitude. The Bhasra can be practised also in the evening provided the stomach is empty. By this practice, the intestines get exercised, the digestive powers are greatly improved, the free circulation of blood is facilitated and the lungs are strengthened. The bowels also are kept in order by removing constipation. (See Tai. Aranyaka, I, 7-21.)

Success in Prānāyāma can be attained only if the diet is a well regulated one (Bh.-Gita, 17. 8 to 10). Any non-stimulating, simple and nutritious diet will do. It is well to remember and practise the Vedic ordinance "Ekavāram Dvivāram Vā," which enjoins only one meal a day or at the most two. Seven hours at least must elapse between any two meals.

It is very depressing to note that generally Indians, and especially South Indians, have become physically. degenerated; the more educated they are the more physically depressed they have become. The golden precept enjoining Brahmacharya (restraint) on a Grihasta, by our Śāstras, has been totally ignored. Excessive indulgence in stimulants, coffee, tea, etc., and in matters. pertaining to sex, irregular and hurried meals-meals noted for their flavour alone but not for their sustaining qualities and want of regular exercise for the body, have brought about this present condition. Systematic practice of Prānāyāma by our young men with a well regulated diet and observance of the principles laid down for the conduct of the Brahmachārins and of the Grihastas will in a generation or two regenerate them into a virile people.

These practices do not require any special instructions from a teacher, and are quite harmless. They are taught to us in our Upanayana ceremony, and ought to be continued systematically every day in one's life. This may be practised by all persons irrespective of age or sex, excepting women in the family way, who should not attempt the Bhasra. But chronic patients afflicted with bowel or lung diseases should be carefully guided by a scientifically trained instructor. For this purpose, some two years back an Āśrama was started at Lonavla, a beautiful sanatorium in the Poona District. It is conducted by His Holiness Kuvalayananda at Kaivalya Āśrama. Its experiments are radiographed and recorded in its quarterly journal called "Yogamīmāmsā ". The instruction is free to all who seek to recoup their lost health by nature's processes. By the grace of the Divine Physician, "Daivyah Bhishak," the Lord, all the incurable diseases are cured. May our degenerate young men take up these practices and become healthier, is the pious wish of the author !

After the Prānāyāma, one should meditate on the great Lord Vishnu, repeating the thousand names, loudly or mentally (the latter is preferable). The meaning of each name is to be realised. This will exercise the mind well and improve its power of concentration. I pray with Śri Vyāsa, the author of this hymn (Ślo. 121-132), to the Lord, the presiding Deity of this Sahasranāma, to bestow on the repeater of this hymn physical health and mental peace.

"

After the completion of this work, a MSS. copy of another Kārikā (commentary) was placed in my hands by a Śāstri, an old classmate of mine, who was a copyist under me during my activities of earlier days in connection with libraries. In this work there are 600 verses for all the 1,000 names, generally at the rate of half a verse for each name. There are also 37 verses at the end for rules, thus making 637 Kārikās altogether. The unknown author of this commentary only recapitulates the explanation given by our great Āchārya Śri Śankara. Here and there he helps with some fine ideas for certain names and I have added these explanations in their respective places and marked as Ka. This commentary may be one of the four referred to by the author of the Nāmakārikā commentaries. Every tenth name of the 1,000 names has been given in his 37 verses for rules so that the repeater should not make mistakes in uttering this hymn. There are 1,031 single names in the Sahasranāma. The extra 31 names are to be used as Viseshna, i.e., qualifying the names which are next to them. When one makes Archana to the Deity the correct dative case is also referred to in this Kārikā. There are 5 double names in the first hundred (names 12, 16, 30, 46 and 55), 2 in the second (120 and 124), 4 in the third (217, 232, 275,...), 4 in the fourth (333, 359, 390 and 399) and (400), 5 in the fifth (404, 427, 429, 454 and 493), 6 in the sixth (514, 531, 552, 564, 572 and 573), 1 in the seventh (627) and 4 in the eighth (..., 732, 794, 799). The 896th name is an indeclinable one (avyaya). It should be used in the Archana as Sanāt Namah; the 929th name, being plural, as Sadbhyo Namah. The author ends with a verse, "Thus the learned should perform Archana, consulting this commentary for correctly uttering the names in dative case and suffixing Namah' to each name ".

The MS. contains also at the end, the 25th Chapter, extracts from the Bhrigu Samhitā and called "Sahasranāmārchana vidhi". This Samhitā is one of the four belonging to the Vaikhānasa sect.' This 25th Chapter

Mar Ichi Samhitā containing 96 Patalas, with about 5,000 grandhas. (2) Bhrigu, the largest, containing about 15.000 grandhas dividing into 18 Adhikāras, as Yejnādhikāra, Kriyādhikāra, etc., (3) Atri Samhitā with 32 Chapters, (4) Kāsyapa, 2,000 Grandhas. The MSS. were secured long ago and deposited in the libraries assisted by me, at Adyar, Mysore and Baroda. Σ17

deals elaborately with the rules for performing the worship of Vishnu by these 1,000 names, offering flowers, such as Thulasi, Bilva, Nandyāvarta, Padma, Mallikā, Jātī, Punnāga and Satapatra, for each name. The worship should be performed, if not daily, at least on one's own birthdays, eclipse days, birth constellations, the entering of the sun from one Zodiac to another, and to ward off tronbles, due to planets, the anger of kings, great diseases and the troubles of enemies. This Archana may be performed also when one requires Dharma, sons, wealth and other desired objects.¹

OM! SANTIH, SANTIH, SANTIH

Ocotber, 1926

R. A. SASTRY

190 names are repeated in this hymn; of them, 74 are repeated twice, 14 thrice and 2 four times. I have marked them in their proper places. In Lalita Sahasranama alone we do not find such repetition ; this hymn is treated as "mantras" whereas all the others are "stotras". COMMENTATOR'S BENEDICTORY VERSES

Om Adoration to Krishna whose nature is Sat, Chit and Ananda, who performs his functions without effort, who is cognised by the Vedanta, who is the Guru, and who is the witness of Buddhi.

2. I adore the sage Krishnadvaipayana Vyasa devoted to the welfare of all beings, who is to the Vedas as the sun is to the lotus and who is the fountain of self-control, etc.

3. The admirable hymn containing the thousand names of the Supreme Person, who has thousands of forms, thousands of eyes, faces, feet and arms, is now being commented upon for the sake of overcoming birth, decay, etc. Sri Vaisampayana said:

1. Hearing all the Dharmas in their entirety and those sacred acts that destroy sins, in various ways, Yudhishthira again addressed the son of Santanu (Bhishma).

Vaisampayana said to Janamejaya.

Dharmas are those that lead to prosperity and Moksha as defined by the Vedas. Addressed: as he was of opinion that he had not been taught the means of attaining all the desired ends of man, that are easy to follow and mighty in their results.

Yudhishthira said:

2. Who is the One Deity in the world? What is the sole and Supreme Goal? Whom should men praise and worship to attain good? 2

VISHNU SAHASRANAMA

In the world who is declared in the Vidyas that form the source of our knowledge? This is the first question.

Supreme Goal: He whose orders all obey, realising whom the fetters of the heart break off, as said in the Sruti (Mu. Up., 4-8). "The fetters of the heart are broken, all doubts are solved, all his actions perish when he is seen, who is the cause and effect," by merely knowing whom one attains Moksha, which is of the nature of bliss; knowing which one fears nothing, entering whom there is no rebirth, knowing whom only, one becomes himself as said in the Sruti (Ma. Up., 6-9). "He who knows Brahman becomes even Brahman," and leaving whom there is no other path, as said in the Sruti (Sve. Up., 3-8). "There is no other path to go," That is called the sole Supreme goal. This is the second question. Praise: reciting his attributes. This is the third question. Worship: external and internal, in various ways. Men children of Manu. Good Svarga (heaven), Moksha, etc. question.

This is the fourth

3. What is that Dharma which is regarded by you as the supreme one among all Dharmas? By reciting what (hymn) is mankind freed from the bonds of birth and Samsāra?

What is that Dharma, etc., is the fifth question.

Reciting Japa is of threefold nature, viz., loud, audible and mental (see Manu Smr., 2-85). By using the word mankind (Jantu) it is hinted that all human beings are, according to their capabilities, entitled to perform Japa and worship, and to hymn His praises. Birth: is the indication of all the effects of Avidya evolved out of ignorance. Samsara: Avidya, freed: from all other effects, also, in order to show the Supreme importance of moksha. This is the sixth question. VISHNU SAHASRANAMA

3

Bhishma said:

Bhishma one who is the cause of terror to all foes, external and internal, the promulgator of Moksha-dharma and other Dharmas, and who is omniscient.

Six questions are asked. The sixth and the last referring to Japa is answered by the following verse :

4. The man who is ever-engaged in praising, with the thousand names, the Lord of the Universe, the God of Gods, the Infinite, and Supreme Purusha (gets beyond all grief).

The Universe: the movable and the immovable. God of Gods: God even of Brahma and other Gods. Infinite : unlimited by space, time and substance. Supreme Purusha: superior to the perishable and the imperishable. (See Bh. G., 15-18.) Praising: his attributes. Purusha: because of his dwelling, (sayana) in the heart (puri), or because of his fullness. The phrase gets beyond all grief has to be supplied in the fourth and fifth verses also.

The fourth question is answered by the following:

5. By always worshipping with devotion that imperishable Purusha, by meditating on Him, by praising Him and by bowing down before Him, the worshipper (gets beyond all grief).

Worshipping: by performing external worship. Always at all times. With devotion entirely given up to Him. By meditating: worshipping Him internally. Hymning His praise and prostrating before Him are acts that form the last part of the worship. The worshipper: the enjoyer of the fruit of the worship.

Or by worshipping is meant both external and internal worship. By meditating, by praising and bowing down are meant, the mental, the verbal, and the physical worship. VISHNU SAHASRANAMA

The third question is answered by the (first) three parts of the following verse:

6. By always praising Vishnu, who is without beginning and end who is the Supreme Lord of all the worlds and who is the observer of the Universe, one gets beyond all grief.

Without beginning and end: devoid of modifications such as birth, etc. Vishnu all pervading. Worlds:

(Loka) that which is visible, the objective side. The Supreme Lord: even of Brahma and others who are the masters of the visible Universe. Observer: observes the visible universe directly by His self-knowledge (Bodha). Gets beyond all grief: transcends the (three) kinds of sorrows, Adhyatma, etc.

He is again praised :

7. And who is friendly to Brahman, who knows all the Dharmas, who is the enhancer of the fame of the worlds, who is the Lord of the Universe, who is the great Truth and who is the source of the evolution of all beings.

Who is friendly to Brahman: Brahmå may mean here the Creator or the Brahmanas, austerities and Vedas; enhancer, etc.: He who enhances the fame of all creatures by the entering of His S'akti (energy). Who is the Lord of the Universe (Lokanatha): He who is desired (natha) by the worlds or He who sheds his light (natha) on the world, or blesses it or He who is beloved of the world. Great Truth: Great; being superior to the Universe. Truth: He is the true existence: Who is the source, etc. : He from whom originates the Samsara of all beings.

The fifth question is answered:

8. The constant worship with hymns of the lotuseyed (Vishnu) with devotion is regarded by me as the greatest of all Dharmas. 5

Dharma: as defined by the Vedas. Lotus eyed : Vasudeva shining (aksha) in the lotus of the heart. With hymns: praises describing his attributes. The worship: with reverence.

VISHNU SAHASRANAMA

Query. What is the reason for giving pre-eminence to the hymning of this praise ?

Answer. The reason for such pre-eminence consists in its having no necessity to do harm, etc. (to other creatures), in its not requiring the help of other persons or money, and in its not having strict rules as to place, time, etc. The Vishnu Purana (6-2-17) says: "That which one obtains in Kritayuga by meditation, by performing sacrifice in the Treta, by worship in Dväpara, he receives in the Kaliyuga, by reciting (the names) of Kesava." The Manu Smriti (2-87) says: "But, undoubtedly, a Brahmana reaches the highest goal by Japa only; never mind if he performs other rites or neglects them; he who befriends (all creatures) is declared to be a (true) Brahmana." The Mahabharata says: "The Japa is said to be the best of all Dharmas, and also Japa begins with non-injury to beings." The Bh. Gita (10-25) says: "Of sacrifices, I am the Japa sacrifice." Hence it is said to be the greatest Dharma.

The second question is answered:

9. (He who is) the Supreme and great Light, who is the Supreme and great Ruler, who is the Supreme and great Brahman, is the Supreme and highest Goal.

Light bare consciousness, illuminating everything. The Srutis (Tai. Bra., 3-12-9) says: "That light by which the Sun illuminated, shines" (Br. Up., 6-4-16). "The Gods worship him the Light of Lights" (Mu. Up., 4-10): "The sun does not shine there, nor the moon and stars." The Bh. G. also (15-12) says: "That Light which is in the Sun,"

Tapas means the Ruler, because He rules by the heat of his command. The Antaryami Brāhmana speaks thus of 6

his being the Universal Ruler (Br. Up., 5-7-1). "He who rules by dwelling in this world as also in other worlds and all beings." The Tai. Up. (2-8-1) says: "From dread of Him the wind blows." Or Tapas means wish. The word Great indicates the unlimited power. The Sruti (Br., 6-4-22) says: "He is the ruler of all."

VISHNU SAHASRANAMA

Supreme Brahman is characterised by Truth, etc.

Goal: from which there is no fear of return. The expression Supreme precludes any other state, like that of the splendour in the Sun, etc. The drift is: That Deity, who is the Supreme Light, the Supreme Ruler, the Supreme Brahman, and the Supreme Goal, is the one Supreme abode of all beings.

The first question is answered:

10. The Purest of the pure, the Most Beneficent of the beneficent, the God of Gods, the Imperishable Father of beings.

Pure: holier than the holy waters, etc. The Supreme Person destroys all sins, when meditated upon, seen, sung, praised, worshipped, remembered or prostrated. Hence He is Supreme purity. Or through the real knowledge of His Self He destroys the Karma, good or bad, that leads to the bondage of Samsara, and its source (Avidya). (The Scriptures say): "Hari who grants emancipation also bestows on those that meditate upon him, beauty, health, wealth and continuous worldly happiness." "When Hari destroys all grief by simple meditation upon him, why should not one leave aside all other objects of thought and constantly meditate upon Him?" The Sruti says: "One should meditate upon the Divine Narayana during baths and other acts; for it is a purificatory penance for all bad actions." One is emancipated by listening to the name Krishna,' the mantra of Vishnu, the only antidote in the case of a person rendered senseless by the bite of the serpent of Samsara." "Even if one is guilty of

44 VISHNU SAHASRANAMA

7

heinous crimes, if he but concentrates his mind upon Achyuta, he becomes a holy man, purifying (even) the assembly of pure men." "Having thoroughly ransacked all the Sastras and having inquired into the matter over and over again, the final conclusion arrived at is that Narayana should be the only object of constant meditation." (Hari. Va. 280th chap. says): "You should, centred in your Satvika aspect, meditate upon Hari alone for ever; always recite, O Brahmanas, the sacred mono-syllable OM and meditate upon Kesava." (Mu. Up., 4-8, says): "The fetters of the heart are broken, all doubts vanish, and (all) actions are destroyed, when He is seen who is the cause and effect." (The Vish. Pr., 6-8, says): "The repetition of his name with devotion is the best purifier of all sins, as the fire purifies, O, Maitreya !, the metals. By the repetition even unconsciously of His name, man is undoubtedly liberated from all sins which fly like wolves frightened by lion." (Vish. Pr., 6, 2): "Whatever is obtained by meditation in Kritayuga, by performing sacrifices in Treta, by worshipping in DvApara, is obtained by repeating the names of Kesava in Kali." "Hari destroys the sins when meditated upon even by the evil-minded; fire, touched even unawares, surely burns." "Recitation of the name of Vasudeva, knowingly or unknowingly, destroys all sins, as water dissolves salt." (The Vish. Pr., 6-8, says): "The man who fixes his mind on Vishnu goes not to hell; he who meditates upon Him regards (even) heavenly enjoyments only as an impediment; and he whose mind and soul are penetrated by Him, thinks little even of the world of Brahma; for, when present in the minds of those with unsullied intellects, he confers upon them eternal freedom. What marvel, therefore, is it that the sins of one who, repeats the name of Achyuta should be wiped away!" (The Vishnu Dha. Utt., 66-74, says): "Water is enough to extinguish fire; sunshine is enough to dispel darkness: during Kaliyuga, recitation of the names of Hari is enough, 8

to remove the accumulated sins of men." "Hari's name, the name, and name only is my life; in Kaliyuga, there is no other means, no, certainly, no." "A person becomes free from sins by praising (the names) of Vasudeva, the Omnipresent; by daily worshipping Him, all sins are destroyed." "They in whose hearts resides Hari, the fountain of all good, never meet with evil at any time, in any of their undertakings." "Centred in yoga, one should daily meditate upon the Divine Janardana; this I consider to be the most powerful talisman; for, who would dare to harm the followers of Achyuta?" "Directing one's thoughts to Hari, removes as much sin as is washed by thousands of baths in the Ganga and millions of baths in Pushkara." "If one attains the accomplishment of his wishes by concentrating his thoughts for one Muhurta (3 Indian hours) on the undecaying Narayana, what to say of one who is ever devoted to Him!" (Vish. Pr., 2-6, says): "The remembrance of Krishna is far better than any such expiatory acts as religious austerities or the like." (6-8.) "The stain of Kali age, which insures to men sharp punishment in hell, is at once effaced by a single invocation of Hari." "Govinda, if remembered once, quickly destroys the sins of men, accumulated in hundreds of births, as fire burns up cotton." (Ibid., Pr., 6-7, says) : "Just as the blazing fire, with the wind, burns dry grass, so Vishnu seated in the heart consumes the sins of the sages." If one Muhûrta is allowed to pass by without meditation (upon Hari), one must weep loud as if he was robbed by thieves." "O great sage, man, by always remembering Janardana, the Lord of beings, the Worldteacher, destroys all his sins, and accomplishes whatever he wants." "Thus meditating with concentrated mind upon Madhusudana, one crosses the ocean of Samsara, teeming with such alligators as birth, death and old age." "Even in this sinful Kaliyuga, a worldly man, though guilty of all sins, becomes pure by meditating upon

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Govinda." (Vish. Pr., 2-6, says): "To him whose mind is devoted to Vasudeva in his Japa, oblations to fire, worship and the like, O Maitreya, even the glory of the King of Gods is an impediment." One's sins are speedily destroyed, even though they might have been accumulating through many past lives, Pralayas, and Kalpas, if he but bow down his head, even slightly before the Ruler of the three worlds, unequalled in prowess, the Director of all." "A single prostration to Krishna, well-made, is equal in merit to ten horse-sacrifices duly completed; the sacrificer returns to birth, but he who prostrates before Krishna does not." "There is no fear to them, who bow down to Govinda, resembling in hue the atasi flower, dressed in white and of unswerving greatness." "Prostration to (Vishnu) the bearer of Chakra (discus) in hand even though offered with motives other than good, lays the axe at the root of the tree of Samsara." The above quotations from the Srutis, Smritis, Itihasas and Puranas, go to support the point.

9

Beneficence includes here happiness, its means and sources. He is the most Beneficent characterised by Supreme Bliss.

God of Gods because He stands foremost by shedding His light on all others and the like. The S've. Up. (6-11), says: "He is the one God, hidden in all beings, omnipresent, the Self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one free from attributes." (6-18) Let me,

desirous of liberation, approach the protection of God the Manifester of the knowledge of Himself, who, at first, creates Brahma and gives him the Vedas." The Chcha. Up. (6-3-2) says: "That Deity thought." (6-2-1) "There is only one without duality."

But how is it that He is the one Deity, as there is a distinction between Jivätman and Paramātman? No. The Srati (Tai. Up., 2-6) says: Having created it, He entered

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along with it." (Br. Up. 3-4-7): "He entered thither to the very tips of the finger nails."

Both Jivātman and Paramātman are identical because Srutis like those now quoted teach that the Supreme One who undergoes no modifications entered the body as the witness of Buddhi and its modifications.

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But there is a difference between that which entered and the one that followed as witness. If so whence the sameness? No. The Srutis (Tai. ar., 3-14) say: "The one Deva became many." (3-11) "One only is considered as many." (3-14) "Thou art one who followed many that entered," and the Srutis also teach that as one only entered as many, there is no difference between the many that entered and the one that followed.

The Taittiriyaka (Samhita, 4-1-8) has eight mantras from Hiranya garbha to Kasmai Devaya which also support the above point. Kath. Up. (5-9 to 13) says: "As the one fire, after it has entered the world, assumes different forms according to whatever it enters, so the one Self within all things assumes different forms according to whatever it enters, and exists also without. As the one air, after it has entered the world, assumes different forms according to whatever it enters, so the one Self within all assumes different forms according to whatever it enters and exists also without. As the sun, the eye of the whole world, is not contaminated by the external impurities seen by the eyes, so the one Self within all creatures is never contaminated by the misery of the world, being himself without." "There is one Ruler, the Self within all creatures, who makes one form manifold. The wise who perceive him within their Self, to them belongs eternal happiness, not to others. There is one eternal thinker, thinking non-eternal thoughts, who, though one, fulfils the desires of many. The wise who perceive him within their Self to them belongs eternal peace, not to others." Br. Up. (3-4-11) says: "Verily, in the beginning this was VISHNU SAHASRANAMA

11

Brahman only. That being one, was not strong enough (5-7-23). There is no other seer but He." The Isa. Up. (4) says: "That One, though never stirring, is swifter than mind." (7) "What sorrow, what trouble can there be to him who once beholds that Unity?" (Ai. ar., 3-2-4) says: "That Purusha who is within all beings, should be understood, as my Self." (2-4-1) "Verily, in the beginning all this was Self, one only; there was nothing else whatsoever astir." The Rigveda (I, 164-46; X, 114-5) says: "The learned priests call one by many names; (1-154-3). The one measured (the Universe) by his three steps; (1-154-4). The only one upholds the whole Universe." Chcha. Up. (6-2-1) says: "In the beginning, my dear, there was only that which is one only, without a second." Bh. Gita (6-31) says: "He who established in Unity, worships me, abiding in all beings; (5-18) The sage looks equally on a perfectly learned and humble Brahmana, a cow, an elephant; (10-20). I, O, Gudakesa! am the Self, seated in the hearts of all beings; (13-30.) When he perceives that the varied natures of beings are rooted in One, and proceedeth from it, then he reaches Brahman; (13-33). As this one sun illuminates the whole earth, so the Lord of the Kshetra (body) illuminates every Kshetra, O Bharata (18-66) Renouncing all Dharmas, come unto me alone for shelter; grieve not, I will liberate thee from all sins." The Harivamsa says: "You should constantly meditate upon Hari, centred in your Satvika nature, 0, Brahmanas constantly recite the monosyllable Om and contemplate upon Kesava. O, Supreme Purusha! thou art one among the Devas, 0, long-armed one! thou art blessed; there is no other in the world." There is the Vedic text singing the greatness of Manu (Tai. Sam., 2-2-10) thus: "Whatever Manu said is to be taken as antidote to Samsara disease." Manu also (12-91) says: "He who sacrifices to the Self alone equally recognising the Self in all beings and all beings in the Self, becomes self-luminous." 12

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"

3

The Vish. Purana (1-2) says: "Thus the only God, Janardana, takes the designation of Brahma, Vishnu or Siva, according as he creates, preserves, or destroys. Hence 0, Brahmana! except discriminative knowledge (Vijnana) there is nothing, anywhere, or at any time, that is real. Such knowledge is but one, although appearing as many, diversified by the manifold consequences of our own acts. Knowledge, perfect, pure, free from pain and detaching the mind from all that causes affliction ; knowledge, single and eternal-is the Supreme Vasudeva; besides whom there is nothing. When (one recognises that) the one Purusha is dwelling in all the bodies, then the words who art thou that I am' are useless. Just as the same sky appears as white, blue, etc., so, the same Atman is seen as many by the deluded. Every thing that we see is Achyuta, there is nothing besides Him. He is I, He is You. He, the Atman, is all this; so, free yourself from the delusion of differences. The king, being thus instructed, opened his eyes to truth and abandoned the notion of distinct existence." (Yama says to his servants): "All this, and myself are Vasudeva. He is the only One the Supreme Purusha and the Supreme Ruler. Leave those whose minds are firm in Ananta enshrined in their hearts, and keep at a distance from them." "O, God! all that the Goddess of Earth has been saying is true, I, Siva, You and all this are Narayana; but the impersonations of His power are for ever mutually fluctuating; and excess or diminution is indicated by the predominance of the strong and the depression of the weak." (Brahma says to Siva): "O Soul of the Universe, You and I are, as the cause of this world, one and the same; during evolution, We are separate in respect of Our functions. He who has obtained Your protection, has also obtained Mine; you will, 0, Sankara! see yourself as in no way different from me. Men whose minds are deluded by Avidya, see the distinctions such as I, he, thou, and this world with gods, titans and 13

men". Mahesvara says in the Bhavishyottara Purana : "Those who regard me or Brahma as different from Vishnu, are of crooked minds, fools, and are tortured in the hells below. Those foolish and wicked men that regard Me, Hari, and Brahma as different, are guilty of a sin equal to Brahmanicide." Again in the Chapter on Kailasa Yatra of the Harivamsa, Mahes'vara says: "You are the beginning. the middle and the end of all beings; the Universe sprang from You and is absorbed in You; I am You, the allpervading. You are Myself, 0, Janardana! 0, Lord of the world! there is no difference between Us, either in words or their import. Those glorious names of Govinda that are popular in the world, are My names too; there is no doubt on this point. 0, Lord of the world! worshipping You is the same as worshipping Me; he who hates You, hates Me; there is not a shadow of doubt (about this). I am the Lord of beings only as an emanation of You there is nothing devoid of You, 0, Lord! Whatever is, was, or will be, is Yourself, 0, Lord of the Universe! There is nothing without You, 0, Lord of Lords!"

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Moreover (Vedanta Satras, 4-1-3, say): "But as Atman (scriptural texts) acknowledge and make us comprehend (the Lord);" here, Atman, means Paramātman as defined by the S'astras. The Jabalas, in speaking of Paramātman, denote it by the appellation of Atman "Thou art, indeed, I. O. Sir! I am indeed, thou." Other Texts also say (Kath. Up., 4-10): "What is here (visible in the world), the same is there (invisible in Brahman); and what is there the same is here (Tai. Up., 2-8-5): Both He who (is) here in the man and He who (is) in the Sun there, one verily is He"; "That Brahman knew the Self by saying I am Brahman"; (4-5-19) "This is Brahman, without cause and without effect, without anything inside or outside. (6-4-25) This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman." There 14

are other Upanishads acknowledging Atman (as Paramåtman); again the Vedantic axioms make us comprehend Åtman as the Isvara (Paramatman). (Br. Up., 5-7) : "This is thyself, the indweller, the immortal." (Kena. Up., 1-6): "That which does not think by mind, and by which, they say, mind is enabled to think, that alone know as Brahman, not that which people here adore." (Cheha. Up., 6-8-7) "It is the Truth. It is the Self, and thou art It."

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This is like worshipping the image, on the score that it represents Vishnu.

That is unreasonable being unimportant and opposed to authorities on the point. For, where a symbol is meant, mention is made of it only once. (Chcha. Up., 3-18 and 19) "Mind is Brahman, and the Sun is Brahman." But here it is said "Thou art myself and I, indeed, am Thyself," so, because there is an inconsistency with the Vedic sayings on symbol, the absence of difference is established. Again we find (in different places) the idea of difference is refuted. (Br. Up., 3-4-10) says: "Now if a man worship another deity, thinking the deity is one and he another, he does not know. He is like a beast." (Kath. Up., 4-10 and 14 says): "He who sees any difference here (between Brahman and the world) goes from death to death." "As the water rained down on elevated ground, runs down scattered off in the valleys, even so runs after difference a person who beholds attributes different from the Soul." (Br. Up., 3-4-2) says: "Verily fear arises from a second only." (Tai. Up.. 2-7) says: "If he makes but the smallest distinction in it, there is fear for him. But that fear exists only for one who thinks himself wise." (Br. Up., 4-4-6) says: Whosoever looks for anything elsewhere than in the Self, is abandoned by everything." These and many other passages in the Sruti refute the idea of difference. Again the Sruti (Br. Up., 4-4 and 5-5) says: "All this is Self only; when Self is known,

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15

everything becomes known; all this is indeed the Self all this is Brahman only."

The Smriti also (Bh. G., 4-35) says: "And having known this, thou shalt not again fall into this confusion, O Pandava; for, by this thou wilt see all beings without exception in the Self and all in Me." The meaning is that you will perceive the unity of the individual soul and Isvara, that is taught in all the Upanishads. (Again in another place the Bh. G., 18-20) says: "That by which one indestructible cause is seen in all beings inseparate in the separated, know thou that knowledge as Sattvika." Here too the Lord (Sri Krishna) has taught that the knowledge of the non-duality of the Atman is the right view. Hence you are asked to fix your mind upon Isvara as the Atman. Again it is said: "Åtman and Paramātman are yourself differentiated as five." (Bh. G., 10-42) says: But what is the knowledge of all these details to thee, O Arjuna? Having pervaded this whole Universe with a portion of Myself, I exist.

To show that Avidya or ignorance is an Upadhi, there is authority. (The Smriti says): "The great Atman, one only is named Ahankara; the seekers after Truth speak of it as 'Jiva,' as 'Antaratman' (' inner soul '). Vishnu Purana says When ignorance which creates difference, is entirely destroyed, who would postulate a non-existing distinction between the Atman and Brahman? O king, the idea of differentiation in the Paramātman is due to ignorance ; when it is destroyed, the distinction between the Atman and the Supreme is no distinction at all." Vish. Dharma says: "Just as when the Ether in a pot, soiled with dust and smoke, is dirtied, the other ones that are at a distance. are not likewise soiled, even so when one Jiva is soiled by various pairs of opposites, the other ones are not likewise soiled." We read in the Brahmayajnavalkya: "Just as one Akasa becomes many in different pots, etc., so the Åtman, though one, shines as many, like the sun reflected in 16

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different basins of water." The Sve. Up., (1-10) says: "The One God rules the perishable (Pradhana) and the Self." Chcha. Up. (7-26-2) "He becomes one." Another Sruti says: "He pervades through that," "That He only, by this divine eye, the mind, perceiving all the objects, enjoys." "The Supreme and unchangeable Self only is the Jiva." Br. Up. (III-4-7) says: "He entered thither," "One should worship Him as the Self," (IV-5-19) "That this Brahman is without cause...." (V-7-23) "There is no other seer but He,... there is no other knower but He," (VI-4-22) "And He is that great unborn Self, who consists of Knowledge," (III-4-10) "He who worships other deities . . ." (Cheha. Up. (VI-8-7) "All this is Åtman." (Bh. Gita, XIII-L) says: "Understand Me as the knower of the field (Kshetra)." Yoga Yajnavalkya says: "Just as the sparks fly out from the heated iron-ball, so the worlds proceed from the Atman." Brahma Purana says: "The unborn is said to be born when he takes a form." Again, "as a piece of rope lying on the floor on a dark night appears as a serpent to the eye affected by the darkness, and as the one moon seems as two, so Paramātman, the Supreme Purusha, ever-existing, self-radiant, and allpervading, seems as many in the various vehicles; and one imagines himself as the actor through ignorance due to egotism." The Srutis again (Br. Up., 6-3-21) say: "Thus this person, when embraced by the Intelligent Self..." (Chcha. Up. VI-8-1) "He becomes united with the True." Another saying is: "Deluding Himself by His own Maya of duality, Hari subjects Himself to the influence of attributes." (Bh. Gita, 15-10) says: "The deluded do not perceive Him when He departeth or stayeth," (5-15) "The knowledge is veiled by ignorance." In another place it is said: "Avidya consists of (all objects ranging) from Avyakta (unmanifested Prakriti) down to Visesha (to particular species); "This was darkness before." (Chcha. Up., VI-1-4) "The difference being only a name." Again VISHNU SAHASRANAMA

17

the Sruti (Br. Up., IV-4-13) says: "For, when there is as it were duality, then one sees the other,... but when the Self only is all this, how should he see another, how should he smell another?" (Isa. Up., 7) says: "When a man knows that all beings are even the Soul, when he beholds the unity (of the Soul), then there is no delusion, no grief.' (Chcha. Up., 24-1) says: "Where one sees nothing else, hears nothing else." Another text says: "This difference is due to the influence of ignorance." (Br. Up., 6-4-19) says: "There is in it no diversity. He who perceives therein any diversity, goes from death to death." (S've. Up. 3-3) says: "He having eyes on all sides... "The only one who presides over all such sources as the prakriti, the ether, and all other forms," (4-5) "The one unborn nature red, white and black, ... The one unborn being, who loves her and lies by her," (1-3) "The sages... beheld the Energy of the divine Soul." (Br. Up., 6-3-23) says: "But there is then no second, nothing else different from him that he could see." (Sve. Up., 3-2) "For there is one Rudra only, they do not allow a second." Gaudapadakarika (3-31) says: "All here, moving and otherwise, is only a phenomenon of the mind (3-32) when it ceases from imagining and remains at rest for want of things to cognise, it becomes naught." "Whatever duality is seen in the Universe, can be removed by the mind. Duality is due to the phenomenon of the mind and unity is the Reality." (3-29) "As during dreams, one's mind appears as two through Maya, so, also during waking consciousness, mind appears as two." Even by argument (the duality) of the Universe can be accounted for by the phenomenon of the mind; for all things are only objects of perception as objects seen in dreams." (Br. Up., 3-4-2) says: "Fear arises only from duality." "When the Self is known, we do not perceive any cause or effect in connection with the Atman." (Sve. Up., 6-11) says: "There is God hidden in all beings." (Br. Up.,

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6-3-15) says: "For that person is not attached to anything." (Again Puranas) say: "This Universe is looked upon as an expansion of Vishnu, who is all beings; the knowing ones should view this as the Self, without any sense of difference. O Daityas, observe equality in all beings. The worship of Achyuta is equality. O friend, how could we attribute to Govinda, friendship or enmity, who is all beings, the Lord of the Universe, who is the Universe itself, the Paramātman ?" (Chcha. Up., 6-8-7). "That art thou," (Br. Up., 3-4-10) "I am Brahman," "All this is Self," (Man. Up. 2) "This Self is Brahman," (Cheha. Up., 7-1-3) The knower of the Self overcomes pain," (Is-Up., 7) "What delusion, what sorrow is there when one has perceived the Unity?" To this effect are the sayings of Sruti, Smriti, Itihasa, Purana and Laukika (worldly wisdom).

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It should be admitted that the Veda imparts knowledge even as to a thing that already exists. It has been said by the learned: "If in establishing their own theory it is tacitly admitted (by the Mimamsakas) that words can impart knowledge concerning things other than action, and that (from those words) another can also understand the same, cannot the Sruti bear witness to the Supreme Self?" Words which denote things denote them as related to something else, not as related to an act. In the latter case, the Arthavadas (passages that occur in connection with injunctions of acts) would have no meaning at all, since the only meaning they can convey is in the form of a praise. Certainly, no meaning, then, could be conveyed by the passages, (Tai. Sam., 2-1-1) "Let the man who desires prosperity sacrifice a white animal to Vayu. Vayu indeed, is the swiftest God." It is the desire attached to a thing that impels one to action, not the mere word of command. According to the Sruti (Br. Up., 6-4-5) "Here they say that a person is made up of desires. As is his desire, so is his will; and as is his will, so is his deed; and whatever deed 19

he does, that he will reap." The Smriti (Manu, 2-4) also says: "Not a single act here below appears even to have been done by a man free from desire; for whatever man does, it is (the result of) the impulse of desire." (Bh. G., 3-37) says: "It is desire, it is wrath."

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The authoritative character of Arthavada or explanatory passages pertaining to Mantras should be accepted, in as much as they convey a different idea (and as they go to support the Mantra passages of the Vedas). By declaring them (Arthavada passages) unauthoritative, the king Nahusha became a serpent. How it was, is explained in the Mahabharata: (Udyoga, 17 Ch.) "The Rishis, when they were ordered to be his Palanquin-bearers by the evil-minded one (Nahusha), they, the divine Rishis and also the pure Brahma Rishis questioned Nahusha, whose mind was bent upon evil, concerning a doubtful point thus: 0 Vasava (officiating Indra)! are the Brahmana portions (of the Vedas) that refer to the purification of the sacrificial cows, authoritative or not?' Nahusha, confused in mind, replied, that they, undoubtedly are not (authoritative). Then the Rishis said thou art inclined to evil and abandoneth the Dharma; they (the Brahmana portions) having been promulgated by the ancient Maharishis are authoritative to us. Agastya said: "Thereupon the king (Nahusha), falling out with the Rishis and being propelled by vice, placed his foot on my head. Then, O Lord of Sachi, he became deprived of sense and devoid of glory. Thereupon I addressed him (Nahusha), who was then trembling with fear, thus "Thou hast gone out of the sacred path chalked out by the ancients and followed by the Rishis; thou hast placed thy foot on my head; and thou hast also, O fool, made palanquin-bearers of the Rishis, who are like unto Brahman and who are unapproachable; therefore, fall down from the heaven, bereft of all glory, degraded by thine own sin and deprived of virtues, O king of Earth; remain ten thousand years on the Earth assuming the form 20

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of a serpent. Then, by virtue of meeting king Yudhishthira of thine own race, thou shalt, leaving the form of the serpent, again reach heaven." Therefore the knowledge of Self should be accepted with faith. The Lord (Bh. G., 9-3) says: Men without faith, not receiving this Dharma, O Parantapa, reach me not; they return to the paths of this mortal world." In the Aitareyaka (2-1-1) also we find : "This is the path, this is action, this is Brahman, this is Truth. Let no man swerve from it, let no man transgress it. For the ancients did not transgress it, and those who transgressed it became lost." This has been declared by a Rishi (Rigveda, 8-101-14) "Three classes of people transgressed, others settled down round about the venerable Agni, the great sun stood in the midst of the worlds, the blowing Vayu entered the Harits (the dawns or the ends of the earth.) When he says: "three classes of people transgressed," the three classes of people who transgressed are what we see here (on earth, born again) as birds, trees, herbs and serpents." (The third) Mantra of the Is. Up. (3) censures the ignorant thus : "There are the worlds of Asuras covered with blind darkness. Those who have destroyed their Self, go after death to those worlds." The Tai. Up. (2-6) says: "He who knows Brahman as non-existing, becomes himself non-existing." In the Sakuntalopakhyana (Adi parva 74) also we find: "What sin is not committed by that thief who deprives himself of his Self, by thinking that the self that is one is diversified ?" Now, we have said enough.

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For reciting the thousand names there is laid down a suitable mental bath. The Mahabharata says: "That is Manasa Tirtha; or mental bath by bathing wherein the Děvas and the Vedas attain purity, perfection and oneness; and having bathed therein one attains immortality. He who bathes in the mental river, in the depth of knowledge and in the waters of meditation that remove the dirt of desire and hatred, attains the Supreme State. The Atman VISHNU BAHASRANAMA

is the river filled with the water of self-control; truth is' the depth; right conduct is the bank; compassion is the wave; bathe in it, O son of Pandu, the inner Soul is never purified by (ordinary) water." Vishnu Smr. says: Mental bath is meditation upon Vishnu." Manu says (2-87): "But, undoubtedly, a Brahmana reaches the highest goal by reciting prayers only; whether he performs other rites or neglects them, he who befriends all creatures is declared to be a true Brahmana." Japa is the best Dharma of all Dharmas; and non-injury to beings precedes the Japa sacrifice. Bh. G. (10-15) says: "Of sacrifices, I am Japa sacrifice." "Pure or otherwise, in whatever condition he may be, he who remembers the lotus-eyed one (Vishnu) is purified internally and externally."

The attributes of the one Deity mentioned before will now be described.

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(4

11. That from which all beings came out in the beginning of the Yuga, and into which they are indeed dissolved again when the Yuga comes to an end.

Indeed denotes emphasis. When the Yuga comes to an end, that is when Mahapralaya sets in. The intermediate stage of existence is also meant here. The Sruti (Tai. Up., 3-10) says: "From which these beings are born."

12. O King, hear from me the thousand names of Vishnu, the Lord of the Universe, the highest in the worlds; these remove all sins and fear.

Of Vishnu of the one Deity who has been described by the aforesaid characteristics. The Highest: he is described by the various Vidyas which lead one to perceive (Him). Vishnu: the all pervading. Hear with concentrated attention and assimilate. Vishnu Dharma says: "Hear, O first among the twice-born, the various names of the one only and all pervading Brahman serve to help men. Their effects vary according to the objects in view 22

of the reciter. By repeating the names, the corresponding results accrue. Whatever power belongs to a name, is effective whether for good or for evil in that sphere alone." Though there is no room in the unconditioned for any of those potential energies, that give rise to expressions denoting relation, qualities, actions, class and conventional terms, yet in the conditioned (Saguna) Brahman which is subject to modifications these expressions are possible, as it is the All-Soul. Hence all speech rest in the Supreme Purusha.

VISHNU SAHASRANAMA

Of such :

13. I shall for the good (of all) recite those names of the great Soul that are expressive of His attributes and that are famous and much praised by the Rishis.

:

Rishis Mantras and their seers. Praised in the episodes about the Supreme Lord. Soul: "Since he realises, receives and enjoys the objects here, and since he is eternally existing, He is named Atman." He (Vishnu) only is the great Atman who possesses unimaginable powers. For the Good: of those who desire the four kinds of human aspirations in order to enable them to attain the same.

Amongst these thousand names, the words Sun, etc., having individual connotations as "the (visible) Sun," etc., really mean Himself and are His praises, since they are only His manifestations and are not distinct from Him. Vis. Pr. (2-12) says: "Thou art the elemental self (Bhatatman), the sensuous Self (Indriyâtman), the primordial Self (Pradhinåtman) the Self and the Supreme Self. Thus thou, the only one, art in five forms. The stars are Vishnu, the worlds are Vishnu, the forests are Vishnu, the mountains and regions are Vishnu, also the rivers and oceans; he is all that is, all that is not, O best of Brahmans." Bh. G. from verses (10-21) "Of Adityas I am Vishnu" to the end (10-41). "Having pervaded this whole universe with a 23

portion of Myself, I exist." The Sruti (Mun. Up., 3-10) says: "The Purusha is all this, sacrifice, penance, Brahman, the highest, the immortal."

Such words as Vishnu' and the like, though repeated (in this hymn) are not tautalogous, since the meaning differs with the function. The words 'Sripati,' 'Madhava,' etc., though one and the same in meaning differ in expression. Although one and the same in meaning, yet it is no defect, since the questioner wanted to know the one Deity whose names were a thousand and because these denote a single Devata.

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The thousand Names consist of words in the masculine, feminine and neuter genders. Those in the masculine gender qualify Vishnu, those in the feminine qualify Děvata and those in the neuter qualify Brahman.

THE THOUSAND NAMES ¹

1 The universe. (Visvam.)

Beginning from the stanza "from whom all beings, etc." (verse 11) up to the last Verse, Brahman, the cause of origin, preservation, and destruction of the Universe, has been spoken of as a Single Deity. The twofold Brahman (conditioned and unconditioned) is termed in the beginning as Universe' (Visva). Brahman is spoken of as Visva being the cause of the entire manifested Universe. The word, Universe, as being the effect of a cause is used in the beginning to show that Vishnu could be praised by the names of Brahma, etc., who are also effects.

Or this Universe is in reality not different from the Supreme Purusha. Hence, Brahman is spoken of as 'Visva'. The Srutis say: (Mun. Up., 3-10 and 4-11):

Before repeating the names, Anganyasa, Karanyása, and Dhyana Slokas should be gone through; and they do not belong to the Text, I have not translated them into English. They are added in the Text. 24

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"This Universe is indeed Brahman, this Universe is indeed Purusha"; "All this is . . ." There is in reality nothing different from Him.

Or he, who enters (Vis. to enter), is called Visva, i.e., Brahman. The Sruti (Tai. Up., 2-6) says: "Having created that, he entered into that." Moreover, that into which all beings enter (Visva) during involution is Brahman. The Sruti (Tai. Up., 3-1) says: "That into which they enter at their death." So, He permeates all the Universe, which is His effect and all the Universe enters into Him, hence either way Brahman is 'Visva'.

Or Visva means the monosyllable Om. The Sruti (Kath. Up., 2-14 to 16) says: "That which thou seest other than Dharma and Adharma. The Word of which all the Vedas speak, which all Penances proclaim, and desirous of which, men lead the life of a Brahmacharin, that Word I tell you briefly is this Om. This word is indeed Brahman, this word is indeed the highest; whosoever knows this word obtains indeed whatever he desires." (Pr. Up. 5-2 to 5) begins by saying that "This syllable Om is verily, O! Satyakäma, the higher and lower Brahman... and concludes thus-"If he meditates on the Supreme Purusha by the same syllable Om of three Matras (notes) etc." (Tai. Up., 1-8) : Om is Brahman, Om is all this." (Chcha. Up., 2-23-4): "As all leaves are attached to a stalk, so is all speech (all words) attached to Om. Om is all this." (Gau. Ka., 1-26 to 29): Om is the lower as well as the higher Brahman; it is transcendent, unequalled, having nothing without itself, unrelated to any effect and changeless. The Om is the beginning, middle and end of all; having known it in this manner, one enjoys (the peace of eternal Unity). Om is the Isvara present in the heart of all the wise man knowing Omkara to be all-pervading, never finds cause for misery. He who has known the Omkara which is the Amatra (without note), the Ananta Matra (endless notes), the substratum in which all illusion

44 VISHNU SAHASRANAMA

25

:

dissolves itself, and the all-bliss, is alone the sage and no other." (Nara. Up., 4-68): "Om is that Brahman, Om is that Vayu, Om is that Self, Om is that Truth." (Bh. G., 8-13, 7-8, and 10-25) says: "Om the one indestructible Brahman, reciting which and exclusively remembering me, etc.; I am the Sapidity in the waters, O Son of Kunti; am the radiance in the moon and sun; Pranava (Om) in all the Vedas; of speech I am the one syllable.". "That which is first and three-syllabled Brahman and that in which the three Vedas are established, is the monosyllabled (Om), the supreme Brahman, and Pranayama (restraining the breath), the supreme purifier." (Åpa. Dh., 1-4-13-6 and 7): "Om is the door of heaven; therefore he who is about to study the Vedas, shall begin (his lesson) by pronouncing it. If he has spoken anything else, (than what refers to the lesson,) he shall resume his reading by repeating the word Om. Thus is the Veda separated from the profane speech." The Smriti' says: "The Vedas begin with Pranava, they are established in Pranava, all speech is Pranava, hence one should repeat always Pranava." From the above, Visva also means. Pranava or Om. As there is not (much difference between that which is expressed and the expression itself), 'Visva' is Pranava and hence Brahman. The Sruti (Chcha. Up., 3-14-1) says: "All this is Brahman. Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman)." The meaning is: Brahman is that from which all this differentiation proceeds. Brahman is so called because of its Tajjatva, Tallatva, and Tadanatva (or capacity for production, destruction and preservation, respectively) and when every thing is in One, desires, etc., are not likely to arise, hence it is to be worshipped in peace.

"Listen to the essence of the Law, and having heard it, lay it to your heart, never do anything that is injurious either to yourself or to others." (Bh. G., 6-32): "He who 26

VISHNU SAHASRANAMA

through the likeness of the Self, O Arjuna! seeth identity, whether pleasant or painful, is regarded as a perfected Yogin." "The unconditioned Supreme Self is remaining in this body permeating it; Him who is to be perceived by knowledge, I will not despise, or transgress. If I do not perceive Him, the creator of beings, by the (help) of the Scriptures, I will jump over this mountain (barrier) and reach Thee, as Hanuman did in the case of the Ocean." (Vish. Pr., I, 17): If beings be hostile to each other and indulge in hatred, they are objects of pity to the wise, as encompassed by profound delusion. These are the reasons, Oh Daityas (for repressing that hatred, they being adapted to the capacities) of those who see (the deity) distinct (from his creatures). Hear briefly, what influences those who have approached the truth. The whole world is but a manifestation of Vishnu, who is identical with all things; and it is, therefore, to be regarded, by the wise, as not differing from, but as the same with, themselves. Let us therefore, lay aside the angry passions of our race, and so strive that we obtain that perfect happiness. Also become, O Daityas ! equal in all. The worship of Achyuta is equality." (Ibid., 1-19): "Whatever power I possess, O. Father! is neither the result of magic rites, nor is it inborn with me. It is no more than that which is possessed by all in whose hearts Achyuta abides. He who meditates not wrong to others, but considers them as himself, is free from the effects of sin; in-as-much as the cause does not exist. But he who inflicts pain upon others in thought, word or deed, sows the seed of future birth; and the fruit that awaits him after birth is pain. I wish no evil to any, nor will offend any by word or deed; for I behold Kesava in all beings as well as in my own Self. How could pain inflicted by mind, speech or body or that inflicted by elements, or Gods, affect me, who am equalminded to all? Love, for all creatures, will then be assiduously cherished by all those who are wise in the 27

knowledge that Hari is all things ... It is said that conciliation, gifts, punishment and sowing seeds of dissensions are the means of securing friends (or overcoming foes). But O, father! be not angry-I know neither friends nor foes; and where no object is to be accomplished, the means of effecting it are superfluous. It were idle to talk of friend or foe in Govinda, who is the supreme Soul, who is the Universe itself, as well as its Lord, and who is identical with all beings... Kingdoms are bestowed by luck upon the stupid, the ignorant, the cowardly, and those to whom the Science of Government is unknown. Let him, therefore, who aspires for the highest fortune be assiduous in the practice of virtue. Let him, who hopes for final liberation, learn to look upon all things as equal; and Gods, men, animals, birds, and reptiles are but forms of the same eternal Vishnu, though they appear different. By him who knows this, the whole Universe, fixed or movable, is to be regarded as identical with Him, who has assumed this universal form. When this is known, the glorious God of all, who is without beginning or end, is pleased; and, when he is pleased, there is an end of afflic-. tion." (Bh. G. 7-19): "At the close of many births the man full of wisdom cometh unto me thinking that 'Vasudeva is all,' he is a Mahatma, very hard to find." The above quotations show that praises, prostrations, etc., to the Lord should be accompanied with perfect harmlessness to others as the term isva also denotes the allpervading Brahman. (Bh. G., 11-55): "He who doth actions for me, who looks on me as the Supreme good, who is devoted to me, who is freed from attachment, who has no hatred towards any being, he cometh unto me, O Pandava." (The Vish. Pur., 3-7). "You are to consider as the worshipper of Vishnu him who never deviates from the duties prescribed to his caste; who looks with equal indifference upon friend or enemy; who takes nothing (that is not his own), nor injures any being. Know that

VISHNU SAHASRANAMA 28

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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 Vasudeva ever present in his heart. As the young Sala-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, Vasudeva, 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 Sruti (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." "0 best of Daityas! You appropriate as your portion the following six; the Sraddha rite performed without a Srotriya (follower of Sruti), 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 without faith, is called Asad, O Partha; 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 Satvic, yet if performed with earnestness, and preceded by the three names of Brahman, become effective and Satvic. Imagining himself as Vishnu, he should pray and worship. The Karma Kanda portions of the Mahabharata 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 Dalbhya, 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 Janardana; 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." Vyåsa Smriti says: "Brahman 30

"Rather

itself manifests as the teacher." Katyayana says: 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 insultingly of Vasudeva. 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 cultivate 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 Vasudeva 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) destroys all sin; more so if the recitation is accompanied by devotion and earnestness.

VISHNU SAHASRANAMA

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. Purana, Parăsara 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 Brahmå 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 Vedavyasa concludes in the Mahabharata thus :

After a thorough and exhaustive examination of all Sastras and after repeated thought on the subject, I have come to the sole conclusion-that one should ever meditate upon Narayana." Mahesvara also says in his Kailasayātrā in Harivamsa thus: "You, preserving always your Satva aspect, meditate upon Hari alone, O Vipras, always recite the Om, and meditate upon Kesava." Having all these in his mind Vyasa said (supra verse 8) "This Dharma, seems to me, superior to all others."

Vyakhya. 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 Samsira; 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 Bhashya (of Sri 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, Omkara, world, or the creator of it, or indweller or involver of all in him.¹

The commentator on the above says that he consulted the Bhashya of Sri Sankara, four commentaries in verse form, and two 32

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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 pervade. Hence it means that He is unlimited by Space, Time, and Substance. The Sruti (Nara. Up., 1-13) says: "Nārāyana pervades the whole (Universe) externally and internally."

Or the word Vishnu,' takes its derivation from the root Vis 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 Vis 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 Partha, I am named Vishnu'." So says the Mahabharata (Santi Parva 342).

2. Vya. 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.'

small Vyakhyas, and made his glossary especially with the view of explaining the grammatical forms of the names, which were not dealt with by his predecessors.

Now the reader of this will clearly understand that this commentator only gives the meaning which our great Acharya has spoken out. Hence to avoid repetition I will give out only where, VISHNU SAHASRANAMA

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3. Vashatkārah (a technical word through which oblations are offered in fire to Gods).

He on whose account Vashatkåra is offered; or that sacrifice in which Vashatkāra is offered. The Sruti (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 Sruti says: "The Lord Prajapati and Vashatkára." The Smriti also (Vishnu Smriti, verse 35 and Yajurveda Sam., I, 5, 10): "He who is invoked in sacrifices by such Mantras as the four syllabled A-Sra-va-ya, the four syllabled A-Stu-srau-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 prabhuh.)

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 (Brahma); 'Bhutakrit' also means that he destroys (Krit to destroy) the beings (Bhatas) in his Tamasa aspect as Rudra.

6. The sustainer of Beings (Bhūtabhrit).

He supports (bhrit) or protects all beings in his Satvika aspect.

7. The absolute existence (Bhavah).

He expands himself as the Universe; or remains as pure existence alone.

the commentator adds other Acharyas' explanations. By other Acharyas, he means Sri Parasara, Bhatta, whom I have identified in the exact quotations from his Bhashya, and many others, which I was not able to find in Sri Parásara owing to want of materials.

5 34

8. The Self of Beings (Bhutatma).

Self the inner ruler of beings. The Sruti (Br. Up., 5-7-4) says: "This is thy Self, the inner Ruler and immortal Being."

9. The generator of Beings (Bhūtabhāvanah).

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He generates or nourishes beings.

10. Pure Self (Pūtātmā).

(14)

The reader might infer from the names Bhutakrit, 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. (Muktānām parama 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 (Par). Mahabharata 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 'a,' it would give this meaning, viz., He who existed (asit, as to exist) before 35

(par) everything. The Sruti (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 (Paru), or because he bestows (San to give) rewards (Paru, reward), or because destroys (Sya to cut) the forms or worlds (Paru) during Pralaya, or he pervades (Par) and resides (Sad) in everything. The fifth Veda (Mahabharata Udyo., 70-11) says: "He is named the Supreme Person since he pervades and resides (in everything)."

15. The witness (Sakshi).

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Because he cognises by his own wisdom (Bodha) everything directly with no veil between. According to the Panini Satras the word 'Sakshi' 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 Sruti (Chcha. 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 understood 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

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knowledge together with the mind, is called Yoga." He (Vishnu) is the Yoga because he is to be reached by means of it.

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. Gita, 9-22) says: "To those that are always devout, I secure gain and safety."

20. The Lord of Pradhana and Purusha (Pradhanapurushesvarah).

Pradhana is Prakriti, or Maya, Purusha is Jiva, He is the Lord of both.

21. He that has the form of a man-lion (Närasimhavapuh).

Whose limbs are as those of man and lion.

22. United to Lakshmi (Sriman). (178-220 and 613)

Sri (Lakshm1) eternally abides on his chest.

Vya. Though the Lord has the body of the man-lion, there is no diminution of his beauty (Sri).

23. Kesavah.

(648)

Whose hairs (Kesa) are beautiful (va), the termination va' being used in the sense of praise'; or Ka means (Brahma) A (Vishnu), and Isa (Rudra), hence Kesa denotes the Trimurtis (the three manifestations) who are under His control (vasa); or because He slew the Asura named Kesin. In the Vishnu Pr. (5-16-23) Narada says to Krishna : Because thou hast slain the impious Kes'in, thou shalt be known, in the world, by the name of Kesava." (Vide name 648.)

24. Best of men (Purushottamah). VISHNU SAHASRANAMA

37

According to Bh. Gita (15-18): "Since I excel the destructible, and am more excellent also than the indestructible, in the world and in the Veda I am proclaimed *Purushottama'."

(Slo. 16)

25. The all (Sarvah).

The revered Vyasa (Maha. 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 (Sarvah).

As He involves all beings at the time of involution of the Universe, or causes (all beings) to involve (in Himself). 27. The Pure (Sivah).

(600)

He is Pure, being free from the three qualities. Hari alone is praised by 'Siva' and other names, there being no difference between him and them. So says the Sruti (Nara. Up., 13): "He is Brahma, He is Siva."

(120 and 427)

28. The constant (Sthanuh). 29. The source of beings (Bhutadih).

As he is the first cause of all beings.

Vya. He is loved or accepted (adana) of all beings. 30. The resting place (Nidhih). Some acharyas make 30 and 31 one name.

Of all beings during Pralaya.

31. The Unchangeable (Avyayah).

The aforesaid name 'Nidhi' (No. 30) is qualified by the name 'Avyaya,' i.e., He is the Unchangeable Resting Place.

32. The manifestation (Sambhavah).

He manifests Himself in a suitable form by means of ।

will. Lord (Bh. Gita, 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

manifest myself, through my own desire for destroying the wicked and protecting the good."

33. The distributor (Bhavanah).

VISHNU SAHASRANAMA

He distributes the fruits of action to all Jivas. It is described (in Br. Sa., 3-2-38): "From Him the fruit (of actions comes) as it is possible"; as the distributor of all results.

34. The sustainer (Bharta).

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 (Isvarah).

(74)

His greatness is unlimited. The Sruti (Br. Up., 6-4-22) says: "He is the Lord of all."

(S'lo. 17)

38. The self-born (Svayambhub).

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 Sruti (Isa. Up., 8) says: "He is Omnipresent, Self-existent." Or the word Svayambhu' means the Supreme Lord, as he is independent and not subject to any other. The Sruti (Kath. Up., 4-1) says: "The Self-existent pierced the openings of the senses."

39. The bestower of good (Sambhuh).

On his devotees.

40. The Sun (Adityah).

(563)

Sun here means the Golden Person in the disc of the Sun (see Chcha. Up., 1-6-6); or Sun: Vishnu who is one among the twelve Adityas; (Bb. Gita, 10-21) says: "I am the Vishnu among Adityas"; or because he is the consort VISHNU SAHASRANAMA

of Aditi the undifferentiated Mother Earth. The Sruti (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 (Pushkarakshah).

42. Of mighty sound (Mahäsvanah).

39

43. Devoid of birth and death (Anadinidhanah). 44. The supporter (Dhata).

(556)

Or the holy sound, or being the Sruti, the word of God. The Sruti (Br. Up., 4-4-10): "Thus, O Maitreyi! has been breathed forth from this great Being what we have as Rigveda, Yajurveda."

He supports the worlds in the form of Ananta (Adisesha) and others.

Vya. Dhata is in the form of Brahma as he conceives (Dhatri) all.

45. The dispenser (Vidhata).

(484)

He is the dispenser of the fruit of action and inducer of actions; or Vidhata means the supporter (Dhata) of even (vi) Ananta and others.

46. The best of all substances (Dhaturuttamah).

The meaning is that he is the principle called chit (consciousness) which is superior to all others, earth, etc.; or he is superior to Dhata (Brahma); or this may be taken as two different names, viz., 'Dhatuh' and 'Uttamah'. Dhâtu' 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. (Slo. 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 Sastras, 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 Sastras? It is thus explained even though the Supreme Light who is the witness of proofs, etc., is beyond the reach of Sastras, 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 (Hrishikesah).

*Hrishika' senses, and 'Isa,' Lord, i.e., he assumes the form of Kshetrajna; or he who controls the senses, the Supreme Atman; or He who in the form of sun and moon (Hrishi) delights the world by his (Kesa) rays. The Mokshadharma (Maha. Santi., 343, 62 and 63) says: "The sun and moon through their rays known as Kesa 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 delighted. 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 Hrishikesa, O son of Pandu! Indeed, I am the boon-giver Isana, the creator of the Universe." 49. Lotus-navelled (Padmanabhah).

(196 and 346)

Lotus (symbolises) the source of all the Universe, which (source) is in his navel. The Sruti (Tai. Sam., 4-6-2) says: "In the navel of Aja (Brahma) all this is established." VISHNU SAHASRANAMA

50. The lord of the immortals (Amaraprabhuh). 51. The creator of the Universe (Visvakarma).

41

Or whose act is the Universe; or He is called Visvakarmå being possessed of wonderful powers of creation; or from His resembling Tvashta (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 Prajapati (Progenitor).

53. The reducer (Tvashta).

Of all Beings during involution of the Universe. 54. The biggest (Sthavish thah).

(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 (Agrahyah).

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 (Sasvatah).

Because He exists at all times. The Sruti (Nara. Up., 13) says: "He is ever-existing, Siva, and Achyuta." 58. Krishnah.

(550)

Krishna' means existence, intelligence, and bliss. Vyasa (Maha. 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 Mahabharata (Santi., 343) says: "As my colour is darkblue, I am called Krishna, O Arjuna."

59. Red-eyed (Lohitakshah).

The Sruti (Tai. Ar., 4-42) says: "Let that supreme Lohitaksha (protect) me."

60. The destroyer (Pratardanah).

Of Beings during Pralaya.

Vya. The Sruti says (Kath. Up., 2-24): "To him the Brahmana and Kshattriya classes are food"; and the Vedanta Satras also say (1-2-9): "He is the eater of the movable and immovable ones.".

61. Well-endowed (Prabhūtah).

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 (Trikakubdhama).

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 (Isänah).

Of all Beings.

66. The Mover of Pranas (Pränadah).

(321, 408 and 956) 43

The Sruti (Tai., 2-7) says: "Who then could live, who could breathe"; or because he takes away (Dya to kill) the life (Präna) in the form of Death, or purifies or destroys the Pranas (breaths).

67. Pranah.

VISHNU SAHASRANAMA

(67, 320 and 407)

The individual Self or the Supreme Self. The Sruti (Kena. Up., 1-2) says: "He is the life of lives," or the Principal Life (Mukhya Prana).

68. The eldest and the excellent (Jyeshtah sreshtah).

As the Sruti (B. Up., 8-1-1) says: "The Prana is the eldest and the excellent," and also (Br. St. 2-4-8) says : "He is the excellent," it may mean the chief Prana; or Jyeshtha, being the universal cause, and Sreshtha being above all others.

69. The Lord of Beings (Prajapatih).

(197)

Vya. He is the over-lord of Prajas, the Nitya sūris. 70. Hiranyagarbhah.

(411)

Brahma (the creator) is called Hiranyagarbha as being the dweller in the golden egg, and (Vishnu) is his Self. The Sruti (Tai. Sam., 4-1-8) says: "At the beginning Hiranyagarbha came into existence."

71. Having the Universe in His womb (Bhūgarbhah). Vya. Bhu-the Earth, the divine consort of Hari garbha the protector.

Ka. The Sami (Arani) wood has in its womb the fire, that has in its womb its enemy (the water); it has in its womb (the earth); may Vishnu (the Creator of fire, water and earth) be pleased to me! (might be in Bhishmastava in the Mahabharata).

72. The husband of Lakshmi (Madhavah).

(167 and 735)

Or, he who is cognised through Madhuvidya (Br. Up.,

4-5). 44

VISHNU SAHASRANAMA

Or Vyasa (Maha. Udyo., 70-4) says: "O Bharata ! know, Madhava¹ by silence (Mauna), by meditation (Dhyana); and by Yoga."

73. The Slayer of Madhu (Madhusudanah).

The Mahabharata says: "The Supreme Purusha (Vishnu) slew also the great Asura Madhu born to Karnamisra, in compliance with the request of Brahmä, hence the Sages, the Devas, the Asuras and men call Janardana by the appellation of Madhusudana'."

(Slo. 21)

74. The all-potent (Isvarah.)

Vya. The possessor of Eight Siddhis, anima, etc.

75. The valiant (Vikramah).

76. The Bowman (Dhanvi).

Lord (Bh. G., 10-31) says: "I am Sri Rama among the wielders of the bow."

77. Of powerful memory (Medhavi).

Able to grasp several ideas of different subjects, at a

time.

Ka. Sarasvati is the tongue of the Lord. 78. Of great strides (Vikramah).

As he traversed the Universe, or because he rides (krama) the bird (vi) Garuda.

79. The walker (Kramah).

The Manu Smr. (12-121) says: "Vishnu with regard to motion..."

Vya. He steps into the world with his eternal prosperities.

80. The unexcelled (Anuttamah).

The Sruti (Nara. Up., 12) says: "There is nothing, above or below, equal to Him." (Bh. G., 11-43) also says: 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 (Duradharshah).

By the Daityas.

Knower of actions done (Kritajnah).

(532)

Good or bad of men; or grateful as he confers emancipation 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 (Atmavān).

The Sruti (Chcha. Up., 7-24-1) says: "Where doth that immensity abide, my Lord! It abideth in its own glory." (Slo. 22)

Vya. Atmas are Dasas-servants, vat the possessor. Ka. He possesses those Souls (Atmans) who give up the idea that their bodies are (Atman). 85. The Lord of Devas (Suresah).

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 (Visvaretah). 89. The source of all beings (Prajabhavah). 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 (Vyalah).

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. Ka. He is the chief destroyer of the Universe. 93. Consciousness (Pratyayah).

The Sruti (Ait. Up., 3-3) says: "Consciousness (Prajnâna) is Brahman."

94. Omnispective (Sarvadarsanah).

Because he is omnipresent. The Sruti (Nara. Up., 1 and 13) says: "Having eyes on all sides; He that has a universal eye.".

(Slo. 23)

95. Unborn (Ajah).

(204 and 521)

The Sruti (Rig., 1-81-5) says: "He was neither born nor is he going to be born." The Mahabharata (San., 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 (Sarvesvarah).

The Lord of all Lords. The Sruti (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 süris (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

99. The beginning of everything (Sarvadih). Because he is the origin of all beings.

Vya. He is the cause of all human aspirations. 100. Achyutah.

47

(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 Sruti (Nara. Up., 13) says: "He is eternal, calm and unswerving (Achyuta)." Lord also (Maha. San., 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 (Vrishakapih).

Dharma is known as (vrisha) by its act of pouring out all desired objects; the boar' (kapi): as he protected (på to protect) the Earth from the (great) waters (ka, water). The Mahabharata (San. 343) says: "Kapi means the great boar and vrisha means Dharma. Hence, the Progenitor Kasyapa calls me by the appellation Vrishakapi."

Ka. The destroyer of the misery of Indra. (Vrisha)= Indra; Aku sins and Pi-absorb and remove.

102. Of undefinable nature (Ameyātmā).

103. Devoid of all contacts (Sarvayogavinisritah).

The Sruti (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 Sastras. 104. The dweller (Vasuh).

(24)

(270 and 696)

Or 'Vasu' means one of the (eight) Vasus as described (in Bh. G. 10-23) "I am Pavaka among the Vasus."

Vya. He dwells in the heart of the sages (Sadhus), the righteous (Nyayins) and the purified ones (Santas). 48

VISHNU SAHASRANAMA

105. Of great mind (Vasumanah).

(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 Paramâtman, the reverse of the unreal. The Sruti (Tai. Up., 2-1), says: "Brahman is existence, knowledge, and infinite"; or who is with and without form. The Sruti (Tai. Up., 2-6) says: "He is endowed with form and devoid of form." Or Satyam: 'sat,' Prâna, 'ti,' food or matter and 'yam' the sun; he is 'satya' because his form is made up of Präna, matter and the sun. The Sruti says: "Sat' means Prana, '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 (Atmas). The Sruti (Kan. 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 sixteen 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 Lakshmi. (Sa' with, and 'ma' Lakshmi, i.e., he is ever with Lakshmi.)

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 (Chcha. Up., 8-1-5) says: "Truthful is his wish and Truth is his resolve."

111. Pervading the lotus in the heart (Pundarikakshah).

'Pundarika ' means the lotus in the heart, and 'aksha': to pervade through it, or seen in it. The Sruti (Nara. Up., 10) says: "There is a lotus in the centre of the city (body)," or with lotus-like eyes.

112. Of righteous action (Vrishakarma).

'Vrisha' means Dharma and Karma' action.

Vya. One, seeing the Setu (bridge) of the sea (constructed by Sri Rama), becomes free from the sin of Brahmanicide. So says the Smriti.

113. Incarnated for the sake of righteousness (Vrishakritih).

Lord (Bh. Gita. 4-8) says: "For the sake of establishing Dharma, I am born in every age." (Slo. 25)

Vya. We see from the Smritis that Rama 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 (Ra' to give) good (Rud), or he destroys (Dra) the misery and its cause (Ru).

115. Myriad-headed (Bahusirah).

The Sruti (Tai. Ar., 3-12) says: He is thousandheaded."

116. The supporter (Babhruh).

44

Of the worlds.

Babhruh Earth or Adisesha who supports the Earth. 50

VISHNU SAHASRANAMA

117. The universal cause (Visvayonih). 118. Of holy names (Suchisravah).

Whose names are worthy of being heard. Vya. He hears only the pure hearings. 119. Immortal (Amritah).

(149)

Because he has no decay or death. The Sruti (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 (Sasvatassthanuh).

Vya. He is eternal, impossible to be approached and is to be enjoyed.

121. Of excellent symbol (Vararohah).

'Vara' excellent and aroha' symbol; or 'Vararoha' means the Supreme Goal; because those that ascend (aroha) to it never return. The Sruti (Chcha. 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 (Mahatapah).

Because (the capacity of) his knowledge (Tapas) to evolve is very great (Mahat). The Sruti (Mun. Up., 1-1-9) says: "Whose Tapas is of the nature of knowledge"; or whose glory and greatness are supreme.

(S'lo. 26)

123. All-pervading (Sarvagah).

As the (universal) cause.

124. Omniscient and effulgent (Sarvavidbhanuh). (284)

Effulgent: The Sruti (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 . . ." ¹124 makes two names. 51

125. Routing the armies (of the Daityas) on all sides (Vishvaksenah).

VISHNU SAHASRANAMA

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 (Janardanah).

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 Vedanta, as well as the knower of the Vedas." The Mahabharata says: All the Vedas, all the Vidyas, all the Sastras, all the Yajnas, and all offerings, are Krishna ; those Brahmanas that know Krishna in reality, have performed 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 (Vedangah).

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 (Vedavid).

Vya. He understands by the Vedas hundreds of Dharmas, which are to be learned. 52

VISHNU SAHASRANAMA

132. All-seer (Kavih).

The Sruti (Br. Up., 5-7-23) says: "There is no seer except Him." (Isa. Up., 8): "The Seer, Intelligent . . ." (Slo. 27)

133. The Lord of the worlds (Lokadhyakshah).

He is mainly the witness of all worlds.

Vya. He is the Superintendent of the administration of justice.

134. The Lord of the Devas (Suradhyakshah).

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 (Dharmadhyakshah).

As He directly perceives virtue and vice with the view of bestowing appropriate fruits.

136. Cause and effect (Kritakritah).

Vya. He investigates, whether one deserves or not, to be bestowed with the corresponding results.

137. Fourfold in his nature (Chaturātma).

(769)

He has four manifestations during evolution. The Vishnu Pr. (1-22) says: "Brahma, 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 creatures are the four energies of Janardana for universal dissolution."

138. Of four manifestations (Chaturvyuhah). (767)

Vyasa says: "Janardana, of excellent fame, manifests himself in four forms, Vasudeva, etc. (Vasudeva, Sankarshana, Pradyumna and Aniruddha) and carries on creation, 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 fungs. The Sruti

"

(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 fourarmed and beautifully limbed'.

141. The radiant (Bhrajishnuh).

As he is the very essence of light.

142. The food (Bhojanam).

'Food': Prakriti or Maya, as the object of enjoyment. Vya. He is enjoyed by the worshippers as the Sruti says (Tai. Up., 2-7): "He is indeed the Rasa (the essence)".

143. The enjoyer (Bhokta).

(500 and 888)

As Purusha he enjoys.

Vya. Krishna was the eater of the leaves, etc., offered

(Bh. Gita, 9-26.) (565)

by the devotees.

144. The subduer (Sahishnuh).

Of Daityas such as Hiranyaksha and others.

Vya. He endures all disregards shown by the devotees (of course unconsciously).

145. The first-born in the Universe (Jagadadijah).

As He manifests himself as Hiranyagarbha in the beginning of the Universe.

146. The sinless (Anaghah).

(831)

The Sruti (Chcha. Up., 8-1-5) says: "He is free from sin."

Vya. He is untainted by sin though he resides in the centre of the Samsara (in his incarnations). 147. Excelling everything (Vijayah).

In wisdom, dispassion, greatness, etc. Vya. No victory anywhere except him. 54

VISHNU SAHASRANAMA

148. Transcending all (Jeta). Beings, by his very nature.

149. Having the Universe as His womb (Visvayonih). Or he who is the all-cause.

Vya. He is the only cause of the universe. 150. The repeated dweller (Punarvasub).

As He again and again dwells in the bodies as Kshetrajna.

(Slo. 29)

151. Upendrah.

Above Indra. The Harivamsa (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 (Vamanah).

Because he begged of Bali in the form of a dwarf. But according to the gloss, he checked (Vamayati) the pride of Bali, hence he is called (Vamana '). Vamana 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 (Prämsah).

As the very same (dwarf) instantly became taller than the three worlds. The Harivamsa (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 (Amoghah). VISHNU SAHASRANAMA

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 (Atındrah).

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 (Dhritatma).

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 Åtman.

161. The Director (Niyamah).

(865)

Of Beings in their respective functions. Vya. He controls Bali and others.

162. The controller (Yamah).

Vya. He directs the Earth as its indweller. 163. The Knowable (Vedyah).

55

By those that desire supreme good. 164. The Knower of Vidyas (Vaidyah). 165. The eternal yogin (Sadayogt).

As He is ever in a manifested form. Vya. He is awake in all beings.

(Slo. 30) 56

VISHNU SAHASRANAMA

166. The slayer of the valiant (Viraha). (741 and 927) Asuras, in order to protect righteousness.

Vya. He slays those who proclaim false doctrines. 167. The Lord of knowledge (Madhavah).

The Harivamsa says: "O Hari! thou art the Lord (Dhava) of Ma or Knowledge; hence thou art named 'Madhava' the Master of 'Ma'."

Vya. There is a saying (Bh. G., 7-17) "I am beloved indeed of the wise."

Ka Madhava; Ma, meditation; dha, introspection; and va, uniting.

168. The honey (Madhuh).

Causing great happiness like honey.

169. Transcending all senses (Atindriyah).

As he is not sound, etc., that are the objects of senses. The Sruti (Kath. Up., 3-15) says: "He is soundless, untouched."

170. The great illusionist (Mahamayah).

As he subjects even the greatest illusionist to illusion. Lord (Bh. Gita, 7-14) says: "My Maya is very difficult to be crossed."

Vya. "I am veiled by the Yoga Maya."

(Bh. G., 7-25.)

171. Of great diligence (Mahotsähah).

Because creation, preservation and destruction of the Universe are carried on by his being ever ready for the same.

172. Of great strength (Mahabalah).

Being stronger than the strongest.

(Slo. 31)

Vya. He never feels tired "as he is self-established

in his own glory". (Chcha. Up., 7-24.) VISHNU SAHASRANAMA

173. Of mighty intellect (Mahabuddhih).

Being wiser than the wise.

174. Of great energy (Mahaviryah).

Possessed of energy of the nature of Avidya which generates Mahat'.

Vya. His strength is never changed. 175. Of immense power (Mahasaktih).

57

Vya. He possesses the energy of material and instrumental causes.

176. Of great splendour (Mahadyutih).

Internally and externally. The Srutis (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 (Anirdes'yavapuh).

(656)

As it is impossible to define it to others as this or

that'.

178. The Lord of all good (Sriman).

Vya. He possesses the six kinds of prosperities.

179. Of remarkable intelligence that cannot be measured (Ameyātmā).

By beings.

Vya. Valmiki says: "He is unfathomable as the ocean."

180. Supporter of the great mountain (Mahadridhrik).¹

He supported the Mandara and Govardhana Mountains respectively when the ocean was churned and when the cows were protected. (Slo. 32)

Another reading is Dhrid. 8 58

VISHNU SAHASRANAMA

181. Of mighty bow (Maheshväsah).

Vya. (Sri Rama says to his brother) "bring my bow and arrows, O son of Sumitra."

182. The supporter of the Earth (Mahibharta). When it was merged in the great waters. 183. The dwelling place of Sri (Srinivasah).

(607)

For Lakshmi ever resides on his chest.

Vya. It is said by the Muni (Valmiki) "He is like the shade of a tree to wise men."

184. The Refuge of the good (Satamgatih). (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 jIvas. 185. The Unobstructed (Aniruddhah).

In His manifestations by any one else. 186. He who gladdens the gods (Suranandah). 187. Govindah.

(638)

(539)

"

The Mahabharata, Mokshadharma (San., 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. 5. Thunderbolt; He has the Vajra marks on his feet. 6. Quarters; He is known in all quarters. 7. eyes; He is in 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 (Govidámpatih).

VISHNU SAHASRANAMA

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 (Marichih).

As He outshines the most brilliant. Lord (Bh. Gita 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. Hanisah.

As He removes the fear of Samsara of those that meditate 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 Samsara.

193. The best of serpents (Bhujagottamah).

Vya. Ádisesha.

194. Of auspicious navel (Hiranyanabhah).

Of golden-hue; or having an agreeable and beautiful

navel. 60

VISHNU SAHASRANAMA

195. Of excellent austerities (Sutapah).

As He is (still) performing excellent Tapas in Badarikäsrama in the form of Nara and Narayana. The Smriti says: "The concentration of mind and senses is called supreme Tapas."

196. Having the navel like the lotus (Padmanabhah).

Or because he shines in the centre of the lotus of the heart.

197. The father of beings (Prajapatih). (Slo. 34) Vya. The Lord of Brahma born from his navel and others.

198. Free from death (Amrityuh).

Or its cause.

Vya. "I prostrate before the death of death," so says the Sruti.

199. All-seeing (Sarvadrik).

As he cognises through his innate light the actions of all beings, good or bad.

200. The lion (Simhah).

(488)

The etymology of Simha' is from the root han

to kill.

Vya. The man-lion incarnation.

Thus ends the second hundred.

THIRD HUNDRED

201. The regulator (Sandhata).

Because he joins men to the (respective) results of their acts.

Vya. He bestows eternal prosperities on Prahlada and others. VISHNU SAHASRANAMA

61

202. The enjoyer (Sandhiman).

Being the enjoyer of the results too.

Vya. Prahlada 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 (Sastha).

He ordains all by (means of) Sruti and Smriti. 207. Of renowned Self (Visrutatma).

*Self' characterised by truth, wisdom, etc., and He who is specially declared (in the Srutis).

Vua. His form is known to all.

208. Destroyer of the foes of Suras (Surăriha). (Slo. 35)

Vya. He destroyed Hiranyakasipu by his two hands joined, shining with the group of finger-nails.

¹209. The Teacher (Guruh).

(493)

As He is the promulgator of all Vidyas, or as He is the generator of all beings.

Vya. He is the supreme Guru to Brahma and others. ¹209 and 210 make one name. 62

VISHNU SAHASRANAMA

210. The supreme Teacher (Gurutamah).

As He is the imparter of Brahmavidyà even to Brahma and others. The Sruti (Sve. Up., 6-18) says: "He who first created Brahma, and imparted to him the Vedas."

211. The effulgence (Dhama).

The Sruti (Nara. Up., 13) says: "Narayana is the Supreme Light"; or 'Dhama': abode, as he is the abode of all desires. The Sruti (Mun. Up., 6-1) says: "The Brahman is the Supreme Abode." 212. Truth. (Satyah).

As He is the essence of Truth. The Sruti (Nära. Up., 79) says: "Therefore, they say, Truth is Supreme." Or He is the truth of truth. The Sruti (Br. Up., 4-1-20) says "The Pranas are the truth and He is the Truth of them."

Ka. He is the support of the Satyaloka. 213. Of real valour (Satyaparakramah). 214. He whose eyes are closed (Nimishah).

His eyes are closed during his Yoganidra (Samadhi). Vya. He never opens his eyes towards the enemies (of mankind).

215. He who is ever awake (Animishah).

Being ever wise; or animisha' may mean the incarnation of Matsya (fish).

216. The garlanded (Srigvi).

He always wears the Vaijayanti garland, the symbol of the Tanmātrās, rudimental of the Elements.

¹217. The Lord of Vidyas and of grand intellect. (Vachaspatih udaradhih).

*Grand': perceiving the meaning of words. (Slo. 36) ¹217 makes two names. VISHNU SAHASRANAMA

218. Leader to the front (Agranih).

Leading those that are desirous of liberation to the Supreme Seat.

Vya. He leads his devotees near himself. 219. The director of the group (Gramanih).

63

Of Beings.

Vya. He directs his devotees to the assembly of Nityasiddhas, ever-liberated ones.

220. He who is radiant (Sriman).

The light which excels all.

Vya. Though he was incarnated as fish, his splendour was supreme in that form.

221. Logic (Nyayah).

That enunciates differences and proceeds upon proofs. Vya. He is the unshakable reason to those who want to deviate from the Sastras.

222. The regulator (Neta).

Of the machine of the Cosmos.

Vya. He dives and brings up the sinking great souls. 223. The breath. (Samiranah).

That causes motion in beings.

Vya. His actions in his fish incarnation were excellent.

224. The thousand-headed (Sahasramürdha).

225. The Universal Soul (Visvätma).

Vya. He spreads by his knowledge and energy the Universe, as the Sruti (Puru. Stk., 1) says: "He covers the Earth, etc."

226. The Thousand-eyed (Sahasrakshah). 227. The Thousand-footed (Sahasrapad).

The Sruti (Puru. Sa.) says: "The Purusha is thousandheaded, thousand-eyed, and thousand-footed." (Slo. 37) 64

VISHNU SAHASRANAMA

228. The turner. (Avartanah). Of the wheel of Samsara.

229. Of liberated mind (Nivrittatma). From the bonds of Samsāra.

230. He who is veiled (Samvritah).

(597)

By the Avidya that covers nature.

Vya. He is of the splendour of the sun and beyond the darkness, so the Sruti 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 (Ahassam vartakah).

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 Sruti (Puru. Sak., 4) says: One portion of his has become the whole Universe." 234. The air (Anilah).

As He is beginningless (anadi), he is called 'anila'.

66

Vya. He is supreme. He is the life itself, as the Sruti (Tai. Up., 1-7), who will live and who will be sentient without him?"

235. The bearer of the Earth (Dharanidharah).

As Adisesha and also Boar.

236. The gracious (Suprasadah).

As He gives Salvation even to such wrong-doers as

Sisupala and others.

(Slo. 38) VISHNU SAHASRANAMA

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 (Visvadhrik). (Srit).

Vya. Visvasrik: The creator of the Universe. 239.¹ The enjoyer of the Cosmos (Visvabhuk).

65

Or ruler of it.

240. He who is multiform (Vibhuh).

(880)

As Hiranyagarbha and others. The Sruti (Mun. Up., 1-6) says: "He is eternal and multiform." 241. The worshipper (Satkarta).

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. (Rama., I, 1-58).

243. The righteous one (Sadhuh).

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. Narayanah.

'Nara': Atman; Nara': 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 Narayana'. The Sruti (Nara. Up., 13) says: "The in and out of this whole Universe, whatever we Bee or hear, all these are pervaded by Narayana." The Mahabharata (Udy. Par. 1-1-3) says: "The categories (Tattvas) are called Nara, as they are sprung from 'Nara' (Atman); He is called Narayana as they are his abode." Or because he is the abode of the 'Naras' during involution. The Sruti (Tai. Up., 3-1) says: "Whom they approach, and enter." Br. Vaivarta Pr.: "As he is the seat of Näras, he is called Narayana." According to Manu Smriti (1-10): "The waters are called Näras which come out of Nära (God). As they are originally his abode, he is called Narayana." The Narasimha Purana says: "This is the real Mantra that destroys the deadly poison of Samsāra, Narayanaya 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 Vyasa. (Slo. 39)

Vya. nara means jIvas, as they are his parts. (vibhutis).

247. The unaccountable (Asankhyeyah).

To Him no number, name, form, etc., are applicable. Vya. The jtvas are his parts.

248. Immeasurable Self (Aprameyātmā).

Vya. His Jivas are innumerable.

249. Transcendental (Visishtah).

As he transcends all.

Vya. He is distinguished, as not depending on others. 250. Framer of the Law (Sishtakrit). 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 Kashthani (make fuel) means 'fetch'.

251. Stainless (Suchih).

(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 (Siddharthah).

VISHNU SAHASRANAMA

He obtains whatever he desires. The Sruti (Chcha. 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 Sruti (Chcha. 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 (Siddhisadanah). (40) Vya. Even at the time of performance of action, the devotees feel happiness.

256. The performer of Dharma-sacrifice (Vrishahı). '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 Samsara.

258. Vishnuh.

According to Yaska or Vyasa (Maha. Udyo., 70-13) 1 'Vishnu' is he who traverses this Universe by three steps. 68

VISHNU SAHASRANAMA

Vya. Vishnu is Sarya. (Bh. G., 10-21) says: "I am the Vishnu among the twelve Adityas." He identifies himself with these suns.

259. Having Dharma as steps (Vrishaparva).

They say that those who desire to reach the supreme abode have to go up through the steps of Dharma (composing 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 (Vardhamanah).

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 (Srutis&garah).

That is, the Srutis rest in him. 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).

(Slo. 41)

(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. 69

VISHNU SAHASRANAMA

267. He from whom proceeds the speech (Vägmi).

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 Sruti (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 Maya. Or as he lives (vas) in the Akasa (ether) alone and nowhere else, he is named Vasu or Vayu from the peculiarity of his abode. The Sruti (Kath. Up., 5-2) says: "He is Vasu (Vayu) dwelling in the atmosphere."

271. Of many forms (Naikarūpah).

The Sruti (Br., 4-5-19) says: "The Lord appears manifold by his Maya." The Smriti also (Vis. Pr., 2-12) says: "He is the luminaries, etc."

272. Having huge form (Brihadrüpah).

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 (Sipivishtah).

S'ipi: the sacrificial animals, he dwells in them in the form of sacrifice (Yajna). The Sruti (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

S'ipi rays, which he permeates. Or "S'i is water, it being cool (Saitya) 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 (Prakasanah).

VISHNU SAHASRANAMA

Of all.

Vya. He reveals his form to his devotees. 275.¹ Possessed of life-energy (Ojah).

Ojas: the vital energy; Valour (Tejah).

(Slo. 42)

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 (Prakasatma).

Vya. Even by ignorant ones his supreme nature can easily be known.

277. The burner (Pratapanah).

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 (Spashtaksharah).

As he is the syllable Om whose svara or rhythm is 'Udatta' or high.

Vya. He is the syllable of the Vedas.

280. The Mantrah.

The Rig. Yajus, and Saman (the three Vedas); or as

he is taught by the Mantras.

Vya. He protects those who think (on Him).

Some make this into three names. VISHNU SAHASRANAMA

71

281. He who is the ray of the moon (Chandramsuh).

As he, like the rays of the Moon, brings delight to those minds that are afflicted by the scorching rays of the Sun of Samsira.

282. Bright as the Sun (Bhaskaradyutih). (Slo. 43)

Vya. The similarity is on account of overpowering. 283. The source of the moon (Amritamsūdbhavah).

When the milky ocean was churned, the Moon rose therefrom.

Vya. The Sruti (Purusha Sakta) says: "The moon came from (his) mind and the sun from his eye."

284. The radiant (Bhanuh).

The Sruti (Kath. Up.. 4-15) says: "When he shines." Vya. The sun depends on him.

285. The moon (Sasabinduh).

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 (Suresvarah).

Suras: Gods and those that confer good.

287. The medicine (Aushadham.)

For the disease of Samsara.

Vya. The Devas and Devarshis know him as the medicine for their miseries..

288. The limit of the world (Jagatassetuh.)

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 Sruti (Br. Up., 6-1-22) 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 (Satyadharmaparăkramah).

True: unfailing; Dharma: knowledge and other quali(Slo. 44)

ties.

290. The Lord of beings past, present, and future. (Bhūtabhavyabhavannathah).

The Lord (natha); He is sought (nath) 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.) (Pavanah). The Sruti (Tai. Up., 2-7) says: "From fear of Him the wind blows."

293. The fire (Analah).

(711)

An Pranas; La receives, i.e., Jiva who receives the Pranas as his Self. The Sruti (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 (Kamaha).

In those that are desirous of salvation, or he who destroys the projects of enemies of his devotees. 295. The fulfiller of desires (Kamakrit).

Of those of Sattvika nature, or He who is the father of Kama, Pradyumna.

296. The Beautiful (Kantah).

(654)

To the superlative degree.

297. He who is desired (Kamah).

By those that seek after human aspiration.

Vya. As he possesses good qualities, all desire him.

1 VISHNU SAHASRANAMA

298. He who grants (all) desires (Kamapradah).

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. (Yugadikrit).

Or he who has started the Yugas.

Thus ends the Third Hundred.

73

THE FOURTH HUNDRED

301. He who brings about the cycle of Yugas (Yugavartah).

Such as Krita and the rest, himself being time.

302. Of many illusions (Naikamayah).

Vya. The Sruti says: The Indra (Brahman) is praised with his mayas (energies).

303. The great eater (Mahasanah).

As he consumes everything during Pralaya.

Vya. The Sruti (Kath. Up., 2-24) "To him the Brahmin and Kshatra classes become food."

10

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 (Vyaktarüpah).

In physical embodiment, or being self-radiant, he becomes cognisable to Yogins. 1

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. (Slo. 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 Antaryamin (indweller) in all.

Vya. Even the ignorant ones equally wish (to see Him). 310. Loved by the learned (Sishteshtah).

Or He loves the learned. Lord (Bh. G., 7-17) says : "For, excessively dear am I to the Jnani, and he is dear to me" or beloved of the wise.

311. The peacock-feathered (Sikhandı).

As Krishna in his aspect of a cowherd boy.

Vya. S'ikhanda means the splendour of the supreme

Lord.

312. The deceiver (Nahushah).

Of beings through His Maya.

313. Dharma (Vrishah).

As he showers all desires he is called Vrisha. The Mahabharata (San., 343-58) says: "Vrisha is explained by the lexico-graphers and likewise known in the world, O Bharata, 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 (Krodhaha).

In good men.

Vya. He pacified the anger of Parasurama in connection with kings at the request of Kasyapa.

315. The creator or agent of anger (Krodhakrit karta).

(380)

In wicked men. Agent of the Universe which is his creation. The Sruti (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 (Krodhakritkarta) such as the Asuras.

Vya. This refers also to the above incident. 316. With arms on all sides (Visvabāhuh).

The Sruti (Rig., 10-81-3) says: "Having arms on all sides." Or as all (visva) depend on him, he is called Visvabahu.

317. The bearer of the Earth (Mahidharah).

Or he accepts the worship (mahl). 318. Achyutah.

(369)

(Slo. 47)

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. Pranah.

Being Saträtman and as such the life-energy of all beings. The Sruti (Ai. Ar., 2-2-3) says: "I am, indeed, Prana."

321. The life-giver (Pränadah).

Of the Devas; or he destroys (Da to kill) the life of Asuras. 76

VISHNU SAHASRANAMA

322. The younger brother of Indra (Väsavānujah). As he was born to Kasyapa by Aditi.

Vya. In the Karma incarnation concerning the churning 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 Karma incarnation.

324. The mainstay (Adhishthanam).

Of Beings as the material cause of the Universe. Lord (Bh. Gita, 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 Sruti (Chcha. Up., 7-24-1) says: "Where doth that immensity abide, my Lord? It abideth in His glory."

(Slo. 48)

327. He who flows (Skandah).

As nectar, or because he dries up (skand to dry up) everything as Vayu (wind).

Vya. He dries up the misery of His devotees.

328. The supporter of the path of virtue (Skandadharah).

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 Sruti (Åpa. Srau. Sa., 5-11-4) says: "The cow, indeed, is sacrificial money to give."

331. The director of the Vayus (Vayuvahanah). (856) The Vayus are seven in number, viz., Avaha, etc. VISHNU SAHASHANAMA

77

332. Vasudevah.

(695 and 709)

He is called Vasu as he veils (vas or vas to cover) (in his Maya). Deva: is he who sports, wishes to conquer, conducts, shines, creates, and moves (vide No. 375 infra.). In the Udyoga Parva of Mahabharata 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 Vasudeva." (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 Vasudeva." The Vishnu Purana (1-2) says: "As he resides everywhere, and in all things, he is termed Vasudeva. All beings remain in Paramätman, and he, in all beings, hence the Omnipresent is called Vasudeva."

333. Possessed of great rays (Brihadbhanuh).

Maha. (Udy., 70-4) says: "He whose great rays are in the sun, moon and others, and he who illuminates the Universe 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. 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. (Adhyatma).

337. He who enables one to cross (Taranah).

(S1o. 49)

The ocean of Samsara.

Vya. He removes the pains concerning the elements (Adhibhūta).

338. The reliever (Tarah).

(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 (Surah).

340. The son of Sura (Saurih).

Born of Vasudeva.

341. Lord of men (Janesvarah).

The Lord of Beings.

342. The friend (Anukülah).

(644)

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 (Satvartah).

To protect Dharma ; or he who, as Prana, wends through the hundred Nadis (nerves).

344. With the lotus in his hands (Padmi).

345.

With eyes like lotus (Padmanibhekshanah). (Slo.50) 346. Seated in the pericarp of the lotus (Padmanabhah). Vya. His navel is like the shape of a lotus.

347. Lotus-eyed (Aravindakshah).

348. Contained in the lotus (Padmagarbhah).

As he is meditated upon in the centre of the lotus of

the heart.

349. Nourisher of bodies (Sarırabhrit).

Through food and life-energy (Prana). Or he who supports all forms through His Maya.

350. The great manifestation (Maharddhih).

Vya. The Gita (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 (Mahakshah).

Vya. The great Garuda is his vehicle. VISHNU SAHASRANAMA

79

354. Having Garuda on his banner (Garudadh vajah) (Slo. 51)

Vya. The name, if repeated, destroys the sins acquired in crores of births.

355. Incomparable (Atulah).

The Sruti (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 Pratyagatman (Sarabhah).

:

Sara bodies so called from their perishable nature (S'irya); bha: to shine. Hence he who shines in them as individual soul.

357. The awe-inspiring (Bhimah).

(948)

He whom all fear; or if the prefix 'a' is added, the name becomes 'Abhima' 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. Prahlada (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 Sruti (Purusha Sakta) 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. Vyasa (Maha. San., 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., Himself, as the one reality.

361. The consort of Lakshmi (Lakshmivän).

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 (Margah).

(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. Damodarah.

He who is known through the mind which is purified (Udara) by means of 'Dama' or self-control and other qualities. The Mahabharata says: "They call him 'Damodara,' as he is known by means of Dama (control of the senses)"; or because he (in his Krishna incarnation) was tied up by Yasoda by means of a cord round his waist to two trees. Brahma Purana (184-42) says: "She 81

(Yasoda) tied him up fast to the two (trees) with a cord (Dama) round his waist (Udara); hence he was named Damodara." According to Vyasa (Maha. Udyo.) "Dama means the worlds; and as they are in his womb, the Lord is named Damodara."

VISHNU SAHASRANAMA

Ka. He wears the blissful devotees of his as one does the flower garlands (Dama).

368. All-enduring (Sahah).

Or as he supersedes all.

369. The bearer of the Earth (Mahidharah).

In the shape of mountains. Parasara (Vis. Pr., 2-12-38) says: "The forests are Vishnu, also the mountains and the quarters."

370. The ever-fortunate (Mahabhagah).

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 (Vegavan).

The Sruti (Isa. Up., 4) says: "The unmoving, the one, he who is swifter than the mind."

Of unmeasured appetite (Amitasanah).

As he consumes the Universe during involution. (Slo. 53)

Vya. He consumed the unlimited quantity of food offered to Indra by Gopas. (See Bhagavata, 10th Book.) 373. The origin (Udbhavah).

(790)

Of the Universe as its material cause, or he who is free from Samsāra.

Vya. Samsara came to exist from him.

374. The agitator (Kshobhanah).

Of Prakriti (primordial matter) and Purusha (Jivas) at the time of creation. The Vishnu Purana (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 Sruti (S've. Up., 6-11) says: "There is only one Deva."

376. Containing Sri in himself (Srigarbhah).

As SrI or glory is within him in the shape of the Universe.

Vya. He is the seat of protection to Sri. 377. The Supreme Lord (Paramesvarah).

Lord (Bh. G., 13-17) says: "The Supreme Lord remaining the same in all Beings . . ."

Vya. Rama did shine more by receiving Sita in marriage. (Ram., 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 (Karanam).

Vya. He does all through the instrumentality of the

senses.

380. The doer (Karta).

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

383. The concealed (Guhah).

He whose nature, etc., are concealed in Maya.

(Slo. 54)

Vya. He is reclining in the heart (Guha).

384. Resolute (Vyavasayah).

83

Being of pure wisdom.

Vya. He is the creator of the Buddhi of resolution. 385. The basis (Vyavasthanah).

Of everything; or the regulator of the Guardians of the Universe and their respective functions; of the wombborn, egg-born and earth-born life; of the Brāhmana, Kshattriya, Vaisya and Sadra castes, and the intermediate ones; of the four stages of life, as pupil, householder, hermit and Sanyasin, and their duties.

386. The ultimate stage (Samsthanah).

Of the elements during Pralaya; or he who is the supreme goal.

387. The conferrer of abode (Sthanadah).

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 Rama'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 spiritually 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 Avidya. The Sruti (Mun. Up., 2-8) says: "The knots of the heart are shattered . . ."

(Slo. 55)

394. Ramah.

Because in him who is ever blissful the Yogins delight. The Padma Purana says: "The name 'Rama' stands for the supreme Brahman being the eternal Bliss and absolute consciousness in which Yogins revel." Or Rama : Srirama, the Son of Dasaratha, because he assumed that handsome form (of Rama) by his wish.

395. The abode of rest (Viramah).

Of all beings.

Vya. Brahma and others take rest in him. 396. Passionless (Virajah or Viratah).'

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 (Margah).

Knowing which the aspirants attain to immortality. The Sruti (Tai. Ai., 3-13) says: "There is no other way to the abode."

¹ Some make 396 and 397 one. VISHNU SAHASRANAMA

Ka. The Gita (X, 35) says: I am the MargasIrsha, the month of months.

398. The conductor (Neyah.)

Or because the Jiva is conducted towards Paramatmahood 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.

85

FIFTH HUNDRED

401. Valiant (Virah).

(643 and 658)

Vya. He creates fear in the minds of Rakshasas. (Ram., III, 39, 14)

402. The chief of those that are endowed with energy (Saktimatāmsreshtah).

Of Brahma 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 (Dharmaviduttamah).

(Mentioned in) the Srutis and Smritis (which) are His expressed commands. (S'lo. 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 (Bhatas) that are distinct from one another and thus prevents their independent course. Maha. Santi, 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. Pranah.

Refers to Kshetrajna, or to Him who functions (in the body) as Prana. The Vishnu Purana says: "As breath He causes motion."

408. The destroyer of Prana (Prānadah).

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. Sanatkumara 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 (Satrughnah).

Of the enemies of the gods. 413. The Pervader (Vyaptuh).

Of all the effects as the cause.

Vya. He shows his love to all equally whether friend or enemy.

414. Vayuh.

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 irrespectively.

415. Adhokshajah.

The Udyoga Parva (Maha., 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 Vairaja in the middle region between the earth and heaven.

(Slo. 57)

416. Seasons (Rituh).

In his aspect as Time.

Vya. He removes the difficulties of the people by timely seasons.

417. Of good eyes (Sudarsanah).

Or whose knowledge leads to Nirvana (salvation); or whose eyes resemble the petals of lotus; or who is easily seen by His devotees.

418. The Time (Kalah).

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

Centred in His glory (Parameshthih).

As He is accustomed to reside in the supreme ether of the heart. The Mantravarna (Apa. Dh., 1-23-2) says: The Parameshthi supremely shines."

46

420. The receiver (Parigrahah).

He is approached on all sides by his devotees, being Himself omnipresent; or known in many ways, or he receives 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 Sruti (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 (Visramah).

He brings quietude to the mind of those who have fallen in the toils of great miseries arising from Avidya, etc., and small miseries as pride, etc., and have plunged in the ocean of Samsara, stormy with the waves of the six changes, such as hunger and thirst.

425. The most skilful (Visvadakshinah).

Excelling all others, or in all His actions. (Slo. 58) Vya. He is the protector of all.

426. The manifestation (Vistarah).

As He manifests in himself all the Universe. Vya. He enlarges the results of his Bhaktas. VISHNU SAHASRANAMA

427. The firm and motionless (Sthavarassthānuh).

The firm and motionless objects such as the earth, etc., rest in Him.

428. The proof (Pramānam).

(959)

89

As he is the underlying principle of consciousness. Vya. He is the authority in all Dharmas or otherwise. 429. Undecaying root (Bijamavyayam).

As He is the immutable cause. Vya. He is Dharma itself.

430. Desired by all (Arthah).

Being Bliss.

Vya. He is reached by all who are freed from sense

attractions.

431. Having no desires (Anarthah).

As He has fulfilled all His desires.

Vya. He is not desired by the conceited Yogins. 432. Possessed of great sheaths (Mahakosah).

As Annamaya and the rest.

Vya. His treasures are immeasurable as he possesses Sankha, Padma, etc.

433. The great Bliss (Mahabhogah).

Vya. The enjoyments of his devotees are very great. Of great wealth (Mahadhanah).

434.

He is the means of attaining great Bliss.

Vya. From him all secure great wealth.

435. Griefless (Anirvinnah).

never tires.

12

(S'lo. 59)

(892)

As He has no desires to fulfil.

Vya. In fulfilling the desires of his devotees, he 90

VISHNU SAHASRANAMA

436. The oldest (Sthavishtah).

As Vairaja. The Sruti (Mun. Up., 1-4) says: "The fire forms his head, the sun and moon are his eyes."

Vya. He is in the form of Simsumara of stars. 437. Unborn (Abhūh). (Bhüh-existant).

Or the name may be bhuh the earth, if the prefix a is eliminated.

438. The binding post for Dharma (Dharmayupah).

As the sacrificial animals are bound to the Yapa, He is the resting place of all the Dharmas which are the means of worshipping him.

439. The great sacrificer (Mahamakhah).

Because the sacrifices dedicated to him confer Nirvâna 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 Vayu." Dhruva regulates the motions of the systems and resides at the tail of the starry Simsumara-wheel. At the heart of the wheel of the luminaries is Vishnu like a nave, regulating the whole. The Svadhyaya Brahmana (Tai. Ar., 2-19) in describing the Sims'amara says: "Vishnu is the heart."

441. The Moon (Nakshatri).

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. Valmiki (Bala. Ka., 1-18)

says: "Sri Rama is equal to the earth in patience." VISHNU SAHASRANAMA

443. Residing in all Beings (Kshamah).

As the Self.

444. Well-desiring (Samthanah).

In such actions as evolution, etc. Vya. He wishes all beings well. 445. Sacrifice (Yajnah).

91

(854)

(Slo. 60)

(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."

46

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 emancipation, he is to be worshipped through sacrifice with great care and devotion.

448. Kratuh.

The sacrifice with the Yüpa or the sacrificial post. Vya. Kratu means Ahina, Ekaha 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 (Satamgatih).

There is no other refuge to those that seek liberation except Him.

451. All-seor (Sarvadarsı).

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 Åtman. The Sruti (Kath. Up., 5-1) says: "He is liberated..."

453. All-knowing (Sarvajnah).

(815)

The Sruti (Br. Up., 6-5-7) says: "All this is the Self . . ."

Vya. He recognises all as his manifestation.

454. Supreme wisdom (Jnanamuttamam).

(732)

Wisdom is uncreated and unlimited, and accomplishes everything. The Sruti (Tai. Up., 2-1) says: "Brahman is existence, wisdom and infinite."

(Slo. 61) (818)

455. The pure vow (Suvratah).

Sri Rama says in the Ramayana (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 Purana (6-7-80) says: "His face is pleasing, beautiful, possessed of large eyes resembling the lotus leaf." Or this may apply to Sri Rama, the son of Dasaratha, because he was well pleased with the forest life. Thus the Ramayana (2-19-33) and Mahabharata say: "Auspicious Rama 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 Vidyas (to Brahma). The Sruti (Sve. Up., 6-18) says: "He who created Brahma at the beginning and imparted the Vedas to him." VISHNU SAHASRANAMA

457. The subtle (Sakshmah).

As he is free from physical causes such as sound, etc. The sound, etc., are the cause of gross Akasa and the rest. The Sruti (Mun. Up., 1-6) says: "He is omnipresent, and very subtle."

93

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 (Virabahuh).

He slew the foes and established the method of the Scriptures.

Vya. His arms were very dexterous in churning the

ocean.

464. The destroyer (Vidaranah).

Of unrighteous persons. 465. Stupefying (Sväpanah).

He renders, through his Maya, his Egos oblivious of their nature.

Vya. Sväpanah: causing confusion to those who lose their virtues.

(Slo. 62) 94

VISHNU SAHASRANAMA

466. The independent (Svavasah).

Being the cause of evolution, preservation and involution of the Universe.

Vya. He is completely dependent on his own devotees. 467. All-pervading (Vyapı).

As the ether. The Sruti 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 (Naikātma).

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. (Setubandha).

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 (Vats!).

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 (Dhanesvarah) (Slo. 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 (Dharmı).

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 Sruti (Chcha. 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 Sruti (Chcha. 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 Katastha is called imperishable." 482. The non-knower (Avijnātā).

The knower is the JIva, limited by the false conception that authorship and the rest pertain to Atman; being free from it, Vishnu is called Avijnātā.

Vya. He is indifferent to the faults of his devotees. VISHNU SAHASRANAMA

The thousand-rayed (Sahasramsuh).

The rays which are in the sun and others are His, hence he is the real Sun. The Sruti (Tai. Br., 3-12-9) says: "Kindled by that Light the sun shines." The Smrti also (Bh. G., 15-12) says: "The light which is in the sun..."

The all-supporter (Vidhata).

As He is the Adisesha, (the eight) cardinal elephants, and (the chief) mountains, which support all other beings. 485. The ever-existing consciousness (Kritalakshanah).

96

He is the author (Krita) of the Sastras (Lakshana). The author (Vyasa) (vide impra, verse 139) says: "The Vedas, the Sastras, the knowledge, and all these are derived from Janardana." 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 Srivatsa in his breast. (Slo. 64)

486. The centre of the planetary systoms (Gabhastinemih).

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 (Satvasthah).

As he chiefly presides over the Satva quality which is radiant; or he who resides (stha) in all beings (satva). 488. The lion (Simhah).

From his valour; or like the word 'Satyabhama, contracted into Bhama,' it may be 'Narasimha' (denoting the man-lion incarnation).

The great Lord of Beings (Bhūtamahesvarah). 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 (Mahadevah).

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 (Devabhridguruh). ¹

'The Lord of the Devas': Indra, or he who is the nourisher of the Devas and the instructor of them.

(S'lo. 65)

494. He who enables one to cross (the ocean of Samsāra) (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 Samsåra.

495. The shepherd (Gopatih).

Or He who is the Lord of the Earth.

496. The protector (Gopta).

As He transcends Time.

This makes two names.

13

(592)

(593)

Of all beings.

Vya. He is the protector of all Vidyas.

497. To be attained by Jnana (Jnanagamyah).

He is attained neither by karma (actions), nor by the combination of karma and jnana, but by jnana only. 498. The ancient (Purătanah). 98

VISHNU SAHASRANAMA

499. The nourisher of the elements of the body. (Sarirabhūtabrit).

Being himself Prana.

Vya. He assumes the form of Visvarapa (Universal). 500. The enjoyer (Bhokta).

As He protects, or as He enjoys the Supreme Bliss.

Thus ends the Fifth Hundred.

THE SIXTH HUNDRED

501. The Lord of monkeys (Kapındrah).

Kapi': may mean the boar incarnation, or the Lord of monkeys Sri Raghava.

:

502. He who gives large gifts (in sacrifices) (Bhūridakshinah).

To define and illustrate Dharma, he performs many sacrifices and gives away large sums. (Slo. 66)

503. The quaffer of soma (Somapah).

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 (Amritapah).

Of His Self; or as He recovered the ambrosia from the Asuras, and drank it along with the Devas.

505. The moon (Somah).

Nourishing the plants in the form of the moon; or Soma means Siva who is (ever) with Uma or Parvati. VISHNU SAHASRANAMA

506. The conqueror of many (Purujit).

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.

Of right resolutions (Satyasandhah).

The Sruti (Chcha., 8-1-5) says: "Truth is his resolve."

99

Ka. The heavens might fall down, the earth might crumble down, the mountain Himavan might be crushed, the oceans might become dry, but my word uttered to Krishna never becomes vain.

511. The deserver of gifts (Dasarhah).

Or Krishna being born in the Dasarha race. 512. The Lord of the Satvat (Satvatāmpatih).

The conferrer of good and protector of those that follow the Tantra named 'Satvata' (i.e., the scriptures Satvic in their nature). (Slo. 67)

Ku. Satva means meditation on Vishnu with everlasting devotion.

513. Jivah.

As He supports the Pranas or senses, etc., in the form of Kshetrajna.

Vya. He enlivens the devotees.

514. The witness of modesty (Vinayitāsākshi).'

Of the creatures; or as he perceives nothing outside Himself.

1 This makes two names. 100

VISHNU SAHASRANAMA

515. The conferrer of Salvation (Mukundah). 516. Of unmeasured prowess (Amitavikramah). (641) Or whose steps were immeasurable (during the Trivikrama incarnation).

517. The resting place of Devas and others (Ambhonidhih).

The Sruti (Tai. Br., 2-3-8) says: "These are the four ambhas, namely, the Devas, men, Pitris and Asuras"; or the ocean. Lord (Bh. G., 10-24) says: "Of lakes I am the

ocean."

518. Of infinite Self (Anantatma).

Being unlimited by Space, Time and Substance. Vya. He is in the form of Ananta (Adisesha). 519. The recliner on the great ocean (Mahodadhisayah).

When having disintegrated everything he reduces them into homogeneity and reclines on the primeval waters. 520. The Death (Antakah).

As He brings about the end of all.

(Slo. 68)

Vya. He is Antaka in the form of Rudra and Sankarshana.

521. Unborn (Ajah).

Or as he was born (ja) to Vishnu (a).

522. Deserving worship (Maharhah). 523. Centred in his own Self (Svabhavyah).

As He is infinite in His perfection.

Vya. He is to be claimed as theirs by his own devotees.

With conquered foes (Jitāmitrah).

Internal as desire, hatred, etc., and external as Ravana,

Kumbhakarna, Sisupala and others. VISHNU SAHASRANAMA

101

525. Ever joyful (Pramodanah).

Inbibing the nectar of His own Self; or because he causes bliss to those that meditate upon Him by the very act. 526. The bliss (Anandah).

Is His own nature. The Sruti (Br. Up., 6-3-32) says: "Of this happiness, all other beings enjoy only a part."

527. The source of happiness (Nandanah).

528. Freed from the worldly pleasures (Anandah) (Nandah). The Sruti (Cheha. Up., 7-23) says: "That which is immensity is felicity, there is no felicity in littleness." 529. Of true Dharma (Satyadharma).

Darma Wisdom, etc.

Vya. His dharmas are true and not false. 530. The three-stepped (Trivikramah).

The three steps were in the three worlds. The Sruti (Tai. Br., 2-4-6) says: "He stepped (the three worlds) by his three steps"; or He has walked over the three worlds. The Harivamsa (279-80) says: "The Sages have named the three worlds as 'Tri'; and as you walked them all thrice you are named Tri (vi) krama."

(Slo. 69)

(Maharshih

531. Kapilacharya, the great Sage. Kapilācharyah).¹

He was the great Rishi' as he saw the entire Veda, whereas others saw only a part of it, and were named 'Rishis'. Kapila taught the knowledge of pure Tatva called 'Sankhya'. The Vyasa Smriti says: "Sankhya is that which inculcates the knowledge of the pure Atman." The (Sve. Up., 5-2) says: "He who endowed his son Rishi Kapila...." The Smriti (Bh. G., 10-26) also says: "Of perfected ones I am the Sage Kapila."

1531 makes two names 102

VISHNU SAHASRANAMA

532. The Universe and its Soul (Kritajnah).

Krita the created Universe, and Jna the knower, i.e.. Atman.

Vya. He recognises the adorations, etc., of even defaulters.

533. The Lord of the Earth (Medinipatih). 534. The three-stepped (Tripadah).

The Sruti (Tai. Br., 2-4-6) says: "He who stepped (the three worlds) by his strides."

Vya. He is expressed by the three Padas, "Om, Tat, Sat."

535. The Lord of three states (Tridasadhyakshah).

Assuming the (three) qualities.

536. The great-horned (Mahäsringah).

In His fish incarnation, He tied the ship to His great horn and sported in the Pralaya waters.

537. The destroyer of the created things (Kritantakrit).

(Slo. 70)

Or of Death himself

538. The great bour (Mahavarahah). 539. Govindah.

Go speech, or the maxims of Vedanta, and as he is known (vid) by them, he is called 'Govinda'. The Vishnutilaka says: "You are named Govinda as you are to be known through Vedas (go)."

Vya. He held up the earth merged in the ocean.

540. With good urmies (Susenah).

Vya. He possesses the army of the eternal Saris (Sages). VISHNU SAHASRANAMA

Having golden armlets (Kanakangadi). 542. The mysterious (Guhyah).

As He is to be known through the secret sciences, or Upanishads; or as He is located in the Guha, the ether of the heart.

543. The unfathomable (Gabhirah).

In His wisdom, dominion, strength and valour, etc. Vya. He is unknown, as the Sruti says. 544. Impenetrable (Gahanah.)

As He is free from, or witness to, the appearance and disappearance of the three states of consciousness.

Vya. His independence cannot be ganged. 545. The concealed (Guptah.)

103

As He is beyond the grasp of mind and speech. The Sruti (Kath. Up., 3-12) says: "Being the hidden nature of all beings he is not manifested."

Vya. Agupta: His glory is not concealed.

546. The bearer of discus and Gada (Sakragadadharah).

"He is named 'Gadadhara,' as he bears the discus, symbolising the mind Tatva, and the mace, symbolising the Buddhi Tatva, to protect the world."

(Slo. 71)

547. Brahma (Vedhah).

548. Self-instrumental (Svängah).

As He is the auxiliary cause of the creation. Vya. His limbs are golden ones.

549. Unconquered (Ajitah.)

By any, in his incarnations. 550. Krishnah.

Krishna means Krishnadvaipayana Vyasa. The (Vishnu Pr., 3-4-5) says: "You should know the Krishnadvaipayana Vyasa as the Lord Narayana himself. Who 104

VISHNU SAHASRANAMA

can be the compiler of the Mahabharata except the lotuseyed Vishnu?"

551. The firm (Dridhah).

In his nature, capacity, etc.

Vya. Adhridha: He is uneasy when one prostrates before him after sinning.

552. The involver and unswerving (Samkarshanochyutah).¹

As He draws in at Pralaya all the world, he is called Sankarshana, and being unswerving in his own nature he is 'Achyuta'.

553. Varunah.

The setting Sun is called Varuna as he withdraws in himself his rays. The Sruti (Tai. Sam., 2-10-11) says: "O Varuna, listen to our hymn."

554. The Son of Varuna (Varunah).

Means either Vasishtha or Agastya.

Vya. Avaruna: His nature is never subject to veiling.

555. The tree (Vrikshah).

On account of his stability. The Sruti (Sve. Up., 3-9) says: "He alone stands in the heavens like an unshaken tree."

Vya. He is the sheltering tree of the wise. 556. The lotus-eyed (Pushkarakshah).

Or He appears in the lotus of the heart when meditated upon.

557. Of great mind (Mahamanah).

He performs only by mind creation, preservation and destruction. The Vishnu Purana says: "He who evolves and involves the Universe by his mind alone . . ." (Slo. 72)

This makes 2 names VISHNU SAHASRANAMA

558. Bhagavan.

The Vishnu Pr. (6-5-74) says: "The word (Bhaga) means full dominion, Dharma, fame, wealth, dispassion and salvation.' He who possesses the six attributes is called Bhagavan. Again (Vish. Pr., 6-5-78) says: "He is named Bhagavan who knows the origin and end, the coming and going, of beings, and also Vidya and Avidya." 559. The destroyer of wealth, etc. (Bhagaha).

During Pralaya.

Vya. He is the goal to wisdom, wealth, etc.

560. The delighter (Anandı.) (Nandi.)

105

Being Himself bliss, or as he is rich in everything. Vya. Nandi: He is the sun of Nanda (Gopa). 561. Wearing the Vanamala garland (Vanamalı).

As He wears the garland named Vaijayanti symbolising the subtle.elements (Bhatatanmātrās).

562. Armed with a plough (Halayudhah).

In His form as Balabhadra.

Vya. The saying is that one should repeat the name of Balarama in ploughing, if one is desirous of wealth.

563. Adityah.

This refers to Vamana-incarnation, the son of Aditi to Kasyapa.

Vya. Aditi means Devakt, and her son Krishna is meant here.

564. The Deity residing in the disc of the Sun (Jyotiradityah). (619 and 877)

Vya. ad from Vishnu itya to be obtained. i.e., from Vishnu salvation is to be obtained.

565. The endurer (Sahishnuh).

Of the pairs of opposites such as heat and cold.

14 106

VISHNU SAHASRANAMA

566. The refuge and the best

(Gatisattamah) (Slo. 73)

567. With a good bow (Sudhanva).

The bow named Sarnga which He wields symbolises the senses and the rest.

568. With a punishing axe (Khandaparas'uh or Akhandaparusuh).

Punishing the foes with his axe during the incarnation of Parasurama, the son of Jamadagni; or the name may be taken as Akhandaparasuh,' meaning wielding... 569. Merciless (Darunah).

Towards the evil-doers.

570. The giver of wealth (Dravinapradah).

As He gives the desired objects to His devotees. Vya. He gives the wealth of S'astras (as Vyāsa). 571. The sky-reaching (Divassprik).

Vya. One reaches heaven by the supreme knowledge 572. Omniscient-Vyasa (Sarvadrikvyasah).'

Or Sarvadrik: he who is the eye of all; 'yasa: he who divided the Vedas into four, Rig, etc. The Rigveda again was divided into twenty-one branches, the Yajus into one hundred and one, the Samaveda into a thousand and the Atharvaveda into nine branches or Sakhãs; he also divided all the Puranas; hence Vyasa means Brahma, the creator. 573. The Lord of Vidyas and unborn (Vachaspatihayonijah).

"Unborn' not born of any woman.

574. Having the three Samans (Trisama).

He is praised by the singers of three Samans, viz.,

Deva, Vrata, and Saman.

This makes 2 names.

? Ibid.

(Slo. 74) VISHNU SAHASRANAMA

575. The Singer of Saman (Samagah).

Lord (Bh. G., 10-22) says: "Of Vedas I am Samavella." 576. The Sama Veda (Sama).

577. Nirvanam.

The Supreme Bliss characterised by the absence of all

sorrow.

578. The medicine (Bheshajam).

107

Of the disease of Samstra.

579. The physician (Bhishak).

As He taught in the Gita the supreme Vidya that roots out the disease of Samsara. The Sruti (Rig., 2-33-4) says: "I see Thou art the best physician of all."

580. The institutor of Sanyasa stage (Sanyasakrit).

He instituted the fourth Asrama or stage as a step to Moksha.

Vya. He destroys the Samsara.

581. The calm (Samah).

As he taught the principle of calmness' to the Sanyasins as the necessary means to the attainment of wisdom. The Smriti says: "The Dharma or duty of Sanyasins is calmness; of forest-dwellers restraint; of householders charity of Brahmacharins or students service." Or he who pacifies all beings.

;

582. Tranquil (Santah).

As He is not involved in material pleasures. The Sruti (Sve. Up., 6-19) says: "He who is without parts, without action, who is tranquil."

583. The abode (Nishtha).

Of all beings during Pralaya.

Vya. They reside in Him, who have abandoned the -desires. 108

584. The peace (Santih).

He who is freed from every form of Avidya, the Brahman.

VISHNU SAHASRANAMA

Vya. They rest in Him, who have abandoned all the attachments.

585. The supreme goal (Parayanam).

From which there is no return. This name may be taken as masculine gender as Parayanah. 586. The handsome (Subhangah).

(Slo. 75)

(782)

Vya. By Him the parts of yoga become good. 587. The conferrer of peace (Santidah).

Characterised by the absence of love, hatred and the

rest.

Vya. He is the bestower of Moksha. 588. The creator (Srashta).

(990)

Of all beings in the beginning.

589. He who delights in the Earth (Kumudah). (807) 590. The recliner upon the waters (Kuvalesayah).

This name may mean Takshaka, the serpent that lived within a BadarI fruit (when, according to the curse of the son of a Rishi, it bit the king, Parikshit); he is also a manifestation of Hari. Or he who reclines upon the serpent Sesha.

591. The friend of the cows (Gohitah).

Because He protected them by holding the hill Govardhana over them; or as He incarnated to lighten the burden of the Earth.

592. The Lord of the Earth (Gopatih).

Vya. The lord of the senses.

593. The protector (Gopta).

Of the Universe; or as He veils his nature (with

Maya). VISHNU SAHASRANAMA

109

594. Dharma-eyed (Vrishabhakshah).

He whose eye rains down all wishes.

Vya. The Dharma shines by the shining of his eye. 595. Delighting in Dharma (Vrishapriyah).

Or Dharma itself; Priya: beloved of all. (Slo. 76) Vya. He is beloved of the virtuous.

596. Never retreating (Anivart1).

In the war between the Devas and Asuras; or He that ¹ never turns back from Dharma, being its friend.

597. Of restrained self (Nivrittatma).

From material pleasures naturally.

Vya. The Jivas become retired from the Gunas, as they have nothing to think.

598. Involver (Samkshepta).

Of the expanded Universe during Pralaya into disintegration.

Vya. Asamiksheptu: not abandoning his devotees. 599. The doer of good (Kshemakrit).

As He protects what has been acquired (by his devotees).

Vya. Akshemakrit: destroying the evils of his devotees.

600. The purifier (Sivah).

. Of those that even call upon him by name. Vya. The Lord Siva.

Thus ends the Sixth Hundred. 110

VISHNU SAHASRANAMA

THE SEVENTH HUNDRED

601. Having the mark Srivatsa in his breast (Srivatsavakshah).

602. The abode of Sri (Srivasah).

As Lakshmi dwells on his chest always. 603. The Lord of Sri (Sripatih).

Lakshmi has chosen Him as her husband rejecting all the Devas, Asuras and others during the churning of the ocean for nectar; or He is the Lord of Srl, the Para Sakti. The Sruti (Sve. Up., 6-8) says: "The Supreme Sakti of Him is declared to be various."

604. The chief of those that possess Sri (Srimatamvarah).

Sri The Vedas, Rig, Yajus and Saman; he is the chief of Brahma and others whose possession is the Vedas. The Sruti (Tai. Br., 1-2-1) says: "The Rig, Yajus, and Saman are the imperishable wealth of the wise." 605. The bestower of wealth (Sridah).

(77)

Upon His devotees.

606. The Lord of wealth (Srisah).

607. Abiding always with the wealthy (Srinivasah).

Vya. He is the abode of 'Sri,' Lakshmi.

608. The treasure-house of Sri (Srinidhih).

In Him, who is all-powerful, all the energies abide. Vya. S'ri is protected like a treasure.

609. The distributor of wealth (Srivibhavanah).

To all beings variously according to their Karma. 610. The bearer of Srl (Sridharah).

He keeps on his chest Lakshmi, the mother of all. Vya: He supports the prosperities. 111

VISHNU SAHASRANAMA

611.

The conferrer of Sri (Srikarah).

On those devotees that remember, praise, and worship Him.

612. Salvation (Sreyah).¹

Which gives the eternal bliss, being the nature of the Supreme.

613. The possessor of Sri (Sriman).

614. The refuge of the three worlds (Lokatrayasrayah).

(Slo. 78)

615. Beautiful-eyed (Svakshah).

Like the lotus.

616. Beautiful-limbed (Svangah). 617. Of infinite bliss (Satanandah).

The One Supreme Bliss becomes many through variety of vehicles. The Sruti (Br. Up., 6-3-32) says: "Of this bliss, all other beings enjoy only a part."

618. The Supreme Bliss (Nandih).

Vya. He is worshipped by the independent Lakshmi. 619. The Lord of the hosts of luminaries (Jyotirganesvarah).

The Sruti (Kath., 5-15) says: "When He shines all others shine after Him." The Smriti also (Bh. G., 15-12) says "That light which is in the Sun . . ."

620. Of conquered mind (Vijitātmā).

Vya. His mind was inclined towards Sita. 621. Of unfathomed nature (Avidheyatma.) (Vidheyatmā.)

By any one.

622. Of pure fame (Satkirtih).

Vya. His fame is supreme, He being the husband of Lakshmi.

1612 and 613 make one. 112

VISHNU SAHASRANAMA

623. Of solved doubts (Chchinnasamsayah).

(917)

As he realises everything directly like a fruit in the

(Slo. 79)

palm, he has no doubts about anything. 624. Transcendent. (Udırnah).

As He is above everything.

Vya. He is not to be perceived by the eyes.

625. Having eyes everywhere. (Sarvataschakshuh).

Perceiving everything through His consciousness. The Sruti (Nara. Up., 1) says: "He who has eyes on all sides."

626. No Lord ovor Him (Anisah).

The Sruti (Maha. Na. Up., 1) says: "None rules over Him."

627. Eternal and stable (Sasvatassthirah). 628. Resting on the ground (Bhusayah).

On the shores of the ocean when on his way to Lanka (referring to Sri Rama).

629. Adorning the world (Bhushanah).

By his various incarnations at his wish. Vya. He is to be adorned with all jewels. 630. Be-ness (Bhūtih).

Or glorious, or He is the source of all glories.

Vya. Abhati: no desire of wealth is to be found in his devotees.

631. The griefless (Visokah).

Being absolute Bliss.

Vya. His Devotees are freed from sorrows.

632. The destroyer of grief (Sokanās'anah).

Of the devotees by their very remembrance of Him.

(S'lo. 80) VISHNU SAHASRANAMA

633. The brilliant (Archishman).

He by whose radiance the Sun and others shine.

634. The worshipped (Architah).

Even by Brahma and the rest whom all the world adore.

Vya. This refers to his Archävatara (Idol incarnation). 635. The pot (Kumbhah).

113

As everything is contained in Him as in the pot.

Vya. Ku Pushkara and other places of pilgrimage and Bha: He shines.

636. Of pure Atman (Visuddhātma).

Being free from the three qualities.

Vya. In the pure heart his nature shines. 637. The purifier (Visodhanah).

Of sins by mere remembrance of Him.

Vya. Avisodhana: not purifying the sins of the evil-doers.

638. Aniruddhah.

The fourth of the four Vythas (manifestations).

Vya. His influence is unabated in Pushkara and

other places of pilgrimage.

639. Without enemy (Apratirathah).

640. Very wealthy (Pradyumnah).

Or one of the four Vyahas. Vya. He illuminates the Atmans.

641. Of unmeasured powers (Amitavikramah).

Or of unaffected power.

(Slo. 81)

642. The slayer of the Asura Kalanemi (Kalaneminiha).

Vya. He is the destroyer of the wheel of time.

15 114

VISHNU SAHASRANAMA

643. The valiant (Virah).

644. Born in the Sura clan (Saurih).

Vya. He is known as Sauri in Utkala country (Jagannath).

645. The Lord of the valiant (Sürajanesvarah).

He is the friend of Indra and other warriors owing to their superior martial powers.

646. The Soul of the three worlds (Trilokatma).

As He is the indweller (Antaryamin) of the three worlds; or as the three worlds do not, in reality, exist apart from Him.

647. The ruler of the three worlds (Trilokesah).

The three worlds, ordained by him, attend to their respective functions.

648. Kesavah.

Kesas are the rays which are in the Sun and the rest ; as he is the possessor of them he is named Kesava. Mahabharata (San. Par., 342-49) says: "The rays of mine which illuminate (the sun, etc.), are called Kesas. The wise Brahmanas call me therefore by the name Kesava "; or, the Saktis or energies called Brahma, Vishnu and Rudra are named Kesas; as he rules over them he is Kesava. The Sruti (Rig, 1-164-44) says: "There are three Kesins . . ." The Vish. Pr. (5-1-61) says: "... are in the Earth." The word 'Kesa' in above quotation is explained to mean Sakti. In Harivamsa (279-47) Siva says to Vishnu: "Ka means Brahma, and I am Isa or Lord of all embodied beings; and we (Brahma and myself) sprang from your parts or manifestations; hence you are named Kesava."

649. The slayer of Kesin, an Asura (Kesiha).

650. Harih.

As He destroys Samsara with its cause.

(Slo. 82) VISHNU SAHASRANAMA

651. The Beloved Lord (Kamadevah).

As He is desired by those that seek the four kinds of human aspirations.

652. The fulfiller of desires (Kamapalah).

115

Of those that seek happiness.

Vya. Kama, the desired ones, i.e., devotees, Pala protector.

653. Of fulfilled desires (Kami).

Vya. He has desire always concerning his devotees. 654. Handsome (Kantah).

As He assumes (in his incarnations) most bandsome forms or he who is the cause of the end (anta) of Brahma at the close of the second half of his age.

655. The author of the Agamas (Kritagamah). (789)

Agamas: Sruti and Smriti. Lord Himself says: "The Sruti and Smriti are indeed My commands." Again Vyasa is going to say: (infra Slo. 139): "The Vedas, Sastras, wisdom, and all this, came out from Janardana."

656. Of indescribable form (Anirdesyavapuh).

As He transcends all attributes, His form cannot be defined one way or other.

657. Vishnuh.

As His radiance pervades the firmament and transcends it. The Mahabharata (San., 342-43) says: "As my radiance, O Partha, has pervaded and transcended the firmament, and as I have traversed (the whole Universe), I am named Vishnu."

658. The valiant (Virah).

The root VI' according to Dhatupatha means motion, creation, radiance, existence and involution. As he has the above qualities he is called Vira. 116

VISHNU SAHASRANAMA

659. Infinite (Anantah).

(886)

Being all-pervading, eternal, the soul of all, he is unlimited by Space, Time or Substance. The Sruti (Tai. Up.. 2-1) says: Brahman is existence, wisdom, and infinite." According to the Vishnu Purana (2-5-24): "The Gandharvas, Apsaras, the Siddhas, the Kinnaras, the Uragas, and the Charanas, do not find the end of His attributes, hence the imperishable Lord is called Ananta."

660. The conqueror of wealth (Dhunanjayah).

This refers to Arjuna who brought immense wealth from his campaigns. Lord (Bh. G., 10-37) says : Among the sons of Pandu 1 am Dhananjaya (Arjuna)." (S'lo. 83) 661. The friend of Brahman (Brahmanyah).

Brahman means authorities, Vedas, caste and wisdom, and he is beneficial to them all.

Vya. Brahman means Jivas.

662. The author of Brahman (Brahmakrit). ¹

Brahman: the austerities, etc. (See the above name.) Vya. Brahma means Prakriti, and Krit expands.

663. Creator (Brahma).

He creates all as Brahma.

Vya. Brahma creates the universe having his mind in Brahman.

664. Brahma.

He is Brahman, characterised by Be-ness, etc., as He is great and all-pervading. The Sruti (Tai. Up., 2-1) says: "Brahman is be-ness, knowledge and infinite." The Vis. Pr., 6-7-53 says: "That knowledge which quiets down all differences, pure in its aspects, beyond the grasp of the senses, and experienced in his Self only, is called Brahman." 1662 and 663 make one. VISHNU SAHASRANAMA

665. The increaser of Brahman dhanah).

(Brahmavivar117

Brahman: austerities and the rest.

Vya. Brahma means Brahma, the creator, and the

jIvas.

666. The knower of Brahman (Brahmavit).

Brahman: the Vedas and their meaning.

667. Brahmanah.

As He instructs the whole world in the Vedas, through the Brahmanas.

668. The manifestation of Brahman (Brahmi). 669. The realiser of Brahman (Brahmajnah). He knows the Vedas which are in Himself. 670. Beloved of Brahmanas (Brahmanapriyah).

Or he is the friend of Brahmanas. Lord says: "Hel who does not duly salute a Brahmana, even though he may kill, curse or rebuke him, he is a sinner, burnt up by the forest fire of the Brahman; he may be put to death, or otherwise punished; he does not belong to us." And the Mahabharata says: "That God whom the holy Devaki begot of Vasudeva like the radiant fire from Arani wood for the protection of the Earthly Brahman (the Brahmanas). . ."

(Slo. 84)

671. Of great steps (Mahakramah).

The Sruti (Tai. Up., 1-1) says: "The far-stepping Vishnu grant us welfare."

Vya. He takes good steps to spread the devotion.

672. Of great deeds (Mahakarma).

(787)

As the evolution, etc., of the Universe.

Vya. His actions are to bestow knowledge on others. 118

VISHNU SAHASRANAMA

Of great radiance (Mahatejah).

He, by whose light the sun and other luminaries have become possessed of light, is of great radiance. Lord (Bh. G., 15-12) says: "The light which is in the sun. . ."

Vya. He possesses the qualities of valour, etc. 674. The great serpent (Mahoragah).

Lord (Bh. G., 10-21) says: "Of serpents I am Vasuki." Vya. The great Sesha and other serpents are his vibhūtis (manifestations).

675. The great sacrifice (Mahakratuh).

Manu (11-260) says: "Just as the As'vamedha sacrifice is the chief of all sacrifices. . ." Such sacrifices also are Himself.

676. The great sacrificer (Mahayajva).

As He performs many sacrifices for the well-being of the Universe.

Vya. The great sacrifices belong to him.

677. The great Yajna (Mahayujnah).

Lord (Bh. G., 10-28) says: "Of sacrifices I am Japa sacrifice."

678. The great offering (Mahahavih).

As the whole Universe is offered as an offering in the Brahman.

(Slo. 85)

679. The object of praise (Stavyah).

As He is praised by all and He praises none.

Vya. The accepted ones of him are to be praised.

680. Delighting in praise (Stavapriyah).

Vya. He is the cause of praising.

681. The hymn (Stotram).

The hymn which describes His attributes is Hari himself. VISHNU SAHASRANAMA

682. The act of praise (Stutih).

683. Adorer (Stota).

684. Delighting in battle (Ranapriyah).

As He bears the five great weapons (Chakra, etc.) to protect the Universe.

685. The full (Pūrnah).

119

As He possesses all the objects of desire and all Saktis or energies.

Vya. He possesses all the knowledge, the Dharma S'astra, etc.

686. He that fills (Pūrayita).

As He bestows prosperity upon all.

687. The holy (Punyah).

(925)

As he removes sins by very remembrance of him. 688. Of holy fame (Punyakirtih).

As His fame confers holiness on men.

689. Of uncorrupted Essence (Anamayah).

As He is above all ills produced by Karma, internal or external.

(Slo. 86)

Vya. His devotees do not get sorrow. 690. Fleet as the mind (Manojavah).

Being everywhere.

PAD

Vya. The result of devotion is as quick as mind. 691. The Teacher of the Vidyas (Tirthakarah).

He is the Teacher as well as the author of the fourteen Vidyas and the auxiliary Sciences. The Pauranikas say that at the beginning of evolution He, in the form of Hayagriva, slew Madhu and Kaitabha, the two Asuras, instructed Brahma in all the Vedas and other Vidyas, and taught the Asuras the sciences contradictory to the Vedic teachings. 120

VISHNU SAHASRANAMA

692. He whose essence is gold (Vasurctah).

Vyasa says: "The Lord created the waters, and dropped into them his vitality. It became the golden egg, the supreme source of Brahma."

693. The giver of wealth (Vasupradah).

(694)

Kubera became the Lord of treasures only through his grace, and he being the direct Lord of them bestows wealth (on his devotees).

694. The conferrer of Salvation (Vasupradah).

On his devotees. The Sruti (Br. Up., 5-9-28) says : "It is Brahman, who is wisdom and bliss, the highest aim of the giver of wealth (as He is) of that one who abideth (in Him) and knoweth Him." Or He who deprives the Asuras of their wealth.

695. The son of Vasudeva (Vasudevah). 696. The refuge of all (Vasuh).

As all Beings dwell in Him, and He in them; or He who conceals his nature by Maya.

Vya. He dwells in the milky ocean.

697. Omnipresent (Vasumanah).

As He remains in all objects without distinction. 698. The oblation (Havih).

Lord (Bh. G., 4-24) says: Brahman is the offering (S'lo. 87)

and Brahman is the oblation."

Vya. This refers to the offering of Nandagopa (concerning the safety of Krishna).

699. The refuge of the good (Satgatih).

, Good are those who say that Brahman exists; as the Sruti (Tai. Up.. 2-6) says: "If a person knows Brahman exists' then the wise call him 'good'"; or of superior intellect. VISHNU SAHASRANAMA

700. Of good acts (Satkritih).

As the protector of the Universe.

Vya.

sins.

The mere remembrance of Him destroys the

Thus ends the Seventh Hundred.

121

THE EIGHTH HUNDRED

701. The state of be-ness (Satta).

The state which is devoid of difference in its own species, in other species as well as in itself. The Sruti (Chcha. Up., 6-2-1) says: "This was one only without a second." 702. Of Supreme Intelligence (Satbhūtih).

As the Supreme Self is ever-existing and shining, He is Intelligence. The objective world is not to be called Intelligence' because of its limitation, hence it is neither Sat (existing) nor Asat (non-existing). The limitation of objects has been demonstrated by the Srutis and reasoning. Vya. The goal of the good.

703. The supreme goal of the good (Satparayanah). 1

Of the good: Of the knowers of Reality.

704. Of valiant armies (Sūrasenah).

In whose army are such valiant men as Hanuman, etc.

705. The chief of the Yadus (Yadusreshthah). 706. The abode of the good (Sannivāsah). 707. Attended by good Yamunas (Suyamunah).

Whose attendants are Devaki, Vasudeva, Nanda, Yasoda, Balabhadra, Subhadra and others, who are connected with Yamuna; or whose attendant shepherds are Brahma and other Devas in human form. (S'lo. 88)

16 122

VISHNU SAHASRANAMA

708. The dwelling place of beings (Bhutavasah).

The Harivamsa (279-52) says: "As the Beings live in you, thou art named Bhatavasa."

709. Vasudevah.

As he envelopes the Universe with Maya. Lord (Maha. S'an., 342-41) says: "I pervade the whole Universe by my glory like the Sun with his rays."

710. The abode of all life-energies (Sarvasunilayah).

Being Jiva himself; or he is the abode of all the Jivas. 711. The unlimited (Analah).

His energies and powers are never limited.

Vya. He never forgives sinning against his devotees. 712. The repressor of pride (Darpaha).

Of those that stray from the path of righteousness. Vya. He curbs the pride of Indra and others by lifting the mountain, etc.

713. The giver of pride (Darpadah).

Of those that follow righteousness; or represses their pride.

Vya. adarpadah: He does not allow his devotees to become proud.

714. The proud (Driptah). (Adriptah.)

From ever delighting in the bliss of Self.

Vya. They (devotees) never become proud though they perform many (good) acts.

715. The object of very difficult contemplation (Durdharah).

During contemplation, it is very difficult to realise His nature, as He is beyond all forms or vehicles; however some favoured few see Him with great effort (in the lotus) of the heart, after arduous meditation for many incarnations. VISHNU SAHASRANAMA

Lord (Bh. Gita, 12-5) says: "Greater is their trouble whose thoughts are set on the Unmanifested; for, the path of the Unmanifested is very hard for the embodied to reach." 716. The unconquered (Aparajitah).

123

(862)

By the desires and the rest internally, and by the Asuras and others externally.

(Slo. 89)

717. The world-formed (Visvamürtih).

Being the universal Soul.

718. The great-formed (Mahamūrtih).

When he is reclining on the Sesha couch.

Vya. The whole universe is a part of him.

719. Wisdom-formed (Diptamūrtih).

Or the Taijasa form, assumed by him at his own will, is radiant.

Vya. He possesses the brightness of a thousand suns. 720. Having no form (Amūrtiman).

Brought on by Karma.

Vya. His forms are Avyakta, Purusha, etc.

721. Many-formed (Anekamürtih).

He takes various forms at his own wish during incarnations in order to help the world.

722. Unmanifested (Avyaktah).

Though he has various forms, still he cannot be defined precisely.

723. The myriad-formed (Satamurtih).

He, whose form is pure consciousness, has many forms created by his own thought.

Vya. Brahma and other forms were from him.

724. Myriad-faced (Satananah).

As he is the universal form.

(Slo. 90) 124

VISHNU SAHASRANAMA

725. The one (Ekah).

Being devoid of any distinction such as Sajatiya, pertaining to the same species, Vijatlya, pertaining to different species and Svagata, pertaining to the different parts of the same thing. The Sruti (Chcha. Up., 6-2-1) says: "There is only one without a second."

Vya. He has none equal or superior to him. 726. The many (Naikah).

By His Maya. The Sruti (Br. Up., 4-5-19) says: "The Lord sports with many forms by his Maya."

Vya. There is no limit to his vibhatis (manifestations).

727. The Soma sacrifice (Savah) (Sa+vah).

Where the soma plant is distilled.

Vya. Divided into two names as sa destroyer, and va indweller.

728. The Happiness (Kah).

As he is spoken of as such. The Sruti (Chcha. Up. 4-10-5) says: "Happiness is Brahman."

Vya. Ka brightness.

729. What (Kim).

As Brahman is the supreme end of all Purushārthas, he is to be enquired after.

730. Which (Yat).

The pronoun yat' denotes an already existing object. The Sruti (Tai. Up., 3-1) says: "From which all these beings come out

731. That (Tat).

4

That which pervades. Lord (Bh. G., 17-23) says: "Om, Tat, Sat': this has been taught to be the triple designation of Brahman." VISHNU SAHASRANAMA

732. The unequalled seat (Padamanuttamam).

Seat He is sought after by those yearning after emancipation; Unequalled: He than whom there is no higher.

125

733. The friend of the Universe (Lokabandhuh).

Since all the worlds are tied up in him who is the support of all; or because he is the father of the worlds, and there is no friend equal to a father; or because he instructs the world as a friend in right and wrong through Sruti and Smriti.

734. The Lord of the Universe (Lokanathah).

As he is begged (nath) by the world or solicited by the world, or as he shines in, or is praised by, or loved by the world.

735. Madhavah.

As he was born in the family of Madhu.

736. Merciful to his devotees (Bhakta vatsalah). (Slo. 91)

Vya. He destroys the sins of his devotees or keeps them under his control.

737. Golden-hued (Suvarnavarnah).

The Sruti (Mun. Up., 5-3) says: "When the beholder beholds the golden-coloured...

738. With limbs like gold (Hemangah).

21

The Sruti (Chcha. Up., 1-6-6) says: "That this golden person seen in the disc of the sun. .

739. With beautiful limbs (Varangah).

740. With attractive armlets (Chandanangadi).

Vya. He is besmeared with sandal.

741. The slayer of the valiant (Viraha).

As he slays the Asura-chiefs to protect righteousness. 126

VISHNU SAHASRANAMA

742. Unequalled (Vishamah).

As he transcends everything. Lord (Bh. G., 11-43) says: There is none equal or superior to thee."

46

Vya. He protects the good and destroys the bad.

743. The void (Sünyah).

As he is without any attributes, he is like a void. Vya. He is free from faults.

744. He who is free from all wishes (thritästh).

Vya. He ate the ghee stolen from the cowherds' houses.

745. The immovable (Achalah).

As he has no deterioration in his nature, power, wisdom or other attributes.

746. The moving (Chalah).

As Vayu.

(Slo. 92)

Vya. He ran away from his place (Vaikuntha) to protect his devotee, the elephant (referring to Gajendramoksha).

747. He who has no egotism (Amani).

Being pure intelligence, he has no mistaken notion of Atman in things that are not such.

Vya. He shows no pride to his devotees.

748. He who generates the egotistic consciousness (Manadah).

Through his Maya he makes others see Åtman as the reverse; or because he confers rewards upon his devotees; or because he destroys the notion of Atman in the things which are not Åtman, of those that know the Truth.

749. To be adored (Manyah).

By all, He being the ruler of all. VISHNU SAHASRANAMA

750. The Lord of the Universe (Lokasvāmi). As he is the Lord of the fourteen worlds.

751. The supporter of the three worlds (Trilokadhrik). (Dhrit.)

752. Of bright intelligence (Sumedhah).

Vya. He told the Gopas that he was born as their relation and thus deceived them (not allowing them to see his real nature).

753. Born in the sacrifice (Medhajah).

Vya. He took his birth in Yajna as the son of Devaki. (Vishnu Pur., 5-3-14)

754. Fortunate (Dhanyah).

Because his objects are fulfilled.

Vya. Kubera and others become wealthy by him.

755. Of unfailing intelligence (Satyamedhah).

756. The support of the Earth (Dharadharah).

127

Through his Amsas or manifestations as S'esha and

(Slo. 93)

others.

Vya. He lifted up the Govardhana mountain. 757. He that showers radiance (Tejovrishah).

As he showers rain through the sun.

Vya. He showered his effulgence (in universal form)

to create faith in Arjuna.

758. The bearer of radiance (Dyutidharah).

Of his form.

Vya. He bears the radiance fit to be at the head of all Devas.

759. The best of those that wield weapons (Sarvasastra bhritāmvarah).

760. The receiver (Pragrahah).

Of the offerings such as leaf, fruit, etc., of his devotees; or, the uncontrolled horse-like senses roaming over the 128

VISHNU SAHASRANAMA

forest of sense-objects are bound by His grace as with reins.

761. The controller (Nigrahah).

Of all independently.

Vyu. He controlled Arjuna in the battle.

762. Indestructible (Vyagrah).

Or as he is ever intent on fulfilling the desires of his followers.

Vya. Concerning the devotees in battle. 763. The many-horned (Naikasringah).

As he has four horns or parts. The Sruti (Maha-Up..... 12) says: "He, having four parts. . ."

Vya. Actions are not important to please him. 764. The elder brother of Gada (Gadagrajah).

Gada is the name of the younger brother of Krishna ; or as he appeared in the beginning from the mantras.

(Slo. 94)

765. Four-formed (Chaturmūrtih).

The four forms are Virat, Saträtma, Avyakrita, and Turiya; or he who has white, red, yellow and dark-blue coloured bodies.

766. Four-armed (Chaturbabuh).

This name has become a conventional one to Vasudeva. 767. Having four Vyühas (Chaturvyūhah).

The four Vythas or persons as mentioned in the (Aitareya Up. 3-2-3) are: "The person in the body, the person in the Chchandas, the person in the Vedas, and the Great ; Person."

768. The goal of the four (Chaturgatih).

States of Life (Asramas) and castes, who observe their respective rules. VISHNU SAHASRANAMA

769. The clear-minded (Chaturâtma).

Having the mind free from desire, hatred, etc.; or having fourfold Antahkarana or inner organ, viz., Manas, Buddhi, Ahankara and Chitta.

770. The source of the four (Chaturbhāvah).

Namely, righteousness, wealth, pleasure and emancipation.

771. The knower of the four Vedas (Chaturvedavit). As he knows the meaning of the four Vedas as they are. 772. The one-footed (Ekapad).

The Sruti (Tai. Ar., 3-12) says: "All beings are his foot." The Smriti (Bh. G., 10-42) says: "I stand supporting the whole world by one part of myself." Vya. He is known as the supreme.

(Slo. 95)

773. The skilful turner (Samavartah).

Of the wheel of Samsara.

Vya. He is turning rightly the Avataras.

129

774. He who never turns away from.... (Anivartātmā).

Being omnipresent, his nature never turns away from the objects of senses.

775. The invincible (Durjayah).

776. Readily obeyed (Duratikramah).

feet.

As everything fears Him none dare disobey His orders. The Sruti (Kath. Up., 6-3 and 2) says: "Through fear of Him burns the fire, through fear of Him burns the sun, through fear of Him runs Indra, the Wind, and the Death as the fifth. It is a great fear like an uplifted thunder-bolt." Vya. There is no other resting place except at His

17 130

VISHNU SAHASRANAMA

777. Obtained with effort (Durlabhah).

Through devotion. Vyasa says: "Devotion towards Krishna comes to those men whose sins are burnt up by austerities, wisdom, and meditation, practised in thousands of incarnations." Lord (Bh. G., 8-12) says: "I am obtained by unflinching devotion."

Vya. When there is no single-mindedness, one is unable to perceive him.

778. Known with difficulty (Durgamah).

Vya. Adurgama: when single-mindedness is obtained one can easily reach him.

779. Not easily realised (Durgah).

Through obstacles and difficulties.

Vya. He is to be approached like a fort by the enemies. 780. Not easily lodged (Duravasah).

In the heart by the yogins during meditation. 781. The slayer of the Asuras (Durariha).

(Slo. 96)

Vya. He destroys even the sins acquired by the unrighteous.

782. Of beautiful limbs (Subhangah).

He is to be meditated upon as having beautiful limbs. Vya. The beautiful form which showered happiness on the eyes of the Gopis.

783. The drainer of the essence of the Universe (Lokasārangah).

Like a bee; or the essence of the Universe is the Pranava or Omkara as the Sruti (Chcha. Up., 2-23-3) says: "Prajapati reflected on mankind. . ." and he is to be reached by it.

784. Beautifully expanded (Sutantuh).'

The followers of Mahatma Gandhi quote this and the next to support their charka work. "He is a very fine thread himself," and "He is the increaser of the thread ". VISHNU SAHASRANAMA

131

As the Universe.

Vya. He is the good progeny to Vasudeva and others. 785. The progressor of the expanded (Universe) (Tantuvardhanah).

Or destroyer.

Vya. He increased the line of Pradyumna and others. 786. Resembling Indra in his actions (Indrakarma).

And glory, etc.

787. Of great deeds (Mahakarma).

Whose great effects are the ether and other elements. 788. Of fulfilled achievements (Kritakarma).

As he has nothing to achieve; or as he has performed virtuous deeds.

Vya. Adding to the name, the spread of Daityas. 789. The author of the Vedas (Kritāgamah).

The Sruti (Br. Up., 4-4-10) says: "The Rigveda. . . are the breath of this Great Being." (Slo. 97)

Vya. This refers to Buddha Agamas literature. 790. Of superior birth (Udbhavah).

Being born of his free will, where he likes; or being the root of all, his birth is unknown.

791. Of unequalled beauty (Sundarah).

As he possesses glory, transcending all.

Vya. His beauty is superior even to that of Manmatha. 792. Of great mercy (Sundah).

Vya. He destroys the good actions also of his devotees (in salvation).

793. Of beautiful navel (Ratnanabhah).

Vya. His navel is to be seen like a jewel. VISHNU SAHASRANAMA

794. With charming eyes (Sulochanah).

Or with superior wisdom.

Vyu. His wisdom is to deceive the Daityas. 795. The worshipped (Arkah).

132

By Brahma and others who are the most worshipped. 796. The giver of food (Vajasanah).

To the needy.

797. The horned (Sring).

During Pralaya when he assumes the form of a fish (to guide the world).

Vya. This refers to Varaha incarnation.

798. The conqueror (Jayantah).

Of enemies; or he who is the cause of the conquest (of the Devas).

799. The omniscient and victorious (Sarvavitjay!). Over the internal foes as desire, etc., and the external foes as Hiranyaksha and others. (Slo. 98)

With limbs radiant like gold (Suvarnabinduh).

The Sruti (Chcha. Up., 1-6-6) says: "He having a golden body even unto the nails"; or in whose Mantra are the auspicious letter and Bindu (Anusvara).

Thus ends the Eighth Hundred.

THE NINTH HUNDRED

801. The unruffled (Akshobhyah)

(999

By desire, hatred, etc., by the objects of the senses such as sound, etc., and by the foes of Devas, etc. Vya. By the bad sastras. VISHNU SAHASRANAMA

802. The Lord of the Lords of speech (Sarvavägisvaresvarah).

'The Lords of the speech': Brahma and others. 803. The great pond (Mahahradah).

The yogins remain peacefully in the bliss of Him by plunging in it; hence the simile of the great pond.

Vya. He is very difficult to be entered by others. 804. The great chasm (Mahagartah).

133

Like a great chasm, His Maya is very difficult to cross. Lord (Bh. G., 7-14) says: "My Maya is very difficult to cross"; or garta is explained by the lexico-graphers to mean chariot,' Mahagarta'; He who possesses great chariots as described in the Mahabharata and other works. 805. The great Being (Mahabhūtah).

"

As his nature is unlimited by the three tenses, past, present and future.

Vya. The great persons are his manifestations. 806. The great abode (Mahanidhih).

Of all beings.

807. He that gladdens the Earth (Kumudah).

(Slo. 99)

By relieving it of its burden.

808. The bestower of reward as agreeable as the Kunda flower (Kundarah).

He that bestows or receives fruits that are as pure as the Kunda flower; or it is said: "That he, taking the form of a boar with the view of slaying Hiranyaksha, tore (dara) the Earth (kum); (hence he is named Kundara)."

809. The Kunda flower (Kundah).

He who is of transparent limbs like the Kunda flower ; or He who made a gift (da) of this Earth (kum) unto Kasyapa. The Harivamsa (42-121) says: "The son of 134

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Bhrigu, in order to purify all his sins, performed the horse sacrifice. In that sacrifice which required great gifts to be given away, He, in his incarnation as the son of Bhrigu, made a gift of the Earth to Marichi with great pleasure"; or he who brings the earth under subjection; or Ku' stands for the rulers of the earth, and Da for slaying. The Vishnu Dharma (43-37) says: "Let Hari, the best of the Bhargava family, who made the earth free from the Kshatriyas, and who cut off many a time the thousand arms of Kartavirya, be with me for the increase of prosperity."

810. He that is the rain-charged cloud (Parjanyah).

He extinguishes the three kinds of miseries concerning the body and the rest, even as the rain-charged cloud (that cools the earth by its downpour); or He who showers down all the desired objects like rain.

811. The purifier (Pavanah or Pavanah).

Solely by his remembrance.

Vya. His story, if repeated, purifies the teller and the hearer like his foot-water (Ganga, which has her sources at Vishnu's feet).

812. Un-induceable (Anilah).

Or Ila: to sleep, which indicates one who is ignorant; and A indicates negation; so he is named Anila' as he is ever omniscient; or 'Nila' means inaccessible, and 'Anila': easily accessible to his devotees.

813. The drinker of nectar (Amritasah).

Being himself the source of nectar; or he who gave the nectar to Devas and himself participated in it ; i.e., the nectar obtained by the churning (of the ocean of milk); or whose desire is for Amrita, i.e., immortality.

814. He who has the immortal form (Amritavapuh).

Vya. His form is not of ordinary nature. VISHNU SAHASRANAMA

135

815. The Omniscient (Sarvajnah.)

The Sruti (Mun. Up., 1-9) says: "He who is omniscient and all-knower."

Vya. He knows how to bestow everything on his devotees.

816. Having faces on all sides (Sarvatomukhah).

Lord (Bh. Gita, 13-13) says: "He, having eyes, heads and faces on all sides." (Slo. 100)

817. Easily attainable (Sulabhah).

Even by the offer of leaves, flowers, fruits, etc., with full devotion. The Mahabharata says: "How can one fail to attempt at emancipation when the ancient Purusha is capable of being attained by devotion alone, coupled with the offerings of leaves, flowers, fruits, and water, which are always obtainable without any cost?"

818. He who is of excellent vows (Suvratah).

Or he who abstains from food or worldly enjoyments. 819. The perfection (Siddhah).

As his perfection does not depend upon others.

Vya. The good ones attain perfection of their tapas, salvation, etc., by serving him.

820. The conqueror of foes (Satrujit).¹

821. The scorcher of the foes (of Devas) (Satrutapanah).

Vya. He causes pain to the enemies through Kakutsa and other kings who are the punishers of the enemies. 822. He who is above all (Nyagrodhah).

Or he, who controlling all beings, veils himself by Maya.

¹820 and 821 make one name. 136

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823. Transcending the ether (Udumbarah).

As its cause; or he that nourishes the Universe in the shape of food, etc. The Sruti says: "Udumbara means the food, etc."

824. The Asvattha.

That which is uncertain of to-morrow is called Asvattha, i.e., the Samsara tree. The Sruti (Kath. Up., 6-1) says: "This eternal tree having its root above, and branches below. . ." The Smriti (Bh. G., 15-1) also says: "They speak of an eternal Asvattha tree root above and branch below."

825. The slayer of Andhra by name Chanura (Chanürândhranishudanah). (Slo. 101)

826. He who has innumerable rays (Sahasrarchih).

The Bh. G. (11-12) says: "If the splendour of a thousand suns were to rise up in the sky..."

Vya. The rays of the sun, etc., belong to him. 827. He that has seven tongues (Saptajihvah).

The Sruti (Man. Up., 2-4) says: "The seven flickering tongues of the fire are Kali (the black one), Karali (the terrific one), Manojava (swift as the mind), Sulohita (the very red one), Sudhamravarna (of purple colour), Sphulingini (emitting sparks), and Visvartpi (all shaped) goddess."

828. He that has seven flames (Saptaidhāh).

The Sruti (Tait. Sam., 1-5-2) says: "O Fire, thou hast seven flames, seven tongues."

829. He that has seven horses (Saptavahanah).

Or whose vehicle is the steed named 'Sapta'. The Sruti (Tai. Ar., 3-11) says: "The horse named Sapta is carrying Him." VISHNU SAHASRANAMA

137

830. The formless (Amūrtih).

Marti or form, consisting of the movable and immovable things, is capable of being borne, i.e., the Universe. The Sruti (Ai. Up., 3-2) says: "From that agitation the form came to exist." As he is formless he is called Amûrti; or he who is devoid of the bodily organs and limbs that are } keen to perceptions and feelings. 831. The sinless (Anaghah).

And painless.

832. The inconceivable (Achintyah).

By any proof, being the witness of the knower, etc. ; or He that cannot be thought of in any particular form as separate from this expanded Universe.

833. He that causes fear (Bhayakrit).

To those that follow the path of wickedness; or dispeller of the fear of his devotees.

834. The destroyer of fear (Bhayanasanah).

Of those who adhere to the rules of caste and states of life (Asrama). Parasara (Vis. Pr., 3-8-9) says: "The supreme Person Vishnu is worshipped by men who adhere to the rules of caste and Asrama. There is no other path to please Him."

(Slo. 102)

835. The subtle (Anuh).

As he is the minutest of all. The Sruti (Mun. Up.. 5-9) says: "This subtle Atman is to be known by mind." । Vya. He is able to permeate through the Jivas. 836. The great (Brihat).

He being the greatest and the biggest. The Sruti (Maha. Up., 12) says: "He is greater than the greatest."

Vya. His vastness makes the ether and the other elements like unto a small vessel.

837. The thin (Krisah).

As he is devoid of ingredients of matter, as the Sruti (Br. Up., 5-8-8) says; "He is not of a gross body."

18 138

838. The stout (Sthūlah).

The word stout' is here used in a figurative sense. 839. He that is possessed of attributes (Gunabhrit).

Because of His being the Universal Soul and the Lord of creation, preservation, and destruction, by means of Satva, Rajas and Tamas qualities.

840. He that transcends all attributes (Nirgunah).

As being, in truth, devoid of attributes. The Sruti (S've. Up., 6-15) says: "He is pure and devoid of qualities." 841. The greatest (Mahan).

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It is impossible to speak of him even for the sake of argument, as possessing any attributes because, he is devoid of such attributes as sound, etc. He is the minutest of the minute, eternally pure and all-pervading. The Apastamba (Dh. Sa., 1-12-7) says: "He is devoid of limbs, sound, body, and touch, and eternally pure."

842. Unsustained (Adhritah).

He is not sustained by any, who sustains the Earth, etc., that sustain all.

843. Self-sustained (Svadhritah).

Here, by way of answering a possible doubt, this name is introduced. The Sruti (Chcha. Up., 7-24-1) says: "Where doth that immensity abide, my Lord? It abideth in its own glory."

844. Having a beautiful complexion (Sväsyah).

He that has a face of such fascinating beauty that it can be compared to the inside of a lotus, the colour of which is red; or He from whose face emanated the great mass of Vedic texts for teaching the Purushärthas (human aspirations). The Sruti (Br. Up., 4-4-10) says: "From this great Being emanated Rigveda

. VISHNU SAHASRANAMA

139

845. He that has created the Universe first (Prag- i vamsah).

Those who are descendants of another are called Paschatyas or after-comers; that which has come out of Him, i.e., the Universe is the first (in order) not subsequent.

846. The expander of the Universe (Vamsavardhanah).

Or dissolver of it.

Vya. He increases the progeny according to His own liking. (Slo. 103),

847. The bearer of weight (Bharabhrit).

He that bears the weight of the Earth in the form of Ananta or Adisesha, etc.

Vya. He bears the weight of bondage and freedom । of the Muktas, the liberated ones.

848. He that is described (Kathitah).

46

He alone is declared as Supreme by Veda, etc.; or He that is described by all the Vedas. The Sruti (Kath. Up., 2-15) says: All the Vedas describe of whom. . ." The Smriti (Bh. G., 15-15) says: "I am that which is to be known by all the Vedas." (Harivamsa, 323-93) says: "Vishnu is sung everywhere at the beginning, middle, and at the end of the Vedas, Ramayana, holy Bharata, O best of Bharata race." The Sruti (Kath. Up., 3-9) says: "He obtains the goal of the road, the highest place of Vishnu.". In answer to the doubt as to what is the nature of the highest goal, the highest place of the all-pervading Vishnu, it is described as being above all senses and the rest. He is called Kathita' (declared) who has been described in the passages beginning with (Kath. Up., 3-10) "Higher indeed than the senses are their objects," and ending with (3-11) "Higher than the Purusha is nought; this is the last limit and the highest goal". 140

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849. Yogi.

Yoga means Jnana; as he can be reached by it, he is called Yogi; or Yoga is Samadhi and he who controls his Self within his Self is Yogi.

850. The Lord of Yogins (Yogisah).

Other Yogins are obstructed (in their progress) by Yogic impediments and (consequently) fall off from their progress (or from their own position); but he is free from such (impediments); hence he is the Lord of Yogins.

851. The bestower of all wishes (Sarvakamadah).

Vyasa (Br. St., 3-2-38) says: "From Him (i.e., the Lord, there comes) the fruit (of works); for (that only) is possible."

852. The resting place (Asramah).

He who is like a resting place to all those that wander in the forest of Samsara.

853. The scorcher (Sramanah).

Of the ignorant ones.

Vya. He allows those who have fallen from Yoga

practice to continue the practice.

854. The reducer (Kshamah).

Of all beings (during involution) to nothing.

Vya. One becomes fit to cross all difficult paths by Him.

855. Having good leaves (Suparnah).

The leaves are the Vedas of that Samsara tree which has its root in Him. Lord (Bh. G., 15-1) says: "The leaves of it are the Vedas."

856. (Through whose fear) Vayu sustains (the beings) (Vayuvahanah).

The Sruti (Tai. Up., 2-8) says: "The wind blows through fear of Him." VISHNU SAHASRANAMA

141

Vya. The Vayu, i.e., Vayu's son Hanuman became the vehicle (of Sri Rama).

(Slo. 104)

857. The wielder of the bow (Dhanurdharah).

He who in his incarnation of Sri Rama wielded the great bow.

858. The knower of the science of archery (Dhanurvedah).

In his incarnation as the son of Dasaratha (SrI Rama).

Vya. Adhanurveda: In Bharata yuddha Veda was the bow.

859. He that is the sceptre (Dandah).

Lord (Bh. G., 10-38) says: "Of punishers I am the sceptre."

860. The punisher (Damayita).

Of Beings through Vaivasvata (Yama), kings and others. 861. The punishment (Damah).

He is the punishment itself inflicted on those who deserve it.

862. Unconquerable (Aparajitah).

By his foes.

863. He that tolerates all (Sarvasahah).

His enemies; or he who is clever in all his actions. Vya. He tolerates the worship of other gods.

864. The ordainer (Niyanta).

Of all in their respective functions.

Vya. According to one's devotion He causes the worship.

865. The unrestrained (Aniyamah) (Niyamah).

He knows no restraint, being himself the all-ordainer. 142

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866. He who knows no death (Ayamah). (Yamah).

Or Niyama and Yama are the two means of (acquiring) Yoga; as he is to be reached by these two, he is called Niyama and Yama. (Slo. 105)

867. Possessed of Satva (Satvavan).

Satva: courage, strength, etc.

Vya. He possesses the Satva body.

868. Chiefly based in Satva quality (Satvikah).

Vya. He causes one to become Såtvic by His sideglance.

869. He that is true to the wise (Satyah).

Vya. The possessor of truth.

870. Ever devoted to truthfulness and Dharma (Satyadharmaparayanah).

Dharma: duty characterised by ordinance and prohibition.

871. The desired (Abhiprayah).

Of those that seek the Purusharthas, or he to whom all beings directly (abhi) go (praiti) during Pralaya.

872. Worthy of being loved (Priyārhah).

The Smriti (Vishnu Dha., 55-3) says: "By those that desire for the imperishable (Brahman), the most beloved things in the world and the choicest in the house should be given to Him who is endowed with all good qualities." 873. The worshipped (Arhah).

He that should be worshipped by such things as welcome address, offering of seat, praise, arghya or offering of water, milk, etc., pådya or water for washing the feet, hymns, prostrations, etc.

Vya. He is worshipped by devotees. VISHNU SAHASRANAMA

874. The fulfiller of desires (Priyakrit).

He is not only the beloved, but he fulfils the desires of those that worship him by means of hymns, etc.

875. The increaser of pleasure (Pritivardhanah).

Of those that worship him.

(Slo. 106)

876. He who has his abode in the firmament. (Vihayasagatih).

It may mean the abode of Vishnu, or the Sun.

877. The Light (Jyotih).

143

He that shines of his own accord. The Sruti (Maha. Up., 13) says: "Narayana is the supreme Light.

Vya. The Archiradi (northern) path, etc., are reminded (to the devotees) by Him.

878. Of good effulgence (Suruchih).

Or desire.

Vya. His wish is to uplift His devotees. 879. The consumer of oblations (Hutabhuk). Though offered to different gods in sacrifices.

880. The all-pervader (Vibhul).

Or the Lord of the three worlds.

881. The Sun (Ravih).

Because he takes away the juices (Rasa).

882. Of various tastes (Virochanah).

Vya. This means the year.

883. Süryah.

From the root sa to bring forth.

1879 and 880 make one name.

(887) ¹ 144

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884. He that brings forth all the Universe (Savita).

The Vishnu Dharmottara says: "He is called Ravi because he takes away the juices; and he is named Savita as he produces all beings."

Vya. He produces the rain through Sürya, the sun. 885. He that has the Sun as his eye (Ravilochanah). The Sruti (Mun. Up., 3-4) says: "Whose head is the fire, whose eyes are the sun and the moon." (S'lo. 107) 886. The endless (Anantah).¹

Because of his being eternal, all-pervading, and unlimited by space and time; or He who is in the form of the serpent Adisesha.

887. The consumer of oblations (Hutabhuk). 888. The enjoyer (Bhokta).

Of the insentient Prakriti or matter.

889. The conferrer of bliss (Sukhadah).

On devotees in the shape of emancipation; or if the letter A is prefixed to this name then the destroyer of misery'.

890. Having numerous births (Naikajah).

For the sake of preserving virtue.

Vya. Naikada; He bestows salvation on many a devotee.

891. The first-born (Agrajah).

i.e., Hiranyagarbha. The Sruti (Tai. Sam., 4-1-8) says: "First Hiranyagarbha came to exist."

Vya. He is enjoyed supremely (by His devotees). 892. He that knows no dejection (Anirvinnah).

Because he has all his desires fulfilled and because he has nothing more to be attained.

1886, 887 and 888 make one. VISHNU SAHASRANAMA

He that always forgives (Sadamarshi).

145

Especially good men.

Vya. Seeing the Mukta-jivas, liberated souls, He feels that His work is over with them.

894. The stay of the worlds (Lokadhishthanam).

Because the three worlds rest on Him, who wants no support, being Brahman.

895. The wonderful (Adbhutah).

The Sruti (Kath. Up., 2-7) says: "Who cannot be attained by many even by hearing; whom, many though hearing, do not know; the expounder of him is a wonder; and able is he who obtains him; wonderful is the knower instructed by the able." The Lord (Bh. G., 2-29) says: "One sees him like a wonder." Or wonderful because of his form, power, transaction, etc.

(Slo. 108)

896. Of long duration (Sanat).

Time is the manifestation of the supreme One. The Vishnu Purana (1-2-15) says: "The first emanation, O Dvija, of Parabrahman is Purusha. The next is the Vyakta and Avyakta. The last is Time."

Vya. Sanat means worship.

897. The most ancient (Sanatanatamah).

Because He is the cause of all, and older than Brahma and others who are the oldest.

898. Dark-blue hued (Kapilah).

Like the colour of Badaba, the fire of final destruction.

899. The Sun (Kapih). ¹

He who dries up (pi) the water (ka) by his rays; or Kapi means Varaha or boar-incarnation.

1899 and 900 make one.

19 VISHNU SAHASRANAMA

900. The indestructible resting place (Avyayah). Of the Universe during Pralaya.

Thus ends the Ninth Hundred.

146

TENTH HUNDRED

901. The conferrer of all blessings (Svastidah).

On his devotees.

902. The doer of good (Svastikrit).

Vya. He causes one to do good deeds.

903. Whose nature is auspiciousness (Svasti).

Or the supreme bliss.

Vya. He is the basis of all mangalas, auspiciousness. 904. The enjoyer of blessings (Svastibhuk).

Or he who enables his devotees to enjoy blessings. 905. He who grows in auspiciousness (Svastidakshinah).

Or He who is capable of conferring auspiciousness; or because He alone is capable of readily conferring blessings; or because all attainments (Siddhis) are gained by merely remembering Him. It is said: "I always take refuge in Hari, the unborn, who, when remembered, becomes the source from which all auspiciousness proceeds. By the mere remembrance of Krishna, the body of accumulated sins breaks into many pieces just as the mountain is broken to pieces by thunder-bolt." (Slo. 109)

906. He that is not wrathful (Araudrah).

:

Raudra Karma is violent, desire too is violent, so also anger is violent. He is free from these three kinds of violences because of his having achieved all his desires; he has no desire; hatred, etc. Hence he is called 'Araudra'. VISHNU SAHASRANAMA

147

907. Being in the form of the serpent Sesha (Kundalı).

Or because he wears pendants as bright as a thousand suns; or because he has whale-shaped pendants representing Sankhya and Yoga Sastras.

908. The bearer of discus (Chakri).

(995)

He holds in his hand the chakra called Sudarsana which represents the principle of Manas or mind, for the purpose of protecting all the worlds. The Vishnu Purana (1-22-71) says: "Vishnu holds in his hand the chakra which represents the mind, which is unsteady, and which is swifter than the wind."

909. Endowed with prowess (Vikramt).

Or the movement of his feet; these two being so peculiar to him as distinguished from all other persons, he is called Vikram1.

910. Of powerful commands (Urjitasasanah).

In the shape of Sruti and Smriti. The Lord says: "The Sruti and Smriti are my commands and he who overrides them is a violator of law and my hater. Such a man though he may be my devotee is not a Vaishnava." 911. Transcending speech (Sabdatigah).

He is incapable of being described by the aid of speech, because he has no species, etc., which could be denoted by words. The Sruti (Tai. Up., 2-4) says: "From whom the speech with the mind returns without reaching it." Vish. Pr. (1-17-22) says: "The supreme abode is that which transcends speech and is meditated upon by Yogins."

912. He whom alone all the Vedas with one intent proclaim (Sabdasahah).

The Sruti (Kath. Up., 2-15) says: "All the Vedas extol that abode." The Lord (Bh. G., 15-65) says: "I am alone to be known by all the Vedas." 148

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913. The dewy season (Sisirah).

Because He is the dew which cools those who are afflicted by the three kinds of pain (physical, mental and supernatural).

914. The maker of night (Sarvarıkarah).

To those bound in Samsāra, Atman is (dark as) night ; to the wise ones Samsāra is (as) night. As he is the cause of these two, he is called (maker of the night). The Lord (Bh. G., 2-69) says: "When it is night to all beings, then is the sage awake. When all beings are awake, then is the night of the knowing sage." (Slo. 110)

915. He who is divested of cruelty (Akrürah).

Cruelty it is a mental modification born of excessive wrath, or the internal affliction caused by it. Because He has obtained all desired objects and is free from every (kind) of desire, he has no anger and no cruelty.

916. Beautiful (Pesalah).

Because His deeds, mind, words and body are all beautiful.

917. The clever (Dakshah).

Because the three qualities, immensity, strength, and quick execution are natural in the supreme One.

918. The skilful (Dakshinah).

This also has the same meaning as Daksha. There is no fault in the repetition because the words are different though the same in meaning; or Dakshina may also mean to go or to slay.

919. The chief among those that forbear (Kshaminām varah).

He is the chief among the yogins who have forbearance; or He is the chief among the elements such as the earth, etc., that bear all burdens. Valmiki (Rama, 1-1-18) says: "He (Sri Rama) is equal to earth in point VISHNU SAHASRANAMA

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of forbearance." Although he upholds the whole Universe he is not afflicted like the earth by that burden. Hence he is superior to the earth; or, Kshaminah,' means strong. The Lord being endowed with all powers, He is capable of doing all actions. Hence He is the chief among the strongest.

920. The foremost among the learned (Vidvattamah).

He alone and no other possesses always the most wonderful knowledge by which he knows everything. 921. He that transcends all fears (Vitabhayah).

He that has no fear pertaining to or accompanying the transmigratory life, as He is the Lord of all and ever free. 922. Whose names and acts heard and recited, lead to righteousness (Punya sravana kirtanah).

The Phala chapter (Infra 122) says: "He who hears this hymn and always recites it, he will surely never get any inauspiciousness either in this world or in the world to come."

(Slo. 111)

923. The redeemer (Uttaranah).

From the ocean of Samsara.

924. The destroyer of evil doings (Dushkritiha).

Called sins.

925. The holy (Punyah).

He makes those holy who remember Him; or He enables all to be righteous by His commands in the shape of Sruti and Smriti.

926. The dispeller of evil dreams (Dussvapnanāsanah).

That forbode the coming evils.

927. The destroyer (ha) of various (vi) evil paths. (ira) (Viraha).

Of worldly men by conferring on them salvation. 150

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928. The protector (Rakshanah).

Of the worlds by assuming the Satva quality. 929. The holy ones (Santab).

Those who walk along the good path are holy men. The Lord himself has taken the shape of holy men for the increase of knowledge and modesty.

930. The sustainer of life (Jivanah).

Of all beings in the shape of Prāna.

Vya. He gave life to the crocodile in the form of a Gandharva.

931. He that exists overspreading the Universe. (Paryavasthitah).

(Slo 112)

932. Of infinite forms (Anantarüpah).

Many are the forms of Him who shines as the whole Universe.

933. Of infinite power (Anantasrih).

Because he possesses countless superior Saktis.

The Sruti (Sve. Up., 6-8) says: "The supreme Sakti of Him is declared to be various."

934. Of subdued wrath (Jitamanyuh).

Vya. Even to the crocodile, the enemy of the elephant, He gave the Gandharva state.

935. The destroyer of fear (Bhayapahah).

Of Samsara.

936. The just (Chaturasrah).

Because He distributes rewards to men according to the nature of their actions.

Ka. Chaturasrah (Four-divisioned) (1) Dharma, etc., i.e., (Artha, Kama and Moksha). He bestows on the deserving the four desired objects according to their deserts. (2) The sacrificial fire is of four kinds: as 151.

Ahavaniya, etc. (3) He bestows more results on them who worship him in Chaturasrah, i.e., a Yandra, square in shape, (4) He nourishes with food the four kinds of creatures, born of womb, born of egg, born of sweat, and those that come out of earth. (5) He protects the four kinds of people, the distressed, those desirous of knowing the Lord, the desirers of wealth and the wise ones. (6) He has four heads in the form of fire. (7) He is known by the head (Upanishads) of the four Vedas. (8) His command is obeyed in the four (quarters) of the world. (9) He destroys in his fire of death, at the end, the four kinds of creations. (10) He declared the four Vedas by his four faces (in the form of Brahma). (11) His form shines beautifully like a four-square object.

937. Of immeasurable Self (Gabhırātmā).

VISHNU SAHASRANAMA

Self mind.

:

938. The bestower of diverse fruits (Vidisah).

On deserving persons for their diverse acts. 939. He that sets diverse commands (Vyadisah).

On Indra and others.

940. The giver (Disah).

Of all the results of actions in the character of the Vedas.

Vya. He created wonder in Brahma and others, by freeing the elephant king from bondage. (Slo. 113)

941. The beginningless (Anadih).

Vya. Just as the devotees of Him, though they are limited in good qualities, treat others well, His opinion is not accepted by the devotees of other gods and by the evil-doers.

942. The support of the Earth (Bhūrbhuvah).

As the cause of all, the Earth is the support; He is the support of the Earth too, which is well-known as the support of everything. 152

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943. The resplendent (Lakshmih).

He is not merely support of the earth, but He is also the splendour of the earth. Or Bhah (942) would mean this world, Bhuvah: the firmament, and Lakshmi: the science of Åtman. The Sristuti (Vis. Pr., 1-9-120) says: "Thou art, O Devi, the science of Atman." Or he who is the beauty (Lakshmt) of the earth and the sky.

944. Of various auspicious movements (Suvirah).

945. Adorned with two beautiful bracelets (Ruchirängadah).

Vya. He confers auspicious bodies on His devotees. 946. The creator (Jananah).

Of Beings.

947. The primeval cause of beings (Janajanmadih). 948. The terror (Bhimah).

The Sruti (Kath. Up., 6-2) says: "It is a great fear like an uplifted thunder-bolt."

949. Of fearful powers (Bhimaparakrama.)

Because (in His incarnations) He is the cause of fear to Asuras and others. (Slo. 114)

950. The resting place of that which supports (Ādharanilayah).

He is the final abode or support of the Earth and other elements which support all.

951. He that is without support (Adhata).

He, who is supported by his Self alone, has no other support or the name can be taken as 'Dhata' to mean to consume. He consumes all beings during involution.

952. The blossom of the Universe-flower (Pushpahasah).

As the buds of flowers blossom forth, He has blossomed forth as the Universe. VISHNU SAHASRANAMA

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953. The ever-awake (Prajagarah).

Being ever wise.

Vya. He is ever awake in the affairs of His devotees. 954. The uppermost (Uırdhvagah).

As he stays ahead of all creatures. Vya. He leads up His men.

955. Walking in the path of righteousness (Satpathācharah).

956. The life-giver (Pranadah).

As He revived the life of Parikshit and others that were dead.

957. Pranavah.

Is the monosyllable 'Om' denoting Paramātman. He is called Pranava itself as both are identical.

958. He who has dealings (Panah).

The Sruti (Tai. År., 3-12) says: "He, the wise, remains creating various forms and giving names to each." Or the word 'Pana' indirectly gives the following meaning: he who awards, to those that are entitled, the collective virtues of their good Karmas. 959. Wisdom (Pramānam).

(S'lo. 115)

Which is self-shining in him. The Sruti (Ai. Up., 3-3) says: "The wisdom is Brahman." The Vishnu Pr. (1-2-6) says "The nature of knowledge is in reality extremely pure. Through illusionary understanding of it, it appears as objects."

960. The resting place of Prana (Prānanilayah).

It may mean the JIva into which the senses or the Prana. Apâna, etc., merge, as they are depending on him (Jiva); or it may mean the supreme Person in whom the Prana or Jiva merges; or, Pränanilaya' means the involver of the Jivas (during involution.)

4

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961. The sustainer of Prana (Pranabhrit).

By means of food.

Vya. He maintains His devotees as He does His life. 962. The life of Beings (Pranajivanah).

Because He makes the beings to live by means of Prana or vital airs. The Sruti (Kath. Up., 5-5) says: "No mortal whatsoever lives by Prana, nor by Apāna; they live by another on which both are founded."

963. The reality (Tattvam).

"The words Tattva,'' Amrita,' 'Satya,' and 'Paramärthasatatva are synonyms and mean the same Brahman, which is the real Truth.

964. The knower of the Truth (Tattvavit).

As it is.

Vya. He is the remaining principle of all tatvas. 965. The one Ātman (Ekatma).

The Sruti (Chcha. Up., 1-1) says: "This indeed was one Atman." The Smriti says: "That which pervades, that which receives, that which enjoys the objects, and that which exists always, is called Atman."

Vya. His mind is exclusively in the knowers of reality.

966. He that transcends birth, death, and decrepitude (Janma mrityu jaratigah).

He who goes transcending the six kinds of changes such as conception, birth, growth, maturity, decay and death. The Sruti (Kath. Up., 2-18) says: "He, the intelligent, is not born nor does he die." (Slo. 116)

967. He that causes to cross (the three worlds) by means of the three Vyahritis, Bhuh, Bhuvah, and Svah (Bhūrbhuvassvastaruh). VISHNU SAHASRANAMA

155

The Rigvedins speak of the three Vyahritis, named Bhu, Bhuva and Sva, which are, as it were, the essence of the three Vedas; by means of these, and through oblations (into fire) one crosses the three worlds. Manu (3-76) says: "Sacrifices when carefully offered in the fire reach the Sun; from the Sun comes rain, from rain food and from food all beings." Or it means the tree of 'Samsara of the worlds Bha, Bhuva and Sva; or he, like a tree, extends to the three worlds.

968. The reseuer (Tarah).

From the ocean of Samsara. Or Tara means Pranava. 969. The father (Savita).

Of all.

970. The great grand-sire (Prapitämahah).

Even of Brahma, the grandsire.

971. He who is the form of the sacrifice (Yajnah). 972. The Lord of sacrifice (Yajnapatih).

Or the protector of it. The Lord (Bh. G., 9-24) says: "I am the enjoyer of all the sacrifices and also the Lord of them."

973. The sacrificer (Yajva).

As he is also the performer of the sacrifice.

974. Having the sacrifices for his limbs (Yajnangah).

In his incarnation as Varaha or boar. The Harivamsa (42nd chap.) says: "The Vedas are his feet, the sacrificial post is his jaws, the sacrifices are his hands, the chiti (knowledge?) is his face, the fire is his tongue, the munja grass is his hair, and the Brahma is the head of the great Lord. The day and night are his eyes, the Vedas are his limbs and the Srutis are his ornaments, the ghee is his nose, the sacrificial ladle is his neck, the great songs of Samaveda his talk; his body is made of virtue and truth, and all good actions are the movement of his feet. The expiation ceremony is his 156

finger nails. The sacrificial animals are his knee; the Udgata is his bowels. Homa is his generative organ, the fruits, the seeds and herbs are his outward body. The mantras are his buttocks. The Vikrita Soma is his blood; the sacrificial altar is his upper arm (skandha). The oblation is his sense of smell. The Havya and Kavya are his quickest movements. Pragvamsa his body. Thus the Divine One is worshipped by many vows. The gift is the heart of the Yogin, and all the Yagas are made for him. The Upakarma ceremony is his iips; the Pravargya is his navel. His path is made of various Chchandas; the secret Upanishads are his seat. He is the consort of Chchaya Devi and he is uplifted like the peak of Mount

Meru."

975. The carrier of sacrifice (Yajnavahanah).

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Or as he fulfils all the sacrifices that produce results.

Vya. The Vedas are carrying Him.

(Slo. 117)

976. The upholder of the sacrifices (Yajnabhrit).

Or protector of them.

Vya. He increases the yajna when one performs it, with His remembrance and Párnahuti, the last Homa. 977. The creator of sacrifices (Yajnakrit).

Or destroyer of them at the beginning and at the end of the Universe.

Vya. He destroyed the yajna of Bali. 978. The ultimatum in sacrifice (Yajn).

He is the whole of which the sacrificers are only parts. Vya. His form is created by the knowledge of His devotees.

979. The enjoyer of sacrifice (Yajnabhuk).

980. Having the sacrifice as means (Yajnasādhanah).

To reach Him. VISHNU SAHASRANAMA

981. The giver of the result of sacrifice (Yajnantakrit). Or He fulfils the desire of sacrificers by the repetition of the Vaishnavi Rik in oblations.

982. He that is the secret of sacrifice (Yajnaguhyam).

The secret of sacrifices is Jnanayajna. Yajna may also mean any deed performed without any desire for result; Brahman, as it is identified with such deeds, is called Yajnaguhya'.

983. The food (Annam).

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He causes all beings to eat and enjoy and himself eats or consumes all beings.

984. The eater of food (Annadah).

The word Eva (alone in the text) is used to show that the whole Universe in the shape of food includes the eater as well as what is eaten. The word cha (and) is used to show that all the words can be applied to the one Paramåt(Slo. 118)

man.

985. The self-cause (Atmayonih).

Because Åtman alone is the material cause (of the Universe) and no other.

986. The self-born (Svayamjatah).

This shows that he alone is the instrumental cause. That Hari is both the instrumental and material cause, is established by the Vedanta Satra (1-4-23), "He also is the material cause, on account of the promise (of instruction) and of the illustration."

987. The digger (Vaikhanah).

It is well-known in the Puranas that He in the form ! of boar, dug up the Earth, and killed Hiranyaksha, an Asura, who lived in the nether world. 158

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Praised by Samans (Samagayanah). The son of Devaki (Devakinandanah).

The Mahabharata says: "All the luminaries in the world, the three worlds, the protectors of the worlds, the three Vedas, the three sacred fires, the five oblations (see Infra Slo. 138) and all the Devas are the Son of Devaki (Krishna)."

990. The creator (Srashta).

Of all worlds.

991. The Lord of the Earth (Kshitisah). 992. The destroyer of sins (Papanasanah).

When the son of Dasaratha (Sri Rama) is praised, worshipped, meditated upon, remembered, he destroys all classes of sins. The Vriddhasatatapa says: "Whatever sins are destroyed by the virtue of observing the vow of fasting for a fortnight, the same is destroyed by the practice of a hundred Pranayamas. Whatever sins are removed by a thousand Pranayamas, are destroyed in a minute by meditation upon Hari." (Slo. 119)

993. The bearer of conch shell (Sankhabhrit).

Called Panchajanya representing (the five) elements, Ahankara (egotism) and the rest.

994. The wielder of the sword called Nandaka (Nandakı).

Representing knowledge.

995. He that has discus (Chakri)

Called Sudarsana representing the mind principle; or he whose order sets the wheel of Samsara in motion.

996. Wielder of the bow called Sarnga (Sarngadhanva).

Representing the senses and Ahankara. VISHNU SAHASRANAMA

159

997. The bearer of club (Gadadharah).

Called Kaumodaki representing the principle of Buddhi.

998. With ear-wheel in His hand (Rathangapanih). 999. He that is incapable of being agitated (Akshobhyah).

Hence he is said to be unassailable.

Vya. He is bound by His vow, that He must protect those who take refuge in Him.

1000. He who is armed with all kinds of destructive weapons (Sarvapraharanayudhah).

There is no rule to the effect that He wields only these (the above mentioned) weapons, but it is said that He has all kinds of destructive weapons. Although finger-nails, etc., are not usually recognised as weapons, they serve Him as weapons. The use of the phrase 'armed with all kinds of destructive weapons at the end serves to show that He is the Lord of all, having genuine intentions (Satyasankalpa); says the Sruti (Br. Up.. 6-4-22): "He is the Lord of all."

Om ! prostration to Him that is armed with all destructive weapons (Sarvapraharanayudhomnnamah).

The repetition armed ... weapons' marks the end of the book. The monosyllable Om is used for auspiciousness. It is said "As the words Om and Atha proceeded from the throat of Brahman at the beginning they are auspicious." By the word 'Namah' (prostration) he is worshipped. Says the Sruti (Isa. Up., 18): "To thee we offer our words of adoration." Says an adage: "Where Hari is first saluted that alone is auspicious Lagna and Nakshatra, that alone is auspicious day, that alone is successful Karana."

The wise ones salute the god at the beginning and at the end of an action also. The result of the salutation has already been described (vide supra, Slo. 4 to 13, 15 to 25). 160

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"Even one salutation heartily rendered to Krishna is equal to ten horse-sacrifices duly performed. He who has performed ten Asvamedha sacrifices is again born, but he who salutes Krishna is not. There is no fear to those who bow down before Govinda whose colour resembles that of Atasi flower, who is undecaying and clad in white garment. The sins committed by man in his past births, in thousands of Kalpas and Pralayas, are immediately destroyed by slightly bowing down his head before the master of three worlds, the Supreme Lord, Vishnu of uncomparable excellence.

(Slo. 120)

Vya. Concluding verse.

Adoration to the Munis, the authors of the Mahabharata,

Adoration to the Bhashyakara, Sri Sankara, Adoration to the Gurus Sarvesvaratirtha,

Adoration to the creatures of the Lord.¹

Ka. At the end of the last name, the author says:

"I am Thy servant in the sense of my body. I am Thy part in the sense of my Jiva. I am Thyself in the sense of Atman. This is my settled mind."

Thus ends the Tenth Hundred.

PHALA SRUTI OR RESULT-REPORT

121. Thus have I recited to thee, without leaving out any, the thousand divine names of the high-souled Kesava whose glory should always be sung.

By the word thus is meant that the thousand names have been recited exactly without any addition or diminution. Divine: the names include different words

There is a verse at the end of the MSS. which runs as follows: Subramanya (the copyist) has copied the Namakárika composed by a yati and brought by (one) Subramanya from Kerala country. VISHNU SAHASRANAMA

161

denoting the same meaning. In the beginning of the work the opening question was: "By repeating what, will the creatures be freed?" Here the word repeating is introduced as it includes the three kinds of repetitions, viz., loud, low, and audible.

122. That man who hears this hymn every day or who recites this, never meets with any evil here or hereafter.

Hereafter because like Yayati, Nahusha and others, some even though they went to heaven, have met with evil. But not so with His devotees.

123. By doing this a Brahmana knows the end of the Vedas; a Kshatriya comes out victorious in battle; a Vaisya becomes possessed of great riches and a Sūdra enjoys great happiness.

The end of the Vedas is Brahman.

The opening question was thus put: "By repeating what, will the creatures be freed from the bonds of births and Samsāra?" And the answer follows. From this one should not think that by merely reciting (this hymn) salvation is ensured because it is by knowledge alone that one can attain to Moksha. It is to point out this that the phrase "by doing this a Brahmana attains Brahman (by knowing the meanings of the Vedas or by mastering (Vedanta)," is introduced. By performing Karma the internal organs are purified and then gradually Moksha is attained. It is said: à The actions remove the impurities (of the senses) and the knowledge (leads) to the supreme goal. When by actions the impurities are cleansed, then the knowledge arises. Man by obtaining the eternal knowledge is freed from bondage. By virtuous act only, happiness and knowledge arise. By knowledge Moksha is obtained. The Yogins do perform action giving up attachment for the sake of purifying the senses (Bh. G., 5-11). By actions man is

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bound and by knowledge he is freed. Therefore the Sages do not perform Karma having realised the other side (Pära, i.e., the goal, Brahman). The best of the twice-born ones should give up even the prescribed actions and make effort towards the knowledge of the Self, control (of the senses) and the study of the Vedas. By austerities one destroys his sins and by knowledge he attains immortality. Knowledge arises in him who is free from wicked actions; and he perceives the Self in the self which resembles a clear mirror." The Sruti also says (Br. Up., 6-4-22): "In accordance with the word of the Vedas the Brahmanas desire to comprehend him by gacrifice, gift, austerity and subjection of senses." With whatever materials one may perform sacrifices with ladle or homa. his mind becomes clear and illuminated."

By knowledge alone one gets salvation. "The knower of Brahman reaches the Supreme" (Tai. Up., 2-1.) "The knower of Atman crosses the sorrow." (Chcha., 7-1-3.) The knower of Brahman becomes Brahman itself. Becoming Brahman itself one attains Brahman." (Tai. Ar., 2-2.) "By knowing him one transcends Death. There is no other path (than this) to the goal." (Sve. Up., 3-8.) "The wise man does not fear anything." (Tai. Up., 2-9.) "If, in this world, a person knows the Self then the true end is gained; if a person in this world does not know the Self, there will be great calamity." (Kena. Up., 2-13.) "When a man is able to roll up Akasa like a strip of skin then he will see the end of sorrow without knowing God. Neither by action, nor by offspring, nor by wealth, one can attain immortality, but by renunciation." (MahaUp., 12): "Those who have ascertained the meaning of the knowledge derived from the Vedanta, who, by the Yoga which renounces all worldly concerns, are striving for emancipation, and whose intellects are purified, all those, at the time of their final death, enjoying the highest immortality in the worlds of Brahma, become finally liberated."

66 163

Sudra attains to happiness by hearing alone and not by reciting. The Sruti (Tai. Sam., 7-1-1) says: "Therefore the Sadra is not entitled to perform Yaga." The Mahabharata says: "One should teach the Scriptures to all the four castes, keeping a Brahmana at the head." The Harivamsa also says: "One born in the Sadra caste attains good state by hearing." From this it is plain that the Sadra can only hear and thereby he attains happiness, whereas the twice-born only can recite.

124. He who aspires to the merit of righteousness succeeds (by reciting this) in getting it; he who desires wealth likewise gets it; the man of pleasure has his desires satisfied; and he who desires offspring acquires offspring.

VISHNU SAHASRANAMA

Desires are objects desired by the senses such as eyes, etc., induced, as they are, by the mind backed by the Self.

The following results are promised to one who is devout, pure, persevering, ever meditative and full of faith :

125. That man who with devotion and perseverance, and heart wholly turned towards Him, recites these thousand names of Vasudeva every day, after having purified himself,

126. succeeds in acquiring great fame, a position of eminence (among his kinsmen), enduring prosperity, (and lastly) that which is of the highest benefit to him (i.e.. Moksha).

127. Such a man never meets with fear at any time and acquires great prowess and energy. Disease never afflicts him; fair complexion, strength, beauty and accomplishments become his.

128. The sick become hale; the afflicted become freed from their afflictions; the affrighted become freed 164

from fear; and he that is plunged in calamity becomes freed from calamity.

VISHNU SAHASRANAMA

129. The man who hymns the praises of that foremost of Beings, by reciting His thousand names with devotion, succeeds in quickly surmounting all difficulties.

130. That mortal who takes refuge in Vasudeva and who becomes devoted to Him, becomes freed from all sins and attains eternal Brahman.

131. They who are devoted to Väsudeva have never to encounter any evil. They become freed from the fear of birth, death, decrepitude and disease.

132. That man, who with devotion and faith recites this hymn (of thousand names), succeeds in acquiring felicity of soul, disposition of forgiveness, prosperity, intelligence, memory and fame.

Faith the theistic idea.

133. Neither wrath nor jealousy, nor cupidity, nor evil thoughts, ever appear in those men of righteousness who are devoted to that foremost of Beings.

134. The firmament with the sun, moon, and stars, the welkin, the points of the compass, the earth and the ocean, are all held and supported by the prowess of the high-souled Vasudeva.

This verse is here introduced to show that the effects of the reciting of this hymn are literally true and not mere praise.

135. The whole Universe, movable and immovable, with the Gods, Asuras, and Gandharvas, Yakshas, Uragas, and Rakshasas, is under the sway of Krishna.

136. The senses, the mind, understanding, life, energy, strength, and memory, it has been said, have Vasudeva VISHNU SAHASRANAMA

165

for their soul; also the Kshetra (the body) and the Kshetrajna (the knower of the body).

137. Conduct is said to be the foremost of all topics treated of in the Scriptures. Righteousness has conduct for its basis. The Eternal Vasudeva is said to be the Lord of Righteousness.

This verse indicates that he only can aspire to practise all the Dharmas, who has got character in him.

138. The Rishis, the Pitris, the Devas, the great (primeval) elements, the Souls, indeed, the entire movable and immovable Universe, have sprung from Narayana.

139. The Yoga, the Sankhya, knowledge, the sciences, all mechanical arts, the Vedas, the diverse Scriptures, and all learning, have sprung from Janardana.

140. Vishnu, the one great Being, pervades the innumerable individual beings and the three worlds; and being the enjoyer of all, and the undecaying, experiences (everything).

141. This hymn in praise of the illustrious Vishnu, composed by Vyasa, should be recited by that person who wishes to acquire happiness and that which is the highest benefit (i.e., moksha).

This hymn is composed by the revered Krishna Dvaipayana, the omniscient, the knower of thousand branches (of the Vedas), who is Nārāyana himself. Hence this hymn is to be recited by all with faith to achieve all the ends.

142. Those persons that worship and adore the Lord of the Universe, that Deity who is unborn, and possessed of blazing effulgence, who is the origin or cause of the Universe, who knows no deterioration, and who is endowed 166

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with eyes that are like the lotus, have never to meet with any discomfiture.

Thus ends the 149th chapter consisting of the Divine Hymn, Sahasranama of Vishnu, in the dialogue between Bhishma and Yudhishthira in the Anusasanika Parva in the Mahabharata.¹

'Lord of the Universe and other epithets indicate that the reciters of this hymn become virtuous, and have their objects and actions fulfilled, as they worship the Lord of the Universe. Vyasa says: "The Srutis say that any act carelessly performed, any irregular procedure in sacrifices, is rendered perfect by meditating upon Vishnu."

"If one praises the Creator of the Universe with the same ardour with which he would praise a rich man to get wealth from him, would he not be delivered from the bonds (of Samsāra) ?"

This commentary of Sahasranama, which brings happiness to all and was written in accordance with Sruti and reason, is dedicated to the feet of Hari.

Thus ends the Bhashya of Sri Sankaracharya, the Teacher of the Parama Hamsa Sanyasins, the student of Govinda Bhagavatpāda.

OM TAT SAT

According to Parásara Bhatta, 235th Adhyaya.
श्रीगणेशाय नमः ॥

श्रीगोपालकृष्णाय नमः ॥

॥ अथ श्रीविष्णुसहस्रनामस्तोत्रप्रारंभः ॥

( यस्य स्मरणमात्रेण जन्मसंसारबंधनात् । विमुच्यते नमस्तस्मै विष्णवे प्रभविष्णवे ) ॥ श्रीवैशंपायन उवाच

श्रुत्वा धर्मानशेषेण पावनानि च सर्वशः ।
युधिष्ठिरः शांतनवं पुनरेवाभ्यभाषत ॥ १ ॥

युधिष्ठिर उवाच

किमेकं देवतं लोके किं वाप्येकं परायणम् ।
स्तुवंतः कं कमर्चतः प्राप्नुयुर्मानवाः शुभम् ॥ २ ॥
को धर्मः सर्वधर्माणां भवतः परमो मतः ।
किं जपन्मुच्यते जंतुर्जन्मसंसारबंधनात् ॥ ३ ॥

श्रीभीष्म उवाच

—

जगत्प्रभुं देवदेवमनंतं पुरुषोत्तमम् । स्तुवन्नामसहस्रेण पुरुषः सततोत्थितः ॥ ४ ॥ W

श्रीविष्णुसहस्रनामस्तोत्रम्

तमेव चार्चयन्नित्यं भक्त्या पुरुषमव्ययम् ।
ध्यायं स्तुवन्नमस्यंश्च यजमानस्तमेव च ॥ ५ ॥
अनादिनिधनं विष्णुं सर्वलोकमहेश्वरम् ।
लोकाध्यक्षं स्तुवन्नित्यं सर्वदुःखातिगो भवेत् ॥ ६॥
ब्रह्मण्यं सर्वधर्मज्ञं लोकानां कीर्तिवर्धनम् ।
लोकनाथं महद्भूतं सर्वभूतभवोद्भवम् ॥ ७ ॥
एष मे सर्वधर्माणां धर्मोऽधिकतमो मतः ।
यद्भक्त्या पुंडरीकाक्षं स्तवैरर्चेन्नरः सदा ॥ ८ ॥
परमं यो महत्तेजः परमं यो महत्तपः ।
परमं यो महद्ब्रह्म परमं यः परायणम् ॥ ९ ॥
पवित्राणां पवित्रं यो मंगलानां च मंगलम् ।
दैवतं देवतानां च भूतानां योऽव्ययः पिता ॥ १० ॥
यतः सर्वाणि भूतानि भवत्यादियुगागमे ।
यस्मिंश्च प्रलयं यांति पुनरेव युगक्षये ॥ ११ ॥
तस्य लोकप्रधानस्य जगन्नाथस्य भूपते ।
विष्णोर्नामसहस्रं मे श्रृणु पापभयापहम् ॥ १२ ॥
यानि नामानि गौणानि विख्यातानि महात्मनः ।
ऋषिभिः परिगीतानि तानि वक्ष्यामि भूतये ॥ १३ ॥

अस्य श्रीविष्णुदिव्यसहस्त्रनामस्तोत्रमालामंत्रस्य भगवान् वेदव्यास ऋषिः ।

अनुष्टुप् छंदः ।

श्रीविष्णुः परमात्मा देवता । अमृतांशूद्भवो भानुरिति बीजम् । देवकीनंदनः स्त्रष्टेति शक्तिः । त्रिसामा सामग: सामेति हृदयम् । श्री विष्णुसहस्रनामस्तोत्रम्

शंखभृनंदकी चक्रीति कीलकम् । शार्ङ्गधन्वा गदाधर इत्यस्त्रम् । रथांगपाणिरक्षोभ्य इति कवचम् । उद्भवः क्षोभणो देव इति परमो मंत्रः । श्रीमहाविष्णुप्रीत्यर्थे जपे विनियोगः ।

३

अथ ध्यानम् ।

शांताकारं भुजगशयनं पद्मनाभं सुरेशं विश्वाधा (का) रं गगनसदृशं मेघवर्ण शुभांगम् । लक्ष्मीकांतं कमलनयनं योगिहृद्ध्यानगम्यं वंदे विष्णुं भवभयहरं सर्वलोकैकनाथम् ॥ क्षीरोदन्वत्प्रदेशे शुचिमणिविलसत्सै कतैर्मोक्तिकानां मालाक्लृप्तासनस्थस्स्फटिकमणिनिमैर्मोक्तिकैर्मडितांगः । शुरदम्रैरुप रिविरचितेर्मुक्तपीयूषवर्षेरानंदी नः पुनीयादरिनलिनगदाशंखपाणिर्मुकुंदः ॥ भूः पादौ यस्य नाभिर्वियदसुरनिलश्चंद्रसूर्यौ च नेत्रे कर्णावाशारिशरो द्यौर्मुखमपि दहनो यस्य वास्तेयमब्धिः (वाक्लोयमब्धेः ।)

अंतस्स्थं यस्य विश्वं सुरनरखगगोभोगिगंधर्वदैत्यै-
श्चित्रं रंरम्यते तं ( ऽजं) त्रिभुवनवपुषं विष्णुमीशं नमामि ॥

ओं नमो भगवते वासुदेवाय ॥

विश्वं विष्णु र्वषट्कारो भूतभव्यभवत्प्रभुः ।

भूतकृ ब्रूतभृ द्भावो भूतात्मा भूतभावनः (9) ॥ १४ ॥ पूतात्मा परमात्मा च मुक्तानां परमा गतिः ।

अव्ययः पुरुषः साक्षी क्षेत्रज्ञो ऽक्षर एव च (17) ॥ १५ ॥

22 श्री विष्णुसहस्रनामस्तानम् योगी योगविदां नेता प्रधानपुरुषेश्वरः ।

नारसिंहवपुः श्रीमान् केशव: पुरुषोत्तमः ( 24 ) ॥ १६ ॥ सर्वः शर्वः शिवः स्थाणु र्भूतादि निधि रव्ययः । संभवो भावनो भर्ता प्रभवः प्रभु रीश्वरः ( 37 ) ॥ १७ ॥ स्वयंभूः शंभु रादित्यः पुष्कराक्षो महास्वनः ।

अनादिनिधनो धाता विधाता धातुरुत्तमः (46) ॥ १८ ॥ अप्रमेयो हृषीकेशः पद्मनाभो ऽमरप्रभुः ।

विश्वकर्मा मनु स्त्वष्टा स्थविष्ठः स्थविरो ध्रुवः (55) ॥ १९ ॥ अग्राह्यः शाश्वतः कृष्णो लोहिताक्षः प्रतर्दनः ।

प्रभूत स्त्रिककुब्धाम पवित्रं मंगलं परम् (64) ॥ २० ॥ ईशानः प्राणदः प्राणो ज्येष्ठः श्रेष्ठः प्रजापतिः । हिरण्यगर्भो भूगर्भों माधवो मधुसूदनः (73) ॥ २१ ॥ ईश्वरो विक्रमी धन्वी मेधावी विक्रमः क्रमः अनुत्तमो दुराधर्षः कृतज्ञः कृति रात्मवान् (84) ॥ २२ ॥ सुरेशः शरणं शर्म विश्वरेताः प्रजाभवः ।

अहः संवत्सरो व्यालः प्रत्यय: सर्वदर्शनः (94) ॥ २३ ॥ अजः सर्वेश्वरः सिद्धिः सिद्धः सर्वादि रच्युतः ।

वृषाकपि रमेयात्मा सर्वयोगविनिःसृतः (103) ॥ २४ ॥ वसु र्वसुमनाः सत्यः समात्मा संमितः समः ।

अमोघः पुंडरीकाक्षो वृषकर्मा वृषाकृतिः (113) ॥ २५ ॥ रुद्रो बहुशिरा बभ्रु विश्वयोनिः शुचिश्रवाः ।

अमृतः शाश्वत: स्थाणु र्वरारोहो महातपाः (122) ॥ २६ ॥ सर्वगः सर्वविद्भानु विष्वक्सेनो जनार्दनः ।

वेदो वेदवि दव्यंगो वेदांगो वेदवित् कविः (132) ॥ २७ ॥ लोकाध्यक्षः सुराध्यक्षो धर्माध्यक्षः कृताकृतः । चतुरात्मा चतुर्व्यूह चतुर्द धतुर्भुजः (140) ॥ २८ ॥ श्रीविष्णुसहस्रनामस्तोत्रम्

भ्राजिष्णु भजनं भोक्ता सहिष्णु र्जगदादिजः ।

अनघो विजयो जेता विश्वयोनिः पुनर्वसुः (150) ॥ २९ ॥ उपेंद्रो वामनः प्रांशु रमोघः शुचि रूर्जितः ।

अतींद्रः संग्रहः सर्गो घृतात्मा नियमो यमः (162) ॥ ३० ॥ वेद्यो वैद्यः सदायोगी वीरहा माधवो मधुः ।

अतींद्रियो महामायो महोत्साहो महाबल: (172) ॥ ३१ ॥ महाबुद्धि महावीय महाशक्ति महाद्युतिः ।

अनिर्देश्यवपुः श्रीमा नमेयात्मा महाद्रिधृक् (180) ॥ ३२ ॥ महेष्वासो महीभर्ता श्रीनिवासः सतां गतिः ।

अनिरुद्रः सुरानंदो गोविंदो गोविदां पतिः (188) ॥ ३३ ॥ मरीचि दमनो हंसः सुपर्णो भुजगोत्तमः ।

हिरण्यनाभः सुतपाः पद्मनाभः प्रजापतिः (197) ॥ ३४ ॥ अमृत्युः सर्वदृक् सिंह: संधाता संधिमान् स्थिरः ।

अजो दुर्मर्षणः शास्ता विश्रुतात्मा सुरारिहा (208) ॥ ३५ ॥ गुरु गुरुतमो धाम सत्यः सत्यपराक्रमः ।

निमिषो ऽनिमिषः स्रग्वी वाचस्पतिरुदारधी (217) ॥ ३६॥ अग्रणी र्यामणी: श्रीमान् न्यायो नेता समीरणः ।

सहस्त्रमूर्धा विश्वात्मा सहस्त्राक्षः सहस्रपात् (227) ॥ ३७ ॥ आवर्तनो निवृत्तात्मा संवृतः संप्रमर्दनः ।

अहस्संवतको वह्नि रनिलो धरणीधर: (235) ॥ ३८ ॥

सुप्रसादः प्रसन्नात्मा विश्व ग्विश्वभु ग्विभुः ।

सत्कर्ता सत्कृतिः साधु र्जन्हु र्नारायणो नरः (246) ॥ ३९ ॥ असंख्येयो ऽप्रमेयात्मा विशिष्टः शिष्टकृच्छुचिः ।

सिद्धार्थ: सिद्धसंकल्पः सिद्धिदः सिद्धिसाधन: (255) ॥ ४० ॥ वृषाही वृषभो विष्णु वृषपर्वा वृषोदरः !

वर्धनो वर्धमानश्च विविक्तः श्रुतिसागर: (264) ॥ ४१ ॥ श्रीविष्णुसहस्रनामस्तोत्रम्

सुभुजो दुर्धरो वाग्मी महेंद्रो वसुदो वसुः । नैकरूप बृहद्रूपः शिपिविष्टः प्रकाशन: (274) ॥ ४२ ॥ ओजस्तेजोद्युतिधरः प्रकाशात्मा प्रतापनः ।

ऋद्धः स्पष्टाक्षरो मंत्र चंद्राशु र्भास्करद्युतिः (282) ॥ ४३ ॥ अमृतांशूद्भवो भानुः शशिबिंदु: सुरेश्वरः ।

औषधं जगतस्सेतुः सत्यधर्मपराक्रम: (289) ॥ ४४ ॥ भूतभव्यभवन्नाथः पवनः पावनो ऽनलः ।

कामहा कामकृत् कांत: कामः कामप्रदः प्रभुः (299) ॥ ४५ ॥ युगादिकृयुगावर्तो नेकमायो महाशनः ।

अदृश्यो ऽव्यक्तरूपश्च सहस्रजि दनंतजित् (307) ॥ ४६ ॥ इष्टो विशिष्टः शिष्टेष्ट: शिखंडी नहुषो वृषः ।

क्रोधहा कोधकृतकर्ता विश्वबाहु महीधर : (317) ॥ ४७ ॥ अच्युतः प्रथितः प्राणः प्राणदो वासवानुजः ।

अपान्निधि रधिष्ठान मप्रमत्तः प्रतिष्ठित: (326) ॥ ४८ ॥ स्कंद: स्कंदधरो धुयों वरदो वायुवाहनः ।

वासुदेवो बृहद्भानु रादिदेव: पुरंदर: (335) ॥ ४९ ॥ अशोक स्तारण स्तारः शूर: शौरि र्जनेश्वर: । अनुकूल: शतावर्तः पद्मी पद्मनिभेक्षण: (345) ॥ ५० ॥ पद्मनाभो ऽरविंदाक्षः पद्मगर्भ: शरीरभृत् ।

महर्षि ऋद्रो वृद्धात्मा महाक्षो गरुडध्वजः (354) ॥ ५१ ॥ अतुलः शरभो भीम: समयज्ञो हविर्हरिः ।

सर्वलक्षणलक्षण्यो लक्ष्मीवान् समितिंजयः (862) ॥ ५२ ॥ विक्षरो रोहितो मार्गों हेतु र्दामोदरः सहः ।

महीधरो महाभागो वेगवा नमिताशन: (372) ॥ ५३ ॥ उद्भवः क्षोभणो देवः श्रीगर्मः परमेश्वरः ।

करणं कारणं कर्ता विकर्ता गहनो गुहः (888) ॥ १४ ॥ श्रीविष्णुसहस्रनामस्तोत्रम्

व्यवसायो व्यवस्थानः संस्थान: स्थानदो ध्रुवः । परधि: परमस्पष्ट स्तुष्ट: पुष्ट: शुभेक्षण: (393) ॥ ५५ ॥ रामो विरामो विरजो मार्गों नेयो नयो ऽनयः ।

वीरः शक्तिमतां श्रेष्टो धर्मो धर्मविदुत्तमः (404) ॥ १६ ॥ वैकुंठ: पुरुष: प्राणः प्राणदः प्रणवः पृथुः ।

9

हिरण्यगर्भः शत्रुघ्नो व्यासो वायु रधोक्षजः (415) ॥ ५७ ॥ ऋतु: सुदर्शनः कालः परमेष्ठी परिग्रहः ।

उग्रः संवत्सरो दक्षो विश्रामो विश्वदक्षिणः (425) ॥ ५८ ॥ विस्तार : स्थावरस्थाणुः प्रमाणं बीजमव्ययम् ।

अर्थो ऽनर्थो महाकोशो महाभोगो महाधनः (434) ॥ ५९ ॥ अनिर्विण्णः स्थविष्टो भू धर्मयूपो महामखः ।

नक्षत्रनेमि र्नक्षत्री क्षमः क्षाम: समीहन: (444) ॥ ६० ॥ यज्ञ इज्यो महेज्यश्च ऋतुः सत्रं सतां गतिः ।

सर्वदर्शी विमुक्तात्मा सर्वज्ञो ज्ञानमुत्तमम् (454) ॥ ६१ ॥ सुब्रतः सुमुखः सूक्ष्मः सुघोष: सुखदः सुहृत् । मनोहरो जितक्रोधो वीरबाहु विदारण: (464) ॥ ६२ ॥ स्वापन: स्ववशो व्यापी नैकात्मा नैककर्मकृत् ।

वत्सरो वत्सलो वत्सी रत्नगर्भो धनेश्वरः (474) ॥ ६३ ॥ धर्मगु ब्धर्मकृ द्धर्मी स दसत् क्षर मक्षरम् ।

अविज्ञाता सहस्त्रांशु विधाता कृतलक्षण: (485) ॥ ६४ ॥ गभस्तिनेमिः सत्त्वस्थ: सिंहो भूतमहेश्वरः ।

आदिदेवो महादेवो देवेशो देवभृद्गुरुः (493) ॥ ६५ ॥ उत्तरो गोपति गोप्ता ज्ञानगम्य: पुरातनः ।

शरीरभूतभृद्भक्ता कपद्रो भूरिदक्षिणः (502) ॥ ६६ ॥ सोमपो ऽमृतपः सोमः पुरुजित् पुरुसत्तमः ।

विनयो जयः सत्यसंधो दाशार्हः सात्वतां पतिः (512) ॥ ६७ ॥ श्रीविष्णुसहस्रनामस्तोत्रम्

जीवो विनयिता साक्षी मुकुंदो ऽमितविक्रमः । अंभोनिधि रनंतात्मा महोदधिशयों ऽतकः (520) ॥ ६८ ॥ अजो महाई: स्वाभाव्यो जितामित्र: प्रमोदनः ।

आनंदो नंदनो नंद: सत्यधर्मा त्रिविक्रमः (530) ॥ ६९ ॥ महर्षिः कपिलाचार्यः कृतज्ञो मेदिनीपतिः ।

त्रिपद स्त्रिदशाध्यक्षो महाश्रृंगः कृतांतकृत् (537) ॥ ७० ॥ महावराहो गोविंद: सुषेण: कनकांगदी ।

गुह्यो गभीरो गहनो गुप्त चक्रगदाधरः (546) ॥ ७१ ॥ वेधाः स्वांगो ऽजितः कृष्णो दृढः संकर्षणोऽच्युतः ।

वरुणो वारुणो वृक्षः पुष्कराक्षो महामनाः (557) ॥ ७२ ॥ भगवान् भगहा ऽनंदी वनमाली हलायुधः ।

आदित्यो ज्योतिरादित्यः सहिष्णु र्गतिसत्तमः (566) ॥ ७३ ॥ सुधन्वा खंडपरशु दर्दारुणो द्रविणप्रदः ।

दिवस्पृक् सर्वग्व्यासो वाचस्पतिरयोनिजः (573) ॥ ७४ ॥ त्रिसामा सामग: साम निर्वाणं भेषजं भिषक् ।

संन्यासकृच्छम: शांतो निष्ठा शांतिः परायणः (585) ॥ ७५ ॥ शुभांग: शांतिदः स्रष्टा कुमुदः कुवलेशयः ।

गोहितो गोपति गप्ता वृषभाक्षो वृषप्रियः (595) ॥ ७६ ॥ अनिवर्ती निवृत्तात्मा संक्षेप्ता क्षेमकृच्छिवः ।

श्रीवत्सवक्षाः श्रीवासः श्रीपतिः श्रीमतां वरः (604) ॥ ७७ ॥

श्रीदः श्रीशः श्रीनिवासः श्रीनिधिः श्रीविभावनः ।

श्रीधरः श्रीकरः श्रेयः श्रीमान् लोकत्रयाश्रयः (614) ॥ ७८ ॥ स्वक्षः स्वंगः शतानंदो नंदि ज्योतिर्गणेश्वरः ।

विजितात्मा विधेयात्मा सत्कीर्ति रिछन्नसंशयः (623) ॥ ७९ ॥ उदीर्णः सर्वतश्चक्षु रनीशः शाश्वतस्स्थिरः ।

भूशयो भूषणो भूति विशोकः शोकनाशन: (632) ॥ ८० ॥ श्रीविष्णुसहस्रनामस्तोत्रम्

अर्चिष्मा नर्चितः कुंभो विशुद्धात्मा विशोधनः ।

अनिरुद्धो ऽप्रतिरथः प्रद्युम्नो ऽमितविक्रमः (641) ॥ ८१ ॥ कालनेमिनिहा वीरः शौरिः शूरजनेश्वरः ।

त्रिलोकात्मा त्रिलोकेश: केशवः केशिहा हरिः (650) ॥ ८२ ॥ कामदेवः कामपाल कामी कांतः कृतागमः ।

अनिर्देश्यवपु विष्णु र्विरो ऽनंतो धनंजयः (660) ॥ ८३ ॥ ब्रह्मण्यो ब्रह्मक द्रह्मा ब्रह्म ब्रह्मविवर्धनः ।

ब्रह्मवि द्राह्मणो ब्रह्मी ब्रह्मज्ञो ब्राह्मणप्रियः (670) ॥ ८४ ॥ महाक्रमो महाकर्मा महातेजा महोरगः ।

महाऋतु महायज्वा महायज्ञो महाहविः (678) ॥ ८५ ॥

form

स्तव्यः स्तवप्रियः स्तोत्रं स्तुतिः स्तोता रणप्रियः । पूर्ण: पूरयिता पुण्यः पुण्यकीर्ति रनामयः (689) ॥ ८६ ॥ मनोजव स्तीर्थकरो वसुरेता वसुप्रदः ।

वसुप्रदो वासुदेवो वसु र्वसुमना हविः (698) ॥ ८७ ॥ सद्गतिः सत्कृतिः सत्ता सद्भूतिः सत्परायणः ।

शूरसेनो यदुश्रेष्ठः सन्निवास: सुयामुन: (707) ॥ ८८ ॥ भूतावासो वासुदेवः सर्वासुनिलयो ऽनलः ।

दर्पहा दर्पदो दृप्तो दुर्धरो ऽथापराजित: (716) ॥ ८९ ॥ विश्वमूर्ति ऽमहामूर्ति दीप्तमूर्ति रमूर्तिमान् ।

अनेकमूर्ति रव्यक्तः शतमूर्तिः शताननः (724) ॥ ९० ॥ एको नैकः सवः कः किं यत् तत् पदमनुत्तमम् । लोकबंधु र्लोकनाथो माधवो भक्तवत्सलः (736) ॥ ९१ ॥ सुवर्णवर्णो हेमांगो वरांग चंदनांगदी ।

वीरहा विषमः शून्यो घृताशी रचल चल: (746) ॥ ९२ ॥
अमानी मानदो मान्यो लोकस्वामी त्रिलोकधृक् ।
सुमेधा मेधजो धन्यः सत्यमेधा घराघर: (756 ) ॥ ९३ ॥

P १०

श्रीविष्णुसहस्रनामस्तोत्रम्

तेजोवृषो द्युतिधरः सर्वशस्त्रभृतां वरः ।

प्रग्रहो निग्रहो ऽञ्यप्रो नैकशृंगो गदाग्रजः (764) ॥ ९४ ॥ चतुर्मूर्ति श्चतुर्बाहु चतुर्व्यूह चतुर्गतिः ।

चतुरात्मा चतुर्भाव श्चतुर्वेदवि देकपात् (772) ॥ ९९ ॥ समावर्तो ऽनिवृत्तात्मा दुर्जयो दुरतिक्रमः ।

दुर्लभो दुर्गमो दुर्गे दुरावासो दुरारिहा (781) ॥ ९६ ॥ शुभांगो लोकसारंग: सुतंतु स्तंतुवर्धनः ।

इंद्रकर्मा महाकर्मा कृतकर्मा कृतागमः (789) ॥ ९७ ॥ उद्भवः सुंदरः सुंदो रत्ननाभ: सुलोचनः ।

अर्को वाजसनः शृंगी जयंत: सर्वविज्जयी (799) ॥ ९८ ॥ सुवर्णबिंदु रक्षोभ्य: सर्ववागीश्वरेश्वरः ।

महाहृदो महागर्तो महाभूतो महाविधि: ( 806) ॥ ९९ ॥ कुमुद: कुंदर: कुंदः पर्जन्य: पवनो ऽनिलः ।

अमृतांशो ऽमृतवपुः सर्वज्ञः सर्वतोमुखः (816) ॥ १०० ॥ सुलभः सुव्रतः सिद्धः शत्रुजि च्छत्रुतापनः ।

न्यग्रोधो दुंबरो ऽश्वत्थ श्वाणूरांध्रनिषूदनः (825) ॥ १०१ ॥ सहस्राचिः सप्तजिह्वः सतैधाः सप्तवाहनः ।

अमूर्ति रनवो ऽचित्यो भयकृ द्भयनाशनः (834) ॥ १०२ ॥ अणु बृहत् कृश: स्थूलो गुणभृ निर्गुणो महान् ।

अधृतः स्वधृतः स्वास्यः प्राग्वंशो वंशवर्धनः (846) ॥ १०३ ॥ भारभृत् कथितो योगी योगीशः सर्वकामदः ।

आश्रमः श्रवणः क्षामः सुपर्णो वायुवाहनः (856) ॥ १०४ ॥ धनुर्धरो धनुर्वेदो दंडो दमयिता दमः ।

अपराजित: सर्वसहो नियंता नियमो यमः (866) ॥ १०५ ॥ सत्ववान् सात्विकः सत्यैः सत्यधर्मपरायणः ।

अभिप्रायः प्रियाहों ऽर्ह: प्रियकृत् प्रीतिवर्धनः (875) ॥ १०६ श्रीविष्णुसहस्रनामस्तोत्रम्

विहायसगति ज्योतिः सुरुचि र्हुतभु ग्विभुः ।

रवि विरोचनः सूर्यः सविता रविलोचन: (885) ॥ १०७ ॥ अनंतो हुतभु ग्भोक्ता सुखदो नैकदो ऽग्रजः ।

। अनिर्विण्णः सदामर्षी लोकाधिष्ठान मद्भुतः (895) ॥ १०८ ॥ सनात् सनातनतमः कपिल: कपि रव्ययः ।

स्वस्तिदः स्वस्तिकृत् स्वस्ति स्वस्तिभुक् स्वस्तिदक्षिणः (905) ॥ अरौद्र: कुंडली चक्री विक्र म्यूजितशासनः ।

शब्दातिगः शब्ज़सह शिशिरः शर्वरीकर (914) ॥ ११० ॥

se

मकर: पेशलो दक्षो दक्षिणः क्षमिणां वरः ।

M

विद्वत्तमो वीतभयः पुण्यश्रवणकीर्तनः (922) ॥ १११ ॥

उत्तारणो दुष्कृतिहा पुण्यो दुःस्वननाशनः ।

वीरहा रक्षणः संतो जीवन: पर्यवस्थितः (981) ॥ ११२ ॥ अनंतरूपो ऽनंतश्री जितमन्यु र्भयापहः ।

चतुरस्त्रो गभीरात्मा विदिशो व्यादिशो दिश: (940) ॥ ११३ ॥ अनादि र्भूर्भुवो लक्ष्मीः सुवीरो रुचिरांगदः ।

जननो जनजन्मादि र्भीमो भीमपराक्रमः (949) ॥ ११४ ॥

.

आधारनिलयो धाता पुष्पहास: प्रजागर: ।

ऊर्ध्वगः सत्पथाचार: प्राणदः प्रणवः पणः (958) ॥ ११५ ॥

प्रमाणं प्राणनिलयः प्राणभृत् प्राणजीवनः ।

तत्त्वं तत्त्ववि देकात्मा जन्ममृत्युजरातिगः (966) ॥ ११६ ॥ भूर्भुवस्स्वस्तरु स्तारः सविता प्रपितामहः ।

यज्ञो यज्ञपति र्यज्वा यज्ञांगो यज्ञवाहनः (975) ॥ ११७ ॥ यज्ञभृ धज्ञकृ धज्ञी यज्ञभु ग्यज्ञसाधनः ।

यज्ञांतकृ धज्ञगुह्य मन्न मन्नाद एव च (984) ॥ ११८ ॥ आत्मयोनिः स्वयंजातो वैखानः समगायनः ।

देवकीनंदनः स्रष्टा क्षितीश: पापनाशनः (992) ॥ ११९ ॥

28 १२

शंखभृ नंदकी चक्री शार्ङ्गधन्वा गदाधरः ।
रथांगपाणि रक्षोभ्य: सर्वप्रहरणायुधः (1000) ॥

सर्वप्रहरणायुधोन्नम इति ॥ १२० ॥

इतीदं कीर्तनीयस्य केशवस्य महात्मनः । नाम्नां सहस्रं दिव्यानामशेषेण प्रकीर्तितम् ॥ १२१ ॥ य इदं शृणुयान्नित्यं यश्चापि परिकीर्तयेत् ।

नाशुभं प्राप्नुयात्किचित्सोऽमुत्रेह च मानवः ॥ १२२ ॥ वेदांतगो ब्राह्मणः स्यात्क्षत्रियो विजयी भवेत् । वैश्यो धनसमृद्धः स्याच्छूद्रः सुखमवाप्नुयात् ॥ १२३ ॥ धर्मार्थी प्राप्नुयाद्धर्ममर्थार्थी चार्थमाप्नुयात् ।

कामानवाप्नुयात्कामी प्रजार्थी प्राप्नुयात्प्रजाम् ॥ १२४ ॥ भक्तिमान्यः सदोत्थाय शुचिस्तगतमानसः ।

सहस्रं वासुदेवस्य नाम्नामेतत्प्रकीर्तयेत् ॥ १२५ ॥ यशः प्राप्नोति विपुलं याति प्राधान्यमेव च । अचलां श्रियमाप्नोति श्रेयः प्राप्नोत्यनुत्तमम् ॥ १२६ ॥ न भयं क्वचिदाप्नोति वीर्य तेजश्च विंदति । भवत्यरोगो द्युतिमान्बलरूपगुणान्वितः ॥ १२७ ॥ रोगार्तो मुच्यते रोगाद्वद्धो मुच्येत बंधनात् । भयान्मुच्येत भीतस्तु मुच्येतापन्न आपदः ॥ १२८ ॥ दुर्गाण्यतितरत्याशु पुरुषः पुरुषोत्तमम् । स्तुवन्नामसहस्त्रेण नित्यं भक्तिसमन्वितः ॥ १२९ ॥ . वासुदेवायो मर्त्यो वासुदेवपरायणः ।

सर्वपापविशुद्धात्मा याति ब्रह्म सनातनम् ॥ १३० ॥ न वासुदेवभक्तानामशुभं विद्यले कचित् । जन्ममृत्यु जराव्याधिभयं नैवोपजायते ॥ १३१ ॥ श्रीविष्णुसहस्त्रनामस्तोत्रम्

इमं स्तवमधीयानः श्रद्धाभक्तिसमन्वितः । युज्येतात्मसुखक्षांतिश्रीधृतिस्मृतिकीर्तिभिः ॥ १३२ ॥ न क्रोधो न च मात्सर्य न लोभो नाशुभा मतिः । भवंति कृतपुण्यानां भक्तानां पुरुषोत्तमे ॥ १३३ ॥ द्यौः सचंद्रार्कनक्षत्रा खं दिशो भूर्महोदधिः । वासुदेवस्य वीर्येण विधृतानि महात्मनः ॥ १३४ ॥ ससुरासुरगंधर्व सयक्षोरगराक्षसम् ।

जगद्वशे वर्ततेदं कृष्णस्य सचराचरम् ॥ १३५ ॥ इंद्रियाणि मनो बुद्धिः सत्त्वं तेजो बलं धृतिः । वासुदेवात्मकान्याहुः क्षेत्रं क्षेत्रज्ञ एव च ॥ १३६ ॥ सर्वागमानामाचार: प्रथमं परिकल्पते ।

१३

आचारप्रभवो धर्मो धर्मस्य प्रभुरच्युतः ॥ १३७ ॥ ऋषयः पितरो देवा महाभूतानि धातवः । जंगमाजंगमं चेदं जगन्नारायणोद्भवम् ॥ १३८ ॥ योगो ज्ञानं तथा सांख्यं विद्याः शिल्पादिकर्म च । वेदाः शास्त्राणि विज्ञानमेतत्सर्व जनार्दनात् ॥ १३९ ॥ एको विष्णुर्महद्भूतं पृथग्भूतान्यनेकशः ।

त्रीन् लोकान्व्याप्य भूतात्मा भुंक्ते विश्वभुगव्ययः ॥ १४ ॥ इमं स्तवं भगवतो विष्णोर्व्यासेन कीर्तितम् ।

पठेद्य इच्छेत्पुरुषः श्रेयः प्राप्तुं सुखानि च ॥ १४१ ॥ विश्वेश्वरमजं देवं जगतः प्रभवाप्ययम् ।

भजंति ये पुष्कराक्षं न ते यांति पराभवम् ॥ १४२ ॥

इति श्रीमहाभारते आनुशासनिके भीष्मयुधिष्ठिरसंवादे विष्णोर्दिव्य-
सहस्रनामस्तोत्रं नाम एकोनपंचाशदधिकशततमोध्यायः ॥
॥ श्रीरस्तु ॥

Printed by J. R. Aria, at the Vasanta Press, Adyar, Madras.